11/27/2020
Common HBS Terms Throughout the World - Gohonzon 20200822 continued (6) (2)
The religion of HBS (Honmon Butsuryu Shu) has been spread not only in Japan but also in Brazil, the USA, South Korea, Italy, Sri Lanka, Taiwan, India and Nepal.
The patterns of ritual formulas for the ceremonies and practices in each county are almost the same. However, the members of HBS in each country use their own language. In Gohomon (sermons), the words are translated into the local language, such as English, Italian, Korean or Portuguese, etc.. However, for particularly important terms, such as Gohonzon, Gosonzo, Odaimoku, Goriyaku, Gokaidan and Itaidoshin, it is better to use the original Japanese terms, not translated terms. Because, if such terms are translated into another language, there may be serious risks of misunderstanding and usage.
Let us look at such terms and explain the correct meanings of each of them one by one.
Gohonzon
Usually, the word Gohonzon in Japanese is translated into English as ‘the object of worship’. But in the case of HBS, the meaning of Gohonzon is not merely ‘the object of worship’. Gohonzon is also the subject which watches and guides the practitioners as the object.
We should believe in the Gohonzon as not merely a hanging scroll, but as a real living Gohonzon in which the Buddha, Bodhisattvas, and the various gods who appear in the Lotus Sutra exist. When we chant the Odaimoku with faithful feeling, our minds synthesize with the Gohonzon, the Buddha and the other holy existences as subjects who watch and protect us as the objects. That is why the Gohonzon is not merely ‘the object of worship’. The term Gohonzon of HBS should be used by everyone as the original term was used by Nichiren Shonin.
In the case of HBS, when followers receive and enshrine the Gohonzon, an ‘Opening of the Eyes Ceremony’ (Gokaigen) should be held before it at the temple and conducted by a HBS priest to invite the lives and souls of the Fine Dharma and holy existences into the Gohonzon. We HBS priests and followers should treat the Gohonzon with great respect as a living object of worship.
(Note)
A hanging scroll for which an ‘Opening of the Eyes Ceremony’ (Gokaigen) was not held, is not a Gohonzon. A Gokaigen ceremony is essential for a hanging scroll to be a Gohonzon.
Gosonzo
Gosonzo means the sacred statue of Nichiren Shonin.
Nichiren Shonin appeared in the Mappo period as the immediate disciple of the Primordial Buddha (Honbutsu) to spead the Odaimoku based on the Primordial Portion of the Lotus Sutra (Honmon Hokekyo) and is our Great Master.
The Gosonzo is enshrined in front of the Gohonzon at the HBS temple and at the HBS members’ altars (Gokaidan) after holding a Kaigen ceremony (Opening of the Eyes Ceremony) to show respect to our Great Master.
Nippo Shonin, one of the disciples of Nichiren Shonin, was an excellent wood sculptor and sculpted a wooden statue of Nichiren Shonin while Nichiren Shonin was still alive. This Gosonzo has been enshrined in Honmonji Temple in Kyoto, now known as Yuseiji Temple, the main temple of HBS (Honzan). The face and clothes of this Gosonzo once had natural colors, but because it was exposed to burning candle oil and smoke from incense, it turned darker in color. For us, HBS followers, the Gosonzo is not a mere wooden statue, it is a living sacred statue.
Gokaidan
In HBS, Gokaidan means the place where the Gohonzon is enshrined. In the case of other Buddhist sects, they usually call it Butsudan and it is translated into English as ‘Buddhist altar’.
Okyuji
In HBS, the word Okyuji has two meanings, one of which is to show respectful feelings to the Gohonzon and Gosonzo in the altar of a HBS temple or in a member’s home altar (Gokaidan) in various ways, such as offering incense, flowers, votive candles and votive lights, fresh water and cleaning the altar.
The following are some points to keep in mind:
a. When offering incense, nice aromatic incense should be selected
b. When offering flowers, choose fresh flowers and remove withered flowers
c. Light symbolizes Buddha’s wisdom. Offer light to revere Buddha’s wisdom. Offer votive candles and votive lights with a respectful feeling
d. Fresh water should be offered every morning. You can drink the water which has been offered at the altar as Okozui (holy water)
e. Make sure the necessary tools for Okyuji; such as a duster, several clean cleaning cloths and a mask to cover your mouth and nose are available
f. Clean the altar every day. Do not wear inappropriate clothing.
Nissen Shonin stated in his Gokyoka
“HBS is based on form and shape. One principle purpose is to clean the altar and offer it a stick of incense, flowers, candles and votive light on a daily basis and this must be done in a wholesome manner. By doing so, one can accumulate good deeds.”
“It may be difficult to believe that the Gohonzon is not a mere hanging scroll or a work of calligraphy. But one will realize that the Gohonzon is given life though engaging in the daily practices and one will feel thankful for receiving meritorious rewards.”
Gokyoka
Nissen Shonin the founder of HBS composed poems in the form of tanka on the teaching of the Lotus Sutra, the teaching of Nichiren Shonin, our great master and on the rules and manners of the Buddhist practice.
