I think Jerry and Katie should sing a few bars of Forever Sensei...

 and study a couple chapters of the Human Revolution. They will feel better.

Nichiren teaches...

"This I will state. Let the gods forsake me. Let all persecutions assail me. Still I will give my life for the sake of the Law. Shāriputra practiced the way of the bodhisattva for sixty kalpas, but he abandoned the way because he could not endure the ordeal of the Brahman who begged for his eye. Of those who received the seeds of Buddhahood in the remote past and those who did so from the sons of the Buddha Great Universal Wisdom Excellence, many abandoned the seeds and suffered in hell for the long periods of numberless major world system dust particle kalpas and major world system dust particle kalpas, respectively, because they followed evil companions.Whether tempted by good or threatened by evil, if one casts aside the Lotus Sutra, one destines oneself for hell. Here I will make a great vow. Though I might be offered the rulership of Japan if I would only abandon the Lotus Sutra, accept the teachings of the Meditation Sutra, and look forward to rebirth in the Pure Land, though I might be told that my father and mother will have their heads cut off if I do not recite the Nembutsu—whatever obstacles I might encounter, so long as persons of wisdom do not prove my teachings to be false, I will never yield! All other troubles are no more to me than dust before the wind." - Opening of the Eyes

Doctrines too are important, not merely chanting the Daimoku for a TV set or a Mercedes or singing Forever Sensei and becoming Shinichi Yamamoto. Part 2

"The enclosed treatise is a secret work of great importance. I have written in outline form concerning matters that were not dealt with in my earlier teachings. I want you to understand these doctrines before they are passed on to others. As a rule, you should learn of such doctrinal matters from those who have received instruction in them directly from me. That way my disciples can learn to instruct one another." - Letter to Ben

Nothing is more important to Nichiren than a correct doctrine. I suggest you plug in "doctrine", "doctrines", "doctrinal", etc. in the SGI Library major works search engine and read the more than NINE HUNDRED references to doctrine. Here are some examples:

"They are persons who have abandoned a great doctrine and instead chosen lesser doctrines. If we judge from examples in the past, they will probably suffer for countless kalpas in the three evil paths. It is persons such as these that T’ient’ai meant when he said, “If they encounter an evil friend, they will lose their true mind.” (On the Four Stages of Faith).

"They cling to incomplete doctrines and are attached to receiving alms and being treated with deference; they recognize only false doctrines, distance themselves from good friends, approach with familiarity such slanderers who delight in attachment to the teachings of the lesser vehicle, and do not believe in the great vehicle. Therefore they slander the Law of the Buddhas."

A person of wisdom should not fear enemy households, snakes, the poison of fire, the god Indra, the roll of thunder, attacks by swords and staves, or wild beasts such as tigers, wolves, and lions. For these can only destroy one’s life, but cannot cause one to fall into the Avichi hell, which is truly terrifying. What one should fear is slander of the profound teaching as well as companions who are slanderers, for these will surely cause one to fall into the frightful Avichi hell. Even if one befriends evil companions and with evil intent spills the Buddha’s blood, kills one’s own father and mother, takes the lives of many sages, disrupts the unity of the Buddhist Order, and destroys all one’s roots of goodness, if one fixes one’s mind on the correct teaching, one can free oneself from that place. But if there is someone who slanders the inconceivably profound teaching, that person will for immeasurable kalpas be unable to obtain emancipation. However, if there is one who can cause others to awaken to and take faith in a teaching such as this, then that person is their father and mother, and also their good friend. This is a person of wisdom. After the Thus Come One’s passing, that person corrects false views and perverse thoughts, and causes people to enter the true way. For that reason, he has pure faith in the three treasures, and his virtuous actions lead others to enlightenment.” (The Problem to be Pondered Night and Day)

"It is a rare thing to be born as a human being. And if, having been born as such, you do not do your best to distinguish between the correct doctrine and the incorrect so that in the future you may attain Buddhahood, then you are certainly not fulfilling your true worth as a human being." (On Prayer)

Not sharing Nichiren's doctrines on the Lotus Sutra and Eternal Buddha, the SGI member's happiness, which is based on provisional teachings, can only be considered an ephemeral happiness.

