What is the Kempon Hokke?

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illarraza
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What is the Kempon Hokke?

Post by illarraza »

"KEMPON HOKKE" means "revealing the Original Buddha of the Lotus Sutra." It is the orthodox Hokke (Lotus Sutra) sect, as established by Nichiren Daishonin in Japan.

The Kempon Hokke-USA is the overseas lay organization of the Kempon Hokke of Japan. Kempon Hokke of Japan derives its teachings directly from Nichiren, and was officially founded by Nichi-ju, (originally named Gemmyo), a Tendai priest who had converted to the exclusive teachings of the Lotus Sutra and Nichirenwhen he was sixty-six years old after reading two writings of Nichiren, The Opening of the Eyes and Practicing According to the Preachings. He founded the head temple, Myomanji, in Kyoto and various other temples. Kempon Hokke is known for it's orthodox approach to Nichiren's teachings and for it's emphasis on scholastic study of the Lotus Sutra and the works of Nichiren. It discourages viewpoints that depart from the true intentions of Nichiren and those that minimize the study of the Lotus Sutra. Even as early as Nichi-juu's time, there were many distortions of Nichiren's basic doctrines. There were many forgeries attributed to Nichiren and there were other traditions based on "secret transmissions" that had no basis in historical or doctrinal reality.

Kempon Hokke means, "revealing the Original Buddha of the Lotus Sutra" and this teaching derives from the "Hokkekyo" (Lotus Sutra), the works of T'ien-t'ai(538-597 AD) of China, Dengyo (767-822 AD) of Japan, and especially by Nichiren Daishonin (1222-1282) of Japan. Nichiren Daishonin distilled the teaching into the formula "Namu myo ho renge kyo" (the title of the Lotus Sutra), established the supreme mandala called the "Gohonzon", and wrote many treatises on the teachings of the Lotus Sutra, especially as it relates to the present age.

There are many sects and organizations that invoke Nichiren's name and adopt aspects of his teachings, but few keep his doctrines intact and actually try to practice them, just as Nichiren mandated.

For example, the Taisekiji (Fuji Ha) sect and the modern day Soka Gakkai utilize the "daimoku" in a truncated form (they have abbreviated the chant by changing "Namu" to "Nam") and they have replaced the Original Buddha Shakyamuni, as described in the 16th Chapter of the Lotus Sutra, with Nichiren himself, something that Nichiren never advocated. This idea did not appear until the 17th century, hundreds of years after Nichiren's death. Likewise, they have created an "ita Mandala" (board or plank mandala) to replace all authenticated Nichiren Gohonzons (written in Nichiren's own hand).

The so-called "dai-Gohonzon" did not appear until 1488, more than two centuries after Nichiren's death. The handwriting and composition of the "dai-Gohonzon" is highly suspect. Taisekiji bases it's teachings on "secret oral transmissions" and many forged documents. During and after Nichiren's death, many Buddhist teachers used the principle of "secret oral transmissions" to justify their teachings. It has led
to many twisted interpretations of Nichiren's doctrine.

In the Kempon Hokke, there are no such secret transmissions. The true transmission or succession lies in the scrolls of the Lotus Sutra and is transmitted directly from the Original Buddha, found in the Lotus Sutra, to the believer. This principle is called "kyokan sojo".

There is no special secret doctrine handed to one disciple alone. There is no intermediary between the believer and the Lotus Sutra. When one takes faith in the Lotus Sutra, as elucidated by Nichiren himself (and we must base this on his authentic writings, rejecting all forgeries) then we have the true succession from the eternal Original Buddha Shakyamuni of the 16th Chapter of the the Lotus Sutra, to the believer directly. Those who place their faith in "secret transmissions" outside of the words of Nichiren and the Lotus Sutra are likely to be fooled by spiritual tyrants. Any faith in an external hierarchy or "succession" (Taisekiji and Soka Gakkai are the best examples) places the teaching and the benefits outside of the individual practitioner. Nichiren admonished his followers to "never seek this teaching outside of yourself". He often quoted the Nirvana Sutra ("Daihatsu-nehan-gyo") which says "Rely on the Dharma: do not rely on human beings. Rely on (innate Buddha) wisdom: do not rely on consciousness alone." Likewise, Dengyo Daishi (founder of the Tendai school in Japan and Nichiren's predecessor in transmitting the teachings of the Lotus Sutra) said, " Place reliance on the Buddhas's preaching: do not believe in oral transmissions" (Hokke Shuku, DDZ, V. 3, 245.)

