V. Sample Questions and Answers, Part Five: "Soka Spirit"

 

38. The Nichiren Shoshu priesthood’s doctrine of the supremacy or infallibility of its high priest, that the high priest must be followed despite any error, runs counter to which statement of Nikko Shonin’s “Twenty-Six Admonitions”?

 

Nichiren's successor, Nikko Shonin, states in his "Twenty-six Admonitions," "Do not follow even the high priest if he goes against the Buddha's Law and propounds his own views" (Gosho zenshu, p. 1618).2 It is obvious that Nikko did not consider those who would hold the office of high priest to be beyond the possibility of error or corruption. Having absolute faith in whoever holds the office of the high priest is an erroneous teaching completely contrary to what Nichiren taught (p. 104).

 

39. The claim of Nichiren Shoshu that “the fundamental principle of Nichiren Daishonin’s Buddhism is transmitted only to its high priest” is contradicted by many of Nichiren’s own statements. What is an example of such a statement by Nichiren quoted in the article?

 

Nichiren repeatedly stresses that the Law is inherited through embracing the Gohonzon with faith. He states: "The heritage of the Lotus Sutra flows within the lives of those who never forsake it… Nichiren has been trying to awaken all the people of Japan to faith in the Lotus Sutra so that they too can share the heritage and attain Buddhahood" ("The Heritage of the Ultimate Law of Life," The Writings of Nichiren Daishonin, vol. 1, p. 217) (p. 105).

 

40. Nichiren emphasizes the Lotus Sutra’s teaching recognizing that all people are equally capable of attaining Buddhahood. The Nichiren Shoshu priesthood, however, asserts that “an innate difference exists between the priesthood and laity in the Daishonin’s Buddhism.” This stands in stark contrast to many of Nichiren’s statements. What are a few examples of Nichiren’s statements expressing the equality of all people?

 

Nichiren clarifies the equality of priests and laity when he states: "The Buddha surely considers anyone in this world who embraces the Lotus Sutra, whether lay man or woman, monk or nun, to be the lord of all living beings" ("The Unity of Husband and Wife," WND-1, 463); and "Anyone who teaches others even a single phrase of the Lotus Sutra is the envoy of the Thus Come One, whether that person be priest or layman, nun or laywoman" ("A Ship to Cross the Sea of Suffering," WND-1, 33).  And finally, he writes: "Shakyamuni Buddha who attained enlightenment countless kalpas ago, the Lotus Sutra that leads all people to Buddhahood, and we ordinary human beings are in no way different or separate from one another. To chant Myoho-renge-kyo with this realization is to inherit the ultimate Law of life and death. This is a matter of the utmost importance for Nichiren's disciples and lay supporters, and this is what it means to embrace the Lotus Sutra" ("The Heritage of the Ultimate Law of Life," WND-1, 216) (pp. 106-107).