The Buddhism of the Sowing and the Buddhism of the Harvest

The original manuscript of the Kanjin Honzon Sho [True Object of Worship] is designated a National Treasure by the Japanese government and is kept in the treasure storehouse of the Hokekyoju Temple in Ichikawa City, Japan. The document is considered crucial to the understanding of Nichiren Daishonin. Nichiren refers to the treatise as being of the "utmost importance".

The Kanjin Honzon Sho from the Major Works of the SGI is translated from the Gosho Zenshu which is the modern Japanese translation of the original Chinese and medieval Japanese Gosho translated by Nichiren Shoshu priests. One should note that the Nichiren Shoshu and the SGI are the only Nichiren sects that advocate Nichiren as True Buddha and the only sects that rely on Gosho Zenshu. The Major Works translation reads:

"The “Teacher of the Law” chapter of the Lotus Sutra states, “Since hatred and jealousy toward this sutra abound even when the Thus Come One is in the world, how much more will this be so after his passing?” The “Treasure Tower” chapter states, “They [the Buddhas] make certain that the Law will long endure. . . . [The Thus Come One Many Treasures, I myself ], and these emanation Buddhas who have gathered here, surely know this is our aim.” Look at what the “Encouraging Devotion” and “Peaceful Practices” chapters state about the future. The theoretical teaching was preached for the people after Shakyamuni Buddha’s passing.

As regards the essential teaching, it was addressed exclusively to the people early in the Latter Day of the Law. On the surface, the Buddha seems to have preached this teaching for the enlightenment of the people of his day; he planted the seeds of Buddhahood in their lives in the remote past [numberless major world system dust particle kalpas ago] and nurtured the seeds through his preaching as the sixteenth son of the Buddha Great Universal Wisdom Excellence [major world system dust particle kalpas ago] and through the first four flavors of teachings and the theoretical teaching in this life. Then with the essential teaching he brought his followers to the stage of near-perfect enlightenment and finally to that of perfect enlightenment.

In actuality, however, the essential teaching bears no resemblance whatsoever to the theoretical teaching. The preparation, revelation, and transmission of the essential teaching are intended entirely for the beginning of the Latter Day of the Law. The essential teaching of Shakyamuni’s lifetime and that revealed at the beginning of the Latter Day are both pure and perfect [in that both lead directly to Buddhahood]. Shakyamuni’s, however, is the Buddhism of the harvest, and this is the Buddhism of sowing. The core of his teaching is one chapter and two halves, and the core of mine is the five characters of the daimoku alone." Kanjin Honzon Sho (SGI Major Works ) pp 169-170

The Kanjin Honzon from the NOPPA translation of the Nichiren Shu is translated directly from the Showa Tehon which is a copy of the original collection of Gosho written in Chinese and medieval Japanese. The NOPPA translation reads.

"It is stated in the tenth chapter of the Lotus Sutra, 'The Teacher of the Dharma': 'This sutra has aroused much hatred and jealousy even in the lifetime of the Buddha. How much more can this be expected after His death!' And in the eleventh chapter, 'Appearance of the Stupa of Treasures': 'Taho Buddha and the Buddhas in manifestation (funjin Buddhas) from all the worlds in the universe gathered together to make this dharma live forever....Buddhas in manifestation should remember My (the Buddha's) intention to keep on spreading the dharma forever.'You may find similar statements in the thirteen chapter, 'Encouragement for Upholding this Sutra', and fourteenth chapter, 'Peaceful Practices'. They show that the theoretical section of the Lotus Sutra is directed to those in the beginning of the Latter Age.

The essential section of the Lotus Sutra is preached solely for those living in the beginning of the Latter Age. At first glance it appears that the seed of Buddhahood was planted in them by the Eternal Buddha in the eternal past or 500 dust particle kalpa ago. The seed germinated and grew within them with the help of all the sutras from the Lotus Sutra preached by the sixteenth prince of Daitsuchisho Buddha in 3,000 dust particle kalpa in the past to all those preached by Sakyamuni in his life before the Lotus Sutra and the theoretical section of the Lotus Sutra. Finally the essential section of the Lotus Sutra enabled them to attain Buddhahood.

On closer examination, however, the essential section differs from the theoretical section. That is to say the essential section, all through the prologue, the main discourse, and the epilogue, was preached for those people in the beginning of the Latter Age of the Decadent Dharma. The teaching of the essential section during the lifetime of Sakyamuni Buddha and that which would spread in the beginning of the Latter Age are likewise absolutely perfect. However the former is for attaining enlightenment, whereas the latter is for sowing the seed of Buddhahood. While the former is crystallized in the sixteenth chapter, 'Duration of the Life of the Buddha', with half a chapter each preceding and following it, the latter is solely embodied in the five characters of Myo, Ho, Ren, Ge, and Kyo, the title of the Lotus Sutra." Kanjin Honzon Sho, Nichiren Shu (NOPPA 1991) pp 120 - 122;

What was referred to by Nichiren as "the teaching for attaining enlightenment" [MW - Buddhism of the Harvest] is the teaching by the historical Buddha during his lifetime, i.e., his spoken words to his disciples. In the Age of Mappo we can only rely on the Lotus Sutra but the manner of its faith, practice, and propagation in the Age of Mappo differs from that done by the historical Buddha during his lifetime. We rely on the Daimoku transmitted by the Buddha to the Bodhisattvas from underground who are commissioned to expound the Lotus Sutra in this Age of Mappo. In Chapter 15 of the Lotus Sutra, the various provisional Bodhisattvas from this and other worlds ask to expound the Lotus Sutra. However, the Buddha demurs saying, "I do not want you to uphold this sutra...." Kanjin Honzon Sho, Nichiren Shu (NOPPA 1991) p 124; MW p 172.

Nichiren, referencing Tien-tai, discusses this rejection: "After all, Sakyamuni Buddha could not reveal his innermost enlightenment, or the great dharma hidden in the lines of the Duration of the Life of the Buddha Chapter [Chapter 16] to those great bodhisattvas from other worlds who had been guided by the teaching of the theoretical section." Kanjin Honzon Sho, Nichiren Shu (NOPPA 1991) p 126; MW 173.

Nichiren continues, explaining that in this Age of Mappo, the essence of the Lotus Sutra, Myo Ho Renge Kyo is taught to the people by the Bodhisattvas from underground, who are the original disciples of Sakyamuni Buddha:

"Lands at the beginning of the Latter Age slander the true dharma and those who live there have poor capacity for comprehension and faith in Buddhism. Therefore, instead of relying on Buddhas from other worlds, the Buddha called out great bodhisattvas from underground to entrust them with the task of transmitting the five characters of Myo, Ho, Ren, Ge, and Kyo, the essence of the 'Duration of the Life of the Buddha' chapter, to the people in this world. It meant also that those guided by the teaching of the theoretical section were not the original disciples of Sakyamuni Buddha." Kanjin Honzon Sho, Nichiren Shu (NOPPA 1991) p 126; MW 173.

"Having thus manifested the ten divine powers, Sakyamuni Buddha transmitted the five characters of Myo, Ho, Ren, Ge, and Kyo to the original disciples of the Buddha since the eternal past, who had sprung up from underground." Kanjin Honzon Sho, Nichiren Shu (NOPPA 1991) p 140; MW 176.

"Tien-tai comments on this in his 'Words and Phrases of the Lotus Sutra': Following 'Thereupon Sakyamuni Buddha said to the host of bodhisattvas' is the third section of the chapter on the Divine Powers, summarizing the essence of the Lotus Sutra and transmitting it to the bodhisattvas from underground." Kanjin Honzon Sho, Nichiren Shu (NOPPA 1991) p 142; MW I:76.

"The manifestation of the ten divine powers in the 21st chapter on the 'Divine Powers' is for the sake of transmitting the five characters of Myo, Ho, Ren, Ge Kyo to the four bodhisattvas of Jogyo, Muhengyo, Jyogyo and Anryugyo, representing the host of bodhisattvas who had sprung from underground." Kanjin Honzon Sho, Nichiren Shu (NOPPA 1991) p 142; MW I:76-77.

