Re Turn To Top

NST allegation #7

'Counterfeit Gohonzons': a repeat of the Gakkai's 1977 heresy of the reproduced wooden Gohonzon.

The Gakkai deceived its members by reporting in the Seikyo Shimbun on October 24, 1978 that: "With the permission of High Priest Nittatsu, we have respectfully made wooden Gohonzons.'

Afterwards, Nittatsu Shonin addressed the issue of those objects of worship manufactured by the Gakkai saying: 'The Gakkai transformed some of its Gohonzons into wooden form, but I knew nothing about it.' (Renge, July 1978). As he stated here, these 'Gohonzons' were made without Nittatsu Shonin's permission.

Receiving strict direction form the priesthood, the Gakkai was forced to publicly disclose:

We have received repeated direction form the High Priest on the matter of the Gohonzons that we impudently had carved, and have surrendered them to the Hoanden (Taisekiji's storehouse). From now on, in matters that concern the Gohonzon, such as handling and procedures, as well as the concerns of the present situation, we will deeply respect the tenets of Nichiren Shoshu and redouble our efforts as we proceed forth in strict conformity. (special study meeting text)

At that time, with the Gakkai's apology, and on the premise that it would never make any such mistakes again, Nittatsu Shonin closed further discussion on the matter of the creation of the imitation 'Gohonzons.' The Soka Gakkai is now trampling on the generous spirit of Nittatsu Shonin. The Gakkai is once again acting arrogantly and maliciously in arbitrarily reproducing the Gohonzon transcribed by Nichikan Shonin and distributing the copies. The Gakkai is committing a grave slander (NST News, Special Issue, pp. 14-15).

Rebuttal to allegation #7

1. In 1974, the Soka Gakkai asked High Priest Nittatsu for permission to have several of the Gohonzon in its possession, including the joju Gohonzon enshrined at the Soka Gakkai Headquarters, transferred into wooden form in order to preserve them. At that time, Nittatsu responded that because these Gohonzon belong to those who received them, they may be transferred into wood in order to cherish them based upon faith, indicating that it was up to the Soka Gakkai if they wished to do so. Nittatsu stated that this was not something for others to meddle in. He further stated that transferring paper Gohonzon into wooden form is an accepted practice from the past and that there is no particular problem with the procedure.
   
2. Upon obtaining Nittetsu's permission, the Soka Gakkai proceeded, in 1974, to have eight Gohonzon reproduced in wooden form. The Seikyo Shimbun, in issues dated January 4 and July 17, 1975, reported that the joju Gohonzon at the Soka Gakkai Headquarters and the Kansai Headquarters respectively had been transferred to wood. The priesthood expressed no complaint or objection to this at the time.
   
3. In 1977, two years after the Gakkai transfer of these Gohonzon to wood had been made public, a group of young priests -- who were later expelled from Nichiren Shoshu and formed a group called the Shoshinkai -- began using this issue as a pretext to attack the Gakkai in league with Masatomo Yamazaki, a former Gakkai legal counsel later found guilty of extortion and sentenced to prison.
   
4. In 1978, these Shoshinkai priests gained so much influence within the priesthood that the Nichiren Shoshu Administrative Office could no longer ignore them. Pressed by these Shoshinkai priests about the Soka Gakkai's wooden Gohonzon, Nittatsu stated at a certified priests' guidance meeting in June 1978: 'The Gakkai transformed some of its Gohonzons into wooden form, but I knew nothing about it.' He then said: "However, I understood and acknowledged it afterwards. Therefore, I ask that you please do not fight with one another over this matter.'

Taking Nittetsu's statement "I knew nothing about it" out of context, Shoshinkai priests continued to blame and attack the Gakkai. On a later occasion, Nittatsu stated regarding the same issue: "I had received a request from the Gakkai. I thought that I would receive an official document of request later, but I did not.' At that time, however, the priesthood had no prescribed procedure or instructions regarding such a request.

