This is last of 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.

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Kishio Satomi’s Nichirenism departs from traditional Nichiren doctrine in its focus on the Holy Altar and how that Kaidan would bring about an ideal world. For Satomi, this was something Nichiren had left till the end.

[By the time Nichiren’s exile on Sado ended, he] had done everything which he ought to do, and he had also proclaimed everything which he had to announce. He fought a severe and a long fight throughout his life for righteousness’ sake, and now one thing remained, namely to prepare for the future. The signification of the Sacred Title was revealed in the days of Kamakura, and the Supreme Being, too, was established during his exile in Sado. And then, one point among the Three Secret Laws still remained unrevealed. …

Now, the time was at hand for a new movement, so Nichiren firmly made up his mind to retire to some tranquil place in order to undertake the education of his followers and disciples, and also for the sake of something important.

Nichirenism and the Japanese National Principles, p173

In Satomi’s telling, it was Mt. Fuji that attracted Nichiren to Minobu.

More than half of his extant works were written in Minobu days. Moreover, he started technical lectures for students in order to educate his followers. But the most important signification consists in his long-cherished desire for preparation of the establishment of the Holy Altar at a certain future. He, indeed, thought of Mt. Fuji as the ideal place for the establishment of the Holy Altar of the Honmon Centric Hokekyo. Therefore, he selected this recess of Minobu, which is close to Fuji, in order to view it and encourage his great ideal. Therefore, he once climbed Fuji and buried rolls of Hokekyo in order to reveal its symbolical signification. The reasons and signification of his retirement to Minobu were unresearched during seven hundred years. According to Tanaka’s opinion these were his objects, and this is now the acknowledged view since Tanaka’s theory appeared. There actually exist at the present day the remains of the concrete preparation for the establishment of the Holy Altar in the outskirts of Mt. Fuji.

Nichirenism and the Japanese National Principles, p175

According to Satomi, all of this ultimately would create the foundation upon which an ideal world would be established.

Nichirenism … taught us the most sincere vow for dear life in order to render life significant and truly happy, and now the modern Nichirenism teaches us how to realize such an ideal in the world.

Thus a Nichirenian’s idealism is not a mere spiritualism, but a concrete motion with material forces, it is possible therefore for direct action to follow in an emergency.

Imaginative gods, fanciful views of reality, superstitions, and egoistic faith are, all of them, denied in Nichirenism. These Three Great Secret Laws [the Gohonzon , the Kaidan and the Odaimoku] are the key to the future civilization. Recent civilization has brought about the freedom of the masses and equality by depriving the nobility of their freedom. Although people may call their own action righteousness, it is, indeed, merely freedom and equality of the commons just as it was arbitrariness in the case of the nobility. In Nichiren’s thought such one-sided righteousness is denied absolutely.

Nichiren expected to establish his ideal country, heaven on earth, by the incessant efforts of all his followers in the future. But the world will fall into evil ways, nay into folly with its struggles; for instance, capitalism against labor, socialism against aristocratism, individualism against nationalism, diabolism against humanism, etc., while religion or ethics is constantly somniloquising. Finally, the world might fall into extreme confusion just like modern Russia. Should it happen thus, all human beings and all countries would awaken and heed Nichiren’s warning, so thought Nichiren. He speaks the following words:

“At a future time, a war more stupendous than any before will be waged, when it comes all beings under the light of the Sun and Moon will pray for mercy to all manner of Buddhas and Bodhisattvas out of fear of the ruin of their countries or lives : If in spite of that they do not receive divine favor, then, for the first time, innumerable priests and all the great kings will believe the hated priestling (i.e. Nichiren himself), and all people will call upon the Sacred Title, making the sincerest vows and joining hands, just as when the Buddha performed the Ten Mysterious Powers (miracles) in Chapter XXI of the Hokekyo, and all existence without exception in the ten directions, shouted ‘Adoration to the Buddha Shakyamuni, Adoration to the Buddha Shakyamuni and Adoration to the Perfect Truth of the Hokekyo, Adoration to the Perfect Truth of the Hokekyo ‘ towards this world loudly in the same breath ” (Works, p. 111; and see Tanaka : “Nichiren’s Doctrine”).

Nichiren’s religion was founded with such a future aim and was not well understood at that time nor even at the present day. But the time is drawing nigh when this religion will be accepted. The Great War, in a sense, may be an omen that Nichiren mentioned when he said the greatest war on record. To the problem between the country and religion, or that of ethics and religion, the Key of possible solution is given here, I think.

Nichirenism and the Japanese National Principles, p114-116

And yet an even greater war that featured weapons more dreadful  than any before destroyed Japan and we still do not see “all people [calling] upon the Sacred Title, making the sincerest vows and joining hands.”

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Table of Contents

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.

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Kishio Satomi’s book “Japanese Civilization: Its Significance and Realization, Nichirenism and the Japanese National Principles” carefully cites the Lotus Sutra and Nichiren’s writings in explaining his interpretation of Nichiren’s teachings – what he calls Nichirenism. Nichiren’s writings are from the translation of his father, Chigaku Tanaka. The quotes from the Lotus Sutra use H. Kern’s translation and a translation by Chiō Yamakawa, a member of Tanaka’s Kokuchukai, the Pillar of the Nation Society. While most of Satomi’s book is a straightforward explanation of the Lotus Sutra and Nichiren’s teachings, there are a couple of odd interpretations.

Consider Satomi’s explanation of Chapter 13, Encouragement for Keeping this Sutra. In that chapter, as Senchu Murano translates it, we have Medicine-King and Great-Eloquence Bodhisattvas and their twenty-thousand attendants addressing the Buddha:

“World-Honored One, do not worry! We will keep, read, recite and expound this sūtra after your extinction. The living beings in the evil world after [your extinction] will have less roots of good, more arrogance, more greed for offerings of worldly things, and more roots of evil. It will be difficult to teach them because they will go away from emancipation. But we will patiently read, recite, keep, expound and copy this sūtra, and make various offerings to it. We will not spare even our lives [in doing all this].”

