Someone wrote:

 In the “Senji Sho”, Nichiren Shonin writes about three predications that he made:

"Kono mittsu no daiji wa Nichiren ga moshitaru niwa arazu.

Tada hitoeni Shaka Nyorai no mitamashii waga mi ni ire kawase keru niya."

The above translates as:

"The three (great) things I stated hitherto were not spoken by me.

Shakyamuni Nyorai’s spirit entered into myself and let me speak so."

The Major Works, v.3, p.172 (NSIC) translates it:

"Yet it was not I, Nichiren, who made these three important pronouncements.

Rather it was in all cases the spirit of Shakyamuni Buddha that had entered into my body."

This is a close rendition, but the footnote that follows is ridiculous.

It reiterates that Nichikan, the 26th high priest, says:

“that what is really meant is Nichiren is the True Buddha.”

How could anyone get that from the original text? Nichikan was writing in the 18th century........can his opinions be valid? Especially when such an opinion cannot be found in Nichiren’s writing?

How else to read Nichiren’s own words, but exactly as he wrote them.

There is no such wording in the original text as Nichikan interprets it. If Taisekiji twists this, it twists everything else that Nichiren wrote. The sad fact is that Taisekiji-ites do not believe Nichiren, they put faith in the footnotes of Nichikan, even when the text is right in front of their eyes.

Buddha seeds and Buddha Wisdom

 Buddha seeds and Buddha-nature

The Lotus Sutra states:

“If a person fails to have faith but instead slanders this sutra, immediately he will destroy all the seeds for becoming a Buddha in this world." -- LS Chapter 3

Many Sutras talk about scorched seeds. Some even teach that the Buddha seeds of women are scorched. The Lotus Sutra [through faith in the Sutra] can instantaneously revive the scorched seeds of Men of the Two Vehicles, of those who kill their father, of those who kill their mother, of those who cause disunity within the Sangha*, of those who kill an Arhat, and of those who injure a Buddha and cause him to bleed [these latter five circumstances are known as the Five Cardinal Sins]. However, the Lotus Sutra can not immediately revive the seeds of those who slander the true Dharma or the votaries of the Lotus Sutra. For example, despite repenting of their sins, submitting to, and following Neverdespise Bodhisattva, those who reviled him, for two hundred kotis of eons, neither encountered a Buddha nor the Dharma and they passed one thousand eons in the avici Hell. How much worse the fate of those who slander and revile Myoho renge kyo and its votaries?

*This does not apply at this time because there is no unity in the Sangha and therefore, there is no unity to break. 

I'd like to talk a little about the concept of Buddha seeds [not to be confused with Buddha-nature] as explicated by Nichiren Daishonin:

On Buddha Seeds and Buddha-Nature 

“The Lotus Sutra is like the seed, the Buddha like the sower, and the people like the field.” — The Essentials for Attaining Buddhahood.

“Now in the two thousand years of the True and Counterfeit [Dharmas] when they kept and relied upon the Lesser Vehicle and Provisional Great Vehicle, and practices putting one’s merit [effort] into them, in general there was benefit. Even so, although everyone who practiced those various sutras thought that they obtained the benefit by the various sutras upon which they relied, when we inquire on the meaning by the Hokekyo, they had not one bit of benefit. What is the reason why? It being when the Buddha was in the world they formed a connecting condition with the Hokekyo but it depended upon whether or not there was maturation or not in their capacities. Those whose capacities of the Perfect Teaching are pure and matured in the time [when the Buddha] was in the world attained Buddhahood. Those whose faculties and capacities were faint and inferior [or not yet mature] backslid to the True Dharma [era] and took their realization from the Jomyo [Vimalakirti], Shiyaku, Kan[muryoju]kyo, Ninno hannya kyo and so on, just as when [the Buddha] was in the world. And so in the True Dharma [era] was jointly possessed together of the three, teaching, practice and realization.

“In the Counterfeit Dharma [era] there was teaching and practice but no realization. Now on entering the Latter Dharma there are the teachings, but there is no practice or realization. There is not one person of those who formed the connecting condition when the Buddha was in the world. The two capacities of the Provisional and Real [Teachings] are all gone. At this time for the two [types] of people who are of the rebellious [sins] and blasphemy of the present era for the first time one takes Namu Myoho renge kyo of the ‘Chapter of the Measure of Life’, the Essence of the Hommon as the laying down of the seed (or, as the Buddha Seed). “‘This good, excellent medicine now I leave here. You should take and swallow it. Do not worry that you will not be cured’” refers to this.

It is as when long ago in the Counterfeit Dharma [era] of the past Buddha Ionno when there was not one person who knew the Great Vehicle, the Bodhisattva Fukyo came forth and chanted the Twenty-four Characters which the Master of Teachings had preached. Those who heard those Twenty-four Characters not lacking one person also [later] encountered the Great Being (Mahasattva) Fukyo and obtained benefit. This then was because they made the previous hearing of the Dharma the laying down of the seed (geshu).

Now it is also like this. That was the Counterfeit Dharma; this is the polluted evil Latter Dharma. That was a practicer of the First (Elementary) Following Joy [level]; this is a worldling of the Name {Identity]. That was the laying down of seed of the Twenty-four Characters; this is only the Five Characters [of the Daimoku]. Although the times of obtaining the Way (tokudo: Buddhahood) are different, their ultimate meaning of Attaining Buddhahood would be completely the same.” (STN, v. 2, 1479-1480) Kyogyosho Gosho

“Though the people who say the Nembutsu, keep the precepts and so on are many, the persons who rely upon the Hokekyo are few. The stars are many but they do not illuminate the great sea. Grasses are many but they do not form the pillars of the Imperial Palace. Though Nembutsus are many, they are not the Way to become a Buddha. Though one keeps the precepts they do not form the seed for going to the Pure Land. It is only the Seven Characters ‘Namu Myoho renge kyo’ that are the seed for becoming a Buddha. Though, when I said this, people were jealous and did not adopt it, the late Lord Ueno by his believing it has become a Buddha.” (STN, v. 2, 1603) — Gosho unknown by me

There are two processes and two general types of people, according to Nichiren Daishonin: Those who received the seeds of Buddhahood in the past, those in the Higher Six Worlds; and those who never received the seeds, those in the Lower Four Worlds. For those who have already received the seeds, the Daimoku functions to water the seeds. For those who never received the seeds, hearing the Daimoku [Law] is the seed and practicing the Daimoku is the water. He states, “But many who neither received the seeds of Buddhahood nor formed ties with the Buddha in past existences…” and further along, “The sutra explains that all bodhisattvas, persons of the two vehicles, and human and heavenly beings received the seeds of Buddhahood numberless major world system dust particle kalpas ago.” Therefore, when he asserts, “If people do not possess innate Buddha wisdom, how could the Buddha say he wanted to open it? One must understand that Buddha wisdom is inherent in all human beings.” [Even in those in the Four Lower Worlds who do not possess the Buddha seeds]. How do we reconcile these seemingly diverse teachings? Buddha-nature is the FIELD of good fortune synonymous with Buddha wisdom in all beings but without the Buddha seeds and water of Myoho renge kyo, the field will lie fallow and Buddhahood will never open [manifest].