Priests of HBS deliver sermons always and mostly quoting Nissen Shonin’s poems (Gokyoka) and expounding the correct meaning that these poems intend. The number of Nissen Shonin’s poems that have been transmitted to the present are estimated at about 3,500.
Goriyaku
Goriyaku means a favorable reward or various benefits received by offering prayer or engaging in practices.
However, Goriyaku is not merely a favorable reward or benefit.. Receiving Goriyaku is a kind of process to realize the importance to walk on the Bodhisattva path as a follower of the Lotus Sutra and Nichiren Shonin.
For us, ordinary people, if we do not receive a favorable reward or visible evidence, it is difficult to realize the importance of engaging in the practices. That is why Nissen Shonin, the founder of HBS, emphasized the importance of receiving a favorable reward or various benefits as visible evidence (Gensho Goriyaku).
There is a phrase, ‘Unanswered prayer for wishes is also a Goriyaku’. We, ordinary people, tend to pray for selfish reasons. But, from the point of the Buddha and Nichiren Shonin, if such prayer is answered, it may be unbeneficial for that person. For example, if the prayer, ‘May I win the lottery’ is answered, the person may become a gambler and lose his or her fortune as a result.
Nissen Shonin stated in a Gokyoka,
“It is difficult to believe in the Fine Dharma deeply without receiving visible evidence (Gensho Goriyaku). We ordinary people realize the mysterious power of the Fine Dharma only by receiving various kinds of visible benefits through practices.”
Note:
Gensho Goriyaku is one of the three evidences: theoretical doctrine, Buddhist documents (sutras) and visible facts (Gensho Goriyaku). We receive visible benefits or divine favors so that we may be able to strengthen our faith and strive harder in our Buddhist practices. That is why Nichiren Shonin and also Nissen Shonin regarded receiving Gensho Goriyaku as the most important evidence to improve our faith.
Odaimoku
The Odaimoku is NamuMyohoRengeKyo which we chant as a sacred chanting phrase. ‘Namu’ of NamuMyohoRengeKyo means to take refuge in the holy existences in Buddhism, such as Buddhas, Bodhisattvas or the various gods. So, the literal meaning of NamuMyohoRengeKyo is ‘to take refuge in MyohoRengeKyo (the Lotus Sutra). However, MyohoRengeKyo is not merely the title of a sutra, but it should be regarded as the Fine Dharma (Myoho) which was enlightened by the Buddha. In other words, NamuMyohoRengeKyo is the holy essence or substance of the enlightenment that the Primordial Buddha (Honbutsu) attained.
The Odaimoku, NamuMyohoRengeKyo, is revealed in the Primordial Eight Chapters of the Lotus Sutra (Honmon Happon), and was entrusted to Bodhisattva Jogyo (Jogyo Shoden) and plants in the minds of all living beings as the seed, the genuine cause of the enlightenment (Honnin Geshu). That is why when we chant the Odaimoku in front of the Gohonzon, we recite ‘Honmon Happon Shokan, Jogyo Shoden, Honnin Geshu no NamuMyohoRengeKyo’.
Some people may think that chanting ‘NamuMyohoRengeKyo’ is the Japanese way of chanting, and another way of chanting can be allowed. Indian people may chant ‘Namu Suddharma Panarika Sutra’ (Suddharma means Myoho, Pandarika means Renge and Sutra means Kyo in the Indian manner. However, NamuMyohoRengeKyo as the sacred phrase is not merely Japanese, but is a kind of international and universal phrase which Nichiren Shonin recommended to us as the immediate disciple of the Buddha and the Great Master in the Mappo period. So, we should follow the same way of Nichiren Shonin. Nichiren Shonin chanted the Odaimoku, ‘NamuMyohoRengeKyo’ as the Great Master to us, so we should follow the same way which Nichiren Shonin showed and recommended to us.
Honmon Happon Shoken
Honmon is the Primordial Teaching Portion of the Lotus Sutra. The latter fourteen chapters of the Lotus Sutra are called Honmon (the Primordial Teaching Portion of the Lotus Sutra). The first fourteen chapters of the Lotus Sutra are called Shakumon (the Provisional Teaching Portion of the Lotus Sutra).
‘Shaku’ of Shakumon means the historical Buddha who appeared in India around 2,500 years ago. ‘Hon’ of Honmon means primordial, as the original state of the Buddha who was enlightened in the remote past (Kuon).
Happon is the eight chapters in the Lotus Sutra from Chapter 15 to Chapter 22. ‘Shoken’ means revealed.
Shakamuni Buddha revealed his original state (Honji) and taught the special practice, NamuMyohoRengeKyo to Bodhisattva Jogyo to spread it to the people in the Mappo period.
Thus, when we chant the Odaimoku, NamuMyohoRengeKyo, first of all, we recite, “Honmon Happon Shoken, Jogyo Shonen, Honin Geshu no NamuMyohoRengeKyo.”
Honin Geshu
Honin Geshu means to plant the spiritual seeds of enlightenment as the holy virtue of the Primordial Eternal Buddha by chanting the Odaimoku.
We can see, hear, smell and touch and perceive things in the outside world through the functions of our six organs, five senses (sight, hearing, smell, taste and touch) and the mind (consciousness). These six functions are called Rokushiki in Buddhism.
