The following is based on the article by Soka Gakkai Vice President Yasuo Morita published in the December 1993 issue of Daibyakurenge, the Soka Gakkais study journal.
For a long time, many of us were told by the priesthood, and thus simply made to believe, that the 'heritage of the Law' (kechimyaku) is a quality possessed and secretly transmitted since the time of Nichiren Daishonin solely by those in the position of high priest of Taiseki-ji.
The series of unreasonable measures the priesthood has been taking against the SGI since the end of 1990, however, clearly contradicts the Daishonin's teachings and has prompted us to reexamine the real aspect of the 'heritage of the Law.'
At the end of 'Document for Entrusting the Law Which Nichiren Propagated Throughout His Life,' one of the two transfer documents, the Daishonin writes, "The heritage of the Law transmitted from Nichiren to Nikko" (Gosho Zenshu, p.1600). It is clear from this document that Nikko Shonin alone among the Daishonins six senior disciples understood and embodied the entirety of the Daishonins teachings.
Taiseki-ji alleges that the pure stream of the Daishonin's Buddhism Nikko inherited was passed down not only to Nichimoku Shonin, the third high priest, but thereafter to all the successive high priests up through today as if it were water that was continually transferred from one vessel to another yet remaining pure and undiluted.
A close examination of Taiseki-ji's history, however, casts a shadow of doubt on this assertion. There have been many historical facts such as the existence of child high priests and several recorded instances of a so-called temporary custody of the heritage, in which someone other than a high priest received the transmission.
There are four recorded occasions upon which children or teenage boys became high priests. For example: Nitchin became the twelfth high priest at 14, and Nichiin, the thirteenth high priest was 10; and when Nissho, the fifty-seventh high priest, transferred the office of high priest to Nitchu, the fifty-eighth, he had to rely on two lay believers to transmit the heritage to the next high priest.
Such recorded historical facts make one wonder what is the substance of the 'heritage of the Law possessed only by the high priest' that can be transmitted through children or lay believers if need be.
The priesthood insists on its view of the heritage transferred 'from one vessel to another' with its purity intact. Looking at the present condition of the priesthood, however, one is compelled to suspect that the reality of what the priesthood calls the transmission of the heritage of the Law may be merely a formality without substance as the alleged 'pure water of the Law' has either spilled, leaked out of or evaporated completely from 'broken vessels' over the last 700 years.
In light of the current circumstances, it is of the utmost importance to return to the Gosho to grasp the true meaning of the heritage in the Daishonins Buddhism.
The practice of inheriting the heritage of the Daishonin's Buddhism
The Daishonin extensively discusses the meaning of the heritage of the Law in 'Heritage of the Ultimate Law of Life.' This Gosho addresses a question posed by Sairen-bo Nichijo, a noted priest of the Tendai sect who met the Daishonin during the latters exile to Sado. Sairen-bo became his follower there.
Little is know of the exact content of Sairen-bo's question, which prompted this Gosho. As the Daishonin states, "I have just carefully read your letter" (The Major Writings of Nichiren Daishonin, vol. 1, p. 21).
In light of this letter, particularly the Daishonin's statement "How admirable that you have asked about the transmission of the ultimate law of life and death" (MW-1, 24), it is not too difficult to imagine that Sairen-bo must have asked the Daishonin about the meaning of the heritage that the Tendai sect claimed to have passed down through generations, and that it used to extol its orthodoxy at that time.
In 'Heritage of the Ultimate Law of Life,' the Daishonin teaches the correct view of the heritage of Buddhism from the standpoint of practice. In this regard, he gives the following four points:
First, the Daishonin states: "Shakyamuni who attained enlightenment countless aeons ago, the Lotus Sutra which leads all people to Buddhahood, and we ordinary human beings are in no way different or separate from each other. Therefore, to chant Myoho-renge-kyo with this realization is to inherit the ultimate law of life and death" (MW-1, 22).
Plainly stated, the Daishonin states that the life of the Daishonin (the object of worship in terms of the Person), Nam-myoho-renge-kyo (the object of worship in terms of the Law) and the lives of all people are essentially the same. In other words, all people equally possess the exact same state of life as the original Buddha and embody within their lives the fundamental law of life and the universe. To chant daimoku 'with this realization,' that is, with faith in these words of the Daishonin, is to inherit the heritage of the Daishonin's Buddhism.
The priesthoods assertions that priest are superior to lay believers, or if believers do not follow the high priest, their connection to the heritage will be severed clearly go against the Daishonins teachings in this Gosho passage and amount to a grave slander of Buddhism.
Second, the Daishonin mentions: "My disciples have been able to receive and embrace the Lotus Sutra by virtue of the strong ties they formed with this teaching in their past existences. They are certain to attain Buddhahood in the future. The heritage of the Lotus Sutra flows within the lives of those who never forsake it in any lifetime whatsoever -- whether in the past, present or the future" (MW-1, 23).
