I have received your offerings to the Gohonzon of five kan of coins, one horse-load of rice, and fruit. Of the fifty years
of teachings in the Buddha's lifetime, only during his last eight was this teaching revealed. The Lotus Sutra, which was expounded
during that period, explains the Gohonzon in the eight chapters from the Yujutsu through the Zokurui chapter. After the Buddha's
death, in the two thousand years of the Former and Middle Days of the Law, not even the term "object of worship of the essential
teaching" was mentioned, let alone the object itself being inscribed. Nor was there anyone capable of inscribing it. T'ien-t'ai,
Miao-lo and Dengyo perceived it in their hearts but for some reason never expounded it, just as Yen Hui realized the true
meaning of Confucius' teaching but kept it secret. Yet the sutra itself as well as T'ien-t'ai and Miao-lo's annotations explicitly
state that the Gohonzon will appear in the first five hundred years of the Latter Day of the Law, a little more than two thousand
years after the Buddha's death.
Now, over two hundred years have passed since the beginning of the Latter Day of the Law. How awesome that
Nichiren was the first to inscribe this great mandala as the banner of propagation
of the Lotus Sutra, when even such great masters as Nagarjuna, Vasubandhu, T'ien-t'ai and Miao-lo
were unable to do so! This mandala is in no way Nichiren's invention. It is the object of worship which perfectly depicts
Lord Shakyamuni in the Treasure Tower and all the other Buddhas who were present, as accurately as the print matches the woodblock.
The five characters of the Lotus Sutra's title are inscribed in the center of the Treasure Tower, while the Four Heavenly
Kings are seated at the four corners. Shakyamuni and Taho Buddhas, as well as the four leaders of the Bodhisattvas of the
Earth, are lined across the top. Seated below them are the Bodhisattvas Fugen and Monju, and men of Learning, including Shariputra
and Maudgalyayana. Beside them are posted the gods of the sun and the moon, the Devil of the Sixth Heaven, the Dragon King
and ashura; Fudo and Aizen take up their stations to the south and north, respectively. The devilishly treacherous Devadatta
and the Dragon King's ignorant daughter attend, too. The demon Kishimojin appears with her ten daughters, who sap the lives
of people throughout the universe. Also present are the guardian deities of Japan: Tensho Daijin and Bodhisattva Hachiman,
representing the seven ranks of heavenly gods, the five ranks of earthly gods, and all other major and minor gods in general.
As all the gods appear in their essence, so must they appear in their manifestations. The Hoto chapter states, "All the assembly
were lifted and present in the air." Dwelling in the Gohonzon
are all the Buddhas, bodhisattvas and great saints, as well as the eight groups of sentient beings of the two realms who appear
in the first chapter of the Lotus Sutra. Illuminated by the five characters of the Mystic Law,
they display the enlightened nature they inherently possess. This is the true object of worship.
This manifestation is what the sutra means by
"all phenomena
reveal the true entity." Miao-lo states, "The true entity is invariably revealed in all phenomena,
and all phenomena invariably possess the Ten Factors. The Ten Factors invariably function within the Ten Worlds, and the Ten
Worlds invariably entail both life and its environment." T'ien-t'ai states, "The profound principle of 'true entity' is the
original Law of Myoho-renge-kyo." The Great Teacher Dengyo wrote, "The entity of ichinen sanzen is the Buddha who obtained
enlightenment for himself, and that Buddha assumes no august attributes." Therefore this Gohonzon is the supreme mandala never
before known, for it has not appeared until more than twenty-two hundred and twenty years after the Buddha's death.
A woman who devotes herself to the Gohonzon invites happiness in this life; and in the next, the Gohonzon will be with
her and protect her always. Like a lantern in the dark, like a strong supporting arm on a treacherous path,
the Gohonzon will protect you, Lady Nichinyo, wherever you go.
Therefore you should ward off slanderers as you would prevent a courtesan from entering your house. That is the meaning of
"Part with bad friends and seek out good ones."
Never seek this Gohonzon outside yourself.
The Gohonzon
exists only within the mortal flesh of us ordinary people who embrace the Lotus Sutra and chant Nam-myoho-renge-kyo. The body is the palace of the ninth consciousness, the unchanging reality which reigns over all life's functions.
To be "endowed with the Ten Worlds" means that all the Ten Worlds without exception are contained in the one world of Buddhahood.
That is why the Gohonzon is called a mandala. Mandala is a Sanskrit word meaning "perfectly endowed" or "cluster of blessings."
The Gohonzon is found in faith alone. As the sutra states, "Only
with faith can one enter Buddhahood."
Since Nichiren's disciples, both priests and laymen, believe in the supremacy of the Lotus Sutra, which states, "...honestly
discarding the provisional teachings" and "Never accept even a single phrase from other sutras," they can enter the Treasure
Tower of the Gohonzon. How reassuring! Make every possible effort for the sake of your next life.
The most important thing is to chant only Nam-myoho-renge-kyo and attain enlightenment.
All depends on the strength of your faith. To have faith is the basis of Buddhism. That is why
the fourth volume of the Maka Shikan states, "Buddhism is a vast ocean, but only those with faith can enter." In interpreting
this passage, Miao-lo writes in the fourth volume of his Guketsu, "Even Confucius teaches that faith is first and foremost.
This is all the more true with the profound doctrines of Buddhism! Without faith, how can one possibly approach them? That
is why the Kegon Sutra defines faith as the basis of practice and the mother of blessings." The first volume of the Maka Shikan
further states, "How does one hear, believe in and practice the perfect teaching to attain perfect enlightenment?" Volume
One of the Guketsu interprets this: "To 'believe in the perfect
teaching' means to awaken faith through doctrine and make faith the basis of practice." A classical
document tells of the Emperor of Han, who so implicitly believed his aide's report that he found the river actually frozen.
Another relates how Li Kuang, eager to revenge his father, pierced with his arrow a boulder hidden in the grass. T'ien-t'ai
and Miao-lo's annotations make it absolutely clear that faith is the cornerstone. Because the Han emperor believed without
doubt in his retainer's words, the river froze over. And Li Kuang was able to pierce a rock with his arrow because he fully
believed it to be the tiger which had killed his father. Faith is still more powerful in the world of Buddhism.
Embracing the Lotus Sutra and chanting Nam-myoho-renge-kyo encompass all five practices which the Great Teacher Dengyo
personally inherited from Priest
Tao-sui when he journeyed to China. This is the primary
teaching for Nichiren's disciples and believers. It is the practice which appears in the Jinriki chapter. I will give you
more details later.
Respectfully,
Nichiren
The twenty-third day of the eighth month in the third year of Kenji (1277)