Nichiren goes on to explain that the time had only just arrived for the bodhisattvas from underground to appear and propagate Myoho Renge Kyo, the excellent medicine for the Latter Age:

"Now we are at the beginning of the Latter Age of the Decadent Dharma, when Hinayana teachings strike down Mahayana teachings, provisional teachings destroy true teachings, east is taken for west and west for east, and heaven and earth are upside down. Under these circumstances, the four ranks of bodhisattva-teachers who preach the theoretical section of the Lotus Sutra remain in hiding. Gods desert the land which they are supposed to protect. Then, for the first time, those bodhisattvas from underground appear in this world to encourage ignorant people to take the five characters of Myo, Ho, Ren, Ge, and Kyo, the excellent medicine of the Latter Age. Many ignorant people would fall into hell by slandering the five characters, but they would be saved eventually. (NOPPA) pp. 143

The meaning of the Buddhism of the Sowing and the Buddhism of the Harvest is not that there are two different Buddhisms, the Buddhism of Shakyamuni and the Buddhism of Nichiren Daishonin. It means that this Latter Day is for sowing the seeds of Buddhahood, not for harvesting the seeds.

" Question: How should one practice if one takes faith in the Lotus Sutra?"

"If, failing to understand this principle, one were to practice shoju or shakubuku at an inappropriate time, then not only would one be unable to attain Buddhahood, but one would fall into the evil paths. This is firmly laid down in the Lotus and Nirvana sutras, and is also clearly stated in the commentaries by T’ien-t’ai and Miao-lo. It is, in fact, an important principle of Buddhist practice." (pg. 126)

"Some people criticize me, saying, 'Nichiren does not understand the capacities of the people of the time, but goes around preaching in a harsh manner—that is why he meets with difficulties.' Other people say, 'The practices described in the "Encouraging Devotion" chapter are for bodhisattvas who are far advanced in practice; [Nichiren ought to follow the practices of] the "Peaceful Practices" chapter, yet he fails to do so.' Others say, 'I, too, know the Lotus Sutra is supreme, but I say nothing about it.' Still others complain that I give all my attention to doctrinal teachings. I am well aware of all these criticisms against me. But I recall the case of Pien Ho, who had his legs cut off at the knee, and of Kiyomaro (Pure Man), who was dubbed Kegaremaro (Filthy Man) and almost put to death. All the people of the time laughed at them with scorn, but unlike those two men, those who laughed left no good name behind them. And all the people who level unjust criticisms at me will meet with a similar fate. The 'Encouraging Devotion' chapter says, 'There will be many ignorant people who will curse and speak ill of us.' I observe my own situation in this passage. Why should it not apply to all of you as well? 'They will attack us with swords and staves,' the passage continues. I have experienced this passage from the sutra with my own body. Why do you, my disciples, not do likewise?" (pg. 209)

Question: "How should one practice if one takes faith in the Lotus Sutra?" (pg. 125)

Answer: "Shoju is to be practiced when throughout the entire country only the Lotus Sutra has spread, and when there is not even a single misguided teacher expounding erroneous doctrines." (pg. 126) 

"The methods of shoju and shakubuku are also like this. When the correct teaching alone is propagated and there are no erroneous doctrines or misguided teachers, then one may enter the deep valleys and live in quiet contentment, devoting one’s time to reciting and copying the sutra and to the practice of meditation. This is like taking up a writing brush and inkstone when the world is at peace. But when there are provisional schools or slanderers of the correct teaching in the country, then it is time to set aside other matters and devote oneself to rebuking slander." (126 & 127)

"Therefore, we must look at the world today and consider whether ours is a country in which only the correct doctrine prevails, or a country in which erroneous doctrines flourish." (pg. 127)

"One should practice only the shakubuku method of propagation, and if one has the capacity, use one’s influence and authority to destroy slander of the correct teaching, and one’s knowledge of the teachings to refute erroneous doctrines."(127)

"Question: Then it would be wrong to say that faith in any sutra or any Buddha of the expedient and provisional teachings equals faith in the Lotus Sutra. But what of those who believe only in the Lotus Sutra and carry out the five practices set forth in the sutra or follow the practices described in the 'Peaceful Practices' chapter? Could we not say that their practice accords with the Buddha’s teachings?

"Answer: Anyone who practices Buddhism should first understand the two types of practice—shoju and shakubuku....

"In this age, the provisional teachings have turned into enemies of the true teaching. When the time is right to propagate the teaching of the one vehicle, the provisional teachings become enemies. When they are a source of confusion, they must be thoroughly refuted from the standpoint of the true teaching. Of the two types of practice, this is shakubuku, the practice of the Lotus Sutra. With good reason T’ien-t’ai stated, 'The Lotus Sutra is the teaching of shakubuku, the refutation of the provisional doctrines.'

"The four peaceful practices [in the 'Peaceful Practices' chapter] correspond to shoju. To carry them out in this age would be as foolish as sowing seeds in winter and expecting to reap the harvest in spring. It is natural for a rooster to crow at dawn, but strange for him to crow at dusk. Now, when the true and the provisional teachings are utterly confused, it would be equally unnatural for one to seclude oneself in the mountain forests and carry out the peaceful practice of shoju without refuting the enemies of the Lotus Sutra. One would lose the chance to practice the Lotus Sutra.

"Now, in the Latter Day of the Law, who is carrying out the practice of shakubuku in strict accordance with the Lotus Sutra? Suppose someone, no matter who, should unrelentingly proclaim that the Lotus Sutra alone can lead people to Buddhahood, and that all other sutras, far from enabling them to attain the way, only drive them into hell. Observe what happens should that person thus try to refute the teachers and the doctrines of all the other schools. The three powerful enemies will arise without fail. 

"Our teacher, the Thus Come One Shakyamuni, practiced shakubuku during the last eight years of his lifetime, the Great Teacher T’ien-t’ai for more than thirty years, and the Great Teacher Dengyo for more than twenty." (pg. 394, “On Practicing the Buddha's Teachings")

"The Lotus Sutra is the teaching of shakubuku, the refutation of the provisional doctrines." (pg. 392)

“Although few people slander the Lotus Sutra with actual words of abuse, there are none who accept it. Some appear to accept the sutra, but their faith in it is not as deep as their faith in the Nembutsu or other teachings. And even those with profound faith do not reproach the enemies of the Lotus Sutra. However great good causes one may make, or even if one reads and copies the entirety of the Lotus Sutra a thousand or ten thousand times, or attains the way of perceiving three thousand realms in a single moment of life, if one fails to denounce the enemies of the Lotus Sutra, it will be impossible to attain the way.” (WND p. 78)

“The Great Teacher Nan-yueh has stated, ‘If one sees a foe of the Lotus Sutra and yet fails to censure him, one becomes a slanderer of the Law and will fall into the hell of incessant suffering.’ Even a man of great wisdom, if he sees such a person and fails to speak out, will fall into the depths of the hell of incessant suffering, and as long as that hell shall endure, he will never escape.” (pg. 1021-1022)

"But the men of the Tendai school [who do not refute misleading teachings] are all great enemies of the people. [As Chang-an has noted,] 'One who rids the offender of evil is acting as his parent.'" (pg. 287)

“For persons of the Tendai Lotus school to chant Nam-myoho-renge-kyo themselves and yet give their approval when others repeat the Nembutsu would be strange enough. Yet not only do they fail to remonstrate with them, but they criticize one who does confront the Nembutsu school, which is strange indeed!” (pg. 856)

"The question, however, is not whether one lives in the Former, the Middle, or the Latter Day of the Law, but whether one bases oneself upon the text of the true sutra. Again, the point is not who preaches a doctrine, but whether it accords with truth." (pg. 168)

“A good believer is one who does not depend upon persons of eminence or despise those of humble station; who does not rely on the backing of superiors or look down on inferiors; who, not relying on the opinions of others, upholds the Lotus Sutra among all the sutras. Such a person the Buddha has called the best of all people.” (pg. 880)

“In both secular and religious realms, as is plain to see, good persons are rare while evil persons are numerous. Why, then, do you insist upon despising the few and favoring the many? Dirt and sand are plentiful, but rice and other grains are rare. The bark of trees is available in great quantities, but hemp and silk fabrics are hard to come by. You should put the truth of the teaching before everything else; certainly you should not base your judgment on the number of adherents.” (pg. 125)

“To ignore the supremacy of the Lotus Sutra and assert that other sutras stand on a par with it is to commit the worst possible slander of the Law, a major offense of the utmost gravity.” (pg. 61)

“Among my disciples, those who think themselves well versed in Buddhism are the ones who make errors. Namu-myoho-renge-kyo is the heart of the Lotus Sutra. It is like the soul of a person. To revere another teaching as its equal is to be like a consort who is married to two emperors, or who secretly commits adultery with a minister or a humble subject. It can only be a cause for disaster.” (pg. 903)

“Our seeing, hearing, and making no attempt to stop slander that, if we spoke out, could be avoided, destroys our gifts of sight and hearing, and is utterly merciless.

