"How wrong you are believing in 'other power!'" -- Tim Janokos Soka University graduate and SGI senior leader

Response:

You are stupid believing Ikeda and disbelieving Ichinen Sanzen and its Three Realms which includes the realm of others and the realm of the environment.

"But he reveres Shakyamuni Buddha and puts his faith in the teaching of the Lotus Sutra. Hence he is like a snake that grips a jewel in its mouth, or a dragon that bears sacred relics on its head. A wisteria vine by twining around a pine, may climb a thousand meters into the air and a crane, because it has wings to rely upon, can travel ten thousand miles. It is not their own strength that allows them to do these things." (MW vol 7, On The Urobon, pg 172-173)

Concerning the Statue of Shakyamuni Buddha Made by Toki

WITH regard to the statue of Shakyamuni Buddha you have made, in fact you have made and revealed the Buddha of three thousand realms in a single moment of life, which since time without beginning had never been revealed! I am eager to go at once and face it. This is what is meant by the words “The Buddhas wish to open the door of Buddha wisdom to all living beings,” and “In truth the time since I attained Buddhahood [is extremely long].”

Nevertheless, you had best lose no time in having Iyo-bō3 perform the eye-opening ceremony. Have him recite the Lotus Sutra in its entirety and imbue the six sense organs of the Buddha with it. And in this manner change the statue into the living body of the lord of teachings, Shakyamuni, and reverently welcome and enshrine him. I also think that this will be impossible without the presence of you and your son. Regarding the Buddhist hall on your estate, Āchārya Daishin knows all about it. You must make absolutely certain to face the Buddha image in prayer and form a bond with the Buddha.

You once made offerings to the god Daikoku,4 and I wonder whether, after that, you encountered nothing to lament in your daily life. This time, please believe that your good fortune will increase, as the sea tide swells and as the moon waxes full, and that your life will lengthen and you will be reborn on Eagle Peak.

Nichiren

The twenty-sixth day of the ninth month

Reply presented to Toki

One Buddha and Four Attendants

Commentary by Robin Beck:

:

14th Century Myohokkeji Izu Shizuoka 

This painting is dated to the late Kamakura Era, the early 14th Century
{1300's}. It is kept at Myohokkeji Temple Tamazawa, Mishima City, Izu,
Shizuoka. Myohokkeji was originally Nissho's Hokkeji Temple at Hama,
Kamakura. Nissho took up residence at Hama after Tatsunokuchi. Hokkeji
was officially founded by Nissho in 1284 and transfered to a Nichiyu in
1317. The Temple was moved to Izu and renamed Myohokkeji by
Oman-no-kata in 1621. Myohokkeji houses Four {4} authenticated original
Nichiren Gohonzons. These are: 

*The Nichiren Prayer Gohonzon aka Medicine Mandala of April 1276 (Kenji
2), #37 in the Gohonzon Shu, conferred upon Nissho. See Also
Coffeehouse 

*Mandala #62 dated April 8, 1279 (Koan 2). See Also Coffeehouse 

*Mandala #78 {no info} See Also Coffeehouse 

*The Great Mandala for Transmitting the Dharma issued to Nissho in the
11th month of 1280; #101 in the Gohonzon Shu See Also Coffeehouse 

It is also home to Six {6} National Treasures of Japan. Note that I am
reading and trying to interpret from a Japanese Web Page. These
treasures appear to include: 

1. The Ministers' Quarters
2. What are likely scrolls of a version of the Senji Sho.
3. Nichiren's annotated scrolls of the Lotus Sutra {Chu Hokekyo}, See
Also Distribution of the Mementos?.
4. An early Pictorial Mandala Gohonzon.
5. Statues of Guardian Deities?
6. The early 14th Century {1300s} Painting of Nichiren. 

The perspective in the painting is interesting. Nichiren is shown much
larger than life. By contrast, the lay followers appear to be as small
as children. Also, note that the Gohonzon in the painting is a
Shakyamuni Statue flanked by standing statues of the Four Boddhisattvas
of the Earth. 