Nichiren quotes Tientai: "To liberate oneself from the [three-fold] world by means of the provisional [teachings] is called an ephemeral liberation." (Third Doctrine)

and

"...T’ien-t’ai and Miao-lo are commenting on this passage. In this passage of the sutra, all the teachings, from the Flower Garland Sutra, which was expounded immediately after the Buddha’s enlightenment and which combines both specific and perfect teachings, to the fourteen chapters that comprise the theoretical teaching of the Lotus Sutra, are termed “inferior teachings.” Those who delight in them are called people “meager in virtue and heavy with defilement,” and the liberation achieved through them is shown to be an ephemeral liberation." (ibid. Third Doctrine)

The peaceful practices of the Soka Gakkai, engaging the provisional Buddhists, the Christians and the Muslims, in "warm and constructive dialogue" are those practices of the first fourteen chapters of the Lotus Sutra.

"There is no true happiness other than upholding faith in the Lotus Sutra. This is what is meant by “peace and security in their present existence and good circumstances in future existences.”" (Happiness in this World)

"Now, if you wish to attain Buddhahood, you have only to lower the banner of your arrogance, cast aside the staff of your anger, and devote yourself exclusively to the one vehicle of the Lotus Sutra. Worldly fame and profit are mere baubles of your present existence, and arrogance and prejudice are ties that will fetter you in the next one. Ah, you should be ashamed of them! And you should fear them, too!" (Embracing the Lotus Sutra)

Teaching childen the mere baubles of how to become Trillionaires through chanting the Daimoku, is hardly the faith and practice of the Lotus Sutra. Other examples of SGI mistaken Buddhist teachings are too numerous to count.

Your misplaced reverence for Sensei based on the Shingon principle of Yuiga Yoga (Guru Yoga) will send you to hell. Your interfaith IS NOT the doctrine of the Lotus Sutra.

You say that I want to usurp and take this truth (the wondrous reality of the Mystic Law) away from you. I seek only to take away your mistaken beliefs as a strong wind blows away the clouds to reveal the crystal clear moon.

I have to remind the slanderers of the Lotus Sutra (and my slanderers), again and again, what Nichiren says about those who chant the Daimoku yet slander the Lotus Sutra and its votaries

 "How great is the difference between the blessings received when a sage chants the daimoku and the blessings received when we chant it" to reply, one is in no way superior to the other. the gold that a fool possesses is no different from the gold that a wise man possesses; a fire made by a fool is the same as a fire made by a wise man. HOWEVER, THERE IS A DIFFERENCE if one chants the daimoku while acting against the intent of this sutra".

"And today among my disciples there are those who seem to have faith, to give allegiance, and to willingly follow my teachings. But they do so in name only. If among them there are those whose hearts are not fully committed but who harbor only shallow faith, then they will without doubt fall into the hell of incessant suffering, where they will be confined for one kalpa, two kalpas, ten kalpas, or a hundred kalpas, if not for a thousand kalpas." - Meaning of Establishing the Correct Teachings

"In the same way, the renegade disciples say, “Though the priest Nichiren is our teacher, he is too forceful. We will spread the Lotus Sutra in a more peaceful way.” In so asserting, they are being as ridiculous as fireflies laughing at the sun and moon, an anthill belittling Mount Hua, wells and brooks despising the river and the ocean, or a magpie mocking a phoenix. Namu-myoho-renge-kyo." -Letter from Sado