“Chang-an writes, ‘If one befriends another person but lacks the mercy to correct him, one is in fact his enemy.’ The consequences of a grave offense are extremely difficult to erase. The most important thing is to continually strengthen our wish to benefit others.

“Many such examples of slander are also found among Nichiren’s disciples and lay believers.” (pgs. 625-626)

"Now, in the Latter Day of the Law, who is carrying out the practice of shakubuku in strict accordance with the Lotus Sutra? Suppose someone, no matter who, should unrelentingly proclaim that the Lotus Sutra alone can lead people to Buddhahood, and that all other sutras, far from enabling them to attain the way, only drive them into hell.Observe what happens should that person thus try to refute the teachers and the doctrines of all the other schools. The three powerful enemies will arise without fail." (pg. 394) 

"The Lotus Sutra is the teaching of shakubuku, the refutation of the provisional doctrines." (pg. 392)

"If, failing to understand this principle, one were to practice shoju or shakubuku at an inappropriate time, then not only would one be unable to attain Buddhahood, but one would fall into the evil paths. This is firmly laid down in the Lotus and Nirvana sutras, and is also clearly stated in the commentaries by T’ien-t’ai and Miao-lo. It is, in fact, an important principle of Buddhist practice." (pg. 126)

"‘Rely on the Law and not upon persons.’ Even when great bodhisattvas such as Universal Worthy and Manjushri, men who have returned to the stage of near-perfect enlightenment, expound the Buddhist teachings, if they do not do so with the sutra text in hand, then one should not heed them. 

"The Great Teacher T’ien-t’ai states, ‘That which accords with the sutras is to be written down and made available. But put no faith in anything that in word or meaning fails to do so.’ Here we see that one should accept what is clearly stated in the text of the sutras, but discard anything that cannot be supported by the text." (pg. 109)

"A sutra says: 'Rely on the Law and not upon persons. Rely on the meaning of the teaching and not on the words. Rely on wisdom and not on discriminative thinking. Rely on sutras that are complete and final and not on those that are not complete and final.' The meaning of this passage is that one should not rely upon the words of the bodhisattvas and teachers, but should heed what was established by the Buddha." (pg. 872)

"If we merely rely upon the commentaries of various teachers and do not follow the statements of the Buddha himself, then how can we call our beliefs Buddhism? To do so would be absurd beyond description!

"Therefore, the Great Teacher Chisho stated that, if one claims that there is no division of Mahayana and Hinayana among the sutras and no distinction of partial and perfect among revelations of the truth, and therefore accepts all the words of the various teachers, then the preachings of the Buddha will have been to no purpose.

"T’ien-t’ai asserted, 'That which has a profound doctrine and accords with the sutras is to be written down and made available. But put no faith in anything that in word or meaning fails to do so.' He also said, 'All assertions that lack scriptural proof are to be branded as false.' How would you interpret such statements?" (pg. 56)

"The learned authorities in the world today suppose that there is no harm in mixing extraneous practices with the practice of the Lotus Sutra, and I, Nichiren, was once of that opinion myself. But the passage from the sutra [that I have just quoted] does not permit such a view." (pg. 1014 &1015)

"Therefore, the Great Teacher Chisho stated that, if one claims that there is no division of Mahayana and Hinayana among the sutras and no distinction of partial and perfect among revelations of the truth, and therefore accepts all the words of the various teachers, then the preachings of the Buddha will have been to no purpose." (pg. 56)

“In a country where non-Buddhist teachings have already spread, one should use Buddhism to refute them. For example, the Buddha appeared in India and defeated the non-Buddhists; Kashyapa Matanga and Chu Fa-lan went to China and called the Taoists to task; Prince Jogu was born in the country of Japan and put Moriya to the sword." (pg. 80)

"This passage from the Nirvana Sutra recounts the evil words that the various non-Buddhists spoke against Shakyamuni Buddha because he refuted the scriptures preached by their original teachers, the two deities and the three ascetics....In other words, persons who show no desire to hear or believe in the Lotus Sutra or who say that it does not match their capacity, though they may not actually slander it in so many words, are all to be regarded as persons of hatred and jealousy." (pg. 206)

"Our own age is not unlike theirs. The Taoists Ch’u and Fei of China, and Moriya in Japan, by relying on the major and minor deities of their respective countries, became enemies of Shakyamuni Buddha.

"There is a difference between the Taoists and Moriya on the one hand and our contemporary priests on the other in that the former preferred gods to a Buddha while the latter have replaced one Buddha with another. However, they are alike in that they all abandoned Shakyamuni Buddha." (pg. 838)

"But in ancient times, before the Buddhist teachings were introduced to this country, people knew nothing about either the Buddha or his teachings. It was only after the battle between Moriya and Prince Jogu that some people took faith in Buddhism, though others did not.

The situation was similar in China. After Matanga had introduced Buddhism to China, he held a debate with the Taoists. When the Taoists were defeated in debate, then for the first time there were people who put their faith in Buddhism, though there were many more who did not." (pg 514)" 

"According to the above passage of the Great Teacher T'ient-t'ai, in this latter age the persons who are lacking in good roots are many, and those who possess them are few. Therefore, many people are doubtless destined for the evil paths in their next existence. And if they are destined for the evil paths in any case, then one should preach the Lotus Sutra to them forcefully and thereby allow them to create a 'poison-drum relationship' with the sutra. Hence there can be no doubt that this latter age is the proper time in which to preach the Lotus Sutra to all people, thus enabling them to create a reverse relationship to it by slandering it." (pg 394)

These teachings are applicable to everyone. The Opening of the Eyes, for example, was entrusted to a layman. Shakubuku (the forceful practices) is a way of life whether on a street corner or in a formal debate at the head temple on mount Hiei.

Vajrayana and Bon, the foundation of Tibetan Buddhism, has no power to make Bodhisattvas and Buddhas

 

Various Nichiren passages and the Universal Salty Taste writing

 "Among the people who believe in the Lotus Sutra today, some people's faith is like fire and other's faith is like water. Some people are aroused like burning fire during a sermon, but once they go away they forget all that they heard. When I say 'like water,' I mean a person who has constant faith. You have always called on me without fail, and therefore, your faith is like water. This is wonderful." -- Ueno-dono Gohenji (A Reply to Lord Ueno)

"Today there are people who have faith in the Lotus Sutra. The belief of some is like fire while that of others is like water. When the former listen to the teachings, their passion flares up like fire, but as time goes on, they tend to discard their faith. To have faith like water means to believe continuously without ever regressing. Since you visit me constantly, regardless of the difficulties, your belief is comparable to flowing water. It is worthy of great respect!" - The Two Kinds of Faith

"In the Latter Day of the Law, the votary of the Lotus Sutra will appear without fail. The greater the hardships befalling him, the greater the delight he feels, because of his strong faith. Doesn’t a fire burn more briskly when logs are added? All rivers flow into the sea, but does the sea turn back their waters? The currents of hardship pour into the sea of the Lotus Sutra and rush against its votary. The river is not rejected by the ocean; nor does the votary reject suffering. Were it not for the flowing rivers, there would be no sea. Likewise, without tribulation there would be no votary of the Lotus Sutra. As T’ien-t’ai stated, “The various rivers flow into the sea, and logs make a fire burn more briskly.” - A Ship to Cross the Sea of Suffering

"Answer: A small river can accommodate the water flowing into it from dew, brooks, wells, ditches, and little streams, but it cannot accommodate the water from a big river. A big river can accommodate the water from a small river with its dew, brooks, and so forth, but it cannot accommodate the water from the great ocean. Now the Āgama sutras are like the small river with its wells, streams, brooks, and dew, while the sutras of the Correct and Equal period, the Amida Sutra, the Mahāvairochana Sutra, and the Flower Garland Sutra are like the big river that accommodates the small river. But the Lotus Sutra is like the great ocean that can hold all the water from dew, brooks, wells, streams, small rivers, big rivers, and the rains from heaven, without losing a single drop.