Nichiren's teachings are especially relevant for this time period ("Mappo" or "Age of Degeneration") in which secular and religious struggles are rampant and Buddhist teachings, apart from the ultimate teachings of the Lotus Sutra, lose their efficacy to lead to Buddhahood. This degeneration was predicted in the "Daijikkyo Sutra" (the Great Collection Sutra) where the decline was laid out in the five "five-hundred-year" periods.

"Mappo" will exist until the coming of the next historical Buddha, Maitreya (also called "Ajita"). In these subsequent "five-hundred- year" periods, all buddhist sutras preached before the Hokkekyo (Lotus Sutra) will degenerate and whatever is left of these pre- Hokkekyo teachings and their accompanying practices will be just an empty shell. If these"provisional" sutras are followed and the Lotus Sutra is discarded or disparaged, then the provisional teachings will lead to "hell" in future lifetimes. In such simplistic terms this kind of karmic retribution seems too apocalyptic, but the predictions are rooted in the deepest realms of Buddhist introspections, far beyond the meditative capacity of people in a degenerate age. Truly, the ultimate reality can only be shared between Buddhas because common mortals are swayed by the illusions that create the matrix of mundane life.

The Lotus Sutra is the only vehicle to cross the sea of suffering and end the cycle of birth-and-death. By faith in this ultimate teaching of the Original Buddha, one is assured of Buddhahood, even though understanding is not yet developed. Buddhahood is "ceded" by the Original Buddha to the believer in the Lotus Sutra, one who practices the chanting of the "daimoku" (great title) of "Namu myo ho renge kyo". Since the illusions of the age is great and the shallowness of the beings is inherent, the "medicine" of the Lotus Sutra is profound yet simple.

The Lotus Sutra and, more particularly, the essence of the Lotus Sutra or the "daimoku" ("Namu myo ho renge kyo") will spread at the time of struggle and destruction, precisely when other Buddhist teachings have lost their curative powers. The text of the Lotus Sutra clearly indicates that even when the other buddhist teachings disappear, the Great Pure ("White") Dharma of the Lotus Sutra will be propagated over the world, according to the principle of "correct time" (i.e. our present age). It is the "medicine" to cure the ills of this time period.

In this Degenerate age, Buddhahood is only assured through faith in the Lotus Sutra. Faith in the pre-Lotus Sutra teachings can only lead to the hell realm and less frequently to the realm of hunger and animality (the Three Lower Worlds). The One Vehicle of the Lotus Sutra is the path to rapidly lessen our karmic hindrances accumulated from countless lifetimes of ignorance, anger and stupidity.

In all other sutras, the historical Shakyamuni is shown to have first attained enlightenment under the Bodhi tree in India three thousand years ago and is the one who preaches the provisional teachings and who answers questions according to the capacities of the audience.

In the Lotus Sutra, the historical Shakyamuni reveals his true identity as the Original Buddha, enlightened since before time without beginning. This transcendent Original Buddha declares that his enlightenment under the Bodhi tree was a "skillful means" to lead people to universal enlightenment. Likewise, the Buddha's death ("Nirvana") too, is a "skillful means" to bring people to the ultimate teaching found only in the depths of the Lotus Sutra. In reality, the Buddha has always been enlightened and he never dies but exists even now and forever. The cycle of life-and-death is an illusion that imprisons sentient beings in the "Saha" (triple) world, our world of, endurance and suffering.