The biggest slander of the Lotus Sutra, at this time and in this place, is the Soka Gakkai's claim that only through one's relationship with Daisaku ikeda can one become enlightened, thus causing the believers to doubt the beneficense and efficacy of the Law of Myoho renge kyo. This is what I mean, referring to "destroying the seeds of Buddhahood." As a corrolary, because of the behavior and false teachings of the Gakkai, in the US for example, many hundreds of thousands of people have come to doubt the Lotus Sutra and they will never again chant the Daimoku in this very life

A Refutation of the Nembutsu Parts 2 and 3 by Graham Lamont

Now the Pure Land followers still say they have not "blasphemed and disparaged" yet it is clear that they do not believe in the efficacy of this Sutra for people of this Latter Age; rather they harbor doubts about it and teach at variance to what the Buddha has said in a final and authoritative way in this very Lotus Sutra; for do they not follow Shan-tao in saying "not one in a thousand" attain by the Hokekyo and other sutras when this Sutra proclaims all shall attain by this One Vehicle? Do they not follow Honen's famous prescription in the Senchahu shu to "abandon, close, put aside, cast away' (sha hei kaku ho) the Lotus Sutra among the other sutras'? Is this what the Lotus Sutra teaches: that we should abandon it now in this age, far from the time of the historical Buddha? Now the Pure Land partisans will most probably argue in one or the other of two ways 1) They claim that, in following Honen, they never intended to criticize the Hokekyo but merely meant that "the truth [of the Lotus Sutra] is profound and the understanding [of the people of our age of the Latter Dharma] is slight" (ri jin ge mi); the Lotus Sutra, they claim, is only for great sages and not for ordinary unenlightened worldlings: its practices are too difficult.

Let us see what the Diffusion Section (ruzubun) within the Sutra (as opposed to the separate Diffusion Section Sutras, the Fugengy6 and the Daihatsunehangyo) has to say: "Still further, after the Extinction of the Tathagata, if they hear this Sutra and do not disparage it but give rise to the mind of following joy, you should know it is already the aspect of profound faith and understanding." (The "Chapter of the Distribution of Merits" 17 (T.9.45b22- 24))

Now this passage describes the Five Ranks (gohon) after the Extinction of (the historical manifestation of) the Buddha. The person who hears and does not blaspheme against this Supreme Dharma but has the joy of following in faith already has the aspect of profound faith and understanding. Note that understanding is not a prerequisite for this but only "following joy", the very first stage of the spiritual journey. Clearly the Buddha intends this Sutra for beings such as ourselves. (Note that in this same chapter this is in the period of the Latter Dharma for in the next stage of faith, "keeping" this Sutra, it is specifically said to be "in the evil era at the time of the Latter Dharma" (T.9.46a13).)

Moreover, in the "Chapter of Following Joy" the vast merit of one who has heard this Sutra even at fiftieth hand is proclaimed by the Buddha yet this person is clearly even less spiritually advanced than the person who first heard it in the Buddha's congregation and has not yet even entered the level of the Identity of Contemplation and Practice (kangyo soku) but is at the level of the Identity of Name (myoji soku) where real understanding or practice have not yet really begun. (Note that, unlike the first forty-nine, this fiftieth person has not even preached the Dharma to someone else and so is at the most elementary level.) Yet such "shallow" merit is actually vastly superior to that of the great sages of the teachings of the Previous Sutras. (Tayu sakan dono gohenji, STN, v. 2, 1852) That this should be so is explained by the well-known principle, "Because the more the teaching is Real, the more the [spiritual] level is lowered.") The Sutra itself says: "When there are beings who, hearing that the Buddha's Lifespan is of such great length, can produce so much as one thought of faith and understanding, the merit which they obtain shall have no limit or measure. If there are good sons or good daughters who for the sake of Anuttara- samyak-sambodhi practice the Five Paramitas, the Dana Paramita, the Sila Paramita, the Kshanti Paramita, the Virya Paramita, and the Dhyana Paramita, excluding the Prajna Paramita, when one compares this merit to the former merit, it does not reach one part of a hundred parts, a thousand parts, or one hundred trillion parts and it is something even calculations and similes cannot know. If there are good sons or good daughters who have merit such as this, there would be no instance of backsliding in Anuttara-samyak-sambodhi." (T.9.44cl 8-29)

Although this passage is technically within the Four Faiths (Four Levels of Belief with increasing levels of understanding and practice), which are practiced in the Buddha's Lifetime, Chan-jan (Janran, Myoraku, the sixth Chinese Patriarch of the Tendai (T'ien-t'ai) Sect) in the Hokke mongu ki points out that the Four Faiths and Five Ranks are practically the same, so that "one thought of faith and understanding" is applicable to the time after the historical Buddha; thus a single thought of faith in this Sutra and specifically in the Buddha's Immeasurable Lifespan, as preached in the Sixteenth Chapter, is superior to all Five Paramitas or Perfections except the Prajna Paramita or Perfection of Wisdom since that is identical to this Sutra itself. Such faith is at least as "easy" as the Nembutsu but is surely superior in merit. (Incidentally the verse paraphrase of the above passage affirms that it is "one thought of faith" without any mention of understanding as a prerequisite (T.9.45a26). And Chan-jan also affirms in the Hoke mongu ki 9B (T.34.342b) that the first faith has no understanding.

Clearly this Lotus Sutra is not something meant for great sages alone; it has nothing to do with entering into a trance (samadhi) and so on. Thus the Fugenqyo says one who practices "though not entering samadhi, only recites and keeps" (T.9.389c) and the sixth patriarch of the Tendai Sect, Myoraku Daishi (Chan-jan) glosses, "With unconcentrated (lit., "scattered") minds reciting the Dharma Flower (Hokke) without entering trance and samadhi, sitting, standing, or walking single-mindedly think on the characters of the Dharma Flower. " (Maka shikan bugyo den guketsu 2- 2.18v (T.46.192c). Nichiren Shonin teaches that this is surely the easy practice for the unenlightened worldlings of the Latter Dharma, for it makes no distinction as to our behavior and has nothing to do with trance but demands single-minded devotion and he says, "'Think on the characters of the Dharma Flower' means that this Sutra does not resemble the characters of the various sutras; though one recites one character, it encompasses the characters of the Eighty thousand Jewelled Stores [of the Buddha Dharma] and gathers in the merit of all the Buddhas." (Shugo kokka ron, STN, v. 1, 110)

For those who wish to be reborn in a Pure Land, in the "Chapter of Devadatta" 12 it says, "The Buddha addressed the bhikshus, 'In a future era It there are good sons or good daughters who hear the "Chapter of Devadatta" of the Sublime Dharma Flower Sutra (Myohokekyo ) and with a pure mind believe and reverence, not producing doubts and confusion, they shall not fall to the hells, hungry ghosts, or beasts but be born before the Buddhas of the Ten Directions and in the place where they are born they shall constantly hear this Sutra; if they are born among humans or gods they shall receive superior and sublime joy. If before a Buddha, they shall be born by transformation in a lotus flower.'" (T.9.35a14- 18)

Note that there is no exclusion of Blasphemers against the Dharma, because this Sutra is the very Teaching that rescues such evil people. Thus this clear promise of the Buddha is specifically focused on the chapter where the most evil person in Buddhist tradition is shown to attain Buddhahood. Moreover, even in excellent heavenly and human rebirths, they shall be able to hear this Supreme Lotus Sutra, a fact which is most important for in such a rebirth they shall always have access to Buddhahood.