Suppose that a person is burning with fever. If he sits down beside a large body of cold water and stays there for a while, his fever will abate, but if he lies down beside a little body of water, he will continue to suffer as before. In the same way, if an icchantika, or person of incorrigible disbelief, who has committed the five cardinal sins and has slandered the Law, should try to cool himself beside the little bodies of water that are the Āgama, Flower Garland, Meditation, and Mahāvairochana sutras, the raging fever caused by his great offenses would never be dispelled. But if he should lie down on the great snowy mountain that is the Lotus Sutra, then the raging fever caused by the five cardinal sins, his slander of the Law, and his incorrigible disbelief would be dispelled instantly." - On Repaying Debts of Gratitude

"Is not the meaning of the sutra and the commentary that the way to Buddhahood lies within the two elements of reality and wisdom? Reality means the true nature of all phenomena, and wisdom means the illuminating and manifesting of this true nature. Thus when the riverbed of reality is infinitely broad and deep, the water of wisdom will flow ceaselessly. When this reality and wisdom are fused, one attains Buddhahood in one’s present form." - The Essentials for Attaining Buddhahood

                    The Universal Salty Taste 

THERE are six kinds of flavors. The first is subtle, the second, salty, the third, pungent, the fourth, sour, the fifth, sweet, and the sixth, bitter. Even if one were to prepare a feast of a hundred flavors, if the single flavor of salt were missing, it would be no feast for a great king. Without salt, even the delicacies of land and sea are tasteless.

The ocean has eight mysterious qualities. First, it gradually becomes deeper. Second, being deep, its bottom is hard to fathom. Third, its salty taste is the same everywhere. Fourth, its ebb and flow follows certain rules. Fifth, it contains various treasure storehouses. Sixth, creatures of great size exist and dwell in it. Seventh, it refuses to house corpses. Eighth, it takes in all rivers and heavy rainfall without either increasing or decreasing.

[The Nirvana Sutra] compares “it gradually becomes deeper” to the Lotus Sutra leading everyone, from ordinary people who lack understanding to sages who possess it, to attain the Buddha way. The reason [the sutra uses the metaphor] “being deep, its bottom is hard to fathom” is that the realm of the Lotus Sutra can only be understood and shared between Buddhas, while those at the stage of near-perfect enlightenment or below are unable to master it. “Its salty taste is the same everywhere” compares all rivers, which contain no salt, to all sutras other than the Lotus, which offer no way to attain enlightenment. [The Nirvana Sutra] compares the water of all the rivers flowing into the sea and becoming salty to the people of different capacities instructed through the various provisional teachings who attain the Buddha way when they take faith in the Lotus Sutra. It compares “its ebb and flow follows certain rules” to upholders of the Mystic Law who even though they were to lose their lives would attain the stage of non-regression. It compares “it contains various treasure storehouses” to the countless practices and good deeds of all the Buddhas and bodhisattvas, and the blessings of the various pāramitās being contained in the Mystic Law. The reason for “creatures of great size exist and dwell in it" is that, because the Buddhas and bodhisattvas possess great wisdom, they are called “creatures of great size,” and that their great bodies, great aspiring minds, great distinguishing features, great evil-conquering force, great preaching, great authority, great transcendental powers, great compassion, and great pity all arise naturally from the Lotus Sutra. The reason for “it refuses to house corpses” is that with the Lotus Sutra one can free oneself for all eternity from slander and incorrigible disbelief. The reason for “without either increasing or p.40decreasing” is that the heart of the Lotus Sutra is the universality of the Buddha nature in all living beings.

The brine in a tub or jar of pickled vines ebbs and flows in accordance with the brine of the sea. One who upholds the Lotus Sutra and is subjected to imprisonment is like the salt in a tub or jar, while the Thus Come One Shakyamuni who freed himself from the burning house is like the salt of the sea. To condemn one who upholds the Lotus is to condemn the Thus Come One Shakyamuni. How astonished Brahmā, Shakra, and the four heavenly kings must be! If not now, when will the ten demon daughters’ vow to split the head of one who persecutes a follower of the Lotus into seven pieces be carried out?

Ajātashatru, who had imprisoned King Bimbisāra, suddenly broke out in virulent sores in his present existence. How can one who has imprisoned an upholder of the Lotus not suffer from virulent sores in this existence?

Nichiren

"Among all the sutras, such as the Flower Garland Sutra, the Āgama sutras, the Correct and Equal sutras, the Wisdom, Profound Secrets, Amida, Nirvana, Mahāvairochana, Diamond Crown, Susiddhikara, and Secret Solemnity sutras, all the sutras preached by the Thus Come One Shakyamuni, all the sutras preached by the Thus Come One Mahāvairochana, all the sutras preached by the Thus Come One Amida, all the sutras preached by the Thus Come One Medicine Master, and all the sutras preached by the various Buddhas of the three existences of past, present, and future—among all these sutras, the Lotus Sutra stands foremost. Thus these other sutras are analogous to the large rivers, middle-sized rivers, and small rivers, while the Lotus Sutra is likened to the great ocean.

The ocean possesses ten virtues, in which it surpasses the rivers. First, the ocean gradually becomes deeper, which is not true of rivers. Second, the ocean refuses to house corpses, which is not true of rivers. Third, the ocean obliterates the names of the various rivers that flow into it, while rivers retain their names. Fourth, the ocean’s taste is the same everywhere, while this is not true of rivers. Fifth, the ocean contains various treasures that are not found in rivers. Sixth, the ocean is extremely deep, which is not true of rivers. Seventh, the ocean is boundless in breadth, which rivers are not. Eighth, the ocean houses creatures of great size, which is not true of rivers. Ninth, the ocean has tides that ebb and flow, but rivers do not, and tenth, the ocean absorbs the waters of torrential rains or huge rivers without ever overflowing, but this is not true of rivers.

The Lotus Sutra likewise has ten virtues, while the other sutras have ten faults. In the case of this sutra, the benefits gained from it increase in depth and bounty, and they continue down to the fiftieth person who hears of it. In the case of the other sutras, however, there is no benefit to be gained even by the first person who hears them, much less by the second, third, or fourth person, and so on down to the fiftieth person.