Soka Gakkai leaders and Nichiren Shoshu priests and believers are slanderers and renegade disciples: Practice of interfaith; mixing of practices, ie: Yuiga Yoga or Guru Yoga as advocated by Josei Toda and put into practice by Daisaku Ikeda (SGI mentor/disciple); a Zen derived Patriarchal Transmission practiced in Nichiren Shoshu and SGI (Three Presidents doctrine) instead of a transmission through Namu Myoho renge kyo, Gohonzon, and Lotus Sutra; Reliance on the Presidents and the High Priests instead of absolute reliance on the Law; doctrines most often derived from Goshos NOT in Nichiren's hand (both SGI and NST); depreciating the 28 Chapter Lotus Sutra, its Prologue and Epilogue Sutras, claiming that Daisaku Ikeda's Human Revolution novels are "The Lotus Sutra of the modern age"; depreciating Shakyamuni Buddha, thus having a different Three Treasures than Nichiren (both Soka Gakkai and Nichiren Shoshu); and SGI slandering the Nichiren Shoshu and the Nichiren Shoshu slandering the SGI, despite both being Fuji schools having virtually the same doctrines AND Both SGI and NST slandering the "Orthodox" sects, for example, the Nichiren Shu and the Kempon Hokke.

Proof of my assertion that there are slanderers and renegade disciples who chant Namu Myoho renge kyo:

"The Jikaku and Chishō factions war with each other incessantly; the latter-day followers of Kōbō in the head temple on Mount Kōya and those of Shōgaku-bō in Dembō-in [on Mount Negoro], Mount Hiei and Onjō-ji temple, wrangle back and forth like asura demons, fight like so many monkeys and dogs."

“They entirely look up to groups of icchantikas and rely on them as leaders and, reverencing slanderers against the Dharma, make them national teachers (ie: Ikeda). Taking up the Classic Filial Piety of Confucius, they beat their parents’ heads and, WHILE CHANTING THE LOTUS SUTRA of Lord Shakya with their mouths, THEY GO AGAINST the MASTER OF TEACHINGS.”

Nichiren, quoting Dengyo states, “Although they praise the Hokkekyo, on the contrary, they kill the heart of the Hokke.”

"Many such examples of slander are also found among Nichiren’s disciples and lay believers." - Nichiren

and

Now I, Nichiren, understand these things because of what I myself have undergone. But even if there are those among my disciples who understand them, they fear the accusations of the times; believing that their lives, which are as frail as dew, are in fact to be relied upon, they backslide, keep their beliefs hidden in their hearts, or behave in other such ways.

"For persons of the Tendai Lotus school to chant Namu-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!"

and

"Therefore, no matter how I explain and try to persuade my own disciples, they still cannot seem to overcome their doubts, but behave like icchantikas, or persons of incorrigible disbelief. Therefore, I have quoted these passages of explanation from T’ien-t’ai, Miao-lo, and others in order to silence their ungrounded criticisms." - The Opening of the Eyes

and

"Now you should make a great vow and pray for your next life. If you are disbelieving or slander the correct teaching even in the slightest, you will certainly fall into the great citadel of the hell of incessant suffering. Suppose there is a ship that sails on the open sea. Though the ship is stoutly built, if it is flooded by a leak, those on the ship are sure to drown together. Though the embankment between rice fields is firm, if there is an ant hole in it, then surely, in the long run, it will not remain full of water. Bail the seawater of slander and disbelief out of the ship of your life, and solidify the embankments of your faith. If a believer’s offense is slight, overlook it, and lead that person to obtain benefits. If it is serious, encourage him to strengthen his faith so that he can expiate the sin."

and

"Therefore, I say to you, my p.584disciples, try practicing as the Lotus Sutra teaches, exerting yourselves without begrudging your lives! Test the truth of Buddhism now! Nam-myoho-renge-kyo, Namu-myoho-renge-kyo."

and

. How lamentable! And what I find even sadder is that I will be unable to save those disciples of mine who have pitied my sufferings.

and

“Is this really true?” Some of my disciples may be asking. “Does Nichiren really have an understanding superior to that of Jikaku and Chishō?” But I am only going by what the Buddha predicted in the sutras."

and

"In the same way, the renegade disciples say, “Though the priest Nichiren is our teacher, he is too forceful. We will spread the Lotus Sutra in a more peaceful way.” In so asserting, they are being as ridiculous as fireflies laughing at the sun and moon, an anthill belittling Mount Hua, wells and brooks despising the river and the ocean, or a magpie mocking a phoenix. Namu-myoho-renge-kyo."

and

"Daigaku and Uemon no Tayū had their prayers answered because they followed my advice. Hakiri seems to believe my teachings, but he ignored my suggestions about his lawsuit, and so I have been concerned about its progress. Some good seems to have come of it, perhaps because I warned him that he would lose unless he followed my advice. But because he did not listen to the extent I had hoped, the outcome has been less fruitful than he expected.

