Ko-Moku Mondo Ki/ Is there room for forgiveness in Nichiren's teachings?
Christopher H. Holte
illustrates his point of view in his dispute with Nikko Shonin, and
apparently most of the other Nichiren Priests of his day. The question
it begs applies to him and to other Nichiren followers, is there room
for forgiveness in this religion? I print it in order that we might
discuss this ancient controversy. Unfortunately, there is probably a
reason that it doesn't appear in the official records. It states
"...his descendants" during a time when Lord Hakiri may well have been
still alive. It may well be as much a forgery as anything that is
alleged to have been produced by Taisekiji. But let us suspend
disbelief for a while and see what Nikko's rival thought. I just wish
I could examine the ideas and writings of these two men side by side.
I think we could learn something that is somewhat in the middle.
This letter supports the Fuji School's contention that Nikko left
because of Lord Hakiri's slander. That in itself is interesting since
earlier we have a letter from Nikko showing him defending Lord Hakiri
prior to the activities referred to in this letter, vis a vis the other
five elder priests (presumably including Niko). Then when Nikko
Shonin's patience runs out with the man, Niko decides to forgive and
forget. Could Niko have been pursuing his self interest?
Seems a little more interesting to me than either officer sprinkle or
Kawabe.
Kempon Hokke Kai
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Ko-Moku Mondo Ki
On the twentieth anniversary of Nichiren's death, the twenty-eigth day
of the first month of the fourth year of the Shoan era, Niko debated
which part of the Lotus Sutra is superior with Temmoku at Nagoe in
Kamakura. Temmoku (1245-1337) became a disciple of Nichiren at a very
young age. After Nichiren died, Temmoku advocated the abandonment of
the theoretical teachings of the Lotus Sutra in favor of the essential
teachings and was ostracized by other followers of Nichiren because of
it.
The debate took place in 1299, and it is recorded in the Ko-Moku Mondo
Ki (Dialogue between Niko and Temmoku), a work that is not listed in
the Mokuroku.
Niko: "Isn't it true that those who disobey Nichiren are bound to fall
into hell?
Temmoku: "Yes, that's true."
Niko: Then you are bound to fall into hell. For in Nichiren's writings
we find the last testament of Nichiren: "Whatever may happen, build my
tomb on Mount Minobu." (Hakii Dono Gosho) Earlier in the same letter
Nichiren lauds his own achievements and says, "Shakyamuni spend eight
years on Vulture Peak, preaching the Lotus Sutra. I have been here on
Mount Minobu for nine, reading and reciting it. Surely we should fee
the same awe for this peak as for Vulture Peak." Thus it was that the
six elder monks and all our founder's followers obeyed Nichiren's last
wishes and brought his remains from Ikegami to be entombed on Mount
Minobu. One who turns his back on Nichiren's tomb turns his back on
Nichiren, and as a result he falls without any doubt into Avichi Hell.
Temmoku: The reason that I refuse to visit the tomb is that the local
steward of Mount Minobu has slandered the Dharma, and thus our
founder's tomb should not be located there.
Niko: What you are referring to as slander of the Dharma is cutting the
daihoge bamboo from Mount Gasan or the donations of shrine curtains and
sacred horses to Mishima Shrine. (Niko is referring to the donations
made by Hakii Sanenaga that were a source of controversy between Niko
and Nikko, and contributed to the latter's departure from Mount Minobu.
Niko accepted Hakii's explainations for these apparent examples of
donations to those of other sects, and Nikko refused to.) Lord Hakii
behaved as he did while Nichiren was alive, and the six elders pointed
this out to Nichiren, suggesting that he should repreimand Lord Hakii.
But Nichiren said, "That would be like trying to straighten the horns
of a bull, and killing it in the process. If you reprimand Lord Hakii,
he will without question become a slanderer of the Dharma, and his
offense will be far more weighty than it is now. But let it be, and he
will rectify his behavior on his own." And just as Nichiren thought,
the matter ended there, and from that time the descendants of Hakii
have practiced according to the teachings. What purpose can there be in
refusing to make pilgrimages to Mount Minobu after the matter has been
rectified? What is the meaning of turning your back on Nichiren's grave
now? If you say that we cannot reside in any place where the local
steward is a slanderer of the Dharma, then there would have been no
temple or Buddhist hall anywhere in the land where Nichiren might have
resided! Since the ruler of the nation is a slanderer of the Dharma,
isn't it our duty to challenge him? When Nichiren was alive, he lived
in a land of Dharma slanderers and rebuked them. After his death, he
left his remains behind in a nation of Dharma slanderers. He described
Mount Minobu as the place of practice of the essential teaching of the
secondhalf of the Lotus Sutra, and established his head temple for thel
sentient beings of Jambudvipa in the ten thousand years of the Latter
Days of the Dharma could worship at. Do you suggest that Nichiren
should not reside on Mount Minobu?
--
<a href="http://www.gosho.net/">Read the Gosho for yourself!</a><br>
<a href= "http://www.geocities.com/athens/ithaca/9011/">
Christopher H. Holte</a>
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Cody in Spain
Christopher H. Holte <> escribió en el mensaje de noticias
> Seems a little more interesting to me than either officer sprinkle or
> Kawabe.
>
For once, Chris, maybe we are on the same wave length. I refer you to my
post, called "Sex".
Both the Sprinkle thing and the Kawabe piece of paper is getting REALLY OLD!
Until there is more evidence about either, I vote to let it sit on the back
burner.
You have come up with something interesting, Chris, do you have any more?
Cody