This motif was, I think, popular from 1275 - 1333. There is a record
that Toki Jonin had such a statue arrangement at Nakayama before 1280.
More complex arrangements become popular in the late 14th C. 

Also, I was told the painting might represent a recollection of
Nichiren teaching the Lotus Sutra to Lay Discples in the main house of
Lord Hakiri {aka Hakii Rokuro Sanenaga, Nambu Sanenaga, or Nichien
Nyudo} at Mount Minobu, between 1274 & 1282. It could also have been
copied from older sketch. 

Dr. Stone wrote:

"The "one Buddha and four attendants" came into fairly widespread use 
among Nichiren's followers as a honzon almost immediately after his 
death. There was also a more complex configuration consisting of the 
two Buddhas, Sakyamuni and Many Jewels, seated together in the jeweled 
stupa and flanked by the four bodhisattvas (itto ryoson shishi). The 
earliest attested grouping was made by Jogyoin Nichiyu (1298-1374) of 
the Nakayama lineage in 1335." 

See: See Dr Stone on the Gohonzon -- Download .pdf @
Dharma_Study_Group. Also, for discussions of Nichiren related art {and
more}, pleae check out: nichirenpix · Nichiren Buddhist Art & Culture
To access the web features of nichirenpix and Dharma_Study_Group, one
must join with a valid Yahoo ID. See Yahoo! Groups 

It is useless to rely on the Soka Gakkai to learn the Nichiren faith [Important post]

An SGI member writes:

"Who will ever join a religion that teaches that statues are equal to Gohonzon."

Reply: 

Of course you have never heard of statue Gohonzon or Nin-Honzon because SGI refuses to teach the entirety of the Daishonin's Buddhism.

The SGI would admonish Nichiren Dasihonin himself if he were alive. In the Gosho, Establishing the Four Bodhisattvas as the Object of Worship, nowhere does Nichiren Daishonin specifically address painted images in this work. He states only "statues" or "objects of worship".

In the writing, "The Unmatched Fortune of the Law (MW, vol. 7), the Daishonin uses the word "image" not specifying painted or sculpted: "In the entire land of Jambudvipa, there has never before been a hall or pagoda that produced the image of Shakyamuni Buddha of the Juryo Chapter of the Lotus Sutra."

More revealing still are the Daishonin's words in the writing Rebuking Slander of the Law (MW vol. 6):

"During this period of twenty-two hundred years and more, worthy rulers and sage rulers have honored painted images or wooden images of Shakyamuni, the lord of teachings, as their principle object of worship. But although they have made depictions of the Buddhas of the Hinayana and the Mahayana teachings; of the Kegon, Nirvana and Kammuryojusutras; of the theoretical teaching of the Lotus Sutra and the Fugen Sutra; of the Buddha of the Dainichi and the other Shingon sutras; and of the Buddhas Shakyamuni and Taho of the Hoto chapter, the Shakyamuni of the the Juryo chapter has never been depicted in a mountain temple or monastery anywhere." 

Please note  the phrase "painted images or wooden images".

The Daishonin states, referring to a statue of Shakyamuni Buddha fashioned by Shijo Kingo:

"This Buddha of yours, however is a living Buddha. It differs in no respect from the wooden image of the Buddha made by King Udayana, or that fashioned by King Bimbisara. Surely Bonten, Taishaku, the deities of the sun and moon, and the Four Heavenly Kings will attend you as a shadow accompanies a body and protect you always." -- Consecrating An Image of Shakyamuni Buddha Made by Shijo Kingo)

We also see in the writing, The Learned Doctor Shan-wu-wei that the Daishonin was overjoyed that Dozen-bo had fashioned an image of Shakyamuni Buddha:

"I explained all this in detail to Dozen-bo at the time of our interview, though it did not appear that he completely understood what I was saying. Nor did the other persons present on that occasion seem to understand. Later, however, I received word that Dozen-bo had com to take faith in the Lotus Sutra. I concluded that he must have renounced his earlier heretical views and had hence become a person of sound belief, a thought that filled me with joy. When I also heard that he had fashioned an image of Shakyamuni Buddha, I could not find words to express my emotion....."