The ultimate reality (which is depicted in Nichiren's mandala, the "Gohonzon") is a transcendent, timeless and deathless enlightenment that is the legacy of all sentient beings. Faith in the Lotus Sutra immediately gives us the "cause and effect" accumulation of the Buddha's merits and practice. Since it is the teaching of the Original Buddha, it is "difficult to believe and difficult to accept", unlike the provisional sutras, which where preached according to the capacities of the listeners. However, it is the direct path to Buddhahood.

Taisekiji (the Fuji Sect) has spawned Nichiren Shoshu and Soka Gakkai. The latter is a lay organization that has separated itself from Nichiren Shoshu (the official sect name of Taisekiji). The "theology" of Taisekiji and Soka Gakkai is far removed from the original teachings of Nichiren. In truth, they derive their doctrines from later teachers. These later abbots of Taisekiji adopted the popular trends of the Muromachi Period. These were the trends of "chuko Tendai" (medieval Tendai). These schools, therefore, possess a particular vocabulary and doctrine that set it apart from the Kempon Hokke, the Buddha founded sect. Heavily influenced by the Muromachi ideas of "original enlightenment" and "you are the Buddha just as you are", they developed several peculiar teachings, like the unenlightened worldling is the Original Buddha, the teacher of Shakyamuni Buddha. Although, the idea of "original enlightenment" was
used by Dengyo and Nichiren, it was used in an extemelly cautious manner. By the time of the late Muromachi, these terms had come to mean someting quite different and to set itself apart from the traditional Nichiren sects, Taisekaji readily adopted them.

In short, these ideas that form the basis of Taisekiji and Soka Gakkai "theology" were developed long after Nichiren and his immediate successors died. These cunning abbots of Taisekiji not only came up with viewpoints that reflected their own opinions, rather than Nichiren's, but when those opinions conflicted with Nichiren's words, Taisekiji would either re-interpret or alter Nichiren Daishonin's words. The 9th abbot, Nichi-u who died of white leprosy first revealed the "dai-Gohonzon" to the world, in 1488. The 26th abbot, Nichikan wrote many works stating, in effect, "Nichiren said this, but he really meant something else". He re-interpreted Nichiren's
words to conform to his viewpoint.

A modern example of something like this, in the Western context, is Emanuel Swedenborg who claimed to have experienced supernaturalvisions, and, according to the "instructions" that he received, he wrote sweeping allegorical interpretations of the scriptures. Joseph Smith and the Mormon Church is another example of such "latter day" re-interpretation of earlier scripture.

Taisekaji's departure from Nichiren's true teachings is as follows:

They replaced the Original Buddha Shakyamuni of the Lotus Sutra, with Nichiren or in the case of the Soka Gakkai who confuses the Buddha and the Law, with Namu Myoho renge kyo. In the authentic Gosho ("writings" ), Nichiren identifies the True Original Eternal Buddha as Shakyamuni Buddha. Nichiren carried a statue of Shakyamuni with him until the day he died. Taisekiji attempts to overcome the teaching of Nichiren on the identity the "Eternal Buddha" by stating that he really meant himself but was too humble to come out and say it. There is not even a hint of this in the Lotus Sutra or the writings of Nichiren.

Neither can they be found in the writings of his immediate disciples, even Nikko who founded Taisekiji and only spent 18 months there. He spent the next 36 years of his life at Kitayama Hommonji, where most of his authentic works are kept. He died there in 1333, the same year his disciple, Nichimoku, died. Nikko never returned to Taisekiji once he departed.

If the so-called "dai-Gohonzon" existed at that time, then Nikko never mentioned it nor did he return to Taisekiji to view it again. Nikko is buried at Kitayama Hommonji and his grave faces Minobu, the resting place of Nichiren Daishonin.