5. On September 2, 1978, Soka Gakkai leaders met with High Priest Nittatsu and asked him about the handling of the wooden Gohonzon. On that occasion Nittatsu stated, "It is all right if all [the wooden Gohonzon] are kept at the Gakkai headquarters as treasures of the Soka Gakkai.' When the Seikyo Shimbun reported this the next day, Shoshinkai priests pressed Nittatsu again, stating, 'The high priest was deceived and taken advantage of again by the Gakkai.' To help the priesthood resolve its internal turmoil, the Soka Gakkai returned the seven wooden Gohonzon to the head temple, except for the wooden joju Gohonzon at the Soka Gakkai Headquarters.
   
6. Nevertheless, the Shoshinkai priests continued to attack the Gakkai on the pretext of these wooden Gohonzon. Therefore, Nittatsu issued an October 3, 1978, memorandum, stating, "All discussions about the Soka Gakkai's wooden Gohonzon will be prohibited henceforth.'
   
7. On November 7, 1978, at a representative Soka Gakkai leaders meeting, Takehisa Tsuji, then a Soka Gakkai vice president and now chairperson of the Soka Gakkai Executive Advisors Conference, made the following comments:

In this sense, as far as the wooden Gohonzons which the Soka Gakkai carelessly allowed to be inscribed, we have already dedicated them all to the Treasure House of the Head Temple based on the guidance we received from the high priest. Henceforth, regarding the treatment of the Gohonzon and the procedure for receiving it, we will value the time-honored way of Nichiren Shoshu in a much stricter manner. (World Tribune, February 5, 1979, p. 6)

Regarding this statement, Mr. Tsuji has since testified that on the night before this meeting, the priesthood requested strongly that he insert the word carelessly [impudently in NST's translation] in order to silence the clamoring of the Shoshinkai priests and settle the priesthood's internal turmoil. The Soka Gakkai accepted this request solely to protect High Priest Nittatsu and help the priesthood to resolve its internal confusion.

8. Regarding these wooden Gohonzon, at a meeting with priests and their families on May 29, 1979, Nittatsu said: 'The Gakkai's wooden Gohonzon were transcribed and engraved exactly after the Gohonzon of Nichiren Shoshu. Therefore, they are not counterfeit.' Nichiren Shoshu General Administrator Nichijun Fujimoto also testified in a Tokyo District Court on July 8, 1982: "Upon receiving permission from Nittatsu Shonin, the Soka Gakkai had its eight paper Gohonzon transferred into wooden form. This is something neither to be criticized nor to be called a slander of the Law.'

It may be noted that the Shoshinkai priests had expressed virulent anti-Soka Gakkai sentiments for quite some time. In this sense, their use of the wooden-Gohonzon issue was actually an expression of their general animosity toward the Gakkai, fearing that the Soka Gakkai and its facilities would supplant their future authority as chief priests. These priests later sued Nikken and the priesthood, alleging the Nikken did not actually or legally inherit the office of high priest from Nittatsu.

While in the past supporting the Soka Gakkai's right to have produced these Gohonzon -- as in the above testimony by Nichijun Fujimoto -- the priesthood under Nikken is now contradicting itself simply to support its own agenda against the Gakkai.

9. Mr. Takeshi Akazawa, president of Akazawa Choyo, Inc., and the Buddhist craftsman directly involved in making the wooden Gohonzon for the Gakkai, made the following statement in an interview for the Seikyo Shimbun:

[High priest Nittatsu] had known about the Gakkai's wooden Gohonzon from the beginning. I heard about it directly from both [High Priest Nittatsu] and President Ikeda. I heard from President Ikeda in January 1974.

[Question: Was this before you started to transfer the Gohonzon into wooden form?]

Yes, it was. At the end of 1973, I heard from the Soka Gakkai Headquarters that it wished to transfer several of its Gohonzon into wooden form. At that time, I replied, "If you let the high priest know, it would be reassuring for us.' In January 1974, when I met President Ikeda, he spontaneously told me: "I have reported to the high priest about the Gohonzon. The high priest has told me that it would be all right [to transcribe the Gohonzon into wood] because it is being done in order to protect and cherish them. So please rest assured.'