It is not mere coincidence but rather due to our strong karmic relationship with the Daishonins Buddhism formed in our past existences that we as SGI members have encountered the Gohonzon in this lifetime. Here the Daishonin teaches us that we have been invoking the Mystic Law as the Daishonins disciples since time without beginning. When Shakyamuni expounded the Lotus Sutra before the assembly at Eagle Peak, we, as Bodhisattvas of the Earth, gathered together with the Daishonin. And now, to fulfill the vow we made at Eagle Peak to spread the True Law in the Latter Day, we were born into this world and have been exerting ourselves in propagating the Daishonins Buddhism. Therefore, the Daishonin affirms, we will definitely attain Buddhahood.
In this regard, to inherit the heritage of the Daishonins Buddhism is to courageously strive in faith, practice and study with the firm determination never to stray from the Gohonzon or the Daishonins teachings for all eternity.
Third, to further clarify the meaning of the heritage, the Daishonin states: "All disciples and believers of Nichiren should chant Nam-myoho-renge-kyo with one mind (itai doshin), transcending all differences among themselves to become as inseparable as fish and the water in which they swim. This spiritual bond is the basis for the universal transmission of the ultimate law of life and death." (MW-1, 23).
This passage aptly describes the SGI's advancement toward world kosen-rufu in harmonious unity, centering on President Ikeda. In the past, referring to the phrase "All disciples [of priesthood] and [lay] believers of Nichiren," the priesthood asserted ludicrously that since the Daishonin mentions priests first and then lay believers, priests are superior to laity.
It is obvious, however, that Nichiren Daishonin intends nothing of the sort here. On the contrary, the Daishonin encourages us to transcend 'all differences' among people "without any thought of self or other, this or that" and advance toward kosen-rufu with the unity of itai doshin, many in body but one in mind, thus inheriting the heritage of 'the ultimate law of life and death.'
The Daishonin then powerfully states: "herein lies the true goal of Nichiren's propagation. When you are so united, even the great hope for kosen-rufu can be fulfilled without fail" (MW-1, 23). 'The true goal of Nichirens propagation,' put another way, the essence of the Daishonins Buddhism is to work in harmonious unity toward the accomplishment of kosen-rufu or peace and happiness for all people transcending all differences that divide them. It is clear that solely the SGI puts these words of the Daishonin into practice and produces actual proof of fact.
Fourth, in conclusion, the Daishonin sates: "Be resolved to summon forth the great power of your faith, and chant Nam-myoho-renge-kyo with the prayer that your faith will be steadfast and correct at the moment of your death. Never seek any other way to inherit the ultimate law and manifest it in your life... Without the lifeblood of faith, it would be useless to embrace the Lotus Sutra" (MW-1, 25).
In this passage, the Daishonin teaches us that as long as we continue to practice as indicated previously in this Gosho, that is, to advance toward kosen-rufu with unwavering faith throughout our lives and with the firm resolution never to stray from the Gohonzon, we can develop calm confidence in the face of death. This is exactly the supreme state of human existence to which the SGI president was referring in his recent lecture at Harvard as "a deep and abiding joy in death as well as life."
Only through the steadfast faith of each individual flows the heritage of the Daishonins Buddhism. The Daishonin, therefore, concludes, "Without the lifeblood of faith, it would be useless to embrace the Lotus Sutra." Furthermore, he admonishes, "Never seek any other way to inherit the ultimate law and manifest it in your life." His exact, clearly defined statement leaves no room for perversion.
There is no documentary proof whatsoever in the Daishonins teachings supporting the priesthoods claim that a 'heritage' as something mysterious and unknown to the rest of us has been passed down through the successive high priests.
Rather, in many of his writings the Daishonin strongly refutes the notion of such a magical, esoteric transmission of Buddhism, often quoting various Buddhist scriptures such as "Depend upon the preachings of the Buddha and do not put faith in traditions handed down orally," from Dengyo's Hokke Shuku; "Do not rely on treatises that distort the sutra; rely only on those that are faithful to the sutras," from Nagarjunas Juju Bibasha Ron; or 'Rely on the Law and not upon persons,' from the Nirvana Sutra.
The meaning of the sole transmission from the Daishonin to Nikko Shonin
As mentioned earlier, the Daishonin entrusted the entirety of his teachings with Nikko Shonin alone among his six senior disciples. This is because Nikko Shonin alone respected the Daishonin as the original Buddha of the Latter Day; he understood the Dai-Gohonzon inscribed by the Daishonin as the object of worship; and he selflessly dedicated his life to kosen-rufu. The basis of this sole transmission is nothing other than Nikko Shonin's correct faith and practice, and this is exactly in accord with what the Daishonin teaches in 'Heritage of the Ultimate Law of Life.'