In the "Rissho Ankoku Ron" and the other major writings, Nichiren stated repeatedly that the troubles of Japan stemmed from having abandoned the Original Buddha Shakyamuni and having replaced him with other Buddhas, such as Dainichi, Yakushi, and Amida Buddha. It is inconceivable that Nichiren would warn against abandoning the Eternal Shakyamuni, only to later have Taisekiji abbots replace this Eternal Shakyamuni with Nichiren himself! One only has to read the words of Nichiren to realize how inconsistent this idea is with Nichiren's most basic beliefs.

The first mention of the idea of "Nichiren as True Buddha" surfaces in the 17th Century, by Nissho. A great many forgeries have been created within Taisekiji to bolster their claims which go against the words of Nichiren. Even in the "Major Works of Nichiren", translated by Soka Gakkai, the constant references that Nichiren makes to the "Eternal Shakyamuni" are heavily footnoted or altered to claim Nichiren was really referring to himself.

"Casting off" the Eternal Shakyamuni Buddha pollutes the Nichiren faith. It stems the flow of benefit and cuts off the rewards of the Lotus Sutra. What is left is a imitation of what Nichiren actually believedand practiced. When the Eternal Shakyamuni is re-introduced into the practice of the believer, the real benefits and "profound joy" of chanting is brought back to life. Altering this this key component developed by Nichiren, the faith and practice of Taisekiji and Soka Gakkai becomes a counterfeit ritual that merely gives the illusion of benefit.

Likewise, the tendency to "deify" either the current High Priest, or Daisaku Ikeda is a crutch to keep people attached to Taisekiji and the Soka Gakkai. It has nothing to do with the faith and practice of the Lotus Sutra as Nichiren intended it.

The glorification of the "fake mandala", the "dai-Gohonzon", which, according to the Taisekaji priests, "renders all authentic Nichiren Gohonzons worthless" (the exact words of Nichi-u, the 9th High Priest who first introduced it, two hundred years after Nichiren's death), is doubly pernicious because it cuts off the connection between the believer, the real Nichiren and his authentic representation of the Gohonzon.

If you wish to experience authentic Nichiren Buddhism based firmly on the Lotus Sutra and the writings of Nichiren Daishonin and rapidly attain Buddhahood, I encourage you to try the practice for ninety days. I will assist you any way I can. I will send you sutra books, and the Tradition of Nichiren Doctrine for free, and will help you to receive a Gohonzon.

(An essay based on the writings of Graham Lamont and edited by Bruce Maltz).
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Minobu
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Re: What is the Kempon Hokke?

Post by Minobu »

i requested for a Kempon Hokke sub section area like shu and gakki shoshu..

will read this when i've the time...
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Minobu
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Re: What is the Kempon Hokke?

Post by Minobu »

So was this sect created after Nichiren Shonin passed away?

so did Nichi-ju ever meet Nichiren Shonin?

Also does Kempon Hokke have any Gohonzon inscribed by Nichiren Shonin ?

If not ,does it have a signature of someone inscribed somewhere on it ?
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Minobu
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Re: What is the Kempon Hokke?

Post by Minobu »

no idea how nam and namu are an issue.

namu comes from sanskrit .
nama

and even Nichiren shonin referred to the 5 6 or 7 characters..

anyway i'm curious...is there a link to a youtube where i can learn to chant namu mtoho renge kyo ..i've tried it and it does not gell for me like nam ...
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Shotenzenjin
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Re: What is the Kempon Hokke?

Post by Shotenzenjin »

Minobu wrote: Tue Oct 27, 2020 3:37 pm So was this sect created after Nichiren Shonin passed away?

so did Nichi-ju ever meet Nichiren Shonin?

Also does Kempon Hokke have any Gohonzon inscribed by Nichiren Shonin ?

If not ,does it have a signature of someone inscribed somewhere on it ?
It was founded 100 years after nichiren Daishonin
Generation's shall pass, our determination shall grow, at the foot of Mount Fuji
Like smoke that reaches far beyond the clouds.--nichimoku shonin. Third high priest of Nichiren Shoshu

Hokekko of true Buddhism https://nstny.org

Introduction to Nichiren Shoshu Buddhism
https://www.google.com/url?sa=t&source= ... VKyEQ_cxK9
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Minobu
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Re: What is the Kempon Hokke?