On a different occasion, I directly confirmed that [High Priest Nittatsu] had agreed to this from the beginning. In autumn 1974, I had an audience with [High Priest Nittatsu] to discuss a matter of business in a reception room in the high priest's living quarters. After discussing the business at hand, just as the high priest was about to leave, he suddenly turned to me and asked: "By the way, Akazawa is carving the Gakkai headquarters' Gohonzon, isn't it?' I replied, "Yes." The high priest then asked, "Are you doing others?" I replied: "Yes, we have. Actually, President Ikeda told me that he had already reported this to you." The high priest said: "Yes, I heard about it from President Ikeda. He asked me if he could have five or six more Gohonzon done." He then left the room. (Seikyo Shimbun, September 30, 1993)

10. The transfer of paper Gohonzon to wooden has been a common practice in Nichiren Shoshu. For example, Nichiko, the 59th high priest, had the Gohonzon that Nichiren Daishonin inscribed for the Imperial Palace reproduced in wooden form and worshipped it. This procedure has also been common at branch temples of Nichiren Shoshu as well. Myohon-ji temple in Chiba Prefecture reproduced ten wooden Gohonzon based on a photograph of one paper Gohonzon.

In a similar procedure, Jozen-ji in Miyazaki Prefecture had seven wooden Gohonzon made. The Soka Gakkai's reproduction of wooden Gohonzon in 1974 was done in exact accord with the doctrines, traditions and procedures of the Nichiren Shoshu priesthood and was done by the craftsman commonly employed by Nichiren Shoshu to carve its wooden Gohonzon.

Re Turn To Top

NST allegation #8

Worshipping counterfeits while preaching slander: the Gakkai is no different from the Nichiren Shu Denomination.

The believers of the Nichiren Shu Denomination of Minobu worship Shakyamuni as the true Buddha and claim that teachings of Nichiren Daishonin do not include the doctrine of the Transmission from one single individual (High Priest) to another. They view the pure orthodoxy of Taisekiji with enmity. Even if followers of the Nichiren Shu Sect pray day and night to a mandala inscribed by the Daishonin, it is evident that they will never be able to attain enlightenment.

In the same way, the Gakkai today looks up to Mr. Daisaku Ikeda as if he is the Buddha and views Taisekiji as an enemy. If the members pray to the Gakkai counterfeit object of worship, they will not only be barred from attaining enlightenment, they will certainly fall into hell.

However sacred the Gohonzon transcribed by Nichikan Shonin, a reproduction of this Gohonzon made without legitimate permission has utterly no relation to the Dai-Gohonzon of the High Sanctuary, and is nothing more than a material object. Such objects of worship are similar to counterfeit bank notes made by copying real bank notes. The members of the Gakkai, who will pray to these counterfeit objects of worship and inevitably fall into hell, are pitiable indeed (NST News, Special Issue, pp. 15-16).

Rebuttal to allegation #8

1. Other Nichiren denominations do not view Nichiren Daishonin as the Buddha of the Latter Day of the Law but instead regard him as a Bodhisattva-priest subordinate to Shakyamuni Buddha. For this reason, they fail to recognize the Gohonzon, which embodies the oneness of the Person and the Law, as the fundamental object of worship. Confused, they worship statues of Shakyamuni and other objects along with the Gohonzon.

The SGI firmly believes in Nichiren Daishonin as the Buddha of the Latter Day of the Law and, since its inception, has been declaring so without compromise to the rest of the world. Furthermore, the SGI embraces nothing other than the Gohonzon as the fundamental object of worship. The faith of the SGI is solely based on the orthodox teachings of the Daishonin's Buddhism and is clearly different from that of other Nichiren schools including Minobu. The Soka Gakkai, in fact, represented by Daisaku Ikeda and other youth, thoroughly refuted the Minobu sect in the famed Otaru Debate of 1955.

2. Although believers of other Nichiren sects may chant Nam-myoho-renge-kyo to Gohonzon inscribed by the Daishonin himself, because their understanding of the Daishonin's teachings is shallow and distorted, as mentioned above, they cannot tap the beneficial power of the Gohonzon.

Likewise, even if Nichiren Shoshu priests and Hokkeko members pray to the Gohonzon (though it has become clear through the testimony of many that priests at Taiseki-ji tend to be extremely lax in this area), because they believe their enlightenment depends on the authority of the high priest -- an erroneous teaching that has no basis in the Gosho -- and because they support an individual who actively attempts to destroy kosen-rufu, they will not benefit from their practice.