The name of an entire Gosho is devoted to the clarification of this point: Opening the Eyes of Wooden or Painted Images. If only painted Images were to be included, the title of the Gosho would have been, Opening the Eyes of Painted Images or of Inscribed Images. However, the name of the Gosho and its contents demonstrate unequivocally that wooden images (statues), may be valid objects of worship.

Other important passages are to be found in the Kanjin Honzon Sho, Nichiren's most important writing. He states with the utmost clarity:

"Both the Buddhist and non-Buddhist scriptures permit wooden or painted images to be used as objects of worship, but Tientai and his followers were the first to explain the principle behind this act. If a piece of wood or paper did not have both material and spiritual, or lacked the inherent cause to manifest a spiritual nature, then it would be futile to rely upon it as an of worship."

and

"Even though statues and paintings were made of these Shakyamuni Buddhas during the two millennia, no image or statue was made of the Buddha of the “Life Span” chapter. Only in the Latter Day of the Law will the representation of that Buddha appear."

We see that the Daishonin unequivocally sanctions statues as objects of worship. We also see that your view is based on emotionalism, clinging to false views, and an unwillingness to listen to anything besides what you learn in the SGI. Your views and philosophy (SGI) must be rejected as unorthodox.

SGI's "friendly" image

"Nichiren" Shoshu evidently deplores the idea that someone practicing the Daishonin's Buddhism  should have a "friendly image". --  Jim Celer SGI senior leader

Do you mean like Paul Wersant's IM reply to me?

Paul: when I am done taking NST apart, you are next on the hit parade.
Me: Why don't you  take yourself apart?
Paul: You mean you are afraid to face yourself right? Is that why your member commited suicide? Joyful practice? Actual proof?
Me: I have nothing more to say to you.

It is useless to rely on the Nichiren Shoshu and Soka Gakkai Objects of Worship

Logically speaking [theoretical proof], according to Nichiren Daishonin, Objects of Worship possesses thirty one of the thirty two features of the Buddha, absent only the "Pure and Far Reaching Voice". To think that a five minute ceremony or even an hour long ceremony can infuse an object of worship with this feature is untenable. That is why we as believers must ceaselessly chant the Daimoku to continuously infuse the correct object with the Pure and Far Reaching Voice [in order to render the correct object complete]. The importance of a correct Object of Worship can not be stressed enough because, if the object fails to contain the thirty one features, supplying it with the Pure and Far Reaching Voice will be insufficient to complete the Object and it will remain an Object of Worship in name only. The Objects of Worships of the Nichiren Shoshu and SGI do not contain the thirty one features of the Buddha because they deny the reality of the Eternal Buddha Shakyamuni. Therefore, it is useless to rely on their objects to attain Buddhahood. 

The Kansho Accords, circa 1466 AD: An Accord on the Principles of the Dharma

The Kansho Accords, circa 1466 AD 

An Accord on the Principles of the Dharma

From ancient times there have been disagreements concerning the doctrines of our sect. This and that position have been taken, with no agreement, and differences of opinion exist until today. 

Further, these have become an obstacle to the prosperity of the Buddha-Dharma. This is too lamentable for words and is sad indeed to consider. So it is that now the worthy head monks of the temples of all lineages have discussed the situation and determined that as we try to propagate our teachings far and wide it will not do for our teachings to lack unity. 

For this reason we here synthesize the ancient disagreements of our past masters to express our intent to repay the debt of gratitude to our teachers. With glad hearts we declare the unity of main and branch temples alike and realize a unified harmony that will last forever. We wish from now on to be as inseparable as a fish and water, and that this firm covenant will never wither or be defiled. 

