This is another in a series of daily articles concerning Kishio Satomi's book, "Japanese Civilization; Its Significance and Realization; Nichirenism and the Japanese National Principles," which details the foundations of Chigaku Tanaka's interpretation of Nichiren Buddhism and Japan's role in the early 20th century.
Nichiren’s position as the leader of the Bodhisattvas from Underground, the Eternal Buddha’s original followers, is made explicit in Satomi Kishio’s explanation of Nichirenism.
Nichirenism and the Japanese National Principles, p29-30If ever Japan produced a religious man worthy of the name, Nichiren was the man. He felt convinced that he was the incarnation of Honge Jogyo (Skt. Viśiṣṭacāritra) throughout the experiences and practices of his religious life. Now the so-called Honge Jogyo is the man who was foretold by Buddha Shakyamuni (Skt. Śākyamuni) in the Hokekyo or Myō-hō-renge-kyō (Skt. Saddharma-puṇḍarīka-sūtra), and it is my duty to offer my tribute of respect to the Hokekyo itself.
It is, of course, an established fact that the Hokekyo is the highest development of Buddhism. If the Hokekyo is not contained in Buddhism, then, even though there exist therein seven thousand Scriptures, all these books are but contradictory teachings. Therefore when a man desires to make a study of Buddhism, it is absolutely necessary for him to learn the position of the Hokekyo in all Buddhist Scriptures.
Satomi points out that Nichiren chose his name – Sun Lotus – in part from the Lotus Sutra’s description of the Bodhisattvas from Underground and thus identified himself with Honge Jogyo:
Nichirenism and the Japanese National Principles, p48-49The latter part of the verses in [Chapter 21: The Supernatural Powers of the Tathāgatas] runs as follows:
“He will, after the complete extinction of Tathagata, know the origin and orders, and he will preach the law as it is according to the real signification of Buddha’s Scriptures. Just as the light of the sun and moon does shine into darkness and dimness on the earth, so does this person expel ignorance (or gloom) from all beings.”
It must be noted firstly that the term “keep,” which is used in the above quotation, means not only mouth and mind, but the reading of the Hokekyo with body and life or flesh and blood, i.e. the practice. The Japanese technical term “Juji” is the equivalent. And secondly, that by “the Sun,” as above, and “the lotus” in the following eulogy of Honge Jogyo’s character [in Chapter 15: The Appearance of Bodhisattvas from Underground]: “Those who have well learned the way of Bodohisattovas purify themselves from the evil law of the world, just as the lotus does in the water.” (Yamakawa, p. 450 ; Kern, p. 296). Nichiren was suggested, and got his name “Nichiren” when he left Hiei monastery and made his first denouncement at Kiyosumi in 1253 ; for “Nichi” means the Sun and “ren” means “the lotus.”
Thus, the Scripture and Buddha Himself were entrusted to Honge Jogyo.
For Satomi, Nichiren systemized his religion while in exile in Sado, working from his role as Honge Jogyo.
Nichirenism and the Japanese National Principles, p166-167[Nichiren] finished “Opening the Eyes” in two volumes, amidst snowy winds in the desert [of Sado Island]. … The following year, 1273, was the most important year to him. He had explained his own personality and mission, so now his systematized philosophy of religion must be the next course to follow. Early in the year, he wrote “The Heritage of Buddha’s Introspective Religion ” (Hokkeshū Naishō Buppō Kechimyaku, Works, pp. 294-301), which he clearly laid down as follows:
“The heritage of my religion can adopt Tendai’s view of Heritage mainly, but from the true introspective point of view, only the Buddha Shakyamuni and Honge Jogyo are the ancestors.”
According to this, it is certain that Nichiren’s heritage of Buddhism is derived from the Buddha Shakyamuni’s introspection directly through the medium of the conception of Honge Jogyo’s personality. In April, he wrote an essay, “The Spiritual Introspection of the Supreme Being, Revealed for the First Time in the Fifth Five Hundredth Year after the Tathagata’s Death,” which is the chief work among the important works. His doctrine, the Fivefold Three Divisions were set down in this essay. All aspects of his doctrine and thoughts are strictly united here, so it is said that this essay is indeed the fundamental one concerning Nichirenism. And it must be noted by readers that nobody will understand this essay fully unless he reads the whole works carefully in order to get preparatory knowledge for the essay, and also the Hokekyo as the fundamental article for this single essay. We can read and understand well any other Buddhist articles if we know certain technical terms in general and have an idea of Buddhism, but it must be admitted that this essay needs deeper knowledge than knowledge of Buddhism in general. Therefore when we read it we must include his whole works as its interpretation.
Satomi saw Nichiren’s awareness of his relationship to Honge Jogyo reached its fullest extent in Minobu.
As regards his conviction of Honge Jogyo, it attained perfect maturity [at Minobu]. The following are a few of the examples:
“Already the great Bodhisattva out of the earth has appeared, so that the great Law which the Buddha made over to him, summing up the salient points of His Laws shall be in evidence ” (Works, p. 325).
“I, Nichiren, am the greatest practitioner of the Hokekyo in the world ” (Works, p. 119).
“I, Nichiren am the greatest sage in the world” (Works, p. 513).
Moreover, he wrote clearly identifying himself as the Honge Jogyo in one of the representations of the Supreme Being which he diagrammatized in the mountains of Minobu; it runs as follows:
“In the beginning of the Fifth Five Hundred Period the Bodhisattva Honge Jogyo appeared and propagated this Law for the first time.”
Thus his conviction was, now, expressed perfectly and there is no more doubt that his firm conviction of being the prophesied man in the beginning of the Fifth Five Hundred Period, was firmly realized. He wrote “On the Three Great Secret Laws” in 1281, and in it he tried to make suggestions rather concretely concerning the Holy Altar.
Nichirenism and the Japanese National Principles, p181-182
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