Our sincere faith and practice dedicated to kosen-rufu are what are most important in tapping the powers of the Buddha and the Law embodied in the Gohonzon. As Nichikan states, "Those who exert the powers of faith and practice will accomplish the practice of observing one's mind through the powers of the Buddha and the Law" (Selected Commentaries of Nichikan Shonin, p. 455). 'Observing one's mind' means to call forth the Buddhahood from within one's life.

3. The Nichiren Shoshu priesthood's own recorded history indicates that Nichiren Shoshu priests themselves very often have been 'no different from the Nichiren Shu Denomination.'s In 1922, for example, other Nichiren sects, including Minobu, petitioned the emperor to bestow the title 'Great Teacher Rissho' upon Nichiren Daishonin. At that time, Nissho Abe, the 57th high priest of Taiseki-ji, willingly signed the joint petition along with the other, slanderous Nichiren schools.

At the ceremony to celebrate the emperor's bestowal of that title, Nissho joined a group of priests from these errant sects in the recitation of the sutra, which was led by the high priest of the Minobu sect (to which the NST News is now comparing the SGI). According to the clear guidelines of Nikko Shonin, Nissho's conduct clearly constitutes shameless complicity in slander of the Law.

To begin with, the petition to the emperor to bestow the title of 'Great Teacher' upon Nichiren Daishonin gravely debased the Daishonin's spirit. The title 'Great Teacher' is the highest honor an emperor can bestow upon a priest. The fact that Taiseki-ji petitioned the emperor to bestow this title upon the Daishonin means that Taiseki-ji must have complied with Minobu's and the other sects' views of the Daishonin as merely a priest-Bodhisattva. This deprecated the Daishonin's status as the Buddha of the Latter Day, subordinating him to the ruler. This act clearly betrays the priesthood's desire at the time to ingratiate itself with the authorities and be accepted by the other Nichiren schools, no matter what the Daishonin or Nikko Shonin would have thought about the matter.

4. On September 29, 1941, the Nichiren Shoshu Study Department issued a memorandum instructing the deletion of passages from the Gosho. Targeted were those passages that place the Sun Goddess, which Shinto considers a supreme deity, or the nation's sovereign, in a role subordinate to the Buddha or the Buddhist Law. For example, the priesthood deleted the following passage where the Daishonin declares himself to be the Buddha of the Latter Day, stating: "I am the foremost sage in the entire world" (MW-2, 259).

This Nichiren Shoshu study department memorandum also prohibits use of the deleted passages, stating, "Do not quote [them] in sermons or lectures." Nichiren Daishonin never quailed before authority, nor did he ever court favor of any kind from the rulers of his nation. When offered status and his own temple by the authorities of his day in exchange for his silence about the errors of other sects, he adamantly refused. The actions taken by the priesthood cited above are grave betrayal of the Daishonin's Buddhism and are no different from other erroneous Nichiren denominations, including the Minobu sect.

5. In his letter titled, 'On the Buddha's Behavior,' the Daishonin states, "One may make use of my counsel, but if I am not given due respect as the votary of the Lotus Sutra, then the country will perish" (MW-1, 190). Although, on the surface, some may appear to practice the Daishonin's Buddhism, if they go against the true intent of his teachings, they will in effect be slandering the law itself thereby bringing suffering not only upon themselves but also inviting destruction upon society.

High Priest Nissho, who signed the joint petition requesting bestowal by the emperor of the title of 'Great Teacher' upon the Daishonin with Minobu and other Nichiren sects in 1922, developed a malignant tumor in his lower jaw and died the following year. In June 1945, High Priest Nikkyo, who instructed the deletion of the Gosho passages, accepted a Shinto talisman and tried to get the Gakkai to accept it as well to escape government pressure, died tragically in a fire at the head temple. Had he lived, he would have witnessed the utter destruction and defeat of Japan's military machine, which, to appease, he had been willing to compromise the Daishonin's Buddhism.