Let the lamp of the Dharma shine for more than ten thousand years and the blessed life of the enlightenment of the three assemblies endure forever.

1. Our sect's founder taught the identity of the essential and theoretical teachings; yet one or the other can be regarded as superior depending upon a person's capacities and level of understanding. [Ed note: this refers to the then ongoing issues of the itsu/shoretsu debates]

2. Monks and lay followers alike should join forces in adopting the sole practice of shakabuku.

3. We all agree to strictly observe the prohibition against making pilgrimages to the temples and shrines of the slanderers of the Dharma. [Ed note: this is a reference to the Nembutsu, Zen and Shingon sects]

4. The offerings of slanderers of the Dharma may not be accepted, with the sole exception of donations made as an expression of secular virtues such as humanity, righteousness, love and propriety. [Ed note: this refers to the then raging debate over just what constituted fujufuse.]

5. Though the Dharma principle comprises both aggressive and accommodating approaches, the aggressive approach is the proper one.

6. As for the laity, they should not forsake their original teacher under whom they first roused the thought of enlightenment, and if they should try to do so, the new temple should not permit it. If however, in consultation parties agree, both temples may receive alms from that person.

Commentary by Michael McCormick [Reverend Ryuei]:

Background: At the time these accords were drawn up, the Hokke Shu as the Nichiren sects were then known, were being threatened by the Tendai sect. This threat ultimately culminated in 1536 with an attack by the Tendai monks on the Nichiren temples in Kyoto in which all twenty-one Nichiren temples and half the city were burned to the ground. The Nichiren lineages desired to reach general agreement among themselves on major areas of contention, so as to present a united front to this external threat. This document reflects that agreement. Only one temple, Hompoji under the leadership of Nisshin refused to agree with the accords. 

In 1542 the Nichiren monks returned to Kyoto and re-established fifteen temples. In the ensuing years the Nichiren Temples sought to reduce animosities among the various lineages and concentrate on rebuilding their base in Kyoto. During this time Oda Nobunaga consolidated his power and became one of the more powerful warlords in Japan. He was familiar with the Nichiren community and its strength and support in Kyoto, particularly among the merchant and samurai classes. In 1579 he interfered in a debate between the Nembutsu and Nichiren sects, determined the Nichiren sect to be the losers. He condemned the Nichiren monks participating in the debate to death, forced the lineages to pay damages to the Nembutsu sect, sign an admission of defeat and pledge to cease proselytizing. He also attacked and burned the Tendai complex at Mount Hiei to the ground [1571] as well as slaughtered followers of the Jodo Shin sect. 

His successor Toyotoma Hideyoshi, rescinded the determination that the Nichiren lineage had been defeated in debate by the Nembutsu sect and initially allowed the exemption to perform religious services for the government to be continued, allowing the Nichiren sect to not participate in certain ceremonies. In the 1580's and 1590's he commissioned a large statue of the Great Buddha to be built and ordered the various sects, including the Nichiren sect to participate in certain memorial services at the statue. In 1596, the Nichiren sect renewed its request to be exempted from such services. The only response was that Hideyoshi's government granted a petition of the Nembutsu sect to lower the ranking of the Nichiren sect to sixth place, below that of the Nembutsu sect. The Nichiren sect appealed to the Emperor submitting the Hokkeshu Sojo or the Petition to the Emperor Concerning the Lotus Sect. That document stated seven articles: 

1. Truth in Buddhism is not determined by human judgment but by the Buddha's words alone, as recorded in the ultimately true scriptures;

2. The Buddha Sakyamuni has a profound link to our world, while Amida, the Buddha of the Pure Land sects does not;

3. There are provisional and ultimate teachings within Buddhism;

4. The Hokke Shu was established by the Buddha Sakyamuni as stated in the Lotus Sutra, not by a human teacher as was the case for the Pure Land sects;

5. The teachings of the Hokke Shu are transmitted in a double fashion, the essential transmission a direct one from Sakyamuni based upon the Lotus Sutra, and an indirect, intellectual transmission based upon the writings of the patriarchs of the Tendai sect;

6. The Hokke Shu is superior to all others;

7. The Hokke Shu may not have any association with slanderers. [hence should be exempt from participating in the ceremonies at the Great Buddha statue.]