Later in the prose section of the chapter we have:

Thereupon the World-Honored One looked at the eighty billion nayuta Bodhisattva-mahāsattvas. These Bodhisattvas had already reached the stage of avaivartika, turned the irrevocable wheel of the Dharma, and obtained dhārāṇis. They rose from their seats, came to the Buddha, joined their hands together [towards him] with all their hearts, and thought, “If the World-Honored One commands us to keep and expound this sūtra, we will expound the Dharma just as the Buddha teaches.”

It is these Bodhisattvas who offer in gāthās the prediction of abuse and hardship to be expected by any expounder of the Dharma in the Sāha World after the death of the Buddha.

That’s not how Satomi sees it. Despite the fact that the Bodhisattvas from Underground and their leader Honge Jogyo don’t arrive until two more chapters later in the sutra, Satomi says that in Chapter 13 “the Buddha prophesied all things about Honge Jogyo, who was entrusted with all the rights and mission of the propagation of the Sutra in the future.”

These stanzas prophesied Honge Jogyo’s activity in the days of the Latter Law. At the beginning of Chapter XV, “Issuing-out-of-the-Earth,” these Bodhisattvas begged that they might preach Buddha’s True Law in the future, but, contrary to expectation, Buddha endeavored to dissuade them therefrom. They were utterly surprised. At that very moment, the innumerable Bodhisattvas, following the four leaders whose senior was named Viśiṣṭacāritra, Honge Jogyo, appeared in quick succession out of the Earth, but nobody knew, even from one of themselves, what sort of Bodhisattvas they were. The general astonishment increased more and more; at last, Bodhisattva Miroku (Skt. Maitreya), as the representative, asked Buddha, “Who are these Bodhisattvas who have just appeared out of the Earth? None of us, not even I, know who they are.” Then the answer came they were none other than His disciples from eternity, but the answer was ignotum per ignotius (Latin for “the unknown by the more unknown”) for them.

Nichirenism and the Japanese National Principles, p41-43

There’s a similarly odd condensation of the sutra by Satomi in the telling of the story the Stupa of Treasures and the revelation of the Buddha’s emanated bodies who are preaching in the worlds of the 10 directions.

In Murano’s telling, the Stupa suddenly emerges from the earth and hangs in the air. A voice inside is heard praising Śākyamuni and saying his teaching of the Lotus Sutra is all true. When Śākyamuni is questioned about this voice he tells the story of Many Treasures Buddha and his vow to go anywhere to hear the sutra. When asked to open the Stupa and show Many Treasures to the gathering, Śākyamuni says that to do so would require him to call back all of the Buddhas of his replicas. He then emits a ray of light and calls back his replicas.

This is how Satomi treats this scene:

Buddha Shakyamuni has already revealed his perfect idea of truth as the Myōhōrengekyō. Thereupon He wished to expand and continue His creative activities and benevolence even into the far future, so here we must not neglect Chapter XI, entitled “The Apparition of the Heavenly Shrine.”

This chapter describes the appearance in heaven of a great and magnificent shrine decorated with the seven kinds of precious jewels, just in the very front of Shakyamuni who was in the pulpit. And then a voice was heard from within the shrine in admiration of Shakyamuni’s revelation of Truth. The voice spoke as follows, by the Buddha Tahō (Skt. Prabhūtaratna, i.e. the Buddha of Accumulated Treasures):

“Excellent, excellent, Lord Shakyamuni! Thou hast well expounded this Dharmaparyāya of the Lotus of the True Law. So it is, Lord; so it is, Sugata.”

Lord Shakyamuni then darted a bright ray from his brow toward the ten directions of space, whence a great multitude of Bodhisattvas happened to be coming to see Lord Shakyamuni, and they all assembled in this world. But this world was too small to let them sit down together, notwithstanding that they formed a diminutive part of the magnificent bodies of Lord Shakyamuni. Kern’s translation runs thus:

“At that moment the whole sphere was replete with Tathagatas, but the beings produced from the proper body of the Lord Shakyamuni had not yet arrived, not even from a single point of the horizon.”

Therefore, Shakyamuni enlarged this world to a vast one in the eight directions and purified it, thus He enlarged and purified the world three times. But we cannot help wondering, how it was done by Buddha Shakyamuni who had become Buddha only forty years earlier. One of the most important problems lies here, namely His eternal personality, which was suggested in the above story and will be properly brought to light in Chapter 16. But Buddha’s great hint was lost upon them so far as this Chapter 11 is concerned.

Nichirenism and the Japanese National Principles, p39-40

Satomi certainly has a point about Śākyamuni’s great hint. If the congregation was surprised in Chapter 15 to learn that Śākyamuni had taught so many Bodhisattvas in the past, why didn’t they wonder about these countless replicas back in Chapter 11?

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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.

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The concept of Ichinen Sanzen is incorporated in Kishio Satomi’s Nichirenism.

In the chapter “Introduction” in the Hokekyo, the significant purport of the preaching of the Scripture is stated in idealized words. He afterwards elucidated the true value of human nature as it is for the first time in the second chapter. It is the unique theory and is different from all other Scriptures. The few essential lines of it are:

“The Law which Buddha attained to perfection is most rare and difficult to understand. None but between a Buddha and a Buddha truth of reality is unravelled. It is what I call Such Forms, Such Natures, Such Bodies, Such Powers, Such Functions, Such Dynamic Causes, Such Static Causes, Such Effects, Such Retributions and Such Consummate and Consistent Unities of Origin and End of all Beings ” (Yamakawa, p. 42 ; see Kern, p. 32).

According to Tendai this doctrine is termed “Mutual Participation of the Ten Worlds,” that is to say, Buddha classified human nature into ten worlds from Buddha to Hell. The possibility of the approximation of every being to the mortal Buddha was not admitted in any previous Scriptures, while in the Hokekyo it became clear that every being has the nature of Buddha or the divine essence in his very soul. So, if he looks within himself for his hidden treasure, namely the intrinsic value of personality, and leads it to realization, then he can make himself Buddha. Because these ten worlds participate in one another ten times ten. Hence the theory of “Mutual Participation.” If so, why such different worlds? Tendai and Nichiren explained it by “Tenfold Suchness,” Japanese technic “Jūnyo,” i.e. ten categories like the following :

1. Form or Essence (So).
2. Nature or Attribute (Sho).
3. Body or Manifestation (Tai).
4. Energy or Power or Potency (Riki),
5. Movement or Function (Sa).
6. Dynamic Cause (In).
7. Statistic Cause (En).
8. Effect (Kwa),
9. Retribution or Compensation (Ho)
10. Consummate and Consistent Unity of Origin and End (Hon-mats Kukyō Tow).