2) They assert that they only meant to combine their Nembutsu (believing in and chanting the Name of Amida (shomyo)) with the Lotus Sutra and dedicating the merits to Rebirth in the Pure Land of Gokuraku presided over by the Buddha Amida in the Western Direction. The Lotus Sutra says in the "Chapter of the Parable" (T.9.16a), "Only rejoicing to receive and keep the Great Vehicle Sutra Canon, not even receiving one verse of other Sutras"; since the "Chapter of Expedience" 2 (T.9.8a) declares:

"Now is properly the time; I shall determinately preach the Great Vehicle; The Nine Sections of the Dharma I Preach following and according with the masses of beings: Having them enter the great Vehicle is the fundamental And for that reason I preach this Sutra,"

Then, in effect, this Sutra is the True or Real Great Vehicle (Mahayana) andnone of the other sutras are really so; in that sense they are the LesserVehicle; we are not even to receive (i.e., accept out of faith) a single verse of these other sutras, including the "Mahayana" sutras which are not truly the Great Vehicle. Likewise in the "Chapter of the Divine Powers of the Tathagata" 21 states: "For that reason you, after the Tathagata's Extinction, should single-mindedly receive and keep, read and recite, explain and preach, copy and write, and practice in accordance with the preaching." (T.9.52a20- 21)The Sutra says one is to practice it single-mindedly, i.e., to the exclusion of other sutras and teachings. Therefore, in the age of the Latter Dharma, the time for this Sutra, no other practice or teaching should be employed and that restriction applies to the Nembutsu

A Refutation of the Nembutsu(3)

Thus we can conclude from the main text of the Hokekyo, from the Fugengyo, and also from the Great Parinirvana Sutra the remedy for the spiritual illness of Blasphemy, which is, in essence, the denial of the supremacy, relevance, and efficacy of the Hokekyo to save all beings and especially the beings of the Latter Dharma.

The claim of the Pure Land partisans is epitomized in a famous remark of Shan-tao that with Sutras such as the Hokekyo "not one in thousand" attains Enlightenment or Rebirth in the Pure Land because these Sutras are for sages. Against this "not one in thousand", Nichiren Shonin cites the promise of the Hokekyo: "If they hear the Dharma there is not one who does not attain Buddhahood." (The "Chapter of Expedience" (T.9.9b)) and he asks the simple but profound question: whom do you wish to believe: the Buddha or the human teacher Shan-tao? As Nichiren Shonin explains later, it means that "of the people who keep this Sutra a hundred of a hundred, a thousand of a thousand, not missing even one person, become Buddhas." ("Reply to the Lady Nun Ueno" (Ueno ama gozen gohenji), STN, v, 2, 1890) (Likewise we can cite from the same chapter, "Be they Shravakas or Bodhisattvas. hearing even one verse of the Dharma that I preach, they shall all attain Buddhahood (or "become Buddhas") without doubt (or "there is no doubt".)" (T.9.8a)

(A number of the above arguments also follow the "Letter to Jorembo" (Jorembo gosho) (STN, v, 2, 1075) and the also the Nembutsu mugen jigoku sho (STN, v. 1, 37) and the Hoon sho (STN, v. 2, 1231))

Now one more tactic of the Pure Land advocates, especially the Jodo Shinshu, is to claim that the Pure Land Sutras were preached at the same period as the Lotus Sutra; however, this argument does not

work for the Buddha's words defeat them:

"'Of the various sutras I have preached, Among these sutras, The Dharma Flower (Hokke) is the very foremost.'

At that time the Buddha further announced to the Bodhisattva Mahasattva Yakuo, "The Sutra Canons which I preach are immeasurable thousands of tens of thousands of hundreds of thousands, those I have already preached, those I am now preaching, those I am going to preach. Yet among those this Dharma Flower Sutra is the very most difficult to believe and difficult to understand." (The "Chapter of the Dharma Teacher" 10: T.9.31b)

From this we see that of all Sutras, including those now being preached, this Lotus Sutra is Supreme and surpasses all the Sutras, including the Pure Land Sutras, even if we allow that the Three Pure Land Sutras were preached at this same time as the Hokekyo ! It overrules all other Sutras with the Final Truth which the Lord Buddha preached. (incidentally this unique pronouncement of Lord Shakya that this Lotus Sutra surpasses any other of His other preachings also overrules any other preachings such as those claimed by the Tibetan Buddhists, who have lured away foolish people from the True Dharma by claiming that since there are even higher Esoteric (Tantric) forms of Buddhism than the ones known to Nichiren Shonin, these overrule the Hokekyo and invalidate Nichiren's teaching; however, the Buddha's pronouncement is absolute and final and applies to everything He ever preached or would preach; it does not depend on whether Nichiren Shonin knew or did not know of a particular Esoteric transmission. Moreover, Nichiren Shonin actually anticipates such an argument since he points out in the Hoon sho (STN, v. 2, 1196-1197) that the above phrase, "those I have already preached, those I am now preaching, those I am going to preach", summed up in the words, "already, now, about (to)" (in kambun, "i kon to"), includes any sutra of any kind not transmitted into China (and hence to Japan) or hidden in some place such as the palaces of the celestial gods or dragons, since the Buddha has pronounced these words in the "Chapter of the Dharma Teacher" 10 and has had them confirmed as "all true" by the Buddha Tahe from the Past (Chapter 11) and again by the Buddhas of the Ten Directions Who extend Their Miraculous Tongues (Chapter 21) with the various celestial and other gods (present from the "Chapter of the Preface" 1 as witnesses. Where could there be any sutra superior to this very Hokekyo?) 3) The Pure Land believers claim that a reference in the

"Chapter of Yakuo" 23 (T,9.54b29-c2) supports their position: "If there is a woman who hears this Sutra Canon and practices it in accordance with the preaching, when her life ends here, she shall at once go to the abode of the Buddha Amida of the Anraku World..."

However, note that this passage does not refer to the practices of the Pure Land Sect, the Nembutsu (shomyo or chanting the name of Amida) and so on but says that one must practice according to the preaching of this Lotus Sutra; we have already seen that such a correct practice is to be single-minded. excluding other Sutras and their practices (as we saw above) and, therefore, there is no question of mixing the practices or calling them equal: "The Kangyo [Kan Muryojukyo] is a Provisional Teaching; the Hokekyo is the Real Teaching: they cannot at all be equal." (Hokke shoshin jobutsu sho, STN, v. 2, 1428)

Furthermore, Myoraku affirms, "One need not point further to the Kangyo and others." (Hokke mongu ki 10 (T.34.355b) In other words, the causal practice for Rebirth in the Pure Land Amida is the proper practice of the Hokekyo and not the Nembutsu or anything else. "Only the power of the Hokekyo alone measures up" to the task of saving women in this age of the Latter Dharma. (On the Rebirth of Woman (Nyonin ojo sho), STN, v. 1,349)

Moreover, the phrase from Myoraku refers not merely to causal practice but the effect (Buddhahood) for neither the Buddha Amida nor the Pure Land of Anraku mentioned here are identical to that described in the Kangyo. In effect this Buddha and His Land are manifestations of a type of Pure Land from the eternal Pure Land revealed in the Sixteenth Chapter of the Lotus Sutra.

We can conclude that it is, indeed, the Lotus Sutra that is the Sutra that teaches the Way to Rebirth and Enlightenment in this age of the Latter Dharma beginning with the fifth five hundred years and it shall not be cut off into the future until Lord Ajita (i.e., the future Buddha Maitreya comes forth in the world. (STN, v. 3, 2477 (fragment 2))

Author Graham Lamont from the Kempon Hokke archives

Reverend Tsuchiya teaches* (slightly edited to improve upon his english translation) and my commentary

For some perspective on the Kempon Hokke Teachings:

Reverend Tsuchiya teaches* (slightly edited to improve upon his english translation) and my commentary

*Although I disagree with some things he teaches, for example, the utility of studying the Dhammapada, the utility of seated meditation, and not criticizing Islam, His knowledge of the doctrine of Nichiren is vast:

"The four phrases of criticism of the other sects.

Nichiren Shonin didn't criticize their practice or the sutras that they depend upon but their wrong doctrines and their misunderstandings of the teachings.