These article were sent to Hideyoshi and to the Emperor, along with a copy of Rissho Ankoku-ron. The petition was read to the emperor who asked it there was any basis to the claims of the Nichiren sect. His senior advisers informed him that these were the doctrines of the Nichiren sect and had been from the time of its establishment. The emperor ordered that a copy of the petition be sent to Mount Hiei and Miidera for a reply as to the claims made in it. No reply was given. Unfortunately the emperor decided not to do anything given the political realities of the time. 

Whose Gohonzon is best?

"Unless one who has grasped the essence of the Lotus Sutra conducts the eye-opening ceremony for a wooden or painted image, it will be as if a masterless house were to be occupied by a thief or as if, upon a person's death, a demon were to enter his body. When, in present-day Japan, eye-opening ceremonies for the Buddha images are conducted according to the Shingon rite, demons occupy them and deprive people of their lives, for a demon is also known as a "robber of life." Moreover, devils enter those images and deprive people of benefits, and another name for a devil is a "robber of benefit." -- Nichiren Daishonin (Opening the Eyes of Wooden and Painted Images)

Since Nichiren Daishonin grasped the essence of the Lotus Sutra, then it follows that his Gohonzon, original or a copy, is best.

Who are we?

We are numbered among the Bodhisattvas of the Earth: We are they who chant the Daimoku, revere the Gohonzon, Lotus Sutra, Shakyamuni Buddha, and Nichiren Daishonin. Some of us practice principally shoju and others shakabuku. Some of us view the Gohonzon as the embodiment of the Daimoku, others as the embodiment of the Oneness of Person [as the Eternal Buddha] and Law, and still others as the embodiment of the Eternal Buddha Shakyamuni [depending on our inner awakening and mastery of the Lotus Sutra].

We are united through our seeking spirit and through having etched, "Follow the Law and not the person", in our hearts. Most of us are united in the belief that the Gohonzon is the source of our guidance and that we are direct disciples of the Eternal Buddha Shakyamuni and Nichiren Daishonin. We are also united in our belief that every Nichiren school and individual has both good and bad aspects that we are free to accept, praise, and propagate or to reject, ignore, or rebuke.

As far as your question about how many true disciples and believers there are, we don't keep statistics because neither the Lotus Sutra nor Nichiren Daishonin exhort us to. We are few but I have anecdotal evidence that we are growing for a variety of reasons: The doctrines of all the various Nichiren schools and their believers are partial, contrived, erroneous and/or distorted while ours are sound; the reality that most Nichiren sect believers follow the person rather than the Law while we follow only the Law; and most Nichiren sects believers are unable to exhibit actual proof of Enlightenment in contrast to Shakyamuni Buddha, Nichiren Daishonin, and our disciples and believers. There wouldn't be thirty-five or thirty-six Nichiren sects if they all showed actual proof of Enlightenment. 

How did they look Wiley Bad?

"I have a group picture next to my butsudan, taken at Sessen-bo with Sensei in 1970. Among the people in the picture is Genjiro Fukushima, who later became a vice president of the SGI. Then about 20 years ago he betrayed Sensei and the SGI and worked to stop the flow of Kosen-Rufu. He was the lay leader of the Hodo-in temple in Tokyo, until his death by cancer on August 8th of this year.

Eyewitness accounts of his open-casket funeral were that they found it impossible to close his eyes, cancer had completely consumed his body, and his death mask was a hideous expression of wide-eyed, agonized terror, difficult to view." -- Dick "Wiley bad" Powell proud SGI member

I wonder how those SGI members who were run over by a snow plow, whose parachute failed to open, whose skull was torn apart by a stage hook, or who was killed by the Manson gang, appeared in their caskets?