In Buddhism, it teaches that the Mana Shiki (the seventh mind) and the Arayashiki (the eight mind) exist in our minds as unconscious minds. The Arayashiki has the function to receive any kind of act by the body (action), mouth (word), and mind (thought) as memory. In other words, all our acts, behavior and experiences are sowed in our Arayashiki and are stored in it as seeds, spiritual energy which creates our destiny.
When we chant the Odaimoku, NamuMyohoRengeKyo wholeheartedly, the holy merits of the Odaimoku are sowed and planted in the Arayashiki as the seeds, the genuine cause of Buddhahood.
Zaisho
Zaisho means the hinderances produced by sinful, bad acts by the body, mouth, and thoughts. Sinful acts are planted in the Arayashiki as bad seeds, which become energy to produce various evil effects.
Nichiren Shonin stated in his writing Hokke Daimoku Sho
“Amber collects dust, magnet has the power to attract iron. Our bad deeds (zaisho) are like dust and iron. The Odaimoku, NamuMyohoRengeKyo of the Lotus Sutra is like amber and magnet, however, it discharges them in order to purify the mind. Think about it and chant the Odaimoku constantly.”
Honmon and Shakumon of the Hokekyo
Hokekyo is the Japanese title of the Lotus Sutra. It is also called Myoho-Rengekyo.
Hokekyo has been called ‘the king of the Buddhist sutras’ in India, China and Japan as ‘the most important teaching.”
The Hokekyo consist of 28 chapters. The latter 14 chapters of the Hokekyo are called Honmon (Primordial Portion of the Lotus Sutra), while the first 14 chapters are called Shakumon (Provisional Portion of the Lotus Sutra).
Shakumon was expounded by Shakamuni Buddha as the historical Buddha. On the other hand, Honmon was expounded by the Buddha as the Eternal, Primordial Buddha (Kuon Honbutsu).
In Chapter 16, ‘Nyorai Juryohon’, Shakamuni Buddha declared his original state as the Eternal Primordial Buddha, “It is very long since I became the Buddha. The duration of my life is permanent and continuous to lead the people continuously.”
The idea that Honmon (Primordial Portion) and Shakumon (Provisional Portion) are equal to each other (Honjaku Icchi) is upheld by the Tendai Shu sect. It upholds the view that the Honmon portion and the Shakumon portion are identical because the truth as the universal law (Ichinen Sanzen) which was enlightened by any of the Buddhas in the ten directions is identical in spiritual value.
The idea of the Honmon (Primordial Portion) being superior to the Shakumon (Provisional Portion) is the idea of Nichiren Shonin. Because the genuine cause as the seed of attaining enlightenment which was attained by the Kuon Honbutsu (Eternal Primordial Buddha) is taught only in the Honmon portion, especially the Honmon Happon (from Chapter 15 to Chapter 22) of the Lotus Sutra. Only the seed which contains the holy merit of Honbutsu was entrusted to Bodhisattva Jogyo for the people in the Mappo period in Honmon Happon.
Nichiren Shonin stated in a letter to Toki Nyudo,
“The Primordial teaching portion (Honmon) and the Provisional teaching portion (Shakumon) are as different as water is from fire or as the sky is from the earth.”
Nichiryu Shonin stated in his writing Hoke Shu Honmon Gukyo Sho,
“What is the bodhisattva path that Shakamuni Buddha in the remote past had practiced in order to attain enlightenment? It was chanting the Odaimoku as a faithful beginner. The Primordial Buddha as the master entrusted his practice as the seeds of Buddhahood to Bodhisattva Jogyo in the Primordial Eight Chapters of the Lotus Sutra while chanting the Odaimoku, NamuMyohoRengeKyo. Bodhisattva Jogyo, as the disciple, received the Odaimoku which he chanted together with the Buddha. This ceremony in the sky above the Saha world in the remote past is the substance of the planting of the Buddha seeds and also the substance of the Gohonzon for the people in the Mappo period.”
Myoho
Myoho means the fundamental truth of the universe which was enlightened by the Buddha.
Nichiren Shonin considered that the Odaimoku, NamuMyohoRengeKyo, contains the holy essence of Myoho. So, Myoho also means the Odaimoku which we uphold and chant.
What is the Fine Dharma (Myoho)? It is not just the title of the Sutra or its logical explanation, but is the soul of the Lotus Sutra (Myoho Renge Kyo or Hoke Kyo).
Nissen Shonin stated,
“It is the fundamental energy of the universe which was enlightened by the Buddha. It is the fundamental holy energy which produces everything. All the spiritual existences and nature are included in the Fine Dharma. Thus, Great Master Tendai stated in his writing Hokke Mongu that the Fine Dharma is the fundamental truth of the world enlightened by the Buddha. Nichiren Shonin indicated that NamuMyohoRengeKyo as the fundamental spirit which was enlightened by the Primordial Buddha should be worshipped as the Gohonzon. This Gohonzon is not only for us, Buddhist practitioners, but also for the Buddha, bodhisattvas and all the holy existences. That is why Nichiren Shonin wrote the Odaimoku Gohonzon, the Great Mandala, as the sole and most precious Dharma that includes everything (Ichidai Hiho). (Butsuryu Seiten p.823 – p.825)
Ichidai Hiho
Ichidai Hiho is the Odaimoku, NamuMyohoRengeKyo, which was entrusted to the Bodhisattva Jogyo in the Primordial Eight Chapters (Honmon Happon) of the Lotus Sutra.