Though rivers may be deep, their depth cannot match even the shallow places of the ocean. And though the various other sutras may claim that because of a single character, a single phrase, or the ten meditations they encompass evil people who have committed the ten evil acts or the five cardinal sins, such benefits cannot match those gained by the fiftieth person who hears a single character or a single phrase of the Lotus Sutra and responds with joy." - The Essence of the Medicine King Chapter

"Be extremely cautious, and for the time being never submit yourself to writing a pledge, whatever it may concern. No matter how furiously a fire may rage, it burns out after a while. On the other hand, water may appear to move slowly, but its flow does not easily vanish. Since you are hot-tempered and behave like a blazing fire, you will certainly be deceived by others. If your lord coaxes you with soft words, I am sure you will be won over, just as a fire is extinguished by water. Untempered iron quickly melts in a blazing fire, like ice put in hot water. But a sword, even when exposed to a great fire, withstands the heat for a while, because it has been well forged. In admonishing you in this way, I am trying to forge your faith." - The Hero of the World

"Myō in India is rendered as sad, and in China, as miao. Myō means to be fully endowed, which in turn has the meaning of “perfect and full.” Each word and each character of the Lotus Sutra contains within it all the 69,384 characters that compose the sutra. To illustrate, one drop of the great ocean contains within it the waters of all the various rivers that flow into the ocean, and a single wish-granting jewel, though no bigger than a mustard seed, is capable of showering down the treasures that one could wish for with all the wish-granting jewels.: The Daimoku of the Lotus Sutra

"The Lotus Sutra states that Bodhisattva Superior Practices and the others will appear in the first five hundred years of the Latter Day of the Law to propagate the five characters, the embodiment of the two elements of reality and wisdom. The sutra makes this perfectly clear. Who could possibly dispute it? I, Nichiren, am neither Bodhisattva Superior Practices nor his envoy, but I precede them, spreading the five characters to prepare the way. Bodhisattva Superior Practices received the water of the wisdom of the Mystic Law from the Thus Come One Shakyamuni and causes it to flow into the wasteland of the people’s lives in the evil world of the latter age. This is the function of wisdom. Shakyamuni Buddha transferred this teaching to Bodhisattva Superior Practices, and now Nichiren propagates it in Japan. With regard to the transfer of teachings, it is divided into two categories: general and specific. If you confuse the general with the specific even in the slightest, you will never be able to attain Buddhahood and will wander in suffering through endless transmigrations of births and deaths." - The Essentials for Attaining Buddhahood.

"If the water[of faith] is clear, then the moon will not fail to be reflected there..." - Opening of the Eyes

"There are many degrees of slander: shallow and profound, slight and heavy. Even among those who embrace the Lotus Sutra, very few uphold it steadfastly both in mind and in deed. Few are the practitioners who are able to uphold this sutra. But those who do will not suffer serious retribution even if they have committed minor offenses against the sutra. Their strong faith expiates their offenses as surely as a flood extinguishes tiny fires." - The Embankments of Faith

"This time I am sure that you will give up your faith. If you do, I have not the slightest intention of reproaching you for it. Likewise, neither should you blame me, Nichiren, when you have fallen into hell. It is in no way my responsibility. It is an undeniable fact that fire can at once reduce even a thousand-year-old field of pampas grass to ashes, and that the merit one has formed over a hundred years can be destroyed with a single word." - The Three Obstacles and Four Devils

“The good fortune you gain thereby... cannot be burned by fire or washed away by water.” - Lotus Sutra Chapter 23

"The lay priest felt deeply concerned about the life to come and had for a long time devoted himself to chanting the Nembutsu. Moreover, he had constructed an Amida hall and dedicated his lands in offering to Amida Buddha. He was also afraid of how the steward p.530of the area might react, and so he did not come forward and take faith in the Lotus Sutra. From his point of view, this was probably the most reasonable course to take. But at the same time, he will without doubt fall into the great citadel of the hell of incessant suffering. I had thought, for example, that, even if I were to send him a copy of the Lotus Sutra, he would not be willing to abandon the practice of the Nembutsu out of his fear of worldly opinion, and so it would be like combining water with fire. There was no doubt that the flood of his slander of the Law would extinguish the small flame of his faith in the Lotus Sutra. And if he were to fall into hell, I, Nichiren, would in turn be to blame. Thus, while asking myself anxiously again and again what ought to be done, I have so far not sent him a copy of the Lotus Sutra." - Letter to the Lay Priest Ichinosawa

"I-lung said, “It was my hand that wrote the titles. How could you have been saved? Moreover, I did not write them (the titles of the Lotus Sutra) with sincerity. How could it possibly have helped you?” His father replied: “How ignorant you are! Your hand is my hand, and your body is my body. The characters you write are the characters I write. Although you had no faith in your heart, you nevertheless wrote the titles with your hand. Therefore, I have already been saved. Think of a child who sets fire to something and, without the least intention of doing so, causes it to be burned. The same holds true with the Lotus Sutra. If one professes faith in it, one will surely become a Buddha, even though one may not expect it in the least. Now that you understand this principle, never slander the Lotus Sutra. Since we are among the laity, however, we are in a better position to repent of our past slanderous words, no matter how grave they may have been.” Wu-lung and I-lung

"At present the entire body of the Honorable Abutsu is composed of the five elements of earth, water, fire, wind, and space. These five elements are also the five characters of the daimoku...." - On the Treasure Tower

"One may ask why the results of these vows should be so long in appearing. And yet, though one might point at the earth and miss it, though one might bind up the sky, though the tides might cease to ebb and flow and the sun rise in the west, it could never happen that the prayers of the practitioner of the Lotus Sutra would go unanswered. If the bodhisattvas, the human and heavenly beings, the eight kinds of nonhuman beings, the two sages, the two heavenly deities, and the ten demon daughters would by some unlikely chance fail to appear and protect the practitioner of the Lotus Sutra, then above them they would be showing disdain for Shakyamuni and the other Buddhas, and below they would be guilty of deceiving the beings of the nine realms.

It makes no difference if the practitioner himself is lacking in worth, defective in wisdom, impure in his person, and lacking in virtue derived from observing the precepts. So long as he chants Namu-myoho-renge-kyo, they will invariably protect him. One does not throw away gold because the bag that holds it is dirty; one does not ignore the sandalwood trees because of the foul odor of the eranda trees around them; and one does not refuse to gather lotuses because the pond in the valley where they grow is not clean. If they ignore the practitioner of the Lotus Sutra, they will be going against their vow." - On Prayer

SGI member - "Do not take Nichiren literally

"By the Great Good of the Venerable Maudgalyayana's believing in the Lotus Sutra, not only did he become a Buddha but his father and mother became Buddhas. His father and mother and so on for seven generations up and seven generations down and for immeasurable lives up and immeasurable lives down, beyond any expectation, became Buddhas. And even children, husbands and wives, subordinates, lay donors and immeasurable beings not only left the Three Evil Ways of Rebirth but all became Buddhas from the First Abode to Sublime Enlightenment. What he worships is the Buddha Shakya; the Dharma he believes is the Lotus Sutra." -- Urabon Gosho (Letter on the Urabon)

Please note, "What he worships is the Buddha Shakya; the Dharma he believes is the Lotus Sutra" but SGI claims that Nichiren meant something else. I don't think so.

United Nichiren Value Buddhism

Another Independent who strives to follow Nichiren Daishonin:

Another great video by Myo Sun Lotus

 

Everything I have on the disputed writings of Nichiren except the Ongi Kuden

Part 1 These two dissertation/thesis should be required reading for all Nichiren Lotus Sutra Buddhists:

Jacqueline Stone's Some Disputed Writings in the Nichiren's Corpus:

https://www.princeton.edu/~jstone/Dissertation/Some%20Disputed%20Writings%20in%20the%20Nichiren%20Corpus%20Textual,%20Herme.pdf

"While their ambiguous status unsuits them as primary sources for Nichiren’s ideas…” — Dr. Jacqueline Stone*

Another fine essay https://nirc.nanzan-u.ac.jp/nfile/2684 Nichiren's Problematic works by Sueki Fumihiko

*Dr. Jacqueline Stone was the principle translator of the SGI's Writings of Nichiren Daishonin. She admits also, to having had input from several non-Japanese speaking top Soka Gakkai leaders in the translations.

