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.
In discussing the Daimoku, Kishio Satomi doesn’t stray from what would be considered standard Nichiren doctrine.
Nichirenism and the Japanese National Principles, p71-72“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.
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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