On SGI unity

Unity means nothing defending a lie.

SGI side altar (The "Three Bodhisattvas")

Thanks Nichibek

No more secret teachings the day Nichiren revealed the Three Great Secret Laws

The purpose of Nichiren Shoshu's teachings of Montei or "between the lines" is so their priests can deceive the people. The Lotus Sutra states, "this Sutra" [Myoho renge kyo] and Nichiren Daishonin states that each character of the Lotus Sutra is a golden colored Buddha. The very moment that Nichiren Daishonin revealed the Three Great Secret Laws, the Daimoku, the Gohonzon, and the High Sanctuary, there were no longer any secret between the lines teachings.

Я люблю тебя, мои дорогие российские и украинские читатели

Ya tebya lyublyu!

Namu Myoho renge kyo

Clear, not clear? Then why do you slander Buddha Shakyamuni and Nichiren?

"These Three Great Secret Laws were unquestionably received by me, Nichiren, some two thousand and more years ago, when I was the leader of the Bodhisattvas of the Earth; they were passed on to me by oral transmission from the lord of teachings, the World-Honored One of Great Enlightenment. And these actions that I now take embody what I received in transmission on Eagle Peak, without the slightest deviation or alteration in form, the three great matters of the Law of the “Life Span” chapter." (Recceiving of the Three Great Secret Laws)

I see. Toda's and Nichigen's words takes precedence over Shakyamuni Buddha's, Nichiren Daishonin's, Tientai's, and Dengyo's. PITIFUL

Jim says:

"RIC writes: Larry, the only "editorial comment" that you can possibly perceive a problem with is "when Nichiren appeared as the Buddha Shakyamuni and expounded the Lotus Sutra."

The problem here can be traced to Toda's explanation of how to read the sutra. He describes the two ways to read it - literally and as based on the Daishonin's Buddhism. Thus, for instance, the opening lines Niji seson ju sanmai.... literally means "At this time, the Buddha serenely arose form his meditation and addressed Sharihotsu."

Toda begins his lecture with: "The first sentence of the Hoben Chapter means: At this time of Mappo, the True Buddha ...emerged in Japan as Nichiren Daishonin and addressed the people of Mappo". (p47)

So when Ric said Nichiren had appeared as Shakyamuni and expounded the LS - literally, that's wrong. But from the perspective of Toda's lecture, it's the  correct way to read the sutra."

Mark says:

I see. The correct way to read the Sutra is Nichigen's and Toda's way rather than Tientai's, Dengyo's, and Nichiren Dashonin's way. SGI and Nichiren Shoshu are mighty confused.

More on Nichiren Shoshu or Nichiren Shingon

Nichikan states, "The purpose of the Hoben-pon is to smash the provisional teachings, the Purpose of the Juryo-hon is to smash the Hoben-pon, and the purpose of the Daimoku is to smash the Juryo-hon."

Since the Hoben-pon represents the Three Bodied Tathagata in his historical [manifest] aspect, the Juryo-hon represents the Three Bodied Tathagata in his Bliss or Reward Body aspect, and the Daimoku represents the Three Bodied Tathagata in his Dharma Body aspect, we can not forsake even the Hoben-pon. This is why the Daishonin reprimanded his Disciple Ota Jomyo for abandoning the theoretical section of the Lotus Sutra.

The Shingon priests also replace the Three Bodied Tathagata with the Dharma Body Buddha represented by Dainichi. Nichikan was actually a Shingon prelate.

Ri-Butsu or real Buddha

Nichiren regards Shakyamuni Buddha of the Juryo chapter as  Ri-Butsu or real Buddha who is Father, Teacher, and Parent of all other Buddhas. His name is neither Nichiren Daishonin nor is it Myoho renge kyo. The principle of Eternal Buddha is taught second only to Daimoku in Nichiren's writings. The SGI and the Nichiren Shoshu sees fit to change these teachings. 