‘Ichi’ of Ichidai means ‘sole’ or ‘main. ‘Dai’ means to include every holy existence. ‘Hi’ of Hiho means precious, and ‘Ho’ means Dharma.
So, the Buddhas became buddhas to attain the holy truth of the Fine Dharma (Myoho), bodhisattvas engage in the practices believing in the Fine Dharma, the gods live in the heaven (holy spiritual realm) to receive the power of the Fine Dharma.
In other Buddhist sects, statues or pictures of the various buddhas, bodhisattvas and gods are usually worshipped as objects of worship, but Nichiren Shonin recommended the Odaimoku Gohonzon as Ichidai Hiho which includes every holy existence. That is why Nichiren Shonin wrote the names of the Buddhas, bodhisattvas and the gods on the right side and left side of NamuMyohoRengeKyo in the Gohozon.
Ichinen Sanzen
Ichinen Sanzen is a profound view about the world and our minds based on the teaching of the Lotus Sutra by the great master Tendai (538 -597) in China.
‘Ichi’ of Ichinen Sanzen means each mind or each body. ‘Sanzen’ of Ichinen Sanzen means all elements or factors . Therefore, Ichinen Sanzen means all elements or factors in the world are included in our bodies and minds. In other words, we, human beings essentially contain the information of the world.
Engaging in Buddhist practices is called ‘Kanjin’ in Chinese and Japanese. Kanjin means to observe or contemplate the mind. Because, in Buddhism, the basic purpose of the practices is purifying our minds and realizing the principle of Ichinen Sanzen to attain the state of enlightenment.
There are two ways to realize the principle of Ichinen Sanzen of enlightenment through practice. One is ‘Ri no Inchinen Sanzen’, the other is called ‘Ji no Ichinen Sanzen’. ‘Ri’ means the meditation or contemplation way, using one’s own mental effort. ‘Ji’ means the active way, vocalization, etc.
The great master Tendai recommended Ri no Ichinen Sanzen as the practice to purify our minds. Whereas, Nichiren Shonin taught the way of chanting NamuMyohoRengeKyo as the Ji no Ichinen Sanzen for the ordinary people in the Mappo Period.
Nissen Shonin stated in his Gokyoka,
“Our great master Nichiren Shonin taught us, “When we chant the Odaimoku, NamuMyohoRengeKyo with a faithful feeling, we can receive the holy merits of Ichinen Sanzen which the Buddha attained. How grateful we are.”
(Arigata to tonauru Norino koe no uchi ni Sanzenkan wo jozu toza kiku)
Kuon Honbutsu
Kuon Honbutsu means the Eternal Primordial Buddha who appeared in the Primordial Portion of the Lotus Sutra (Honmon Happon).
The Buddhist teachings called sutras were taught by Shakamuni Buddha who appeared as a human being in India about 2,600 years ago. Among the various teachings of the Buddha, the Lotus Sutra contained a special meaning. He revealed that, “I attained enlightenment and became Buddha not in this life but in the remote past (kuon)”, which means the original state of Shakamuni Buddha is obviously the Primordial Eternal Buddha who is teaching and guiding the people.
The Primordial Eternal Shakamuni Buddha appeared and taught the teachings to Bodhisattva Jogyo in Honmon Happon (from Chapter 13 to Chapter 22 of the Lotus Sutra).
Jogyo Shoden
Jogyo Shoden means that which was entrusted to Bodhisattva Jogyo. Bodhisattva Jogyo was the highest of the immediate disciples of the Primordial Buddha of the remote past and was entrusted the Odaimoku by the Buddha to spread it in the Mappo period as the messenger of the Buddha.
Mappo
Mappo is one of the three period after Shakamuni Buddha passed away, namely; the Period of the Righteous Law (Shobo) – a period of 1,000 years, the Period of the Imitative Law (Zoubo) – a period of 1,000 years, and the Period of the Last Law (Mappo).
Mappo is regarded as the 10,000 years after the first two periods of 2,000 years. Mappo is said to not be the age when steadfast engagement in doctrinal disputes and the loss of the true intention of the Buddha do not exist. The Buddha’s teachings are seldom transmitted properly, nobody performs the right practice faithfully according to the teachings of the Buddha and so nobody benefits from his teachings.
Nichiren Shonin regarded Honmon Happon (the Primordial Eight Chapters of the Lotus Sutra) is the most suitable teaching to guide the people in the Mappo period.
Nissen Shonin stated in his Gokyoka,
“Though Mappo is said to be the evil period, it is the good period for us who come into contact with the Odaimoku as the essence of the Fine Dharma.”
Koso Daishi (Nichiren Shonin)
Koso Daishi is the honorific name of Nichiren Shonin.
‘Ko’ of Koso means the highest, ‘so’ of Koso means founder. ‘Daishi’ means great Bodhisattva.