This causality or mutuality, “Tenfold Suchness of Reality,” shows the differences as such ten worlds. Each of the ten interrelated to each, and make a hundredfold worlds, and if each of these has the interrelation with “Tenfold Suchness,” then “A Thousandfold Suchness” and again if it is correlated with “Three States of the Body and Spirit,” we then have “Three Thousandfold worlds.” The Three States of the body and spirit (Japanese, San Seken, i.e, three kinds of the world) are nothing but another view of the world in Buddhism. This is shown in the following table :

1. All living creatures.
2. Earth or Land.
3. Five accumulated essences of the human body.
   1. Substance.
   2. Perception.
   3. Conception.
   4. Action.
   5. Knowledge.

It is wonderful that all these worlds are inherent in our minds; and this doctrine is termed “Ichinen Sanzen,” meaning “Three thousand Worlds inherent in one person.”

Nichirenism and the Japanese National Principles, p34-37

This theory is given special emphasis in Kishio Satomi’s Nichirenism.

The theory of the Tenfold Suchness in the Hokekyo … guides the principle of the Mutual Participation. According to it, all beings have all the natures and tendencies of their various personal characters innately. Real Suchness, the truth of the universe, exists in such a phenomenon. Reality and phenomena are inseparable. But if there is no one who keeps the truth, then the truth or the law is equal to nothing. However high and sublime the Supreme Being may be, if we ourselves do not enter the ideal of it, and do not realize in our own lives its principle and form, it is just an idol and our existence worthless.

Therefore, all the beings, Buddha and man, saint and layman, must be united under the fundamental primeval virtues of the supreme principle of our lives.

Nichirenism and the Japanese National Principles, p79

For Satomi mutual participation encompasses both good and evil.

According to the principle of Mutual Participation, all natures are inherent in our mind a Priori, in other words, from God-nature to Satan-nature inhere in us. Therefore even the Buddha or God has quite naturally an evil nature or hellish mind; Buddha is Buddha because He cultivated Himself and He enlightened all hellish natures and made them refined. So also can we redeem evil-natured people. If there is no element of Satan or hell or evil or that sort of thing in God or Buddha, He is a mere spiritual cripple. How can He redeem evil natures? The conception of Sin must not be dramatized by mythology. Sin co-exists with divine nature in man and in God. But the difference between man and God depends on their effect for the enlightenment of natures. Thus, if we awake in our valuable nature and realize that its value continues everlastingly, in other words, from moment to eternity, from man to God, then we can recognize the true significance of lives. The doctrine of the Sacred Title is shown thus briefly.

Nichirenism and the Japanese National Principles, p76

Satomi’s Nichirenism embraces the unity of opposites.

Keeping this in view it will be easy to understand that Nichiren’s idea consisted in “Coincidentia oppositorum” [unity of opposite] and “Synthetic union.” According to him, all beings on the one side are a mass of lust, but nevertheless they are, on the other side, Buddha in nature or Buddha in substance. Therefore, if they would self-awaken to their true value and strain every nerve to get near their intrinsic Buddhahood, significant lives would be established. For that reason he divided the Buddha into two kinds, viz. Buddha-in-Nature and Buddha-in-Realization. The former corresponds to normal man and the latter means Buddha himself. Besides, all beings from the Buddha to Hell or from man to all lower animate creatures are united in the highest principle, that is to say, Myōhōrengekyō.

Nichirenism and the Japanese National Principles, p82

Satomi’s discussion of lust might be problematic for some. Still, taken in the context of the Ichinen Sanzen, this is hardly controversial.

Nichiren, moreover, intended to solve the problem of the relation between God and man. If the evil is denied, then goodness must be denied as a matter of course. There is no God outside of our lust, nor divine thing except our nature. Because our nature is existence as a whole, as is shown in the doctrine of the Mutual Participation. Therefore if our lust were annihilated divine nature would then also be nonexistent. From such a point of view he did not adopt Stoicism or asceticism, while on the other hand he did not admit secularism or vulgarism. With regard to this, he asserted that we must spiritualize lust and instinct, but not exterminate them.

Lust will turn into divine power if we spiritualize it. Let lust be divine power, let evil be goodness and let the wicked perform divine action: therein Nichiren’s thought lies. Once he writes to Shijo Kingo, a warrior, as under:

“Even when in the act of sexual intercourse if one devoted oneself to the Sacred Title, lust would be supreme signification and ‘Life and Death is Nirvana’ would be found in it ” (Works, p. 853).

He writes again to him :

“Utter Namu-Myōhōrengekyō’ even while drinking wine in company with your wife. Don’t let the heart suffer, don’t indulge in any pleasure. Be happy to utter the Sacred Title when fortune favors you or during the time of misfortune. Is it not the enjoyment of your own faith of the Hokekyo? ” (Works, Pe 711).

Thus did he teach his disciples, with views which totally differ from the Hinayana Buddhists’ view of Nirvana. Therefore such an excellent law of the Sacred Title was declared to Honge Jogyo from Buddha Shakyamuni in the Hokekyo for the purpose of propaganda in the beginning of the Latter Law.

Nichirenism and the Japanese National Principles, p74-75

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Table of ContentsNext

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.

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Kishio Satomi’s Nichirenism may argue that “Confucius or Christ or Mohammed or any sages are nothing but one of the distributive bodies of this One and Only Buddha” but nothing distracted from the supremacy of the Lotus Sutra.

There is no doubt that Buddha himself repudiated all the sermons which he preached prior to the Hokekyo. We must take into account that there exists one scripture which was preached as the prolegomena or introductory scripture to the Hokekyo, entitled “ Muryōgi-kyo” (Skt, Amitārtha-sūtra). In the second chapter thereof, Buddha says:

“I did not reveal the truth during these forty years.”