The Buddhist Law elucidated by the Daishonin does not discriminate based on status or position. Even a high priest will suffer retribution if he slanders the Law or betrays Buddhism. If an ordinary believer with no rank or status practices with the same sincerity, spirit and courage as the Daishonin did, then the sate of life he or she manifests will not be inferior in the least to any of the successive high priests.

6. The priesthood's analogy, comparing Gohonzon issued by the SGI to 'counterfeit bank notes,' is puerile, at best, and may even be said to shortchange the dignity of the Gohonzon. Yet if the priesthood insists upon using this analogy, let us try to view it in the proper perspective based upon the events that have taken place.

First, it is important to note that the high priest has never inscribed Gohonzon. He transcribes or copies them based on the Dai-Gohonzon. Following the priesthood's contention, if the Gohonzon being issued by the Gakkai are counterfeit because they are copies, all Gohonzon produced by Nichiren Shoshu, including those transcribed by Nikken, would be counterfeit as well.

Genuine bank notes are reproductions of an original template. As long as they are printed in accord with the rules to which the people of the nation agree and have adopted, they are accepted as real bank notes bearing monetary value, which can be used to pay for goods and services.

Imagine the following scenario: A president or prime minister of a democratic country attempts to usurp power through a coup. He dissolves the congress, the people's representatives, and declares himself the absolute authority. The treasury secretary, part of his cabinet, announces: "Only money with my signature on it will have any value from now on. Any other currency will be invalid. Only those who pledge allegiance to this administration will be issued these notes!' The people, however, resist and re-establish an electoral system of government, which votes to issue money once again on behalf of the people. Forced into exile, the president-turned-dictator and his treasury secretary continue to cry that the people's notes are counterfeit. Yet the people can go back to their former state of prosperity using the new currency, which differs only in that it is signed by a different treasury secretary. These notes, produced by the mandate of the people, are valid based upon the good faith the people and business have placed in them.

The people entrust the treasury secretary with the responsibility of printing and circulating bank notes to contribute to the welfare of the people. Even though the treasury secretary is directly involved with the printing of bank notes, the authority to issue bank notes fundamentally rests with the government, that is, the people.

The analogy of bank notes certainly does not do justice to the power and the dignity of the Gohonzon. Traditionally, however, successive high priests at Taiseki-ji have been entrusted with the role of transcribing Gohonzon and issuing them to those who sincerely seek to practice the Daishonin's Buddhism. Yet the responsibility for reproducing the Gohonzon fundamentally derives from the will of the Daishonin to accomplish kosen-rufu. Now that the priesthood has abused and betrayed its role, this responsibility naturally rests with those who unstintingly practice the Daishonin's Buddhism in harmonious unity toward kosen-rufu.

Nikko Shonin spent the major part of his life transcribing the Daishonin's Gohonzon for the benefit of believers. There even exists a Gohonzon, the ofunde-dome Gohonzon (Gohonzon of the Last Writing), that Nikko Shonin transcribed while practically on his deathbed. This Gohonzon's weak brush strokes attest to Nikko Shonin's waning life force at the time. In contrast to Nikko Shonin's selfless dedication in providing the Gohonzon to believers, Nikken has opted to use the Gohonzon as a bargaining chip, as a trump card to lure believers into his fold. Out of this motivation, he has refused to confer the Gohonzon upon members of the SGI. Under such circumstances, the Soka Gakkai has risen to its responsibility to provide the Gohonzon for those who sincerely seek it. If it failed to do so, it would be betraying the spirit of Nikko Shonin. The SGI's conferral of the Gohonzon is in exact accord with the Daishonin's original intent in inscribing the Dai-Gohonzon for all people.

Re Turn To Top

NST allegation #9

{Gohonzon issued by the SGI are counterfeit because} they have not received the legitimate 'Opening of the Eyes' ceremony. Authority over 'Opening of the Eyes' of the Gohonzon rests with the High Priest.