Nichiren taught that those born in this severe degenerate age called Mappo are unable, through self power alone, to attain the fruit of Buddhood. We need to take refuge in the Law of Namu Myoho renge kyo to which the Eternal Buddha has always been enlightened by chanting it repeatedly and believing in the Original Eternal Buddha Shakyamuni. Our lack of concentration, memory, volition, fortitude and compassion is so attenuated in this age that we can not, by our power alone, attain the same unsurpassed Enlightenment as He.

To attempt to separate The Eternal Buddha Shakyamuni's Enlightenment and teaching from the Eternal Buddha Shakyamuni himself is as futile as attempting to separate carbon from diamond. Namu Myoho renge kyo is the essential element of the Eternal Buddha as carbon is the essential element of diamond. Without Namu Myoho renge kyo there is no Eternal Buddha Shakyamuni. Similarly, just as there would be no proof of the unsurpassed utility and magnificent beauty possible with elemental carbon, there would be no proof of the supreme benefits of Namu Myoho renge kyo without the Eternal Buddha Shakyamuni. Not even Nichiren Daishonin affords such absolute proof. 

Nichiren wrote in the True Object of Worship in the section, The Pure Land of the Eternal Buddha: 

"Now, when the Eternal Buddha was revealed in the essential section of the Lotus Sutra, this world of endurance (Saha-World) became the Eternal Pure Land, indestructible even by the three calamities of conflagration, flooding, and strong winds which are said to destroy the world. It transcends the four periods of cosmic change: the kalpa of construction, continuance, destruction, and emptiness. Sakyamuni Buddha, the Lord-preacher of this pure land, has never died in the past, nor will He be born in the future. He exists forever throughout the past, present, and future. All those who receive His guidance are one with this Eternal Buddha...." 

And in the section, The Form of the True Object of Worship, he writes:

"The object of worship (honzon) at the scene of this transmission of "Namu Myo-ho-ren-ge-kyo" from the Eternal Buddha to his original disciples is: Suspended in the sky above the Eternal Buddha Sakyamuni's Saha-world is a stupa of treasures, in which Buddhas Sakyamuni and Taho sit to the left and right of "Myo-ho-ren-ge-kyo". They are waited on by four bodhisattvas such as Jogyo (Superior Practice) representing the original disciples of the Eternal Buddha called out from underground. Four more bodhisattvas including Manjusri and Maitreya, take lower seats as followers, other great and minor bodhisattvas---those converted by the Buddha in the theoretical section and those who came from other lands---resemble numerous people sitting on the ground and looking up at court nobles.Also lined up on the ground are Buddhas in manifestation (funjin Buddhas) who gathered together from all the worlds in the universe in praise of the Buddha's preaching, representing provisional Buddhas in their respective lands.

The true object of worship (honzon) such as this was not revealed anywhere else by Sakyamuni Buddha during the more than fifty years of His preaching life. Though He spent eight years preaching the Lotus Sutra, the scene was limited to his preaching in the sky above Mt. Sacred Eagle recounted in eight chapters, from the fifteenth to the twenty-second.. During two millenium after the death of Sakyamuni Buddha, the Ages of the True Dharma and the Imitative Dharma, some worshipped Sakyamuni Buddha accompanied by Kasyapa and Ananda as described in the Hinayana sutras; others worshipped Him accompanied by such bodhisattvas as Manjusri and Samantabhadra as he appeared in quasi-Mahayana sutras, the Nirvana Sutra, or the theoretical section of the Lotus Sutra. Many wooden statues and portraits were made of Sakyamuni as He preached Hinayana or quasi-Mahayana sutras but statues and portraits of the Eternal Shakyamuni Buddha revealed in the Duration of Life of the Buddha chapter of the Lotus Sutra were never made. Now in the beginning of the Latter Age of the Decadent Dharma, is it not the time that such statues and portraits are made?" 