The Muryōgi-kyo shows that all the preachings of Buddha prior to the Hokekyo are intended to help the understanding of the true Buddhism, which could not be preached in early days owing to the rudimentary culture of the people. Therefore, Buddha preached many different theories for the sake of training, and he tried all means in order to make people capable of accepting His true teaching. Moreover, it is mentioned in the same chapter thereof that those innumerable significations which were sermonized prior to the Hokekyo, emanated from the One Truth, and the One Truth is nothing but ” Suchness.”

But he did not sermonize about the “Suchness” in detail in that scripture, for he sinks into deep meditation as soon as the above preaching ends. He is going to reveal the truth as to how the pulpits of the Hokekyo open.

Nichirenism and the Japanese National Principles, p34

As for the Lotus Sutra, Satomi’s Nichirenism is firmly in the Shōretsu family of Nichiren schools. Shōretsu schools consider the first half of the Lotus Sūtra as inferior, since the essence is found only in the second fourteen Honmon chapters. Itchi schools instead maintain that the entire 28 chapters should be considered as a whole. Nichiren Shoshu and Soka Gakkai are examples of Shōretsu schools; Nichiren Shu holds that the entire Lotus Sūtra is valuable.

[Nichiren] had come to know that the Hokekyo alone is the true teaching of Buddha and that all the rest are simply for the purpose of pious imposition (the end sanctifies the means), so he adopted the Hokekyo as the authority. For in all the Scriptures, except the Hokekyo, there is no principle enabling man to become God, because they do not evince the Mutual Participation of the Ten Worlds. Moreover, they look upon Buddha Shakyamuni merely as having been born in India and become Buddha six years after he left the castle of Gaya. In other words, these are their two fundamental weak points. Thus Nichiren made the Hokekyo his basis, without however neglecting the examination of the Hokekyo itself. He made the comparison between the two parts of the Hokekyo; the Shakumon, which is composed of the first fourteen chapters, and the Honmon, the remaining fourteen chapters of the Scripture. The one defective point which disregarded the Mutual Participation is eliminated in the Shakumon of this Scripture, but there remained one more weak point which I have already mentioned. Therefore he gave up the Shakumon in favor of the Honmon. Thus he championed the cause of the Honmon, and lastly he compared Introspection and Practice with Doctrine, and of course he acknowledged the superiority of the Introspection and Practice of the Hokekyo.

Nichirenism and the Japanese National Principles, p16-17

Later, in discussing the superiority of the Honmon, Satomi writes:

There are two evident divisions in the Scripture, viz. the first fourteen chapters from I to XIV, which are called “Shakumon,” and the remaining fourteen chapters which are called “Honmon.” Let us contrast the characteristics of these two parts.

The idea of the former is a sort of mechanism and of the latter teleologism ; and again, the one is philosophical, realistic, inductive, comparative and materialistic, while the other is religious, idealistic, deductive, dogmatic and spiritualistic. Then those two opposite tendencies are blended into a consistent harmony in a systematic course. Two renowned scholars, Tendai, the Great Master in China, and Dengyo, the Great Master in Japan, are the chief authorities in the School of the Hokekyo, and at the same time they are known as the forerunners of Nichiren. But there is a great difference in their attitudes towards the Hokekyo. Nichiren based his position on the latter, the Honmon, but Tendai and Dengyo adopted the former, the Shakumon theory being accepted by them, whereas Nichiren accepted practice seriously; the difference being due to their different missions and times.

Nichirenism and the Japanese National Principles, p33

Satomi strenuously defends Nichiren’s focus on the Lotus Sutra in exclusion to all others:

In respect of criticism, [Nichiren] strictly adhered to the authority of the Scriptures and facts, and often advocated the “Four Laws” of the Nehangyo (Skt. Mahāparinirvāṇa-Sūtra). Buddha says in it:

“Those monks shall trust the Four Laws: What are the four? Trust the Law, but not Man; Trust Signification of the Scriptures, but not mere words; Trust wisdom, but not knowledge; Trust the Perfect Scripture, but not the Scriptures in imperfection.”

Nichiren believed faithfully in this instruction of Buddha and therefore he could not help attacking all Buddhist sects. His criticism can be divided into two classes, the one is a general criticism and the other a special one. He thoroughly investigated all the Scriptures and he began by classifying them according to their signification and to Buddha’s words. …

So he sought for Buddha’s true teaching and attained the Truth of the Hokekyo. He also saw an express provision in the third chapter of the Scripture. It is somewhat as follows:

“Do not accept a single stanza from any other Scriptures ” (Yamakawa, p. 154 ; cp. Kern, p. 96).

And again, in the same chapter, Buddha says:

“If a man will not believe this Scripture and will destroy and abuse it, this means the destruction of the Buddha-Seed in the whole world. … That man shall fall into the Nethermost Hell after death (Yamakawa, pp. 146-7 ; Kern, p. 92).

Consequently Nichiren writes :

“All assurances about Attainment of Buddhahood in the pre-Hokekyo Scriptures are just like unto the stars and the moon in the water; all assurances about Attainment of Buddhahood which were preached prior to the Hokekyo are just like unto shadows of bodies. If I criticize them from a point of view of the sixteenth chapter of the Hokekyo, all the assurances of Attainment of Buddhahood with pious imposition are mere words when they deviate from the wisdom of the Duration of Buddha’s Life, the sixteenth chapter” (Works, p. 1301).

Nichirenism and the Japanese National Principles, p57-58

Satomi does not bend on the issue of Lotus Sutra exclusivity:

[Nichiren]…proclaimed most emphatically:

“All the sects are the radical way to Hell, while the Hokekyo is alone the truth in Buddhahood” (Works, p. 634).

But Nichiren by no means denies the relative value of the other Scriptures. He only contends that the Hokekyo is the sole truth to attain Buddhahood, consequently he denied all other Scriptures on that point. Therefore he says:

“If believers of the other Scriptures would only adore the truth of the Hokekyo, they would acquire the Principle of the Mutual Participation. Then all other Scriptures would be the Hokekyo, and vice versa. The Hokekyo does not deviate from all Pious- imposition-Scriptures nor vice versa. This is what is called Mysterious Law. As soon as this understanding was brought about, reading the Hinayana Scriptures is equivalent to reading the Mahayana Scriptures and the Hokekyo ” (Works, p. 1234).