Post by Minobu »

Shotenzenjin wrote: Tue Oct 27, 2020 5:16 pm
Minobu wrote: Tue Oct 27, 2020 3:37 pm So was this sect created after Nichiren Shonin passed away?

so did Nichi-ju ever meet Nichiren Shonin?

Also does Kempon Hokke have any Gohonzon inscribed by Nichiren Shonin ?

If not ,does it have a signature of someone inscribed somewhere on it ?
It was founded 100 years after nichiren Daishonin
ok so it is this guy's take on it...

I think one should have at least studied under Nichiren shonin to actually make a sect.

but i do thinbk this hard core approach is something we all should at least consider...

there is no way i could...

so cya in hell ...bring a coat...it's cold down there.
illarraza
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Joined: Fri Dec 09, 2011 4:30 am

Re: What is the Kempon Hokke?

Post by illarraza »

Minobu wrote: Tue Oct 27, 2020 6:35 pm
Shotenzenjin wrote: Tue Oct 27, 2020 5:16 pm
Minobu wrote: Tue Oct 27, 2020 3:37 pm So was this sect created after Nichiren Shonin passed away?

so did Nichi-ju ever meet Nichiren Shonin?

Also does Kempon Hokke have any Gohonzon inscribed by Nichiren Shonin ?

If not ,does it have a signature of someone inscribed somewhere on it ?
It was founded 100 years after nichiren Daishonin
ok so it is this guy's take on it...

I think one should have at least studied under Nichiren shonin to actually make a sect.

but i do thinbk this hard core approach is something we all should at least consider...

there is no way i could...

so cya in hell ...bring a coat...it's cold down there.
Yes. He met him through the Opening of the Eyes and the On Practicing the Buddha's Teachings. He was the Chief Priest of the Tendai sect. At 67 years he came upon these writings and immediately converted. He remonstrated with the Shogun twice. his two famous works are his Will and Testament and a Memorial for a Young Disciple and his Will and Testament:

"Among the disciples of the school of Nichiju, nobody should be chosen, directly or indirectly as an heir disciple. However, anybody among the priests or the laymen of my congregation that spreads the teaching in Kyoto and swears that other sects are the root of all evils and that only the Hokke Sect makes us enter Nirvana can be my disciple. And if candidates are equally gifted, they should propagate during the summer, practicing in turn. You should consider a person who spreads the teaching like this as the true disciple of Nichiju and Nichiren Shonin. So in the days to come, this shall be my will." Nichiju's Will and Testament

and

Nichiju's poignant memorial for a young disciple

(Recitation Text for Nichiju's young disciple, Nichimyo, who died at the age of eighteen)

Here I reverently state.

A Matter of requesting to recite [the following text]:

Various offerings have been prepared for the Three Jewels and for the priests:

I faintly hear that the Wonderful Law of the One Vehicle has a strong fragrance which permeates the Ancient Garden of the Three Lands, and that the moon of Clear Light of Original Enlightenment shines brightly in the blue sky of Tranquil Light. But, the profound meaning of the Real Teaching, can it be measured?

As I contemplate it now, it is already one year since the death of Reverend Nichimyo; in spite of this, our mournful tears have not yet ceased to flow. Stopping our sorrowful tears, we hereby perform some small religious rites for the nourishment of his Bodhi [Buddhahood]. That is to say, we respectfully make a copy of the Precious Stupa Dai-mandala, respectfully recite the entire Lotus Sutra once, the Chapter of Expedient Means twelve times, the Chapter of the Measure of Life of the Tathagata one hundred and twenty times, the Ten Suchnesses twelve hundred times, the Jiga-ge Verses twelve thousand times, the Daimoku one hundred and twenty thousand times; we respectfully write "Namu-Myoho-Renge-Kyo" twelve thousand times, and we respectfully erect one Tablet Stupa. In this case, the Dai-mandala is the one that was respectfully transcribed before his death. We offer it here to perform some small rites as a memorial service for him.