If lay believers and their teacher pray with differing minds, their prayers will be as futile as trying to kindle a fire on water. Even if they pray with one mind, their prayers will go unanswered if they have long made the error of attacking greater teachings with lesser ones. Eventually, both lay believers and their teacher will be ruined."

and

“If there are those who possess differing ideas concerning the three treasures, then truly you should know that these people can no longer hope to take refuge in, or rely upon, the three pure treasures. They will never gain benefit from any of the precepts, and in the end, they will fail to obtain the fruits of the voice-hearer, the cause-awakened one, or the bodhisattva.”

and

"In that age there will be evil monks who will steal this sutra and divide it into many parts, losing the color, scent, and flavor of the correct teaching that it contains. These evil men will read and recite this sutra, but they will ignore and put aside the profound and vital principles that the Thus Come One has expounded in it and replace them with ornate rhetoric and meaningless talk. They will tear off the first part of the sutra and stick it on at the end, tear off the end and put it at the beginning, put the end and the beginning in the middle and the middle at the beginning or the end. You must understand that these evil monks are the companions of the devil.”

Therefore, it is not difficult to understand that without a correct faith how one may develop a resistance to Nichiren's exemplary practice.

"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

and

The second volume of the Benevolent Kings Sutra states: “Great King, after I have passed into extinction, the four types of Buddhist disciples36 in the ages to come, the rulers, crown princes, and other princes of the various small countries, those persons who should uphold and guard the three treasures of Buddhism, will on the contrary become the destroyers of the three treasures, just as it is the worms that are born from the body of a dead lion that will feed on the lion’s flesh. It will not be the non-Buddhists but in most cases the Buddha’s own disciples who will destroy this Buddhist Law of mine and thereby commit a very grave offense.”

and

"Now I, Nichiren, understand these things because of what I myself have undergone. But even if there are those among my disciples who understand them, they fear the accusations of the times; believing that their lives, which are as frail as dew, are in fact to be relied upon, they backslide, keep their beliefs hidden in their hearts, or behave in other such ways."

and

"But if any of Nichiren’s disciples disrupt the unity of many in body but one in mind, they would be like warriors who destroy their own castle from within."

and

"However, there is a difference if one chants the daimoku while acting against the intent of this sutra."

and

"Take these teachings to heart, and always remember that believers in the Lotus Sutra should absolutely be the last to abuse one another. All those who keep faith in the Lotus Sutra are most certainly Buddhas, and one who slanders a Buddha commits a grave offense."

and

"Among my disciples there are some who, apparently still intent on slandering the correct teaching, accuse me, saying, “This priest is acting as an enemy of Great Bodhisattva Hachiman.” It seems they fail to realize that, when it is only reasonable to expect prayers to be answered and yet they are not, one may rightly reproach the object of worship..." - On Reprimanding Hachiman

and

The second volume of the Benevolent Kings Sutra states: “Great King, after I have passed into extinction, the four types of Buddhist disciples36 in the ages to come, the rulers, crown princes, and other princes of the various small countries, those persons who should uphold and guard the three treasures of Buddhism, will on the contrary become the destroyers of the three treasures, just as it is the worms that are born from the body of a dead lion that will feed on the lion’s flesh. It will not be the non-Buddhists but in most cases the Buddha’s own disciples who will destroy this Buddhist Law of mine and thereby commit a very grave offense.” - On Dealing with Disaster