Moreover, he says :

“You may judge everything in accordance with common sense unless it prevents the Path to Buddhahood.” (Works, p. 822).

Consequently, Nichiren examined all the sects and denounced the four representative ones.

Nichirenism and the Japanese National Principles, p58-59

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Table of ContentsNext

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.

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In Kishio Satomi’s chapter on the Three Great Secret Laws he offers an explanation on how Nichirenism bridges the pantheistic vs. monotheistic religions and establishes a religion for the future that eventually declares “Confucius or Christ or Mohammed or any sages are nothing but one of the distributive bodies of this One and Only Buddha.”

There are two tendencies about the conception of God which must be noticed. The one is pantheism and the other is monotheism. Pantheism identifies God in nature, or looks upon Nature as partial appearances of the sole and absolute God. It shows immanency of God in opposition to deism. The Eleatics, Xenophanes, Parmenides, etc., advocated this theory in an early age, and Bruno, Spinoza, Fichte, Schelling, Hegel, Schleiermacher, Hartmann, Wundt, Lotze, etc., conceived this thought also. Spinoza is a pioneer of this thought in the modern age and his famous words “Deus sive natura ” (God is nature) are quoted as the motto of pantheism.

Pantheistic thought in the history of religion germinated mainly among Aryan races and, according to Tiele, what is called theanthropic religion. Pantheism, as a rule, has a great system and a great ideal, and gives us not only a sensitive satisfaction, but likewise a rational one. But in pantheism there is no union in its vast system, and so it is very difficult to fix the religious object which is the object of our sentiment. Therefore religious practice can hardly be the outcome of it. If we look upon the universe or nature as a religious object there is, indeed, no religious object. Or if we consider our slight efforts of daily life as divine acts or religious practice, it is equal to having no religious practice at all. To make such pantheistic thought possible a deistic thought or an atheistic color or maybe a polytheistic idea must be adduced.

On the other hand, monotheism has the One God who created this world from another world. The nature of God in monotheism is quite different from that of polytheistic gods. God is transcendent and we cannot mix up God and the universe. God and the world are totally different things. According to Tiele this is called theocratic religion, and originated among the Semitic races. The representative religion of the former is Buddhism, while Christianity is the highest development of the latter.

It is quite natural that mechanism or causality grew in the former thought and teleologism or finality comes from the latter. The characteristic of the former religion is tolerance and of the latter intolerance. Von Hartmann gave a suggestion concerning the future religion in his “Religionsphilosophie.” According to it the religion which is worthy of the future has to unite these two different tendencies in harmony. But we cannot find the possibility of the unity in the Bible nor in the ordinal Buddhist Scriptures. In other words, there are no foundations on which to unite them in these Sacred Books. In the Bible there is the chapter of “St. John” which accepted abundant pantheistic thought, under the influence of Scholastic philosophy, in order to fill up the original weak point of the Bible. But there is no foundation for uniting them in the whole Bible. Hinayana Buddhism is known as atheism in that it denies the Divine One and only aims at Nirvana. On the other hand, there are pantheism and monotheism in Mahayana Buddhism, for instance, the Shingon Sect, the Zen Sect, the Tendai Sect, etc., belong to pantheism, and the Shin Sect or Jodo Sect belongs to monotheism; but they also have no foundations on which to unite these opposite tendencies.

Nichirenism is the answer to this problem. First of all, in the Hokekyo, we have the doctrine of “Six Ors” which throws a light on this problem. According to this thought, the Primeval or Fundamental Buddha, whose deep sense of His existence is explained in Chapter 16 in the Scripture, as we have mentioned already, is unique and sole God in the Universe, and all the beings and all the divines or sages and wise men are nothing but His distributive bodies. It says:

or I explained about my own appearance, or about others’; or appeared myself, or under the mask of others; or showed my own action, or others’ ” (Yamakawa, pp. 459—60 ; cf. Kern, p. 301).

Moreover, it is stated in other lines :

“All young converted men! Whenever people came and saw me, I considered and observed their different degrees of faculty of faith and so forth, and I preached the Law under the different names (of Buddhas, gods, sages or wise men, etc.) and the strength of succeeding generations in various places; and again I revealed my lives and proclaimed that I shall be in Nirvana before long; and delivered mysterious laws with various pious impositions and allowed beings to feel ecstasy ” (Yamakawa, pp. 458-9; Kern, p. 300).

Therefore, Nichiren says:

“The Buddha of the ‘Duration of the Life of the Tathagata’ reveals Himself even in the lives of Grasses (Herbs) and Trees ” (Works, p. 1293).

It is evident that in these lines Nichiren’s One Buddha Centric Pantheism, as Yamakawa expresses it, is firmly established. And then the following view is possible, that Confucius or Christ or Mohammed or any sages are nothing but one of the distributive bodies of this One and Only Buddha. Nichiren recognized the One Buddha as the sole and highest existence, who revealed Himself as Eternal Buddha in Chapter 16 of the Hokekyo, but at the same time he acknowledged the divine nature as intrinsically inherent in all beings, according to the principle of Mutual Participation of the ten worlds. He holds with monotheism in the former sense and holds with pantheism in the latter sense. But as he says in his letter to a lady, Nichinyo (Works, p. 721), he took up the position of One Buddha Centric Pantheism as his ultimate decision. We can see here one of the reasons for determining what the condition of the future religion will be.

Nichirenism and the Japanese National Principles, p84-87

It is interesting to note the difference between Nichirenism and Risshō Kōsei Kai’s emphasis on inter-faith cooperation. In The Stories of the Lotus Sutra Gene Reeves writes:

[E]ven when we think we cannot see him, the Buddha can be found right next to us. The Buddha may not even go by the name of a buddha. Sometimes perhaps he goes by the name of Christ, or Krishna, or even Jane. Belonging to a Buddhist temple or organization is not, in itself, the Buddha Way, nor is it the only way to enter or follow the Buddha Way. The “universal gate” is many gates, many more than you or I could possibly know in a lifetime.