The Jodo Sect will go to hell. They worship only Amitabha Buddha, an expedient Buddha, ignoring the Buddha Shakyamuni. And they discard, close, seal and abandon all other sutras except the three Sutras of the Pure Land.

The Zen Sect is made up of devils. They insist on the transmission of doctrines without depending upon sutras and they meditate only to realize that they are already Buddhas.

The Shingon Sect will ruin the state. They worship Mahavairocana Tathagata (Dainichi) as an idealization of the truth of the universe. Dainichi is the same as Vairocana Buddha. Vairocana Buddha is a different name of the eternal Buddha Shakyamuni. But they don't know the truth, and look down on the Buddha Shakyamuni. They are Brahmans reincarnated as Buddhists who prefer to perform magic.

The Ritsu Sect is traitorous. The Ritsu Sect means Ryokan of Gokuraku-ji (temple) who was a priest of the Ritsu or Hinayana (Lesser Vehicle). He was very hypocritical, speaking ill of Nichiren Shonin. He appealed to the government to suppress Nichiren Shonin.

Difference between other sects of Nichiren

Like Happon-ha such as Hokke shu Honmon ryu and Honmon Butsuryu shu, not only Nichiren Sho-shu and SGI, many priests of Nichiren Shu say that the Buddha Sakyamuni written in the Gohonzon is an attendant of Namu Myoho renge kyo. Then they say that the principal image in the center of Gohonzon, five characters of Myoho, is the true Lord Buddha Sakyamuni of Honmon, namely the Tathagata Namu Myoho renge kyo. Rev. Udana Nikki and Rev. Simizu Ryuzan that were leading priests of former Nichiren Shu had been insisting on those wrong doctrines (before uniting with Kempon Hokke-Shu in 1941) but many priests of Nichiren Shu never corrected the above wrong doctrine. They worship Daimoku first of all, not the eternal Buddha Shakyamuni.

This wrong doctrine had arisen because they don't understand the teachings of Nichiren Shonin correctly. First of all, Nichiren Shonin never mentioned a Tathagata Namu Myoho renge kyo. Nichiren Shonin taught Namu Myoho renge kyo as the world of Buddha in our mind and the scene at Eagle Peak where Buddha Sakyamuni preaches the Lotus Sutra and gives us Daimoku and who emerges by keeping the Daimoku.

In the teachings of Nichiren Shonin; The eternal Buddha Shakyamuni is the principal image as "person". Daimoku, Namu Myoho renge kyo, is the principal image as dharma. Therefore, Mandara Gohonzon which Daimoku has been written in the center is the principal image of the dharma. Through Mandara Gohonzon as the principal image of the dharma, you will be able to have an audience with the eternal Buddha Shakyamuni and have emerge the world of Buddha within your mind. We, Kempon Hokke, should worship the eternal Buddha in the same way Nichiren Shonin did. We, Kempon Hokke, have to correct their mistakes as true disciples of Nichiren Shonin.

You must not forget Nichiren's criticism against other sects for worshipping other imaginary Buddhas and depreciating the founder Buddha Sakyamuni. You must not forget Nichiren's criticism against other sects that fail to identify the Buddha Shakyamuni who emerged in India with the eternal Buddha Shakyamuni in the Lotus sutra. Nichiren Shonin said in the Kaimoku Sho (Opening of the Eyes), "Those Buddhist schools that do not know The Life Span of the Buddha chapter in the Lotus Sutra are the same as beasts and birds; they do not know the debt they owe to the eternal Buddha."

In the Shakumon (the Theoretical or first half of the Lotus Sutra), the Buddha Shakyamuni preached that he practiced the Lotus Sutra in the remote past life as incarnations of many different bodhisattvas and Buddhas. But in the Honmon (the Essential or latter half of the Lotus Sutra, Buddha Shakyamini revealed that he has always been the eternal Buddha from the beginningless past and will be the Eternal Buddha until the infinite future. Therefore, there is not a fixed time when the eternal Buddha Sakyamuni attained enlightenment.

The true dharma preached in Chapter 16 of the Lotus Sutra reveals not only the identity of the Eternal Buddha Shakyamuni but also the activity of the Eternal Buddha. Myoho renge kyo is the condensation of the Eternal Buddha's activity. Therefore, Nichiren Shonin says in the Kanjin Honzon-sho (The True Object of Worship), "Shakyamuni Buddha's merit of practicing the bodhisattva way leading to Buddhahood, as well as that of preaching and saving all living beings since His attainment of Buddhahood, are altogether contained in the five words of myo, ho, ren, ge and kyo."

Stupid other sects say that "There is a first time when the Eternal Buddha Sakyamuni attained enlightenment. The Eternal Buddha Shakyamuni also attained enlightenment by worshipping the great dharma, Namu myoho renge kyo. Therefore, Namu myoho renge kyo is the master of the Eternal Buddha Shakyamuni." It is a made-up doctrine by the stupid sects. There is no such stupid doctrine in Nichiren's authentic writings. Of course, all other Buddhas attained enlightenment with the true dharma, the Lotus sutra, given to them by the Eternal Buddha Shakyamuni. We also attain enlightenment through the Myo Ho Ren Ge Kyo (the Five or Seven Characters) given to Nichiren and the Bodhisattvas of the Earth.

Nichiren Shonin says; The Lotus sutra is identical to Shakyamuni Buddha who would enter Nirvana and who never appears in front of they who do not believe in the Lotus sutra but he would always appear in front of those who believe in the Lotus Sutra as if he were alive in this world even after death.( Shugo Kokka-ron)

In polytheism they worship many deities and in bestowing divine favors they divide their labor. So, They are not able to understand what is the true faith. When they worship one deity, they forget other deities. Although Nichiren Shu puts statues or pictures of those such as Hariti or Mahakala on both sides of Gohonzon, Kempon Hokke forbids that kind of altar. Also, Although many priests of Nichiren Shu recite Dharani, saying that they can perform magic of Hariti, Kempo Hokke doesn't. Magic charm and fortune-telling are improper means of livelihood for true Nichiren monks. Since Nichiren Shu refuses to correct their wrong doctrines, a lot of priests are devoting themselves to fortune-telling and curses today. So-called Reidan-shi Kai factions perform Kito prayers (prayers for money) and divination has become influential in the Nichiren-Shu.

Rissho Kosei-kai is a new religion which was established about seventy years ago. They worship the eternal Buddha Shakyamuni, but don't respect the teachings of Nichiren Shonin. They criticize the doctrine of Nichiren Shonin and revere Niwano Nikkyo as the founder. Therefore, they don't use the Gohonzon of Nichiren Shonin.

About Honzon Mondo Sho

Many priests of Nichiren Shu misunderstand Nichiren's doctrine, as does the Nichiren-Shoshu, Happon-ha such as Hokke shu Honmon-ryu and HBS who insist stupidly that the Lotus Sutra and Daimoku is the master of the Buddha Sakyamuni (rather than his teaching or dharma). They utilize inauthentic writings or earlier writings against the authentic writings such as the Kaimoku-sho and the Kanjin Honzon-sho.

One of the inauthentic writings, the Honzon Mondo Sho which was purportedly copied by Nikko, is an example.