"The equation of Nichiren with the original Buddha is not easily reconciled with Nichiren's own clear expressions of reverence for Sakyamuni as "parent, teacher, and sovereign" of all living beings, and this particular strand of Nichiren Buddhist thought has been much criticized by other Nichiren schools. In recent decades, it has come under attack for lack of basis in Nichiren's writings by those sectarian scholars of Nichiren Shu intent on purifying the Nichiren corpus of apocryphal works as a basis for establishing a normative doctrine, a project in which the present-day inheritors of the Fuji lineage - Nichiren Shoshu - have evinced little interest. But authenticated writings of a founder are not the only basis upon which religious traditions have, historically, chosen to argue tier authority. Scholars of the medieval Fuji school, like the Tendai lineages of their day, based their interpretations of doctrine and their claims to legitimacy less on original texts than on secret transmissions, a hermeneutical approach that its modern descendants have in large measure inherited." {A Passage from Original Enlightenment and the transformation of Japanese Buddhism, by Jacqueline Stone Ph.d.,}

Of course, the Five Major Works and all writings with Nichiren's signature and Kao stamp are authentic. On the Kempon Hokke International Page there is a list of All Nichiren's writings in his hand and those not in his hand that are consistant with his authentic writings and those not consistant with his authentic writings ( http://www.kempon.net/authentic%20writings.html ). Please also remember that the writings of Nichiren are ultimately consistent. If you read something purported to be from Nichiren and it is inconsistent with the Five Major Works or the entire authentic canon of Nichiren, it is suspect. Please also remember that Nichiren developed his teachings. The earlier authentic teachings should be weighted against the authentic teachings during and after his exile on Sado Island with one exception: Establishing the Correct Teaching for the Peace of the Land written in 1260 is one of the Five Major Works and considered by some to be on par with the Opening of the Eyes and the True Object of Worship (A Treatise Revealing the Spiritual Contemplation and the Object of Worship for the First Time in the Fifth 500 year period after the Death of Shakyamuni Buddha).

One way to be certain is by utilizing the principle of textual parsimony, limiting oneself to the definitely authentic writings. The scholars and the scholar priests have utilized computers to ascertain such things as cadence, vocabulary and such to determine which writings of Nichiren NOT in Nichiren's hand are probably authentic. When an event that happened after Nichiren died is citated, of course, Nichiren didn't write it, for example. Disputed Gosho by Robin Beck and Graham Lamont. Graham Lamont is fluent in Medieval Japanese and Chinese Part 1

'Disputed Gosho' ~ by ROBIN BECK April 10, 2006

Gosho/Goibun of Nichiren

The issue of forged transmission documents is not that hard. We pretty much know what is in dispute and why. One can read about them at my blog and decide for yourself. A good place to start would be The Real Transfer Dox.

Later on, I plan to re-examine how those things surfaced in history. The forged Gosho issue is more difficult; that is why I have stayed away from it so far. There are two lists that I know of which can be accessed on line. These show the most authenticated of the Gosho/Goibun. But I was told that even some of these might not exist in Nichiren’s hand. Some might be very early copies; or even later copies of letters that were known to have once existed in the original. Some of these might have script errors, or may ever have been tampered with.

However, most are likely rock solid. Listing of Authenticated Gosho (Goibun) of Nichiren DaiShonin THE ROKU NAI LIST (146)

On the other end of the spectrum, there are some obvious forgeries. These contain gross errors and even anachronisms. I picture some Edo Era warlord forcing a monk to make a forgery at sword point. So the clever monk slyly inserts a clue.

For example, Nippo Den, dated 1280, has this phrase: “[Nichiren] enscribed the Kaidan-in Honzon and Nippo engraved it. This is the present plank Honzon. That is, it is the Gohonzon that was in the Grand Hall at Minobu. Because of Nippo’s long and masterful expertise as an artisan, he made one statue of the Daishou 3 su-n (9 cm.) tall….

The plank Honzon and statues re now at Fuji….

When Nikko left Minobu, Nippo left with him.” — Nippo Den/Biography of Nippo, Nichiren Shoshu Seiten, pgs. 731-732

That was not written in 1280. Nikko left Minobu n 1288. Also, Izumi-ko Nippo most likely did not go with him. See Statue at Ikegami Honmonji from 1288

There are gradients in between well authenticated writings and sloppy forgeries. Ryuei has explained this in some detail, but I have never managed to overcome my ‘glazed eye syndrome’ {thina-middha} long enough to read and absorb his comments thoroughly.

This is an area that SGI should investigate and then update the background material in the WND. If a Gosho is suspect, we should know why. Or if a Gosho is A+ authenticated, we should know the details. For example, did a copy of “Reply to Kyo’o” magically appear just in time to support Nichikan’s theories? Who made the copy, and when? What do they say happened to the original? Is the story credible? [See 'I, Nichiren, have inscribed my life' ... Forged Gosho?]

Suggested reading: forgeries Ehipassikho, robin

‘I, Nichiren, have inscribed my life’ … Forged Gosho? ~ by ROBIN BECK‎ April 10, 2006

Gosho/Goibun of Nichiren

I have never paid much attention to this issue. But there was a discussion in which someone mentioned this:

“I, Nichiren, have inscribed my life in sumi, so believe in the Gohonzon with your whole heart. The Buddha’s will is the Lotus Sutra, but the soul of Nichiren is nothing other than Nam-myoho-renge-kyo. Miao-lo states in his interpretations, ‘The revelation of the Buddha’s original enlightenment is the heart of the sutra’”

It appears that Nichikan was the first to infer that “Ninpo Ikka” applied to Nichiren. And this quote, plus another from Kyo-o dono Gohenji were his main sources. “The soul of Nichiren is nothing other than Namu-myoho-renge-kyo” is from the same Gosho. (Oneness of the Person and the Law) (Jpn.: nimpo-ikka)

“A principle established by Nichikan (1665-1726), the twenty-sixth [25th] chief priest of Taiseki-ji temple in Japan, with regard to Nichiren’s (1222-1282) teaching, indicating that the object of devotion in terms of the Person and the object of devotion in terms of the Law are one in their essence …”

It seems a bit amazing that Nikko and everyone else for 400 years missed that. Moreover, inferring a major doctrinal innovation, from one of Nichiren’s personal letters of encouragement to a lay follower, seems kind of strange. Besides, the quote always rubbed me the wrong way, so I checked:

Listing of Authenticated Gosho (Goibun) of Nichiren DaiShonin

and:

THE ROKU NAI LIST (146)

If Nikko and the other Senior Disciples were aware of it, and it contained a key doctrine not found elsewhere, then it seems like it would be listed?

At any rate, “Kyo-o dono Gohenji” was allegedly written to Shijo Kingo on August 15, 1273. So I decided to read an actual authenticated Gosho written to Shijo Kingo.

I chose Consecrating an Image of Shakyamuni Buddha Made by Shijo Kingo, written on the fifteenth day of the seventh month, 1276.

Wow! It is like different people on both ends.

Besides, if Shijo Kingo received THE letter in which Nichiren implies that Ninpo Ikka applies to himself inscribing the Mandala Gohonzon, then why, 3 years later, is Nichiren telling him how to eye open a statue of Shakyamuni?" ~ Robin Beck

Part 3: Stephen Paine created the doc: ST. NICHIRENS AUTHENTIC GOSHOS: St. Nichiren Shonin THE ROKU NAI LIST. Part 1

ST. NICHIRENS AUTHENTIC GOSHOS

St. Nichiren Shonin

Note* The follow list of gosho do have forgeries mixed within them and we will identify them with commentaries and historical backgrounds for each proper to Nichiren. This is a major undertaking but will clear up most of the confusion with Nichiren's letters, especially with the historical project number 6 on our project list coupled with it.

THE "ROKU NAI" & Problematic Goshos , Forgeries, Dubious Suspect...

(second below)

This page (Goshos-Roku-nai list) is under construction, we are using temporary translation at this time; however we are working on new translation that we feel accord more percisely with St. Nichiren's original letters and thought. We will add asterisks * soon by those known to be authentic.

Anyone interested in this project let us know.

The list Called "ROKU NAI' (literally, "inside the list") was compiled by St. Nichiren's "Six Senior Priests" upon the first anniversary of his death; they were collected from disciples and persons known to possess his Authentic Goshos, which listed 148 Goshos into 40 volumes. The Six Senior priests were extremely familiar with their Masters personal writings. (Note: 148, or 146, as the " SHUJU OFURUMAI GOSHO" is made from approx. three Goshos)

Listing of Authenticated Gosho (Goibun) of Nichiren DaiShonin

and:

THE ROKU NAI LIST (146)

If Nikko and the other Senior Disciples were aware of it, and it contained a key doctrine not found elsewhere, then it seems like it would be listed?