The Stories of the Lotus Sutra, p71

And in Buddhism for Today, Risshō Kōsei Kai’s founder Nikkyō Niwano writes:

Through whatever sutra we may study the teachings of Sakyamuni, Sakyamuni himself is the same honored one who casts the same light of wisdom on us. Therefore, although the Lotus Sutra is certainly the most excellent teaching among the many sutras, it reflects a basic misunderstanding to despise other sutras by excessively extolling the Lotus Sutra.

Buddhism for Today, ppxviii

While Risshō Kōsei Kai would say infinite paths lead to the summit of the mountain, Nichirenism would say all paths lead to the Lotus Sutra and only the Lotus Sutra reaches the summit. There’s a middle path here somewhere.

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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.

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In the Mandala Gohonzon the phrase Namu-Myōhō Renge Kyō appears in the center with Nichiren’s signature in line below. The four corners are guarded by the four heavenly kings. In the middle on the side between the corners are representations of Fudo Myo-o and Aizen Myo-o. In the center on either side of the Daimoku are five rows of names. In the top row, Many Treasures Tathagata appears immediately to the right of the Daimoku and Śākyamuni appears to the left. In the next row down, Mañjuśrī appears next to the Daimoku on the right and Universal Sage appears to the left. In the third row, Kishimojin appears on the right side of the Daimoku and the 10 Rākṣasas Daughters on the left. In the fourth row, Nagarjuna is on the right side of the Daimoku and Chan-jan on the left. On the final row, Amaterasu Omikami, the Sun Goddess, appears next to the Daimoku on the right and the god Hachiman appears on the left.  Many other names appear, but these are the names positioned closest to the Daimoku. The position of the Sun Goddess and Hachiman has particular import in Kishio Satomi’s Nichirenism.

Now, let us not neglect another important thought on the Supreme Being. Nichiren wrote down in the Center of the Supreme Being [the Mandala Gohonzon] as follows:

Adoration of the Perfect Mysterious Law Nichiren, with the Sun Goddess immediately to the right of this and Hachiman to the left.

This, no doubt, indicates a most important thought of Nichiren; it was suggested to him by the doctrine of the Ten Mysterious Laws of the Honmon in the Hokekyo. The so-called Three Radical Mysterious Laws among the ten are applied in the center of the Supreme Being.

The Three Radical Mysterious Laws are as under:

1. Mysterious Law of Original Effect.
2. Mysterious Law of Original Cause.
3. Mysterious Law of Original Land.

All of them, originally, were the doctrine concerning the Primeval Buddha. Let us interpret this as far as may be necessary. The Primeval Buddha who had attained Buddhahood from all eternity, in other words, the Buddha who revealed Himself as the eternal savior in Chapter 16 of the Hokekyo, reveals Himself in at least the three aspects. First of all, He reveals Himself as the Perfect Buddha who is the highest effect of cultivation. That is the Mysterious Law of Original Effect. It runs in the Hokekyo as under:

“Listen then, young men of good family. The force of a strong resolve which I assumed is such, young men of good family, that this world, including gods, men, and demons, acknowledges: Now has the Lord Shakyamuni, after going out from the home of the Shakas, arrived at supreme, perfect enlightenment, on the summit of the terrace of enlightenment at the town of Gaya. But, young men of good family, the truth is that many hundred thousand myriads of Koṭis of Æons ago I have arrived at supreme, perfect enlightenment. By way of example, young men of good family, let there be the atoms of earth of fifty hundred thousand myriads of Koṭis of worlds; let there exist some man who takes one of those atoms of dust and then goes in an eastern direction fifty hundred thousand myriads of Koṭis of worlds further on, there to deposit that atom of dust; let in this manner the man carry away from those worlds the whole mass of earth, and in the same manner, and by the same act as supposed, deposit all those atoms in an eastern direction. Now, would you think, young men of good family, that any one should be able to imagine, weigh, count, or determine (the number of) those worlds? I announce to you, young men of good family, I declare to you: however numerous be those worlds where that man deposits those atoms of dust and where he does not, there are not, young men of good family, in those hundred thousands of myriads of koṭis of worlds so many dust atoms as there are hundred thousands of myriads of koṭis of Æons since I have arrived at supreme, perfect enlightenment. From the moment, young men of good family, when I began preaching the law to creatures in this Sahā-world and in hundred thousands of myriads of Rotis of other worlds” (Kern, pp. 298—300 ; Yamakawa, pp. 455—8).

Secondly, even the Buddha cannot be Buddha without having any cause to be Buddha. Therefore He says:

“Once I had practiced the Bodhisattva-course and accomplished the life which is still everlasting, nay, it is multiplied by the above numbers” (i.e. 500,000 myriads of koṭis). (Yamakawa, p. 461 ; cp. Kern, P. 303).

The mysterious Law of Original Cause is shown as above. But if such things only are done in heaven, then they are nothing but matters-in-heaven. Buddha’s contention, however, is quite different from such an imaginary tale; he, obviously, mentioned such a practice on the earth. Consequently, the next problem is the one concerning the background wherein such mysterious things have been actually done. Buddha says:

“From the moment … when I began preaching the law to creatures in this Sahā-world.”

Or further:

“And when creatures behold this world and imagine that it is burning, even then my Buddhafield is teeming with gods and men. They dispose of manifold amusements, koṭis of pleasure gardens, palaces, and aerial cars; (this field) is embellished by hills of gems and by trees abounding with blossoms and fruits. And aloft gods are striking musical instruments and pouring a rain of Mandāras with which they are covering me and the disciples and other sages who are striving after enlightenment. So is my field here, everlastingly; but others fancy that it is burning; in their view this world is most terrific, wretched, replete with numbers of woes” (Kern, p. 308 ; Yamakawa, p. 471).

This is the Mysterious Law of Land.

If there be such individuals who practice the Buddha’s Way and there are Buddhas, then the country or the world which consists of the above beings must be the ideal world. The Sole Buddha, according to the Hokekyo, reveals Himself in these three aspects, but the three are one. Nichiren founded the system … from this point of view.

“Namu-Myōhōrengekyō,” “Adoration to the Perfect Truth of the Lotus,” means the first “Mysterious Law of Original Effect,” “Sungoddess and Hachiman” is the “Mysterious Law of the Original Land” and “Nichiren” means the Mysterious Law of Original Cause.”