These allegations by the Soka Gakkai are in direct conflict with the words of Nichiren Daishonin, who clearly recognized the 'Opening of the Eyes' of an object of worship through the Lotus Sutra. Nichiren Daishonin states:

The offering of the 'Opening of the Eyes' for wooden or painted images can be performed using the Lotus Sutra only. ('Honzon Mondo Sho,' [English:] 'Questions and Answers on the Object of Worship,' Gosho Zenshu, p. 366)

Additionally, he writes:

It is the power of the Lotus Sutra which makes it possible to infuse such wooden or painted images with the 'life' or spiritual properties [of the Buddha]. (Shijo Kingo Shakabutsu Kuyo)

The Soka Gakkai is stating: "If one prays with faith, this is tantamount to having performed the Opening of the Eyes Ceremony for an object of worship.' Carrying this argument to its logical conclusion would mean that as long as one prays with faith to any object -- even the object of worship of a heretical sect -- one would have performed the 'Opening of the Eyes' and would thereby be able to activate the powers of the Buddha and the Law. Where in Nichiren Daishonin's Gosho is there such a teaching? The Soka Gakkai ought to present clear and detailed documentary evidence on this matter.

The 31st High Priest Nichiin Shonin explained the source of the Opening of the Eyes Ceremony in Nichiren Shoshu by stating:

Although a wooden or painted image originates from plants and tress, the 'Opening of the Eyes' to infuse it with the supreme enlightenment of the actual living Buddha is performed by the ultimate transmitted secret principle of the most important matter [of the Gohonzon]. This Transmission has been passed down for thirty-one generations, from Nichiren Shonin through Nichiin.

He clearly indicated that the 'Opening of the Eyes' is something that is performed according to the authority of the High Priest (NST News, Special Issue, pp. 16-17).

Rebuttal to allegation #9

1. The significance of 'eye-opening' lies in opening the 'eyes of the Buddha' within us -- in other words, in recognizing and revealing the Buddha's life from within. To this end, the Daishonin stresses faith in the Lotus Sutra, that is, the Gohonzon. The priesthood insists that the high priest must perform an eye-opening ceremony over the Gohonzon to empower it, and even over our prayer beads if we are to derive any benefit from using them. However, the eye-opening ceremony is nothing more than a formality passed down from provisional forms of Buddhism that has nothing to do with the original spirit of Buddhism.

In the above quotes from the Daishonin, he refers to the eye-opening ceremony applied to wooden and painted images. This indicates Buddhist statues and the like. He is not talking about the Gohonzon in these passages and nowhere in his writings spoke of an eye-opening ceremony being necessary to empower the Gohonzon. Most people in the Daishonin's day believed that such ceremonies gave power to statues of Shakyamuni Buddha and other Buddhist objects. In actuality, it had already become a popular source of income for priests, who collected offerings for performing such ceremonies.

In the passage form the Gosho 'Shijo Kingo Skakubutsu Kuyo' (consecrating an Image of Shakyamuni Buddha Made by Shijo Kingo,' MW-6, 161) quoted by NST above, the Daishonin encourages Shijo Kingo, who has just offered him a statue of Shakyamuni Buddha. By saying that the eye-opening must be based on the Lotus Sutra, the Daishonin is debunking the idea that formal eye-opening ceremonies by priests are necessary and stresses one's faith in the Lotus Sutra, in other words, faith in the Gohonzon, to summoning forth the state of Buddhahood.

In another Gosho the Daishonin writes:

Once we chant Myoho-renge-kyo, with just a single sound we summon forth and manifest the Buddha nature of all Buddhas; all dharmas; all bodhisattvas; all shomon disciples; all the deities such as Bonten, Taishaku, King Emma; the sun, the moon, the myriad stars, the heavenly gods and earthly deities, on down to hell-dwellers; hungry sprits, beasts, asuras, humans, gods and other living beings. This blessing is immeasurable and boundless.

When we revere Myoho-renge-kyo inherent in our own life as the object of worship, the Buddha nature within us is summoned forth and manifested by our chanting of Nam-myoho-renge-kyo; this is what is meant by 'Buddha.' (MW-6, 207)

All phenomena the Daishonin mentions above are not 'objects of worship.' Yet from his words we can see that our ichinen to call forth our own Buddhahood by chanting Nam-myoho-renge-kyo to the Gohonzon simultaneously summons the protective functions of Buddhahood in our environment.