and

"In the first five hundred years of the Former Day of the Law following the Buddha’s passing, only Hinayana teachings spread, while in the next five hundred years, provisional Mahayana teachings spread. The thousand years of the Middle Day of the Law saw the rise of the theoretical teaching. In the beginning of the Latter Day of the Law, only the essential teaching spreads, but even so, the theoretical teaching should not be discarded. Nowhere in the entire Lotus Sutra do we find a passage suggesting that we should discard the first fourteen chapters, which comprise the theoretical teaching. When we distinguish between the theoretical and the essential teachings on the basis of the threefold classification of the entire body of the Buddha’s teachings, the pre-Lotus Sutra teachings were to be spread in the Former Day, and the theoretical teaching, in the Middle Day, but the Latter Day is the time to propagate the essential teaching. In the present period the essential teaching is primary, while the theoretical teaching is subordinate. But those who therefore discard the latter, saying it is not the way to enlightenment, and believe only in the former, have not yet understood the doctrine of Nichiren’s true intention. Theirs is a completely distorted view.

This doctrine concerning the theoretical and essential teachings is not my own [but was expounded by the Buddha]. Those who would distort it can only be possessed by the heavenly devil, or Pāpīyas, and will topple others along with themselves into the great citadel of the hell of incessant suffering. How foolish they are! Teach this doctrine to others clearly as I have taught you these many years. Those who call themselves my disciples and practice the Lotus Sutra should all practice as I do. If they do, Shakyamuni, Many Treasures, Shakyamuni’s emanations throughout the ten directions, and the ten demon daughters will protect them. Yet, for all that, [some people associated with Ōta Jōmyō distort the teaching]. I cannot fathom what could be in their minds." On Establishing the Four Bodhisattvas as the Object of Devotion

More on "the Buddhism of the Harvest and the Buddhism of the Sowing."

Soka Gakkai and Nichiren Shoshu mistranslate Nichiren Daishonin's most important writing, the True Object of Worship from Taisekeji's modern Gosho Zenshu:

"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 is Myoho-renge-kyo alone." (MW vol I Kanjin No Honzon Sho, p. 72) 

Kyotsu Hori's faithful translation based on the original Chinese found in the Showa Tehon collection of Gosho

"The teaching of the essential section section during the the lifetime of Sakyamuni Buddha and that which would spread in the beginning of the Latter Day are likewise absolutely perfect. However, the former is for attaining enlightenment, whereas the latter is for sowing the seeds of Buddhahood. While the former is crystallized in the sixteenth chapter, 'Duration of the Life of the Buddha', with half a chapter each preceding it and following it, the latter is solely embodied in the five characters of myo, ho, ren, ge, kyo." [pg. 122]

Senchu Murano's translation, also based on the Showa Tehon:

"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. In this respect, we are as blessed as those who heard the Buddha in person, the only difference is 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, Sench Murano translation, Kanjin No Honzon Sho, p. 37)

Mark and Dave debate the Transmission of the Law

 

The transmission in the Latter Day is a textual transmission

Dave of the Fuji School: "Historically there have been times in history, when people pervert the teachings by stressing that the texts themselves are enough to transmit Buddhism." 

Mark disciple and believer of Nichiren: No one stresses the texts more than Nichiren Daishonin. Both texts and people coexist. Only in Zen and the Nichiren Shoshu is there asserted a mythical world existing without texts. The root is the text. The text has existed since the infinite past. The text is both the teacher and the relic of the Buddha. The text is the Dharma itself. Both an excellent doctrine and an excellent believer is necessary for the transmission of the Buddha's teachings. The Eternal Buddha lives today. The Gohonzon is the Eternal Buddha. The Gohonzon is a text. 

Dave: "There have also been sects, such as Zen, which have propagated ideas which have lead to the thinking that the Sutras and texts are not important, but only self-attained Buddhahood or a "Mind to Mind transmission" apart from the Texts" is most important. 

Mark: No one stresses secret transmissions or personal epiphanies more than the Nichiren Shoshu and the SGI. Even Zen, as Nichiren teaches, bases itself on texts. The Fuji schools are more Zen than Zen itself.

Dave: "From the viewpoint of the Daishonin and the Patriarchs of the Tien-t’ai Sects, people confuse the General with Specific, the Specific with the General, "Face to Face transmission" from Patriarch to Patriarch (High Priest to High Priest) with General "Mind to Mind" Transmission based on texts, based on particular peoples capacity in the realm of Self-Realization. Chih-i repeats over and over, and so do Chang-an and Miao-lo, that the Middle Way is correct, but people fail to grasp what this means and continue to be hung up on certain points." 