Nichiren Shonin was the great master who appeared in the Mappo period as the messenger of the Primordial Buddha to spread the Odaimoku based on the Primordial Teaching of the Lotus Sutra (Honmon Happon). So, we, HBS followers respect him as the highest founder and greatest master for us.
Nichiren Shonin was born on February 16, 1222 and passed away on October 13, 1288. He named himself ‘Nichiren’. The origin of the name ‘Nichiren’ lies in passages in the Lotus Sutra (Hokekyo).
Nichiren Shonin, himself, stated,
“Nothing is brighter than the light of the sun and moon. Nothing is purer than the lotus flower. The lotus flower is compared to the bright light of the sun and moon and is the purest flower. Therefore, it is called “The Sutra of the Lotus Flower of the Fine Dharma”. Nichiren is also likened to the sun, the moon and lotus flower.”
(Letter to the wife of Kongo Shijo)
Passages in the Lotus Sutra referring to Nichiren Shonin’s name:
As the bright light of the sun and moon.
Can clear away all darkness and obscurity
He as the Bodhisattva guides the people to the One Buddhist Vehicle.
(Chapter 21)
(The above passage refers to the ‘Nichi’ of Nichiren.)
They (practitioners of the Lotus Sutra) are not defiled by worldliness
Just as the lotus flower
Is not defiled by the muddy water.
(Chapter 15)
(The above passage refers to the ‘ren’ of Nichiren.)
The sun shines over all things under it and helps all living beings to maintain life. A lotus flower is pure and beautiful even in a lake of mud. ‘Nichi’ of Nichiren means sun, and ‘ren’ of Nichiren means lotus flower. Therefore, Nichiren is the most suitable name for the founder who spread the Lotus Sutra in the Mappo period.
Nissen Shonin stated in his Gokyoka,
Wagasoshi no mina wa Nichiren yono hito no
Kokoro no yami wo terasu Myoho
The name of our great master is Nichiren (sun and lotus). Like his name, he appeared in this world to eradicate the darkness of human souls through the holy light of the Odaimoku.
(Note; Since Koso refers to Nichren Shonin, the ‘Koso-e’ ceremony is a ceremony commemorating Nichiren Shonin.)
Nichiryu Shonin (Monso Shonin)
Nichiryu Shonin (Monso Shonin) is one of the three great masters (Sanso) for us, the followers of HBS. ‘Monso’ means the founder of the School of the Primordial Eight Chapters of the Lotus Sutra and reformer of the true intentions of Nichiren Shonin.
Nichiryu Shonin was born in 1385, a son of Hisanori Momoi the lord of a manor in Eichi (now Toyama Prefecture). He was ordained a priest at the age of 14 and learned the basic doctrines of Nichiren Shonin from his uncles Nichizon Shonin and Nichido Shonin and moved to Kyoto.
Nichiren Shonin’s religion was introduced to Kyoto by his disciple Nichizo Shonin and gradually spread and built a foundation for propagation. Around one hundred years later, Nichiren Buddhism was welcomed not only by the citizens in Kyoto but also the nobility.
On the surface, Nichiren Buddhism temples had great success. However, their activities gradually deviated from the true intentions of Nichiren Shonin both in their missionary work and in their interpretation of doctrines.
Under such circumstances Nichiryu Shonin tried to reform the way of activities and the interpretation of the doctrines through the clarification of the doctrines of Tendai Buddhism and Nichren Buddhism. He also spread the Odaimoku not only in the Kyoto area but in other areas and established many temples as bases for propagation.
Nissen Shonin stated in his Gokyoka about Nichiryu Shonin
Monryu no kaiki wa Soshi no gosairai
Moto no shushi ni kaeshi tamaeri
Nichiryu Shonin, the founder of the school (Monryu no kaiki) was the great reviver of Nichiren Shonin’s true intentions. He was the true reformer who correctly guided the priests and the followers in the religion of Nichren Shonin.
Kono Kimi no imasazariseba Totsu Oya no
Kiyoki naga re wo tareka kumamashi
If Nichiryu Shonin (Kono Kimi) did not appear in this world as the successor of Nichiren Shonin (Totsu Oya), who would have passed down correctly the true intentions of Nichiren Shonin? We would like to repay and express thanks for the great efforts of Monso Nichiryu Shonin.
Nichiryu Shonin passed away on the 25th of February, 1465 at the age of 80.
(Note; Since Monso refers to Nichryu Shonin, the ‘Monso-e’ ceremony is a ceremony commemorating Nichiryu Shonin.)
Nissen Shonin (Kaido Shonin)
Nissen Shonin the founder of Honmon Butsuryu Shu (HBS) is one of the three great masters Sanso (Nichiren Shonin, Nichiryu Shonin and Nissen Shonin) for us the followers of HBS.
We, the followers of HBS call him Kaido Shonin or Daison-shi when using his honorific titles. ‘Kaido’ of Kaido Shonin means founder and leader. ‘Shonin’ means a person of great virtue. ‘Daison-shi’ means great master.