If the high priest alone can perform an 'opening of the eyes' ceremony to empower the Gohonzon, then what does this ceremony consist of? What secret is the high priest privy to that we, as ordinary believers, are not?

In a manual of formalities performed by Nichiren Shoshu priests called Essentials for Priests, the procedure for conducting eye-opening ceremonies for prayer beads and other objects is described as followed: "Praying with Nam-myoho-renge-kyo.' In other words, the 'opening of the eyes ceremony' consists of chanting daimoku with faith.

Is the daimoku chanted by a priest somehow more powerful than that which we chant, so that a priest's daimoku, and not ours, is effective of 'opening the eyes' of inanimate objects? In the Gosho, the Daishonin addresses the following question from a believer:

How great is the difference between the blessings received when a sage chants daimoku and the blessings received when we chant it?

To which the Daishonin responds:

To reply, one is in no way superior to the other. The gold that a fool possess is no different from the gold that a wise man possess; 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. (MW-3, 207)

Nowhere in the Gosho does Nichiren Daishonin indicate that a priest must perform an eye-opening ceremony in order to empower the Gohonzon, prayer beads, or anything else. He resolutely declares that our chanting daimoku with faith enables us to call forth the Buddha nature not only from ourselves but from all phenomena. He further indicates that when it comes to the power of one's prayer while chanting daimoku, all people are equal, so long as they do not act against the intent of the sutra.

If we dare to briefly summarize the intent of the Lotus Sutra, is it not to enable all people, regardless of wealth, rank or status, to attain enlightenment equally? If this is the case, then so long as a priest acts in accord with the sutra's intent, his daimoku is no different than that of an ordinary lay believer of sincere faith and practice. There is no reason to conclude, then, that the daimoku of ordinary believers is any less powerful in 'opening the eyes' of the Gohonzon than that of a priest; in fact, it would be more important, since we are the ones who chant to our Gohonzon on a regular basis.

Unfortunately, in trying to assert the supremacy of priests over laity; in attempting to destroy the Soka Gakkai; in excommunicating some 10 million believers, and through a long list of other serious transgressions, Nikken has acted against the intent of the Lotus Sutra perhaps more gravely than any one person since the Daishonin's time, or perhaps in the entire history of Buddhism. what meaning could there be for such a person to performing an 'eye-opening ceremony' even if it were mandatory?

The only way to 'activate' the great beneficial power of the Gohonzon is through our strong faith. To those who have no faith, the Gohonzon is merely a paper scroll. To those who chant daimoku with sincere faith, however, the Gohonzon manifests itself as the embodiment of the Daishonin's life in accordance with the principle of the enlightenment of plants and tress.

In this regard, the Daishonin states:

It is the power of the Lotus Sutra that makes it possible to infuse such paintings and statues with a isle or spiritual property. This was the realization of the Great Teacher T'ien-t'ai. In the case of living beings, this doctrine is known as attaining Buddhahood in one's present form; in the case of painted and wooden images, it is known as the enlightenment of plants and trees. (MW-6, 162)

2. Immediately prior to the passage quoted by NST from the Gosho 'Questions and Answers on the Object of Worship,' the Daishonin states: "Nichiren, too, as did the Buddha and T'ien-t'ai, make the Lotus Sutra the object of worship. This is because the Lotus Sutra is the father and mother of Shakyamuni and it is the eyes of all Buddhas.... The Buddha is that which is born, the Lotus Sutra is that which gives birth; the Buddha is the body, the Lotus Sutra is the soul" (Gosho Zenshu, p. 366).

We can read 'the Lotus Sutra' in this passage to mean the Gohonzon of Nam-myoho-renge-kyo. The Gohonzon itself is the 'eye of all Buddhas' and our faith in it allows us to 'open the eyes' of our Buddha wisdom. We need no intermediary to do this for us.

3. The Daishonin states: "Now, in the Latter Day of the Law, the 'eye' is the great mandala that was never before revealed [during the Former or Middle Day]. There is no 'eye' apart from this Gohonzon" (Gosho Zenshu, p. 841). The Gohonzon of Nam-myoho-renge-kyo, in other words, is itself the eye of the Buddha. A special ceremony, therefore, is not necessary to validate or empower the Gohonzon.
4. 
   