At any rate, “Kyo-o dono Gohenji” was allegedly written to Shijo Kingo on August 15, 1273. So I decided to read an actual authenticated Gosho written to Shijo Kingo.

I chose Consecrating an Image of Shakyamuni Buddha Made by Shijo Kingo, written on the fifteenth day of the seventh month, 1276.

Wow! It is like different people on both ends.

Besides, if Shijo Kingo received THE letter in which Nichiren implies that Ninpo Ikka applies to himself inscribing the Mandala Gohonzon, then why, 3 years later, is Nichiren telling him how to eye open a statue of Shakyamuni?" ~ Robin Beck

‎In the two Gosho volumes that the SGI actively promotes as authentic works of Nichiren, only 113 are actually in Nichiren's hand. Indeed, the first volume has 172 goshos, and the second volume presumably contains a similar number? This means the SGI are promoting somewhere around 344 goshos as being authentic, when only 113 can actually be guaranteed. In all there are thought to be a total of 560 goshos attributed to Nichiren, which presumably means that the SGI will shortly be publishing a third volume. But nowhere in either of these first two volumes does it indicate whether the writings are in Nichiren's hand or not or that such goshos might have doubtful origins. This is extremely misleading. Indeed, some of the best loved and most often quoted SGI goshos are most certainly forgeries. And as for the SGI publishing so many unauthenticated writings which are attributed directly as Nichiren's authentic works, can only mean that the SGI is not interested in promoting Nichiren's pure teaching, but rather making money.

Tragically this is something that the SGI refuses to accept, since these forged writings suit their own ends. An excellent example is Soka Gakkai's adherence to the 'Record of the Orally Transmitted Teachings' from which most of its theosophy derives . The 'OTT' is a work that is widely considered as fraudulent, but the SGI continues to base itself upon it, using the work as not only a means to their own objectives (which are unclear except to make money), but also base themselves almost entirely upon it. The SGI needs to be severely admonished. ~ MBB. C.

'On authentic and unauthenticated writings attributed to Nichiren' ~ by Graham Lamont ...

1) Those Gosho still extant in Nichiren Shonin's (goshinseki) handwriting are clearly authentic.

2) Those goshinseki destroyed in the Minobu fire of 1876' No one questions most of these works, e.g. the Kaimoku sho. however, one of these, the Shuju Ofurumai gosho, a partially autobiographical work, is still debated. Never-the-less, since a very early Fuji-ha biography of the Patriarch cites two key passages from this work, it seems likely to be genuine, for the original copy was at Minobusan.

3) Copies by Nikko in Nikko's hand (goshinseki) and other first generation disciples. Also a few copies by slightly later disciples

4) Works with no early copies but doctrinally and stylistically close to the above works

5) Works that have no early copies and have doctrinal and stylistic differences with the above 1-4 categories. These are clearly dubious.

"The San Dai Hi Ho Sho is a widely debated work with some relying on a computer study of its vocabulary to assert its genuineness but it is clearly close to the Fuji-ha.

Nikko does not mention it when discussing the Three Great Secret Laws.

The Shoho jisso sho, in the opinion of many. is a forgery in its first two or three pages (STN, v. 1, 723-725) which was supposedly written a short time after the Kanjin honzon sho.

These pages expound a form of medieval Tendai original emlightenment [hongaku] without mentioning "hongaku" as such:

It asserts the bombu or unenlightened worldling as the real Buddha. Thereafter, however, it returns to a more conventional view that is close to the genuine works of Nichiren Shonin (classes 1-3 above); on the other hand even parts of the more authentic-looking part (page 725 on) appear to be pasted together by a later copyist and there are different modern versions of this section in part. I still think the part from p. 725 on maybe a fusion of two or more real letters of the Patriarch.

The Issho jobutsu sho has some genuine-looking passages but also some slightly hongaku passages; this might be explained as the remnants of Nichiren Shonin's Tendai training and so scholars date it to 1255 (relatively early).

On the other hand its advanced exposition of the Daimoku faith points to a time after 1260. These facts lead me to be very suspicious.

Please note that some of the dubious works attributed to Nichiren Shonin contain passages that summarize genuine ideas of the Patriarch BUT we must be aware that they do not have the same certainty found in authentic works. I hope this is useful." ~ Graham Lamont.‎

In the two Gosho volumes that the SGI actively promotes as authentic works of Nichiren, only 113 are actually in Nichiren's hand. Indeed, the first volume has 172 goshos, and the second volume presumably contains a similar number? This means the SGI are promoting somewhere around 344 goshos as being authentic, when only 113 can actually be guaranteed. In all there are thought to be a total of 560 goshos attributed to Nichiren, which presumably means that the SGI will shortly be publishing a third volume. But nowhere in either of these first two volumes does it indicate whether the writings are in Nichiren's hand or not or that such goshos might have doubtful origins. This is extremely misleading. Indeed, some of the best loved and most often quoted SGI goshos are most certainly forgeries. And as for the SGI publishing so many unauthenticated writings which are attributed directly as Nichiren's authentic works, can only mean that the SGI is not interested in promoting Nichiren's pure teaching, but rather making money.

Rokunai list:

THE ROKU NAI LIST (146)

1. RISSHO ANKOKU RON

2. KAIMOKU SHO (first volume)

3. KAIMOKU SHO (second volume)

4. SENJI SHO (first volume)

5. SENJI SHO (second volume)

6. HO'ON SHO (first volume)

7. HO'ON SHO (second volume)

8. KANJIN HONZON SHO

9. HOKKE SHUYO SHO

10. HONZON MONDO SHO

11. SHUGO KOKKA RON

12. HOKKE DAIMOKU SHO

13. SHO HOKKE DAIMOKU SHO

14. KEN HOBO SHO

15. ICHIDAI SHOKYO TAII (ICHIDAI TAII SHO)

16. KEN RITSU SHOI SHO

17. MYOHO BIKUNI GOHENJI

18. OTOGOZEN GOSHOSOKU

(OTOGOZEN HAHA AMA GOSHO or YO NICHIMYONI SHO)

19. SANZE SHOBUTSU SOKANMON KYOSO HAIRYU (SANZE

SHOBUTSU SOKANMON SHO)

20. SHIMON BUTSUJYO GI (TOKIDONO SHO or SYUJYU SOTAI SHO)

21. Letter to Horen HOREN SHO

22. Letter to the Brothers KYODAI SHO

23. JUPPOKAI MEI INGA SHO

(JUKKAI INGA SHO or JUKKAI MEI INGA SHO)

24. On Prayer KITO SHO

25. SHIJO KINGO YURUSHI GOMON

(SHO HACHIMAN SHO or NICHIGENNYO GOSHO)

26. SHISHIN GOHON SHO

27. HOKKE GYOJA CHINAN NO KOTO (YO MONJIN SHO)

28. Letter to Teradomari TERADOMARI GOSHO

29. SHIGON SHOSHU IMOKU (SHOSHU IMOKU SHO)

30. Letter from Sado SADO GOSHO

31. TENSU KYOJU HOMON (SHURI HANDOKU SHO)

32. SHIJO KINGO DONO GOHENJI (KO SHOHO SHO)

33. SHOKYO TO HOKEKYO TO NAN I NO KOTO (NANSHIN NANGE

SHO)

34. BO JIKYO NO KOTO

35. SHIJO KINGO DONO GOHENI

(ONSHITSU DAIJIN KIHAJI)

36. SHUKUN NO MIMI NI HOMON WO IRE YODOZAI WO

MANUKARURU KOTO (SHUKUN SHO)

37. SHIJO KINGO DONO GOHENJI (I HOKEKYO FUKASHAKU

SHORYO JI)

38. SHIJO KINGO DONO GOHRNJI (SHORYO SHO)

39. Munobu-san Gosho MINOBUSAN GOSHO

40. TAN'E SHO (UENO DONO GOHENJI or YO NANJO SHI SHO)

41. NAKAOKI NYUDO GOSHOSOKU (YO NAKAOKI NYUDO TSUMA

SHO or NAKAOKI SHO)