In the first sentence of Honzon Mondo-sho, you should pay attention to Nichiren's guidance, "We should regard the daimoku of the Lotus Sutra as the Honzon." and quotes, "where this sutra is expounded,~it is because this sutra contains My perfect body" from Hosshi-hon as a reason. It means, if you set up the Gohonzon there is surely the Eternal Buddha Shakyamuni

Next sentence of Honzon Mondo sho has been changed by Nichiren Shu. Because, Nichiren Shu insists strangely that Buddha Sakyamuni (Accommodative Body) is not the Lord Buddha Shakyamuni of the Lotus Sutra, that Daimoku is the Eternal Lord Buddha Shakyamuni of the Lotus Sutra. NOPPA translated it; The Lotus Sutra Wisdom of Insight Manual by Tripitaka Master Amoghavajra is based on the “Appearance of the Stupa of Treasures” chapter of the Lotus Sutra, and it regards Sakyamuni Buddha and the Buddha of the Many Treasures of the Lotus Sutra as the Honzon. But original sentence is “ it regards the Lord Buddha of the Lotus Sutra as the Honzon.” Please don’t overlook that Nichiren Shonin says “Buddha Sakyamuni is the Lord Buddha of the Lotus Sutra” by way of introduction.

That is to say, “This is because the Lotus Sutra is both father and mother to Sakyamuni Buddha and it is also the true intention of all the Buddhas. Sakyamuni Buddha and the Great Sun Buddha and each and every Buddha in the worlds throughout the universe are all born from the Lotus Sutra.” means that Buddha Sakyamuni, the Lord of the Lotus Sutra, would emerge in front of you, if you regard the Lotus Sutra as Honzon (Object of Devotion) without regarding the image of Buddha Sakyamuni as the Honzon.

To understand the Honzon Mondo Sho, you should refer to Shijo Kingo-dono Gohenji in 1272, also copied by Nikko. It says; "There is a difference between the Buddha Sakyamuni and the characters of the Lotus Sutra, but their mind is the same. Therefore, you should think that, if you see the characters of the Lotus Sutra, you are able to see the living Buddha Sakyamuni."

Commentary:

The one disagreement I have with Rev. Tsuchiya is that Nichiren stated that the Eternal Buddha emerged from the life of Shakyamuni Buddha when and only when he preached the Lotus Sutra. Even the Shakyamuni Buddha who preached the Agamas and the first fourteen chapters of the Lotus Sutra is no one to be in awe of:

"When we consider the matter in this light, we can see that Vairochana Buddha seated on the lotus pedestal of the ten directions as described in the Flower Garland Sutra, the little Shakyamuni described in the Āgama sutras, and the provisional Buddhas described in the sutras of the Correct and Equal and the Wisdom periods such as the Golden Light, Amida, and Mahāvairochana sutras are no more than reflections of the Buddha of the “Life Span” chapter. They are like fleeting reflections of the moon that float on the surfaces of various large and small bodies of water. The scholars of the various schools of Buddhism, confused as to [the nature of the Buddhas of] their own school and, more fundamentally, ignorant of [the Buddha of] the “Life Span” chapter of the Lotus Sutra, mistake the reflection in the water for the actual moon, some of them entering the water and trying to grasp it in their hands, others attempting to snare it with a rope. As T’ien-t’ai says, “They know nothing of the moon in the sky, but gaze only at the moon in the pond.” - Opening of the Eyes

The problem with viewing Shakyamuni Buddha of India as the Eternal Buddha is, it is easy to confuse this Buddha of the provisional teachings with the Eternal Buddha and paying devotion to "the little Shakyamuni of the Agamas" or even the Buddha who preached the Flower Garland and the other Mahayana sutras:

"Nevertheless, the schools of Buddhism other than Tendai have gone astray concerning the true object of devotion. The Dharma Analysis Treasury, Establishment of Truth, and Precepts schools take as their object of devotion the Shakyamuni Buddha who eliminated illusions and attained the way by practicing thirty-four kinds of spiritual purification. This is comparable to a situation in which the heir apparent of the supreme ruler of a state mistakenly believes himself to be the son of a commoner. The four schools of Flower Garland, True Word, Three Treatises, and Dharma Characteristics are all Mahayana schools of Buddhism. Among them the Dharma Characteristics and Three Treatises schools honor a Buddha who is comparable to the Buddha of the superior manifested body. This is like the heir of the supreme ruler supposing that his father was a member of the warrior class. The p.258Flower Garland and True Word schools look down upon Shakyamuni Buddha and declare the Buddha Vairochana and the Buddha Mahāvairochana to be their respective objects of devotion. This is like the heir looking down upon his own father, the supreme ruler, and paying honor to one who is of obscure origin simply because that person pretends to be the sovereign who abides by the principles of righteousness. The Pure Land school considers itself to be most closely related to the Buddha Amida, who is an emanation of Shakyamuni, and abandons Shakyamuni himself who is the lord of teachings. The Zen school behaves like a person of low birth who makes much of his small achievements and despises his father and mother. Thus the Zen school looks down upon both the Buddha and the sutras. All of these schools are misled concerning the true object of devotion. They are like the people who lived in the age before the Three Sovereigns of ancient China and did not know who their own fathers were. In that respect, the people of that time were no different from birds and beasts.

The people of these schools who are ignorant of the teachings of the “Life Span” chapter are similarly like beasts. They do not understand to whom they are obligated. Therefore, Miao-lo states: “Among all the teachings of the Buddha’s lifetime, there is no place [other than the ‘Life Span’ chapter] where the true longevity of the Buddha is revealed. A person ought to know how old his father and mother are. If a son does not even know how old his father is, he will also be in doubt as to what lands his father presides over. Though he may be idly praised for his talent and ability, he cannot be counted as a son at all!”

The Great Teacher Miao-lo lived in the T’ien-pao era (742–756) in the latter part of the T’ang dynasty.He made a deep and thorough examination of the Three Treatises, Flower Garland, Dharma Characteristics, True Word, and other schools, and the sutras upon which they are based. Then, he concluded that, if one fails to become acquainted with the Buddha of the “Life Span” chapter, one is no more than a talented animal who does not even know what lands one’s father presides over. “Though he may be idly praised for his talent and ability” refers to men like Fa-tsang and Ch’eng-kuan of the Flower Garland school or the Tripitaka Master Shan-wu-wei of the True Word school. These teachers had talent and ability, yet they were like sons who do not even know their own father." - Opening of the Eyes

"Therefore, when the historical Buddha enters into Parinirvana, the Buddhas of these pure lands pass away, and their pure lands also disappear. But the Saha-World of the Original Buddha is the eternal pure land, free from the three calamities and the four kalpas. In this eternal world the Buddha never disappeared in the past, nor is to appear in the future. All living beings under him are one with him because they have the wisdom of the Buddha in their minds." - The True Object of Worship

Is not here Nichiren making a distinction between the Historical Buddha and the Original Buddha?

Someone asked: Wasn’t Shakyamuni of India a reincarnation of the Original Eternal Buddha?

I replied, I believe a better word is emanation.

and then:

According to Nichiren, all those who attain Buddhahood through the Lotus Sutra are Three Bodied Tathagatas. I think the principle or paradox, "two but not two and one but not one" succinctly explains the reality. The Buddha described in the Juryo Chapter of the Lotus Sutra and the ancient Buddha that entered the mind and body of Nichiren is the Original Buddha. He could manifest as any Bodhisattva, Buddha, human, animal or even inanimate object such as an object of worship or writing as a condition for saving the people (bringing the people to Supreme and Perfect Enlightenment). In the Lotus Sutra, the Eternal Buddha of the Juryo Chapter states:

"I either preach my own body or preach the body of another or show my own body or show the body of another or show my own matter or show the matter of another."

So, in one sense, yes, the Eternal Buddha manifested as Shakyamuni Buddha when preaching the Lotus Sutra but also as Nichiren and other Supreme Votaries such as Jogyo, Muhengyo, Jogyo, and Anrugyo, and us when we obtain Buddhahood (two but not two, one but not one). The reason "one but not one", I believe, is that gratitude for the Eternal Buddha and Supreme Votaries, particularly Nichiren, is necessary for the subjugation of ego necessary for awakening. Listen Descartes, I could be wrong about this but Nichiren's analogy of the moon in the sky and the reflection of the moon in the bodies of water seems rather clear.