Of course, Myōhōrengekyō is the content of the Buddha Shakyamuni’s personality, that is to say, it is another name of the Buddha. Therefore, it is quite natural to mention it as the Mysterious Law of Original Effect, namely He manifested the highest effect of attainment of our personality through sincere cultivation.

Nichiren is, of course, in this case, the prophesied person as the executor or performer of the Hokekyo in the age of the Latter Law. There is no doubt that he performed all his duties precisely according to the indication and prophecy of the Hokekyo: that is, he exemplified how to live in order to attain Buddhahood. But the Sungoddess is the Imperial ancestor of Japan, and the God of Hachiman is also a Japanese national God. Herein some people might imagine a narrow minded notion of nationality, whereas it is, in fact, the most important problem in Nichirenism as the universal religion.

Nichirenism and the Japanese National Principles, p90-94

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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.

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Having previously discussed the Kaidan and the Daimoku, it’s time to consider Kishio Satomi’s take on the third of the Three Great Secret Dharmas, the Gohonzon.

The Sacred Title was treated as the problem of a religious subject while the Supreme Being is going to be treated as a problem of a religious object. Every religion has its object for worship. In Nichirenism, with regard to this point, what kind of object is given?

First of all, we must know the meaning of the Supreme Being itself. Three meanings were ascribed to the Supreme Being in Nichirenism. Originally, the word Honzon was a compound noun which can be divided into Hon and Son (Zon is an euphonical change). Hon means Origin and Son means augustness or supremacy. The innate supreme substance is the first definition, the second is the radical adoration, and the third is the genuine or natural respect. All these are slightly different expressions of the Supreme Being and its aspects.

There are two kinds of Supreme Beings in general. The one has the abstract principle as its religious object, while the other has a concrete idea of personality or person itself as its object of worship. In this connection, Nichiren has both simultaneously. According to him, Buddha Shakyamuni is the only savior in this world, therefore we must have Him as our object of religious worship. The following quotation demonstrates it:

“Worship, in Japan and the world, the Buddha Shakyamuni, the revealer of the Honmon of the Hokekyo, as the Supreme Being ” (Works, p. 195).

On the other hand, he says:

“You shall have the Sacred Title of the Hokekyo as the Supreme Being ” (Works, p. 348).

Thus, he founded two kinds of the Supreme Being, the object of worship. In other words, these are the Buddha centric Supreme Being and the Law centric one.

Nichirenism and the Japanese National Principles, p77-78

For Satomi, the Mandala Gohonzon is the physical representation of the Supreme Being.

For all beings, gods and men, animals and plants, spirits and demons, he gave the right position in the Supreme Being, the Circle or the Mandala. All of them, without exception, are surrounding the Sacred Title of the center, in other words, all the beings from Buddha to Hell devoted themselves to the highest truth of the Sacred Title. The Sacred Title is nothing but the Buddha Shakyamuni’s true name, as well as it is our own inherent nature. Realization of true self through the Sacred Title according to the principle of the Mutual Participation is thus taught. Man or Buddha or God in the highest possible sense can be seen here with the true significance of life. …

Keeping this in view it will be easy to understand that Nichiren’s idea consisted in “Coincidencia oppositorum” and “Synthetic union.” According to him, all beings on the one side are a mass of lust, but nevertheless they are, on the other side, Buddha in nature or Buddha in substance. Therefore if they would self-awaken to their true value and strain every nerve to get near their intrinsic Buddhahood, significant lives would be established. For that reason he divided the Buddha into two kinds, viz. Buddha-in-Nature and Buddha-in-Realization. The former corresponds to normal man and the latter means Buddha himself. Besides, all beings from the Buddha to Hell or from man to all lower animate creatures are united in the highest principle, that is to say, Myohorengekyo. Thus, this Mandala is, indeed, the real form of the Real Suchness or the world or self or the class harmonization. [Nichiren], therefore, strongly advocated this Supreme Being in the absolute sense. He writes on the right side of the Supreme Being as under:

“This is the Great Mandala which has never before appeared in this world during these two thousand two hundred and twenty years since Buddha’s Decease.”

On the left side is written

“Having been condemned to die on the twelfth day of the ninth month, in the eighth year of Bunn-nei, but as I had, instead, been exiled later on to the distant Isle of Sado, on the eighth day of the seventh month, in the tenth year of the same, I, Nichiren, make this representation for the first time.”

Thus Nichiren made the Supreme Being in a perfectly graphical method, which is much more effective than the ordinary Buddha’s image or Buddha’s picture or an abstract heaven.

Nichirenism and the Japanese National Principles, p80-83

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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.

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In discussing the Daimoku, Kishio Satomi doesn’t stray from what would be considered standard Nichiren doctrine.

“Namu” …. means a vow of constant effort for the Attainment of Buddhahood. [Nichiren] says:

“Wise and ignorant, all people equally shall utter Namu-Myōhōrengekyō and abstain from any other vow of the kind ” (Works, p. 196).

And to this Nichiren particularly draws our attention, he says:

“There are two different significations of the Sacred Title between the ages of the Right and Copied Laws and the age of the Latter Law. In the age of the Right Law, Vasubandhu and Nāgārjuna, etc., adored the Sacred Title which they had limited within their own practices. In the age of the Copied Law, Nangaku (or Eshi), Tendai, etc., worshipped and uttered the Sacred Title, but they did it for the sake of their own practices, and did not propagate it widely to other people. Such attitudes are nothing but metaphysical methods. The Sacred Title which is uttered by me, Nichiren, in the Days of the Latter Law, is totally different from their attitudes in the previous ages. It is a ‘Namu-Myōhōrengekyō’ for the sake of our own practice and at the same time for the sake of the salvation of all beings” (Works, pp. 240—1).

According to him, the Sacred Title must be kept by every individual, and this individual must strive for the salvation of his environment. What he chiefly meant was the instruction of individuals by the Law of the Sacred Title.

Nichirenism and the Japanese National Principles, p71-72

On the issue of knowledge vs. faith:

[In this doctrine of the Sacred Title…] we see therein a possible solution of the problem of knowledge and faith. [Nichiren] held the value of faith in religion in high esteem, therefore he admonished the people to live in faith. So, he wrote to one of his disciples:

“The slight knowledge regarding Buddhism of some of my disciples proved their bane” (Works,
p. 729).