Nissen Shonin was born in Kyoto in 1817 (the end of the Edo period, around fifty years before entering the Meiji period) to a long-established merchant family. As a young boy he learned calligraphy, painting, classical literature and Japanese poetry. Before he reached the age of 30, he was already recognized as a brilliant and extraordinary scholar in Kyoto. However, having doubts about the deep meaning of life, he began to learn Buddhism and studied the doctrines of Tendai Buddhism, Pure Land (Jodo Shu) Buddhism, Zen Buddhism, Shingon Buddhism (esoteric Buddhism) and Nichiren Buddhism. Through such religious studies over several years he found the teachings of Nichiren Shonin the most suitable for people in the Mappo period. As a result, he was certain that among the sects of Nichiren Buddhism, the Honmon Hokke Shu sect which was established by Nichiryu Shonin was the most suitable sect to join. He became a follower of the sect and decided to become a priest.
However, Honmon Hokke Shu sect, like other Buddhist sects lost its original mission (to guide the people) as a religious sect. and many priests who belonged to the sect just spent their time conducting religious rituals to pray for the souls of the dead. Nissen Shonin deplored such a situation and tried to reform its activities and doctrical interpretations based on the instructions of the great masters, Nichiren Shonin and Nichiryu Shonin.
In those days, a controversy existed among the priests of the sect regarding the idea of attaining enlightenment (Jobutsu). One group (Kaijo Ha) asserted that through the ritual ceremonies conducted by the priest everybody, even those who were non-Buddhists, could receive the holy merits of enlightenment and reach the state of Buddha (Jobutsu) after he or she died. The other group (Kuon Ha) objected to the opinion of the Kaijo Ha that only through the Buddhist practices one can receive the holy merits of enlightenment and be in the realm of Buddha, because Buddhism is the religion based on the law of cause and effect. Without engaging in the practices as a cause, merits of enlightenment as the effect can never be obtained by anyone. This is a fundamental concept of the teaching of the Buddha.
Nissen Shonin, as a debater of the Kuon Ha, wrote articles to correct the wrong idea of the Kaijo Ha and sent them to the leaders who belonged to that group. However, his attempt created ill feelings among the priests who supported the opinion and way of the Kaijo Ha and they tried to expel him from the sect. As a result, Nissen Shonin decided to leave Honmon Hokke Shu and found a new group by himself to revive Nichiren Buddhism based on the teachings of Nichiren Shonin and Nichiryu Shonin.
In 1857, Nissen Shonin founded Honmon Butsuryu Shu (HBS) with some of his followers in Kyoto and spread the practice of chanting the Odaimoku to the common people. However, he encountered repeated oppressions and obstructions from conservative priests of various Buddhist sects as well as government officials. He was imprisoned three times and purged eight times as religious oppression.
Nissen Shonin passed away on July 17, 1890 at the age of 74. He engaged in religious activities until the final day of his life.
(Note; Since Kaido Shonin refers to Nissen Shonin, the ‘Kaido-e’ ceremony is a ceremony commemorating Nissen Shonin.)
Honmon Butsuryu Shu (HBS)
Honmon Butsuryu Shu (HBS) is the name of the Buddhist sect which was founded by Nissen Shonin (Kaido Shonin).
‘Honmon’ of Honmon Butsuryu Shu means the Primordial Portions of the Lotus Sutra, ‘Butsuryu’ mean founded by the Buddha. So, the name means the sect or school based on the Primordial Portion of the Lotus Sutra (Hokekyo), founded by the Buddha.
Nissen Shonin chose the name of the sect based on the writings of Nichiren Shonin. Nichiren Shonin stated in his writing “Hokke Shoshin Jobutsu Sho” that ‘The faith based on the teaching of the Lotus Sutra is the true Buddhism, because the Buddha himself stated among the teachings which he taught before, teaches now and in the future, the Lotus Sutra is the basic fundamental teaching. Therefore the faith based on the Lotus Sutra should be named Butsuryu Shu.’
Nichiren Shonin used the words ‘Butsuryu Shu’ several times as the name of the sect which he founded.
Nissen Shonin stated in his writing that, ‘ Honmon Butsuryu Shu is the Buddhist association organized in order to propagate the Odaimoku which the Buddha entrusted to Bodhisattva Jogyo and is founded based on the true intention of Nichiren Shonin. Thus we should call the sect Butsuryu Shu and ‘Honmon’ (Primordial Portion) is attached to it so as not to be confused with the Tendai Shu sect.’ (Senzen 6-82)
Note: Tendai Shu is the Buddhist sect based on the Lotus Sutra. It takes the view that the Honmon portion and Shakumon portion of the Lotus Sutra are identical in spiritual value. Nichiren Shonin stated that, ‘The Primordial Portion (Honmon) and the Provisional Portion (Shakumon) are as different as water is from fire or the sky is from the earth.’ (Letter to Jonin Toki).
Presently, there are about 400 HBS temples throughout Japan, 13 temples in Brazil, 2 temples in Korea, 1 temple in Taiwan, 1 branch temple (betsuin) and 2 meeting houses in America, 1 meeting house in Australia, 3 branch temples in Sri Lanka, 1 branch temple and 2 meeting houses in Italy, 2 branch temples in the Philippines, 1 meeting house in India and 1 branch temple in Nepal.