As long as one doesn't place too much emphasis on the Shakyamuni Buddha who attained Enlightenment for the first time under the Bodhi Tree and only embrace the Shakyamuni Buddha of the Juryo Chapter of the Lotus Sutra, one can't go wrong. In Teaching Practice, and Proof, Nichiren teaches:

"Moreover, when you must reply to the six difficult questions posed in Ryōkan’s appeal, bear in mind, as I have always said, that Nichiren’s disciples cannot accomplish anything if they are cowardly. As you debate the relative superiority and depth of the Lotus Sutra and other sutras, and whether or not they lead to enlightenment, remember that even the Shakyamuni Buddha described in the pre-Lotus Sutra teachings or in the theoretical teaching of the Lotus Sutra is no one to be in awe of; even less so are bodhisattvas at the stage of near-perfect enlightenment. Followers of schools based on the provisional teachings are of still less account. As you debate, bear in mind that because we embrace the Lotus Sutra our position is like that of the great heavenly king Brahmā, and it is not at all wrong to regard those who hold to lesser teachings as our subjects or even as barbarians."

Importance of Nonviolent Communication in Intercultural Dialogue versus the Lotus Sutra Buddhism of Nichiren and the forceful practice of the Lotus Sutra.

 file:///C:/Users/illar/Downloads/International_Journal_of_Peace_Education.pdf

Some describe Nichiren's, Establishing the Correct Teaching for the Peace of the Land, as his most important writing. In this writing, several things can be gleaned: Teachings not based on the ultimate dignity of human life must be rejected; the basic nature of the people in this degenerate age are the Three Poisons of Anger, Avarice, and Stupidity; dialogue from the perspective of an enlightend individual or society is correcting wrong thought. Shakyamuni Buddha spent sixty years correcting wrong thought and Nichiren Daishonin spent nearly thirty years. Most often, Nichiren used harsh words in order to correct the wrong thought of the leaders, priests, and samurai of feudal Japan. Shakyamuni Buddha, in the Lotus Sutra, utilized simile; metaphor; parable [of which there are seven]; skillful or expedient means; logic; historical precedent; narration [current events and prior birth stories]; questions and answers; and most importantly, a direct exposition of his Enlightenment, in order to correct wrong thought. Ultimately, correcting wrong thought is to establish correct thought. Correct thought is chanting Namu myoho renge kyo and teaching others to do the same. By this means we can change the Three Poisons of Anger, Avarice, and Stupidity (or foolishness) into the Three Inherent Potentials of the Buddha Nature: the Buddha nature itself; the wisdom to perceive the Buddha nature; and the good deeds or practice to develop this wisdom and cause the Buddha nature to emerge. We do not find the cause (Namu Myoho renge kyo) to develop this wisdom and cause the Buddha nature to emerge in the pre-Lotus Sutra Buddhist teachings, in the Old Testament, the Rig Veda, The New Testament, nor the Q'uran. There is absolutely no other way to subdue the Three Poisons and establish the Buddha nature, the one necessary actualization in order to create a peaceful world, other than chanting Namu myoho renge kyo.

Mutable and immutable karma and the Lotus Sutra Buddhism of Nichiren

Point one: life is eternal... 

Mutable karma are those things that can be changed in this very life through the chanting of Namu Myoho renge kyo: Examples of mutable karma are poverty, poor family relationships (or poor relationships in general), and various illnesses.

Immutable karma are those illnesses or events unable to be changed or cured in this lifetime. Examples are: A person born without arms will never be able to grow arms in this lifetime, despite chanting Namu Myoho renge kyo; and a Lotus Sutra Buddhist who experiences an untimely death is unable to reverse the inevitable inescabability of this event in this very life. However, the fact that life is eternal, having chanted Namu Myoho renge kyo, one without arms will never be reborn again without arms and one who experiences an untimely death who chants the Daimoku will never again, throughout infinite rebirths, experience an untimely death. On a mundane level, even one born without arms who chants Namu Myoho renge kyo will ultimately lead a productive life and will realize that what I say about never again having to experience a life without arms is true thanks to Myoho renge kyo, the Gohonzon, Shakyamuni Buddha, and Nichiren Daishonin.

They can't handle the truth

SGI, Nichiren Shoshu, Nichiren Shu, and the rest, can't handle the truth.That's why the posts of the votaries of the Lotus Sutra are deleted and we are banished and exiled again and again. They don'y want to hear what Nichiren has to say against their various aberrant doctrines and practices.

In many ways the Nichiren Shu is worse than the SGI

1). Congratulating a Shingon priest for opening a temple in Seattle.

2). Itchi sect (equality of the first and second half of the Lotus Sutra), not Shoretsu sect as Nichiren (superiority of the second half to the first half of the Lotus Sutra)

3). Interfaith (friendly terms with Nembutsu priests and all other slanderers of the true Dharma): NEVER uttering the lion's roar.

4). Engage in money making schemes, for example, Kito Sho prayers, Priests Selling Raccoon Dog paraphernalia (Tanuki Bozu).

5). Failure to remonstrate with the authorities, failure to perform the forceful practices. NEVER uttering the lion's roar.

6). Wealthy Bishops, desiring much

7). Following Nichiki and Nissatsu rather than Nichiren. (Their priests primarily perform the gentle practices not the forceful practices.

8). Slandering the true votaries of the Lotus Sutra. For example Ryuei "Shonin" slandered the true votary Nisshin Shonin the so called Pot-wearing monk. Their priests also slander other true votaries such as you and I, those who actually perform the forceful practices:

9). Slanderously teaching of "wonderful" Zen (again Ryuei).

10).Teaching that only an idiot could love. For example, that Nichiren was a Confucian Gentleman...

Critics and Opponents of Shakubuku in the Modern Times Part. 1

Proof of some of the assertions above:

https://markrogow.blogspot.com/2020/10/nichiren-shu-priests-congratulating.htmlhttps://markrogow.blogspot.com/2020/10/nichiren-shu-happy-smiley-interfaith.htmlhttps://markrogow.blogspot.com/2020/09/the-example-of-nisshin-pot-headed-monk.htmlhttps://markrogow.blogspot.com/2018/08/was-nichiren-confucian-gentleman_21.htmlhttps://markrogow.blogspot.com/2018/08/was-nichiren-confucian-gentleman_21.html

Reverend Tsuchiya teaches* (slightly edited to improve english translation) and my commentary

*Although I disagree with some things he teaches, for example, the utility of studying the Dhammapada, the utility of seated meditation, and not criticizing Islam, His knowledge of the doctrine of Nichiren is vast:

The four phrases of criticism of the other sects.

Nichiren Shonin didn't criticize their practice or dependent sutras, but their wrong doctrines.

The Jodo Sect will go to hell. They worship only Amitabha Buddha, expedient Buddha, ignoring the Buddha Shakyamuni. And they discard, close, seal and abandon all other sutras except the three Sutras of the Pure Land.

The Zen Sect is made by devils. They insist on the transmission of doctrines without dependence upon sutras. And They meditate on to realize that they are already a Buddha.

The Shingon Sect will ruin the state. They worship Mahavairocana Tathagata (Dainichi) as an idealization of the truth of the universe. Dainichi is the same as Vairocana Buddha. Vairocana Buddha is different name of the eternal Buddha Shakyamuni. But they don't know the truth, and look down on the Buddha Shakyamuni. They are Brahmanism assimilated to Buddhism, which prefers to perform magic charm.