Although this Dai-mandala generally represents the phases of teachings of "the Three Meetings at the Two Places", it particularly represents, "the One Ceremony of the Meeting in the Sky." Actually, the "Precious Stupa" means the palace where the Wonderful Law lies, the castle in the heart where the Buddhas abide eternally, the location where the Bodhisattvas assemble, the whole original aspect of the five constituent elements (earth, water, fire, wind and the void).

Taho (Tathagata Abundant Treasures) within the Stupa bears witness [to the Lotus Sutra]; Shakyamuni Buddha assembles the Buddhas who have emanated from Him and he opens the door of the Stupa- Sitting side by side [with Taho] within the Stupa, He [Shakyamuni Buddha] declares that He desires to bequeath the Lotus Sutra in order to make it remain existing. Then He invites the Guiding Teacher in the Age of the Latter Dharma, enumerating the Six Hard [Tasks] and the Nine Easy Tasks. Shakyamuni Buddha encourages the propagation of the Wonderful Law of the One Vehicle, showing that even Devadatta and the Dragon King's Daughter obtained Buddhahood. The Bodhisattvas who were cultivated by the Manifestation Buddhas earnestly volunteer to propagate, expressing how they will cope in the Evil Age.

Manjusri asks a question of how to propagate the Law, then the World-honored One, preaching the Four Methods, recommends to start the practice. These are exactly relating to the circulation of the Shakumon (Manifestation Doctrine). Then, Shakyamuni Buddha turns down the offer of these bodhisattva-mahasattvas, in numbers of the sands of eight Ganges rivers, to propagate, and [instead] invites the tranquilly beaming bodhisattva-mahasattvas welling up out of the Earth, who were converted by the Original Buddha.

Upon the question of Maitreya, Shakyamuni Buddha reveals the Distant Origin of His Attainment of Enlightenment in the Eternal Past. Preaching the responding activities of the Three-Bodies-in-One, Shakyamuni Buddha reveals His Great Compassion from the Eternal Past; [this Eternal Past] is compared to dust-motes of innumerable atoms. Measuring the merits of A Single Moment of Faith and Understanding, Shakyamuni Buddha praises the excellent merits of the Chain of Acceptance with Joy. Then, He reveals the excellent merits of the versatile use of the Six Organs. And, referring to an old anecdote about Bodhisattva Never Despise (Fukyo), He shows how one should dare to forcedly infuse the Hokekyo into those beings who have a Rebellious Attitude, and Shakyamuni Buddha reveals the circular meaning that a Rebellious Attitude (Gyaku-en) toward the Hokekyo is, ultimately, nothing but an Obedient Attitude (Jun-en).

Demonstrating the Ten Kinds of Miraculous Powers, Shakyamuni Buddha entrust [to these Originally Converted Bodhisattvas who had welled up out of the earth] the Essential Dharma which should be propagated in the Age of the Latter Dharma, and that is the great Dharma in the Honmon (Original Doctrine), which is to be circulated. This Essential Dharma is embodied in the Five Characters of the Daimoku. Therefore, this "Myoho-Renge-Kyo" is the Dharma- body of circular harmonization of the Three Truths (emptiness, provisional existence and the Middle Way); [it is the] inner enlightenment of the Ocean of Dharma Nature, in the phase of fruition; the general term of all practices of the various virtues; the most profound treasure in the Original Land. This is the substance of the Honzon (Object of Worship). Then, with regard to the [significance] of the two Buddhas, Shakya and Taho; first, in the meaning of Shakumon, the presence of the two Buddhas within the one Stupa signifies the non-duality of objective things and subjective perception. And the emanated Buddhas, seated under the jeweled trees signify the universality of compassion [benevolence]. So, the revelation of the virtuous bodies of these three Buddhas (Shakya, Taho and the emanated Buddhas) stands for the state of Buddhahood attained by the Manifestation Buddha.