Honzan Yuseiji
‘Honzan’ mans a head temple which is responsible or in charge of all temples belonging to one particular Buddhist sect. The ‘Honzan’ of Honmon Butsuryu Shu is Yuseiji temple located in Kamigyo-ku (ward) in Kyoto City. Yuseiji is the name of the Honzan.
Yuseiji was formerly called Seiryuzushi Honmonji and was founded in 1308 by Nichiben Shonin, one of the disciples of Nichiren Shonin. After many vicissitudes, it was named Yuseiji.
Yuseiji temple is the oldest temple among the temples in Kyoto which belong to Nichiren Buddhism. Later it belonged to the Honmon Hokke Shu sect as the branch temple of Myorenji temple.
Nissen Shonin entered the temple in 1869 (2nd year of the Meiji Period) and it became the base for his missionary activities. In 1931 (6th year of the Showa Period) the temple was moved to it present location (Ichijo-dori, Hichihonmatsu) and a new building was built. The main hall (Hondo) of the temple was designated an important cultural property as an excellent wooden building.
Kusho
Kusho means chanting the Odaimoku, NamuMyohoRengeKyo. ‘Ku’ of Kusho means mouth, and ‘sho’ means chant.
There are many ways of Buddhist practices based on the teaching of the Lotus Sutra. These practices are roughly divided into two ways; chanting holy phrases and engaging in meditation.
No matter what type of Buddhist practice used, the main aim of the practice is to purify one’s mind and raise one’s soul to the higher levels called the realms of the Bodhisattvas and Buddhas. Buddhist practitioners who have the great capacity to engage in the difficult practices may be suitable for meditation or difficult methods of chanting. But Nichiren Shonin who appeared in the Mappo period recommended a simple, easy way of practice for ordinary practitioners lacking in the ability to engage in the difficult practices based on the teaching of the Primordial Portion of the Lotus Sutra (Honmon Happon). This practice is called Kusho, chanting the Odaimoku faithfully.
Nichiren Shonin stated in his letter to Ueno-dono, ‘Entering the present era, the Mappo period, only chanting the Odaimoku is effective. It is not my own opinion but the intentions of Shakamuni Buddha, Taho Buddha (Prabhutaratne), the buddhas in the ten directions and the bodhisattvas of a thousand worlds welling up out of the earth. If we mix various practices with the practice of chanting the Odaimoku, NamuMyohoRengeKyo, it would be completely the wrong way of practice.’ (HBS 3-642)
Nichiryu Shonin stated, ‘What is the bodhisattva path that Shakamuni Buddha in the remote past had practiced in order to attain enlightenment? It was chanting the Odaimoku as a faithful beginner. The Primordial Buddha as the master entrusted his practice as the seeds of Buddhahood to Bodhisattva Jogyo in the Primordial Eight Chapters of the Lotus Sutra, while he chanted the Odaimoku, NamuMyohoRengeKyo. Bodhisattva Jogyo, as the disciple, received the Odaimoku while chanted it together with the Buddha. This ceremony in the sky above the Saha world in the remote past is the substance of the planting of the Buddha seeds and also the substance of the Gohonzon for the people in the Mappo period.’ (Hokke Shu Honmon Gukyo Sho 8-555)
Nissen Shonin, the founder of HBS stated, ‘If one chants NamuMyohoRengeKyo which is revealed in the Primordial Eight Chapters of the Lotus Sutra entrusted to Bodhisattva Jogyo and plants in the minds of all living beings the seed, the genuine cause of Buddhahood, this one practice based on chanting the Odaimoku will produce all kinds of merits. If one listens to the chanting voice for even a moment and can attain the Buddha Way, how much more so will it be if one feels grateful for the Odaimoku in one’s mind. That one thought of faith will lead you to the Buddha Land. The Buddha’s enlightenment is attained by chanting the Odaimoku. As a result, the three poisons (greed, anger, stupidity) with which our hearts have been stained with are all eradicated, and also the five sins (to kill, to steal, to satisfy lust, to tell lies, to use indecent language) which have accumulated since the past and are now lurking in ourselves will be eliminated through a moment’s thought of faith when chanting the Odaimoku. Ordinary people as they are are given the Buddha’s merits. Nichiren Shonin said that the practitioners of the Lotus Sutra are able to receive the merits of enlightenment of the Buddha even if they cannot extinguish evil passions or mortify the five desires. How fortunate we are!’ (Kaidoyoketsu 869)
Arayashiki
Arayashiki is the deepest level of our mind which is the core part of our life. ‘Araya’ of Arayashiki means storage, and ‘shiki’ means mind.
The Arayashiki accumulates all kinds of acts of one’s body, mouth and mind in it. These acts change to spiritual energy in the Arayashiki which creates one’s destiny in one’s present life and also in one’s future life.
The five senses which are related to the organs, to see, to hear, to smell, to taste and to feel, are all connected with one’s mind. The mind which is connected with the five senses is called Rokushiki (the Sixth Mind), There is a theory in Buddhism called Yuishiki. Yuishiki is a theory on our mind which is also called Buddhist psychology.
Based on the theory of Yuishiki, our minds are divided into three levels; Rokushiki (the Sixth Mind), Nanashiki (the Seventh Mind or Manashiki) and Hasshiki (the Eighth Mind or Arayashiki).