Further, he says:

“Our knowledge brings no profit whatever. If one has sufficient knowledge to distinguish between hot and cold, one should explore wisdom ” (Works, p. 1609).

However learned a man may be, his knowledge is apt to lead him astray unless he grasps the fundamental wisdom which is different from knowledge. We cannot rejoice in religious happiness without faith. Therefore he says:

“One may make oneself a learned man or scholar, but it is of no avail if one goes to hell” (Works,
p. 1358).

Thus, he recognized the superiority of faith, but he by no means depreciated knowledge. The essential nature of religion must be faith, but reason and the will, after conviction of faith, lead faith on to the right path. He says:

“Be diligent in practice and research, if these two became extinct, then Buddhist Law would have perished. So strive for them and cultivate other people. But in all circumstances, these are derived from faith and belief ” (Works, p. 502).

Nichirenism and the Japanese National Principles, p73-74

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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.

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I first learned of Kishio Satomi’s book on Nichirenism from Bruno Petzold’s book, Buddhist Prophet Nichiren–A Lotus In The Sun. Petzold, a Tendai monk, disparaged Daimoku chanting, especially the idea that it can somehow hypnotize the chanter.

[W]hile adherents of Hinayāna and ancient Mahāyāna Schools refute any association of hypnotism with their meditation, Nichiren scholars state openly that their meditation is impregnated with it.

Petzold, Buddhist Prophet Nichiren , p 36

Petzold based this comment in part on this portion of Satomi’s book:

[Chanting the Daimoku] is one of the important practices comprising about five reasons (Satomi, “Nichiren’s Religion and its Practices,” Japanese, pp. 131—3):

1. Self intuition or reflection.
2. Expression of ecstasy.
3. Stimulation of continuous impression.
4. Autohypnotism for inspiration.
5. Manifestation of one’s standard.

Uttering must probably be studied from the point of view of psychology of religion and philosophy of religion. Without doubt, it is static as far as the Sacred Title is concerned, with the mere idea or conception, but when it is uttered by the voice and is heard by the ear, then it will become a dynamic moment of religion. The Sacred Title is the promise between God and man. Buddha reveals all His things under the name of the Sacred Title, and beings can see Buddha in it; thus Nichiren thought. When our absolute devotion for the Sacred Title is completed, we can enter into Buddha’s wisdom, despite our ignorance. In other words, we can accept Buddha’s true wisdom by virtue of faith, that is the absolute dependence on Him. Nichiren explained this faith as the joyful loyal submission. He describes it in an ingenious allegory:

“Hearken! religious faith is simply just like the love of a wife for her husband or a husband’s devotion to his wife, or I should say a parent’s heart for his or her children or the yearning of a child after its mother” (Works, p. 736).

Thus, Nichiren understood the Sacred Title; therefore he says:

“Cause and effect of Buddha’s enlightenment are innate in the five words of Myōhōrengekyō. If we keep these five characters, Buddha transfers the fruits of that cause and effect to us in a natural way” (Works, p. 94).

In consequence thereof we must carefully note that the Sacred Title is a law which permits individuals to vow to exert themselves to attain Buddhahood. In other words, our allotted lives, at any rate, are imperfect lives, in which divine nature and hellish nature reside together. We must cultivate the divine nature throughout our lifetime.

Nichirenism and the Japanese National Principles, p70-71

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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.

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While Kishio Satomi’s Nichirenism places an outsized emphasis on the establishment of the Holy Altar, one of the Three Great Secret Dharmas, his discussion of the Daimoku is well within the bounds of modern mainstream Nichiren teaching.

The title of the Hokekyo is “Myōhōrengekyō.” But we must mention here that this title is neither a mere title of the Book nor a nominal expression. This, indeed, implies all the value of the Scripture and represents the truth of the Lotus. If the Sacred Title is taken as a mere nominal title it is simply book-worship when people utter “Namu-Myōhōrengekyō,” “Adoration to Myōhōrengekyō.” We cannot attain the true meaning without comprehending the title, for the Sacred Title is the essence of the Hokekyo. The Hokekyo is, indeed, an interpretation of the Sacred Title. That is why Nichiren refers to this point so often in his writings. He says:

“The so-called Namu-Myōhōrengekyō is not only the essence of the entire Buddhist Scriptures, but is the heart, the substance and the ultimatum of the Hokekyo” (Works, p. 726 ; see ibid., p. 727).

Nichirenism and the Japanese National Principles, p67

While Satomi emphasizes that “religion is intended to redeem living beings and their environment,” faith, not works, is the focus of Nichirenism.

[Nichiren] rejected the usual methods of thinking, meditation, reading, researching until people realize the essential quality of religion. According to him, the essence of religion does not consist in such rational practice, but is implied in faith. The Sacred Title is, indeed, the very thing to which our faith must attain in order that we may reach the fulness of the truth. It is, of course, the title, but the title is the key to the contents. Therefore he says:

“The name (or appellation or title) is intrinsically justified in calling the thing, and the latter feels it is entitled in its turn to respond. This is the signification of the Sacred Title ” (Works, p. 229).

Nichirenism and the Japanese National Principles, p68

In Satomi’s Nichirenism, the Daimoku is the principle of our lives.

The Sacred Title is therefore the principle of our lives or essence of our nature, and further this Sacred Title is the name of life which is analyzed into ten worlds, and synthetized into One Buddha Centric Existence under the principle of the Mutual Participation. He writes in this respect as follows:

“… Therefore, if one can perceive that it is not a mere title of the Book, but our substance, because Buddha named our substance and nature as ‘Myōhōrengekyō,’ then our own selves are equivalent to the Hokekyo: and we know that we are the Buddhas whose Three aspects of character are united into One; because Buddha manifested our true substance in the Hokekyo ” (Works, pp. 659—60 ; see ibid., pp., 228, 341—2).

Nichiren thus taught the intuition for the real self by the law of the Sacred Title. As the result of it, he advocated “Namu-Myohorengekyo,” that is adoration or devotion to the Perfect Truth of the Scripture.

Nichirenism and the Japanese National Principles, p69-70

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