Mark: Nichiren Shoshu is not even Buddhism. How much less so is it the Middle Way? 

“Good men, the Thus Come One observes how among living beings there are those who delight in inferior teachings, meager in virtue and heavy with defilement. . . . Because living beings have [different natures, . . . I preach different doctrines. . . . This, the Buddha’s work], I have never for a moment neglected.” -- The Lifespan Chapter

Nichiren writes, referring to this passage of the Lotus Sutra: 

"With respect to this doctrine: After the passing of the Thus Come One, in India for more than fifteen hundred years, the Buddha’s twenty-four successors, such as Nagarjuna and Vasubandhu, knew of it but did not reveal it. In China for more than a thousand years, others did not know of it; only T’ien-t’ai and Miao-lo gave a rough account of it. However, it seems that they did not explain its true significance. And the same was true of the Great Teacher Dengyo. Now when I, Nichiren, consider the matter, I find that in addition to the above passage of the Lotus Sutra, the Nirvana Sutra states, "If there are those who conceive differing ideas concerning the three treasures, then truly you should know that these people can no longer hope to take refuge in or rely upon these three pure treasures."(The Third Doctrine). 

Dave: "A Priest named Ganjin, who was the founder of the Japanese Ritsu sect, had brought Chih-i’s writings to Japan and Saicho (Dengyo) first studied these texts of Tien-t’ai Buddhism, and began to teach them in Japan, founding a small temple  called, Hiei-sanji, at Mt. Hiei. In 804, he went to China and studied under the disciples of the High Priest Miao-lo, Tao-sui and Hsing-man, and received the transmission of Tien-t’ai Buddhism. He returned in 805, to Japan, to officially found the Tendai Sect. Dengyo’s original temple at Mt. Hiei was renamed  Enryakuji Temple by the Emperor in 723. With the principles of the Tien-t’ai sect as the true Buddhist teaching for the Middle Day of the Law, Dengyo had begun petitioning the Government for the establishment of the National Sanctuary of Mahayana Buddhism at Mt. Hiei. For his remaining, 17 years, against much criticism and antagonism from other sects, Dengyo continued his resolve. The government did finally approve this project one week after Dengyo passed away, and finally, five year later, Dengyo’s successor, Gishin, had officially founded the National Sanctuary of the Mahayana Ordination center at Enryakuji temple. This temple was the place where the Daishonin did his most intensive study of Buddhism. The meditation which Chih-i taught was very widespread. The Ch’an Sect, which was the ancestor of Japanese Zen, used Tien-t’ai meditation, even calling him a founder of Ch’an. Ch’an (Zen) taught a number of contradictory teachings. They first teach of a "mind to mind" transmission directly from Shakyamuni to the "28 Successors" of Ch’an (Zen), which is said to be passed down apart from the Sutras. Jumping from a slightly different variation of the "24 Successors of Shakyamuni," including Nagarjuna, on to Arya-Simha, the Succession then jumps to three additional Priests, and then to Bodhidharma, called the fourth patriarch of Ch’an (Zen), but is usually considered the founder.

Scholars of Buddhism generally believe that the first "4 Patriarchs of Zen," even including Bodhidharma were quite possibly fictitious. There is no firm evidence for their actual existence. Bodhidharma’s life was veiled in myth and any knowledge of his actual history is questionable. In the few works attributed to Bodhidharma, the practice of meditation was set forth, but there were no in- depth teachings about actual meditation technique. Instead, the Shikan meditation which had become very widespread through the Buddhist sects in China, was stolen by most of the other sects and appropriated for their own purposes. This was because the Maka Shikan was so complete a teaching, that other explanations of meditation practice, paled by comparison. The Ch’an (Zen) sect, also used mystical riddles, called Koans as a central part of their meditation, thus causing Beings to forget the importance of the Meditation on the Sutras of Buddhism, and instead having them focus on short poems and riddles, equating emptiness as the sum total of the Buddhist teaching. From the standpoint of Tien-t’ai Buddhism Ch’an (Zen) was like going backwards, away from the most profound Sutra of Buddhism, the Lotus Sutra, which refutes the previous views of emptiness only. Prior to and after the death of Miao-lo, the Ch’an Sect was rising in prominence, denying the texts of Buddhism in favor of the "Transmission apart from the Sutras." At the same time within the body of followers of the Tien-t’ai sect in later times, there was discord as to the principles of Specific and General and the issues of  "Texts" versus, "Face to Face Transmission." Miao-lo had taught that the "Face to Face transmission" and the Texts of Chih-I were identical,...but in no way did he support the idea that either the "Face to Face Transmission" or the "Texts" were to be discarded." -- Nichiren Shoshu lay leader