5. The SGI never stated nor implied that believers can pray "with faith to any object -- even the object of worship of a heretical sect" and still 'activate the powers of the Buddha and the Law.' When we pray to the Gohonzon with faith, we can tap the powers of the Buddha and the Law embodied in the Gohonzon as the Daishonin indicates when he says, "The Gohonzon is found in faith alone" (MW-1, 213).

The Soka Gakkai has always maintained a strict attitude of faith and respect toward the Gohonzon both in spirit and in practice. The Nichiren Shoshu priesthood has, on many occasions, been lax in this area. Their acceptance of a Shinto talisman for worship by believers during the war is one example of this. In addition, enshrinement of Gohonzon together with erroneous Buddhist and non-Buddhist objects of worship has been quite common among Hokkeko families who have had a close relationship with Taiseki-ji and other Nichiren Shoshu temples for many generations. Nichiren Shoshu priests have made no attempts to correct these practices among their parishioners. The priesthood's contentions that the SGI is promoting faith in erroneous objects of worship is purely wild fantasy.

5. Nichiin's statement simply indicates that the Gohonzon of actual ichinen sanzen, which actualizes the principles of the enlightenment of tress and plants, had been passed down at Taiseki-ji. "The ultimate transmitted secret principle of the most important matter" is none other than the Gohonzon itself. It provides no basis for the assertion that the high priest must perform an eye-opening ceremony on the Gohonzon.

Re Turn To Top

NST allegation #10

{Gohonzon issued by the SGI are counterfeit because} they are not issued by the head temple. No benefit can result from a counterfeit object of worship.

The important point here is that in Nichiren Shoshu, the High Priest, who alone inherits the lineage of the true Law, is fundamentally endowed with complete authority on matters concerning the Gohonzon. Any issuance of the Gohonzon must be approved by the High Priest of the time.

The issuance of counterfeit objects of worship by the Soka Gakkai has not been sanctioned by the High priest, nor have these counterfeit objects of worship undergone the Opening of the Eyes Ceremony at the Head Temple. They are nothing more than fake objects of worship that resemble the legitimate Gohonzon of the Heritage of the Law.

It is absolutely impossible that such an object of worship -- an imitation in form only without any substance (i.e. lacking the Heritage of the Law) -- can bring about any benefits. Moreover, a person who worships such an object will inevitably create the cause to fall into the hell of incessant suffering (NST News, Special Issue, pp. 17-18).

Rebuttal to allegation #10

1. As stated before, in the past, many Nichiren Shoshu branch temples reproduced Gohonzon transcribed by different high priests and issued them to their parishioners on their own accord, without the high priest's permission or eye-opening ceremony performed by him. In any case, the SGI has long been calling for Nikken's resignation from the office of high priest since he has consistently and blatantly betrayed the trust and responsibility associated with that office. A petition signed by 16 million people calling for his resignation was submitted to the head temple and utterly ignored without so much as a response. The members of the SGI do not wish to wait for Nikken's permission to practice their faith as they have a right to do.

Most of the assertions by NST have already been addressed in this article, We might reflect, however, on the promise of our damnation to hell of incessant suffering at the end of the NST's statement above. Is this motivated by a sincere desire to save us? Or is it intended to threaten and frighten us?

If the priesthood under Nikken is so concerned that we avoid the torments of hell by praying to a Gohonzon they authorize as valid, then why did they refuse to confer Gohonzon to Soka Gakkai members? If they wish to make the point that Nikken's Gohonzon is so important to our salvation, then what was their motivation in denying it to us? Are we to believe that it was compassion as they claim?

In their accusations, threats and actions, they reveal themselves to be no different than religious despots throughout the ages who have threatened, terrorized and even brutalized innocent, ordinary people with their authority.

Nichiren Daishonin fought boldly and tenaciously, risking his life to challenge the arrogance of religious authority. We of the SGI will pray to summon the same kind of courage, so that we may continue his struggle today.

Re Turn To Top

(Reaffirming Our Right to Happiness, p. 10-58) © 1996 by SGI-USA