Next, the meaning of Honmon is the clearing away of the Shigaku (attainment of enlightenment for the first time) and the revelation of the Hongaku (original enlightenment); the tearing down of the Manifestation Buddha and the establishment of the Original Buddha, [in other words] the objective entity, subjective perception and activity of the imponderable original state; that is, the body, spirit and conduct of the natural triple bodies [of the Tathagata]. Staying in the empty sky stands for the equality of the Saha-world and the Pure Land, which is called the Land of Eternal Tranquil Light. Revealing the origin in the distant past stands, for the self-enjoyment-and exercise of the body possessing the Three-Bodies-in-One. The activity spreads vertically and widely over the three time periods, and the benefit spreads horizontally and widely throughout the ten directions. Then, the four leaders of Jogyo, etc. are the disciples from the time of [Shakya's] Actual Attainment of Enlightenment in the measureless past. They are the Bodhisattvas who attained enlightenment at that time in the infinite past; they are the Bodhisattvas who were entrusted with the quintessence of the Hokekyo, and they are the leaders of its propagation. Basically, this Great Mandala is the mandala that represents non-duality of the subject and its surroundings; unity of the Buddha and the Dharma, oneness of all living beings and the Buddha, and the inter-possession of each of the Ten Realms; Therefore, since those who reverently listen to its name will eradicate the three persistent delusions (Kenji, Jinja and Mumyo) in an instant, and those who reverently gaze upon it, even once, will attain Sambodhi (perfect enlightenment); then this Great Mandala is a secret means of immediate enlightenment and a model of attaining Buddhahood in this very body. And, this sutra is the real Purpose for the advent of the Buddhas, and the direct way to Buddhahood for all living beings. Reading or reciting [this sutra] is the practice that is suitable for the organ of hearing, and these are the roots of goodness that have a connection with this [Saha] world. Copying [this sutra] is the root of making the life of the teachings ever-abiding, and is the great goodness of committing them to memory or keeping them in mind.

Next, the Daimoku is the real name (essence) of the Realms (ten realms), the Suchnesses (ten suchnesses) and the Three Thousand (the universe), and it is the inner comprehension of the triple-bodied Tathagata of complete enlightenment; it is the Heart of the two Doctrines of Manifestation (Shakumon] and Original [Honmon], and it is the genuine sutra that our teacher (Nichiren) propagated.

Hence, the Tablet Stupa is a manifestation of the all-sided transcendent power of the ultimate Dharma Body, and it is a symbol of the omnipresence of the triple-bodied Tathagata. With the power of the Buddha, the power of the Dharma and the uniting power of our faith, the noble soul [of Nichimyo] must enhance its Bodhi without doubt. If this is the case, in reward for the blessed karma of his having practiced the One Vehicle, Nichimyo's soul will open the flower of enlightenment of the Bodhi of the one sole Truth. Also, as a reward for the excellent karma of having practiced the Five characters of the Daimoku, his soul will enjoy the moon of enlightenment of the integrated Five Wisdoms (wisdom of the nature and the essence of the Dharma Realm, wisdom of the great circle mirror, wisdom of the nature of equality, wisdom of wonderful observation, and wisdom of concrete [actual] conduct).

May the rain of the Dharma universally pour down on the teachers of generation after generation to whom we are indebted, on the mothers and fathers of life after life, on the people who are interconnected, irrespective of closeness or not, and the danapati of the past and the present, so that they can accomplish the Wonderful cause, and that [all beings of] the Dharma Realm be equally benefitted.

Now, ringing a small bell three times, I reverently make the sound heard by the triple-bodied Tathagata. And, what I have requested to be recited is as stated above. This I respectfully stated.

The twenty-first day of the eighth month, in the second year of Kakei (1388)

Reverently,

Chief Head Priest Nichiju

Namu Myoho renge kyo Nichiju.

Mark
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