Mark: You are mistaken. One reason is that the Nichiren Shoshu adopted the Zen teachings on Patriarchal transmission. Why else would Nikken, the High Priest of Nichiren Shoshu, have erected a tombstone in a Zen cemetary? As far a Miao-le is concerned, the Zen sect was already thoroughly censured by Tientai. Regardless of what he taught, be it a face to face transmission [which you haven't supported with the actual words of Miao-le] or a textual transmission: 1). What he taught was ostensibly for the people of his day, the Middle Day of the Law, and not for the Bodhisattvas of the Earth; 2). In the Latter Day, Nichiren taught only a textual transmission:

"In actuality, however, the essential teaching bears no resemblance whatsoever to the theoretical teaching. The preparation, revelation, andtransmission 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 thedaimoku alone.

Question: On what authority do you say [that the essential teaching is meant for the generations of the Latter Day of the Law]?

Answer: The “Emerging from the Earth” chapter states: “At that time the bodhisattvas mahāsattva who had gathered from the lands of the other directions, greater in number than the sands of eight Ganges Rivers, stood up in the midst of the great assembly, pressed their palms together, bowed in obeisance, and said to the Buddha: ‘World-Honored One, if you will permit us in the age after the Buddha has entered extinction to diligently and earnestly protect, embrace, read, recite, copy, and offer alms to this sutra in the sahā world, we will preach it widely throughout this land!’ At that time the Buddha said to the bodhisattvasmahāsattva: ‘Leave off, good men! There is no need for you to protect and embrace this sutra.’” This statement totally contradicts the Buddha’s exhortations in the preceding five chapters from the “Teacher of theLaw” [to the “Peaceful Practices”]. In the latter part of the “Treasure Tower” chapter is the passage: “In a loud voice he [Shakyamuni Buddha] addressed all the four kinds of believers, saying, ‘Who is capable of broadly preaching the Lotus Sutra of the Wonderful Law in this sahā world?’” Medicine King and the other great bodhisattvas, Brahmā,Shakra, the gods of the sun and moon, and the four heavenly kingswould have followed Shakyamuni’s command before anything else even if no other Buddha had supported his exhortations, but Many TreasuresBuddha and the Buddhas from throughout the ten directions came tothis world to exhort them to propagate the sutra after Shakyamuni’s passing. Thus, hearing the Buddha’s solemn appeal, the bodhisattvas all pledged, saying, “We care nothing for our bodies or lives,” for they desired solely to fulfill the Buddha’s will.

[In the “Emerging from the Earth” chapter,] however, the Buddha suddenly reversed himself and forbade all the bodhisattvas, more numerous than the sands of eight Ganges Rivers, from propagating the sutra in this world. We therefore face what appears to be an insoluble contradiction, one that is beyond ordinary understanding.

The Great Teacher T’ien-t’ai Chih-che gave three reasons for Shakyamuni’s stopping the bodhisattvas, and three more for his summoning the Bodhisattvas of the Earth. 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 toinherit 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 p.371rejected 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 Jambudvīpa. The bodhisattvas taught by the Buddha in his transient status were also unqualified because they had not been the disciples of ShakyamuniBuddha 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, “TheLaw 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.”