Taisekeji Tom Foolery

Taisekaji/ original SGI translation of a passage of the True Object of Worship:

"The essential teaching of the Lotus Sutra and true Buddhism are both pure teachings that lead directly to Buddhahood. However, Shakyamuni's is the Buddhism of the harvest, and this is the Buddhism of sowing. The core of his teachings is one chapter and two halves, and for me it is Myoho-renge-kyo alone."  (MW vol I Kanjin No Honzon Sho,p. 72)

           

Kyotsu Hori tranlsation:

"It is evident that the Revelation of Eternity was preached for the sake of us who live at the beginning of the period of Deprivation.  It this respect, we are as blessed as those who heard the Buddha in person, the only difference being that they brought to fruit their seeds of Buddhahood by hearing directly the 'One Chapter and Two Halves, whereas we are endowed with the seeds of Buddhahood by receiving the Five Words." (Five Major Writings of Nichiren, Kanjin No Honzon Sho, pg 37

Taisekaji:

"Essentially, the bodhisattvas of the theoretical teaching and the bodhisattvas of the other worlds were not qualified to inherit Nam‑Myoho‑Renge‑Kyo, the heart of the Juryo chapter, which only Nichiren has realized. At the dawn of the Latter Day evil people who slander the Law would fill the land, and so the Buddha rejected their pledge and instead summoned the Bodhisattvas of the Earth. He entrusted Nam‑Myoho‑Renge‑Kyo [the five characters] to them for the salvation of all mankind. (MW 1, p. 73/ Shinpen p. 657)²

Kyotsu Hori (expanded to include the Taisekaji quote, with "Five Words", the translation for Namu Myoho Renge kyo.):

"Strangely enough, however, the Buddha answered, 'Nay good people, you need not occupy yourselves with this task.'  Why did he say so?  It was because he did not intend to entrust them; he merely desired to inform them of the existence of another group of Bodhisattvas who were properly qualified for this work. In a few moments, the Buddha summoned the Bodhisattvas equal to the dust-atoms of one thousand words in number from the gaps of the earth, and in Chapter XXI, he entrusted them with the Five Words. These Bodhisattvas were called up because they were the Buddha's disciples who had followed him from the beginning of his beginningless life; that is, they were the disciples of the Original Buddha, while the Bodhisattvas who had already assembled were the disciples of the Buddha Shakyamuni of Manifestation or of the Buddhas of other worlds, not the disciples of the Original Buddha." (Ibid, pg 38)

SGI updated translation:

"Essentially, the great bodhisattvas taught by the Buddha in his transient status and the great bodhisattvas who gathered from the other worlds were not qualified to inherit the “Life Span” chapter that reveals the eternal Buddha’s inner truth. At the dawn of the Latter Day evil people who slander the correct teaching would fill the land, so Shakyamuni Buddha rejected the pledge of these bodhisattvas and instead summoned the multitude of great bodhisattvas from beneath the earth. He entrusted them with the five characters of Myoho-renge-kyo, the heart of the “Life Span” chapter, for the enlightenment of all beings in the land of Jambudvipa. The bodhisattvas taught by the Buddha in his transient status were also unqualified because they had not been the disciples of Shakyamuni Buddha since the time he had first set his mind on and attained enlightenment in the remote past. The Great Teacher T’ien-t’ai states, “[The Buddha said of the Bodhisattvas of the Earth,] ‘These are my disciples, destined to propagate my Law.’ ” Miao-lo says, “The children propagate the Law of the father, and this benefits the world.” The Supplement to “The Words and Phrases of the Lotus Sutra” states, “The Law embodied therein [in the Lotus Sutra] is the Law that was realized countless kalpas in the past, and therefore it was entrusted to persons who had been the Buddha’s disciples from countless kalpas in the past.”