42. GESSU! GOSHO (HO DAIGAKU SABURO TSUMA SHO or

DAIGAKU SHO)

43. DAIMOKU MIDA MYOGO SHORETSU NO KOTO

44. SAN SANZO KIU NO KOTO (NISHJYAMA SHO or HO OUCHI SHI

SHO)

45. NYONIN OJO SHO

46. Letter to Misawa MISAWA SHO

47. JOREMBO GOSHO (ZENDO SKO or GOSHA SHICHISHU SHUJO

GOSHO)

48. SUSHUN TENNO GOSHO (SHIJO SHO or DO JIGOKU SHO)

49. SHIJO KINGO DONO GOHENJI (BONNONJO SHO)

50. NICHIMYO SHONIN GOSHO

51. SENNICHI AMA COZUN GOHENJI , S- E N VOL 2 P- 1597

52. KOU AMA GOZEN GOSHO

53. SHINNICHI AMA GOZEN GOHENJI

(SADO ABUTSUBO GOSHO or ABUTSUBO GOSHO)

54. NANJO HYOE SICHIRO DONO GOSHO (UENO DONO GOSHO)

55. KOUNICHIBO GOSHO

56. JI MYOHOKKE MONDO SHO

57. Letter to Akimoto AKIMOTO GOSHO

58. MYONICHI NYO GOHENJI (MYONICHI AMA GOHENJJ)

59. HOKKE SHOSHIN JOBUTSU SHO

60. NANJO HYOE SHICHIRO DONO GOHENJI

61. SHONIN GONANJI (GONAN SHO)

62. TOTAI GI SHO

63. JIKAKU DAISHI NO KOTO (OTA NYUDO GOHENJI)

64. NYOSETSU SHUGYO-SHO On Practicing the Buddha's Teachings

65. HONZON KUYO GOSHO (NANJO HEISHICHIRO GOSHO)

66. SHUJU OFURUMAI GOSHO

67. SHUKU JUSSHO GOSHO

68 SOYA NYUDO DONO YURUSHI GOSHO

69. SAINAN TAIJI SHO

70. KYOKIJIKOKU SHO

71. ISSAKUJITSU GOSHO

72. SHIMOYAMA GOSHOSOKU (KEMPON SHO)

73. KANGYO HACHIMAN SHO

74. KEMBUTSU MIRAIKI

75- GO GOHYAKUSAI AIMON

76. HOKYO HOJU JI

77. JUNYOZE NO KOTO

78. MYOHO MANDARA KUYO NO KOTO (HONZON KUYO SHO)

79. SHONIN SANZE WO SHIRU NO KUTO (SHONIN CHI SANZE JI)

80. SHIJOKINGO SHAKABUTSU KUYO NO KOTO

81. NICHIGENNYO ZORYU SHAKABUTSU KUYO JI

82. DOJOSHIN SHUGO NO KOTO

83. CHIBYO DAISHO GONJITSU IMOKU

84. YORIMOTO CHINJO (RYUZO MONDO SHO)

85. YADOYA NYUDO YURUSHI GOSHO

86. ANKOKU RON OKUGAKI

87. KYOJIN JO GOHENJI

88. ZEMMUI SHO

89. OTA DONO YURUSHI GOSHO (SHOKYO CHU OU JI)

90. HOMMON KAITAJ SHO

91. JUSSHO SHO

92. HOMON MOSARUBEKI YO NO KOTO

93. MONCHU TOKUJ SHO

94. MOKUE NIZO KAIGEN NO KOTO (SOMOKU JOBUTSU SHO)

95. SENNICHI AMA GOHENJI (CHO ABUTSUBO SHO)

96. TOKI NYUDO DONO GOHENJI (JONIN SHO or RINKEN

SHUKKAI SHO)

97. TOKI DONO GOHENJI (TOKI DONO GOSHO)

98. DAIGAKU SABURO DONO GOSHO

99. TOKIMITSU DONO GOHENJI

100. MYOHO AMA GOZEN GOHENJI

101. UENO DONO GOHENJI (CHIBABO SHO or RYUMON SHO)

102. UENO DONO GOHENJI (GAMOKU SHO)

103. UENO DONO GOHENJI (HOYO SHO)

104. UENO DONO GOHENJI (SHO ICHIDA SHO)

105. NANJO DONO GOHENJI (NANJO OHASMITARO SHO)

106. YAKUOHON TOKUI SHO

107. SEICHOJI DAISHU CHU (KOKUZO BOSATSU SHO)

108. HIKIRI DONO GOSHO

109. OTA DONO NYOBO GOHENJI

110. MUJO SEMMETSUSHO

111. NIZEN TOKUDO UMU GOSHO

112. TOSH NEMBUTSUSHA MUKENJJGOKU NO KOTO

113. JUPPOKAI NO KOTO

114. MATSUNO DONO GOKE AMA GOZEN GOHENJI

115. OSHAJO NO KOTO

116. HOKKE SHINGON SHORETSU NO KOTO

117. SKINGON TENDAJ SHORETSU NO KOTO

118. ICHINOSAWA NYUDO NYOBO GOHENJI

119. NANJO DONO GOHENJI (SHOSHUN SHO)

120. UENO DONO GOHENJI (SOMOKU NIJO SANDAI JOBUTSU

SI)

121. UENO DONO GOHENJI (NIKAN SHO)

122. TAKAHASHI. NYUDO DONO COHBNJI (NISHIYAMA SHO)

123. ICHINEN SANZEN RIJI (ICHINEN SANZEN SHO)

124. Letter to Niike NIIKE DONO GOSHOSOKII (HO NIIKEZAEMONJO SHO)

125. NEMBUTSHUSHA TSUIHO SENJO JI

126. SHINGON KEMMON

127. SOYA DONO GOHENJI (YAKIGOME SHO)

128. MAMA SHAKABUTSU GOKUYO OIJO

129. GYOBIN SOJO GOETSU

130. RISSHO KANSHO

131. RJSSHO KANSHO OKURIJO

132. KITOKYO OKURIJO (SEN HOKKE SHO)

133. OTA DONO NYOBO GOHENJI (HACHI KANJIGOKU SHO)

134. JOMYO SHONIN GOHENJI

135. OTA DONO NYOBO GOHENJI (SOKUSHIN JOBUTSU JI)

136. NIZEN NIJO BOSATSU FUSABUTSU J

137. SHIJO KINGO DONO NYOBO GOHENJI

138. KAITAI SOHUSHIN JOBUTSU GI

139. HYOE NO SAKUWAN DONO GOHENJI (KANGYO SHO)

140. KANJIN RONZON TOKUI SHO

141. SHIJO KINGO GOSHO (NAKATSUKASA SAEMON NO JO DONO

GOSHO)

142. ITAI DOSHIN JI

143. SHIJO KINGO DONO GOHENJI (KOKUKAI SHO or BUPPO OHO

SHOBU SHO)

144. SHION SHO (IZU GOKANKI SHO)

145. SHOMITSUBO GOSHO

146. JIHIKI GOSHO (ICHINICHIKYO GOSHO)

IMPORTANT NOTE: The Goshos above are in proper SEQUENCE of the original "ROKU NAI " LIST, but the attached numbers on the heads of the titles of the Goshos are not proper to them.

The first mention of the idea of "Nichiren as True Buddha" surfaces in the 17th Century. Many forgeries have been created and attributed to Taisekiji (a common trait among some schools of Buddhism in Japan), all to give credit to their lineage... These writings (pious or otherwise) do great harm to St. Nichiren's teachings, they go against the words of Nichiren.

Lastly, Issues Around Disputed Goshos by the late Chris Holte:

https://web.archive.org/web/20130327094506/http://www.geocities.ws/chris_holte/Buddhism/Gosho/disputed.html

http://www.geocities.ws/chris_holte/Buddhism/Gosho/index.html

https://web.archive.org/web/20121211025820/http://www.geocities.ws/chris_holte/Buddhism/IssuesInBuddhism/apocryphal-2.html