[In the “Emerging from the Earth” chapter] Bodhisattva Maitreyaquestioned Shakyamuni Buddha as follows: “We ourselves have faith in the Buddha, believing that he preaches in accordance with what is appropriate, that the words spoken by the Buddha are never false, and that the Buddha’s knowledge is in all cases penetrating and comprehensive. Nevertheless, in the period after the Buddha has entered extinction, if bodhisattvas who have just begun to aspire toenlightenment should hear these words, they will perhaps not believe or accept them but will be led to commit the crime of rejecting the Law. Therefore, World-Honored One, we beg you to explain so we may put aside our doubts, and so that, in future ages when good men hear of this matter, they will not entertain doubts!” Here Bodhisattva Maitreya was imploring the Buddha to preach the “Life Span” chapter for those tocome after his passing.

The “Life Span” chapter states: “Some are completely out of their minds, while others are not. . . . Those children who have not lost their senses can see that this is good medicine, outstanding in both color and fragrance, so they take it immediately and are completely cured of their sickness.” The sutra explains that all bodhisattvas, persons of the two vehicles, and human and heavenly beings received the seeds ofBuddhahood numberless major world system dust particle kalpas ago. The seeds were nurtured by the preaching of the sixteenth son of the Buddha Great Universal Wisdom Excellence as well as by ShakyamuniBuddha’s four flavors of teachings and the theoretical teaching of theLotus Sutra. Then they finally gained the way when they heard theessential teaching of the Lotus Sutra.

The “Life Span” chapter continues: “Those who are out of their minds are equally delighted to see their father return and beg him tocure their sickness, but when they are given the medicine, they refuse totake it. Why? Because the poison has penetrated deeply and their minds no longer function as before. So although the medicine is of excellent color and fragrance, they do not perceive it as good. The father thinks tohimself, ‘I must now resort to some expedient means to induce them totake the medicine.’ So he says to them: ‘I will leave this good medicine here. You should take it and not worry that it will not cure you.’ Having given these instructions, he then goes off to another land, where he sends a messenger home to announce . . .” According to the “Distinctions in Benefits” chapter, [the good medicine of the “Life Span” chapter is left for those] “in the evil age of the Latter Day of the Law.”

Question: Who is the messenger mentioned in the passage, “he sends a messenger home to announce”?

Answer: It means the four ranks of sages. They fall into four categories. [First,] most of the four ranks of sages of Hinayana appeared in the first five hundred years of the Former Day of the Law, and [second,] most of those of [provisional] Mahayana came in the second five hundred years. Third, those of the theoretical teaching appeared mainly in the next thousand years, the Middle Day of the Law, and the rest, in the beginning of the Latter Day. Fourth, the four ranks of sages of the essential teaching are the bodhisattvas emerging from the earth, numerous as the dust particles of a thousand worlds, who are certain toappear in the beginning of the Latter Day. When the sutra says, “he sends a messenger home to announce,” it refers to the Bodhisattvas of the Earth. “This good medicine” is the heart of the “Life Span” chapter, orNam-myoho-renge-kyo, which is endowed with name, entity, quality, function, and teaching. Since the Buddha would not entrust this good medicine even to the bodhisattvas of the theoretical teaching, how much less could he have done so to the bodhisattvas of other worlds?

The “Supernatural Powers” chapter states: “At that time the bodhisattvas mahāsattva who had emerged from the earth, numerous as the dust particles of a thousand worlds, all in the presence of the Buddha single-mindedly pressed their palms together, gazed up in reverence at the face of the Honored One, and said to the Buddha: ‘World-Honored One, after the Buddha has entered extinction, in the lands where the emanations of the World-Honored One are present, and in the place where the Buddha has passed into extinction, we will preach this sutra far and wide.’” T’ien-t’ai says, “The great assembly witnessed theBodhisattvas of the Earth alone making this pledge.” Tao-hsienremarks: “As far as transmission goes, this sutra was entrusted solely to the bodhisattvas who had welled up out of the earth. The reason for this is that the Law embodied therein 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.” -- True Object of Worship

The Entity of the Mystic Law, too, is very clear that the Transmission in the Latter Day is a textual transmission.