‘Raya’ of Araya means storage. The crowning of the word with ‘A’ changes the meaning to ‘keep in storage’. In other words, the mind is where the information and experiences are received and stored.
What is stored in the Arayashiki? All our experiences and acts throughout our life are stored in the Arayashiki: that is all that we have seen, heard, read, said, thought and done in our daily life.
All of our behavior and thoughts which are sowed in the Arayashiki become spiritual energy to create our life and destiny. Therefore, to think and hold grudges about trifle events or acts which are sowed in the Arayashiki changes to seeds as bad spiritual energy and effect our life in a bad way and are counterproductive.
If one does and thinks of good deeds, these good deeds sowed in the Arayashiki provide good fortune. The Arayashiki brings good fortune if one learns to operate and control one’s behavior in a proper manner. We can recreate our fate and destiny in a good way. The teachings of the Lotus Sutra and the teachings of the three great masters (Nichiren Shonin, Nichiryu Shonin and Nissen Shonin) are our good guides.
Sanbo
Sanbo means the Primordial Three Treasures; the Buddha, the Dharma and the Sanga, that Buddhists should set great importance and respect on.
The Buddha is the one who realized the Dharma (the absolute truth).
The Dharma is the absolute truth which the Buddha realized and taught.
The Sanga is a person or group of people who believe in the Dharma and engage in the practices based on the teachings of the Buddha.
In the Mappo period, we, the followers of the Lotus Sutra and Nichiren Shonin consider the Sambo as follows:
Treasure of the Buddha – The Odaimoku Gohonzon, as the soul of the Buddha
Treasure of the Dharma – The Odaimoku, NamuMyohoRengeKyo which we chant
Treasure of the Sanga – Practitioners who uphold the Odaimoku and devote themselves to
spreading it
Myoko Ichiza
Myoko Ichiza is a collection of ritual formulas for the Buddhist services of Honmon Butsuryu Shu (HBS).
It was formulated by Nissen Shonin, the founder of HBS in 1878, 21 years after the foundation of HBS.
The Myoko Ichiza consist of a Summary of Formulas (Sosange Mon), Invocation of the Buddha, Bodhisattvas, and the Great Masters (Kanjo Mon), Transfer of Merits (Eko Mon), Gratitude for the Buddha’s Teachings (Zuiki Mon), Vows (Hotsugan Mon), Chapters of the Lotus Sutra (Hondai), A Verse from the Lotus Sutra (Nichigachige), Recite the Odaimoku three times in slow rhythm (Hiki Daimoku), Homage Formula to the Buddha, Bodhisattvas, the Guardian Kings in the Heaven and the Great Masters (Kuonge).
Myoko Ichiza also contains the essentials on the important doctrines of the Lotus Sutra, Nichiren Shonin and HBS.
Reciting its phrases in full is not strictly necessary in any ceremony or occasion, because chanting the Odaimoku is HBS’s main practice.
Jobutsu
Jobutsu is to attain enlightenment which means to extinguish illusions and be awakened to the universal truth or the fundamental law that governs this universe and our minds (Ichinen Sanzen).
In the case of Zen Buddhism, they consider that through engaging in observing one’s mind by oneself (meditation or Zanzen), one can purify one’s mind.
In the case of other sects that belong to Nichiren Buddhism, they consider that not only chanting the Odaimoku, but reciting the Lotus Sutra (Dokujo) and other Buddhist practices are also for planting Buddha seeds (Bushu) in our minds.
In the case of Honmon Butsuryu Shu (HBS), we consider that chanting the Odaimoku (Odaimoku Kusho) is not a practice as one of many practices, but is the core practice which contains the holy merits of other practices in one (Yogyo).
Based on the teachings of the three great masters (Nichiren Shonin, Nichiryu Shonin and Nissen Shonin) (Sanso), be believe that engaging in the practice of chanting the Odaimoku is the holiest and most important practice for planting the Buddha seeds into our minds.
Nichiryu Shonin stated,
“The followers of Nichiren Shonin are the practitioners who engage in the active practice using their body and tongue (Jigyo). It is not necessary to use our brains to observe our mental condition for enlightenment (Kanjin). Through chanting the Odaimoku, our minds are purified by the holy power of the Odaimoku and become enlightened. This is Kanjin for the practitioners of the Mappo period. Through such practice, we ordinary practitioners receive the whole merits of the sutra, buddhas and bodhisattvas.” (Shi Shin Jo)
Nissen Shonin stated,
“The Odaimoku, NamuMyohoRengeKyo is the great Dharma in which dwells all the holy merits of enlightenment. Thus, when we chant the Odaimoku faithfully, we receive the holy merits. Our minds and bodies are just like caskets containing the holy merits of NamuMyohoRengeKyo. Through the practice of chanting, our minds and bodies turn into a treasure casket or jewel tower of enlightenment.” (Senzen 5-19)
“We are just common people, but, through the practice of chanting NamuMyohoRengeKyo (the easy practice), we become enlightened even though we do not have any capability to attain enlightenment (through difficult practices). This is called Kyoriki Jobutsu (enlightenment through the power of the sutra). (Senzen 26-196)