The Ritsu Sect is traitorous. The Ritsu Sect means Ryokan of Gokuraku-ji (temple) who was a priest of the Ritsu. He was very hypocrite, speaking ill of Nichiren shonin. He appealed to the government to suppress Nichiren Shonin.

Difference between other sects of Nichiren

Like Happon-ha such as Hokke shu Honmon Ryu and Honmon Butsuryu Shu, not only Nichiren Sho-shu and SGI, many priests of Nichiren Shu say that the Buddha Sakyamuni written in the Gohonzon is an attendant of Namu Myoho renge kyo. Then they say that the principal image in the center of Gohonzon, five characters of Myoho, is the true Lord Buddha Sakyamuni of Honmon, namely the Tathagata Namu Myoho renge kyo. Rev. Udana Nikki and Rev. Simizu Ryuzan that were leading priests of former Nichiren Shu had been insisting on those wrong doctrines (before uniting with Kempon Hokke-Shu in 1941) but many priests of Nichiren Shu never corrected the above wrong doctrine. They worship Daimoku first of all, not the eternal Buddha Shakyamuni.

This wrong doctrine had arisen because they don't understand the teachings of Nichiren Shonin correctly. First of all, Nichiren Shonin never mentioned a the Tathagata Namu Myoho renge kyo. Nichiren Shonin taught Namu Myoho renge kyo as the world of Buddha in our mind and the scene at Eagle Peak where Buddha Sakyamuni preaches the Lotus Sutra and gives us Daimoku and which emerges by keeping the Daimoku.

In the teachings of Nichiren Shonin; The eternal Buddha Shakyamuni is the principal image as the person. Daimoku, Namu Myoho renge kyo, is the principal image as the dharma. Therefore, Mandara Gohonzon which Daimoku has been written in the center is the principal image of the dharma. Through Mandara Gohonzon as the principal image of the dharma, you will be able to have an audience with the eternal Buddha Shakyamuni and emerge the world of Buddha within your mind. We, Kempon Hokke, should worship the eternal Buddha in the same way Nichiren Shonin did. We, Kempon Hokke, have to correct their mistakes as true disciples of Nichiren Shonin.

You must not forget Nichiren's criticism against other sects worshipping other imaginary Buddhas and depreciating the founder Buddha Sakyamuni. You must not forget Nichiren's criticism against other sects that don't identify the Buddha Shakyamuni who emerged in India with the eternal Buddha Shakyamuni in the Lotus sutra. Nichiren Shonin said in Kaimoku Sho" Those Buddhist schools that do not know of The Life Span of the Buddha chapter in the Lotus sutra are the same as beasts and birds; they do not know the debt they owe to the eternal Buddha."

In Shakumon of the Lotus sutra, the Buddha Shakyamuni preached for people that he practiced the Lotus sutra at the remote past life. But in Honmon, the Buddha Shakyamini revealed that he was the eternal Buddha from the beginning. Therefore, there can not be the time when the eternal Buddha Sakyamuni attained enlightenment.

The true dharma preached in the chapter 16 is the activity of the eternal Buddha Shakyamuni. Daimoku, Myoho renge kyo, is the condensation of it. Therefore, Nichiren shonin says in his Kanjin Honzon-sho, "Shakyamuni Buddha's merit of practicing the bodhisattva way leading to Buddhahood, as well as that of preaching and saving all living beings since His attainment of Buddhahood are altogether contained in the five words of myo, ho, ren, ge and kyo."

Stupid other sects say that "There is the first time when the eternal Buddha Sakyamuni attained enlightenment. The eternal Buddha Shakyamuni also attained enlightenment by worshipping the great dharma, Namu myoho renge kyo. Therefore, Namu myoho renge kyo is the master of the eternal Buddha Shakyamuni." It is a made-up doctrine by other stupid sects. There is no such stupid doctrine in Nichiren's authentic writings. Of course, any other Buddhas attained enlightenment with the true dharma, the Lotus sutra, given by the eternal Buddha Shakyamuni. We also attain enlightenment with the Lotus sutra. It is the same way.

Nichiren shonin says; The Lotus sutra is identical to Shakyamuni Buddha, who would enter Nirvana and never appear in front of those who do not believe in the Lotus sutra but would always appear in front of those who believe in the Lotus sutra as if he were alive in this world even after death.( Shugo Kokka-ron)

In polytheism they worship many deities and in bestowing divine favors they divide their labor. So, They are not able to understand what is the true faith. When they worship one deity, they forget other deities. Although Nichiren shu puts statues or pictures of those such as Hariti or Mahakala on both sides of Gohonzon, Kempon Hokke forbids that kind of altar. Also, Although many priests of Nichiren Shu recite Dharani, saying that they can perform magic of Hariti, Kempo Hokke doesn't. Because magic charm and fortune-telling are improper means of livelihood for monks. Since Nichiren Shu doesn't want to correct their wrong doctrines, a lot of priests are devoting themselves to the fortune-telling and the curse nowadays. So-called Reidan-shi Kai which performs doubtful prayers and divination has become influential in Nichiren-shu at last.

Rissho Kosei-kai is a new religion which established about seventy years ago. They worship the eternal Buddha Shakyamuni, but don't respect the teachings of Nichiren shonin. They criticize the doctrine of Nichiren shonin and revere Niwano Nikkyo as the founder. Therefore, they don't use Gohonzon of Nichiren Shonin.

About Honzon Mondo Sho

Many priests of Nichiren shu that misunderstand Nichiren's doctrine, Nichiren-Shoshu, Happon-ha such as Hokke shu Honmon-ryu and HBS insist stupidly that the Lotus Sutra, Daimoku, is the master of the Buddha Sakyamuni, by using inauthentic writings against the authentic writings such as Kaimoku-sho and Kanjin Honzon-sho.

One of the inauthentic writings, the Honzon Mondo Sho purportedly copied by Nikko, is an example.

In the first sentence of Honzon Mondo-sho, you should pay attention to Nichiren's guidance, "We should regard the daimoku of the Lotus Sutra as the Honzon." and quotes, "where this sutra is expounded,~it is because this sutra contains My perfect body" from Hosshi-hon as a reason. It means, if you set up the Gohonzon, there would be Buddha Sakyamuni surely in there.

Next sentence of Honzon Mondo sho has been changed by Nichiren Shu. Because, Nichiren Shu insists strangely that Buddha Sakyamuni (Accommodative Body) is not the Lord Buddha Shakyamuni of the Lotus Sutra, that Daimoku is the Eternal Lord Buddha Shakyamuni of the Lotus Sutra. NOPPA translated it; The Lotus Sutra Wisdom of Insight Manual by Tripitaka Master Amoghavajra is based on the “Appearance of the Stupa of Treasures” chapter of the Lotus Sutra, and it regards Sakyamuni Buddha and the Buddha of the Many Treasures of the Lotus Sutra as the Honzon. But original sentence is “ it regards the Lord Buddha of the Lotus Sutra as the Honzon.” Please don’t overlook that Nichiren Shonin says “Buddha Sakyamuni is the Lord Buddha of the Lotus Sutra” by way of introduction.

That is to say, “This is because the Lotus Sutra is both father and mother to Sakyamuni Buddha and it is also the true intention of all Buddhas. Sakyamuni Buddha and the Great Sun Buddha and each and every Buddha in the worlds throughout the universe are all born from the Lotus Sutra.” means that Buddha Sakyamuni, the Lord of the Lotus Sutra, would emerge in front of you, if you can regard the Lotus Sutra as the Honzon without regarding the image of Buddha Sakyamuni as the Honzon.