In the same Gosho, the Daishonin also states: "Nichiren has been trying to awaken all the people of Japan to faith in the Lotus Sutra as they too can share the heritage and attain Buddhahood" (MW-1, 24). The Daishonin desired and vowed to awaken all people to the lifeblood of faith so that they could attain enlightenment; that is, establish indestructible happiness in their lives.
The Daishonin entrusted this task with Nikko Shonin as 'the Great Leader of Propagation of True Buddhism.' If the high priest of Taiseki-ji insists that he has inherited the same transmission, he must share the same heart of faith as Nikko Shonin. Without such steadfast faith, he would be utterly incapable to awaken all people to the lifeblood of faith, thus realizing the Daishonins will.
Nichiu, the ninth high priest, states in his 'On the Formalities of True Buddhism': "Faith, the heritage of the Law and the pure water of the Law are identical" (Essential Writings of the Fuji School, vol. 1, P. 64). Nichiko, the fifty-ninth high priest and noted Buddhist scholar, comments on this passage as follows:
In the final analysis, faith, the heritage of the Law and the pure water of the Law refer to the same thing. The heart of faith exists in those who practice faith, and with this faith, they receive the pure water of the Law from the original Buddha.
The way the pure water of the Law flows from the original Buddha to believers is like blood circulating in the human body. The transmission of the pure water of the Law through faith, therefore, is called the transmission of kechimyaku or the 'bloodstream' or Buddhism.
Thus faith shall not be swayed or disturbed forever. If faith is swayed, the pure water of the Law ceases to flow. (Essential Writings of the Fuji School, vol. 1, p. 176)
Nichiko further explains that faith is the basis of the transmission of Buddhism as follows:
In the secular world, when a child does not contradict his parents' hearts and does not violate the family rules set forth by his ancestors, he will succeed to the genuine family lineage. In Buddhism, not betraying the teachers heart makes the heritage orthodox and the water of the Law pure. When we later disciples do not go astray in the least from faith of Nichiren Daishonin, the founder and great teacher of Buddhism, and Nikko Shonin, the founder of Taiseki-ji, our evil, defiled minds will manifest in the body and mind of truth, good and purity of Myoho-renge-kyo.
The traditions passed down through the priesthood should be based on the lifeblood of faith. Any other mysterious transmission of the Daishonins Buddhism simply cannot exist. Regarding the transmission that he himself received as the sixty-sixth high priest, Nittatsu Shonin once stated: "Nichiko Shonin has published everything. There is, therefore, nothing special or secret about it."
The so-called transfer documents refer to writings such as the Record of the Orally Transmitted Teachings' (Ongi Kuden), 'The Hundred and Six Comparisons' (Hyaku Rokka Sho), 'On the True Cause' (Honnin-myo Sho), and 'Transfer Document on the Birth of the Original Buddha' (Ubuyo Sojo no Koto). These documents are all contained in the Gosho Zenshu published by the Soka Gakkai. And all other transfer documents as well are published in Essential Writings of the Fuji School by Nichiko Hori, the fifty-ninth high priest. There exist no more secretly transmitted teachings of which only the high priest knows.
Nikken's deception and duplicity revealed
The priesthood, however, pretends as if a mysterious secret teaching does exist. Behind the priesthood's insistent assertion lies its insidious machination to deceive and control believers. Those priests should be considered 'Law-devouring hungry spirits' (MW-4, 93) who take advantage of the Daishonin's Buddhism for their own profit and selfish desires. They should be condemned as 'animal(s) dressed in priestly robes' (MW-3, 215).
At the scroll-airing ceremony in April 1987, Nikken himself stated:
As I mentioned earlier, in essence, the lifeblood of faith constitutes the foundation of the sole transmission of the heritage of the Law from the Daishonin to Nikko Shonin...
Therefore, it is an arbitrary, distorted view of Buddhism that the heritage of the Law transmitted form the Daishonin to Nikko Shonin can be known only to the high priest. Such is the gibberish of those who fail to understand the true meaning of the heritage. Where the pure water of the law flows through resolute faith, all people -- whether they possess wisdom or not -- will produce actual proof of the benefit of 'attaining enlightenment in ones present form.'...
The great actual proof of this lies in the transmission of the lifeblood of faith through the first, second and third presidents of the Soka Gakkai who established the foundation of the widespread propagation of the True Law in Japan and the rest of the world.
Only a few years later, the same person who uttered these words attempted to destroy the SGI, which inherits the lifeblood of faith -- the foundation of the transmission of Buddhism -- and strives to accomplish world kosen-rufu. This act alone is sufficient to prove Nikkens duplicity, and his treachery against the Daishonin. From this, it must be concluded that he is 'the great devil to assume the form of a venerable monk' (MW-6, 31).
With pride and honor as members of the SGI, the only body of believers united in harmony that inherits the lifeblood of faith directly from the Daishonin, let us courageously advance in 1994: The Soka Renaissance -- Year of Glory.
(Seikyo Times, March 1994, No.392, p.31-35) 1994 by World Tribune Press, Soka Gakkai International - USA