To understand Honzon Mondo Sho, you should also refer to Shijo Kingo-dono Gohenji in 1272 copied by Nikko. It says; "There is a difference between the Buddha Sakyamuni and the characters of the Lotus Sutra, but their mind is the same. Therefore, you should think if you see the characters of the Lotus Sutra, you are able to see the live and well Buddha Sakyamuni."

The one disagreement I have is that Nichiren stated that the eternal Buddha emerged from the life of Shakyamuni Buddha when and only when he preached the Lotus Sutra and even the Shakyamuni Buddha who preached the Agamas is no one to be in awe of:

"When we consider the matter in this light, we can see that Vairochana Buddha seated on the lotus pedestal of the ten directions as described in the Flower Garland Sutra, the little Shakyamuni described in the Āgama sutras, and the provisional Buddhas described in the sutras of the Correct and Equal and the Wisdom periods such as the Golden Light, Amida, and Mahāvairochana sutras are no more than reflections of the Buddha of the “Life Span” chapter. They are like fleeting reflections of the moon that float on the surfaces of various large and small bodies of water. The scholars of the various schools of Buddhism, confused as to [the nature of the Buddhas of] their own school and, more fundamentally, ignorant of [the Buddha of] the “Life Span” chapter of the Lotus Sutra, mistake the reflection in the water for the actual moon, some of them entering the water and trying to grasp it in their hands, others attempting to snare it with a rope. As T’ien-t’ai says, “They know nothing of the moon in the sky, but gaze only at the moon in the pond.” - Opening of the Eyes

The problem with viewing Shakyamuni Buddha of India as the Eternal Buddha is, it is easy to confuse this Buddha of the provisional teachings with the Eternal Buddha and paying devotion to "the little Shakyamuni of the Agamas" or even the Buddha who preached the Flower Garland and the other Mahayana sutras:

"Nevertheless, the schools of Buddhism other than Tendai have gone astray concerning the true object of devotion. The Dharma Analysis Treasury, Establishment of Truth, and Precepts schools take as their object of devotion the Shakyamuni Buddha who eliminated illusions and attained the way by practicing thirty-four kinds of spiritual purification. This is comparable to a situation in which the heir apparent of the supreme ruler of a state mistakenly believes himself to be the son of a commoner. The four schools of Flower Garland, True Word, Three Treatises, and Dharma Characteristics are all Mahayana schools of Buddhism. Among them the Dharma Characteristics and Three Treatises schools honor a Buddha who is comparable to the Buddha of the superior manifested body. This is like the heir of the supreme ruler supposing that his father was a member of the warrior class. The p.258Flower Garland and True Word schools look down upon Shakyamuni Buddha and declare the Buddha Vairochana and the Buddha Mahāvairochana to be their respective objects of devotion. This is like the heir looking down upon his own father, the supreme ruler, and paying honor to one who is of obscure origin simply because that person pretends to be the sovereign who abides by the principles of righteousness. The Pure Land school considers itself to be most closely related to the Buddha Amida, who is an emanation of Shakyamuni, and abandons Shakyamuni himself who is the lord of teachings. The Zen school behaves like a person of low birth who makes much of his small achievements and despises his father and mother. Thus the Zen school looks down upon both the Buddha and the sutras. All of these schools are misled concerning the true object of devotion. They are like the people who lived in the age before the Three Sovereigns of ancient China and did not know who their own fathers were. In that respect, the people of that time were no different from birds and beasts.

The people of these schools who are ignorant of the teachings of the “Life Span” chapter are similarly like beasts. They do not understand to whom they are obligated. Therefore, Miao-lo states: “Among all the teachings of the Buddha’s lifetime, there is no place [other than the ‘Life Span’ chapter] where the true longevity of the Buddha is revealed. A person ought to know how old his father and mother are. If a son does not even know how old his father is, he will also be in doubt as to what lands his father presides over. Though he may be idly praised for his talent and ability, he cannot be counted as a son at all!”

The Great Teacher Miao-lo lived in the T’ien-pao era (742–756) in the latter part of the T’ang dynasty.He made a deep and thorough examination of the Three Treatises, Flower Garland, Dharma Characteristics, True Word, and other schools, and the sutras upon which they are based. Then, he concluded that, if one fails to become acquainted with the Buddha of the “Life Span” chapter, one is no more than a talented animal who does not even know what lands one’s father presides over. “Though he may be idly praised for his talent and ability” refers to men like Fa-tsang and Ch’eng-kuan of the Flower Garland school or the Tripitaka Master Shan-wu-wei of the True Word school. These teachers had talent and ability, yet they were like sons who do not even know their own father." - Opening of the Eyes

"Therefore, when the historical Buddha enters into Parinirvana, the Buddhas of these pure lands pass away, and their pure lands also disappear. But the Saha-World of the Original Buddha is the eternal pure land, free from the three calamities and the four kalpas. In this eternal world the Buddha never disappeared in the past, nor is to appear in the future. All living beings under him are one with him because they have the wisdom of the Buddha in their minds." - The True Object of Worship

Is not here Nichiren making a distinction between the Historical Buddha and the Original Buddha?

Someone asked: illarraza: wasn’t Shakyamuni of India a reincarnation of the Original Eternal Buddha?

I replied, I believe a better word is emanation.

and then:

According to Nichiren, all those who attain Buddhahood through the Lotus Sutra are Three Bodied Tathagatas but not necessarily through reincarnation due to the principle of individuation. I think the principle or paradox, "two but not two and one but not one" succinctly explains the reality. The Buddha described in the Juryo Chapter of the Lotus Sutra and the ancient Buddha that entered the mind and body of Nichiren is the original Buddha. He could be any Bodhisattva, Buddha, or even inanimate object such as an object of worship or writing as a condition for saving the people (bringing the people to Supreme and Perfect Enlightenment. In the Lotus Sutra, the Eternal Buddha of the Juryo Chapter states:

"I either preach my own body or preach the body of another or show my own body or show the body of another or show my own matter or show the matter of another."

So, in one sense, yes, the Eternal Buddha manifested as Shakyamuni Buddha when preaching the Lotus Sutra but also as Nichiren and other Supreme Votaries such as Jogyo, Muhengyo, Jogyo, and Anrugyo, and us when we obtain Buddhahood (two but not two, one but not one). The reason "one but not one", I believe, is the gratitude for the Eternal Buddha and Supreme Votaries, particularly Nichiren, for the subjugation of ego necessary for awakening. Listen Descartes, I could be wrong about this but Nichiren's analogy of the moon in the sky and the reflection of the moon in the bodies of water seems rather clear. Either way, that doesn't give the Nichiren Shu and Daisaku Ikeda the right to change Nichiren's Four Dictums and their practice of interfaith.

As long as one doesn't place too much emphasis on the Shakyamuni Buddha who attained Enlightenment for the first time under the Bodhi Tree and only embrace the Shakyamuni Buddha of the Juryo Chapter of the Lotus Sutra, one can't go wrong. In Teaching Practice, and Proof, Nichiren teaches:

"Moreover, when you must reply to the six difficult questions posed in Ryōkan’s appeal, bear in mind, as I have always said, that Nichiren’s disciples cannot accomplish anything if they are cowardly. As you debate the relative superiority and depth of the Lotus Sutra and other sutras, and whether or not they lead to enlightenment, remember that even the Shakyamuni Buddha described in the pre-Lotus Sutra teachings or in the theoretical teaching of the Lotus Sutra is no one to be in awe of; even less so are bodhisattvas at the stage of near-perfect enlightenment. Followers of schools based on the provisional teachings are of still less account. As you debate, bear in mind that because we embrace the Lotus Sutra our position is like that of the great heavenly king Brahmā, and it is not at all wrong to regard those who hold to lesser teachings as our subjects or even as barbarians."