7. Soka Gakkai Rules and Regulations: Alterations of language concerning the Gohonzon

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Chapter 6: Alterations of the Text of the Soka Gakkai Rules and Regulations

Section 1: The Soka Gakkai deleted and secretly changed some of the language concerning the Gohonzon

The existing laws in Japan for religious corporations stipulate four requirements for establishing such a corporation: “Doctrines,” “Ceremonial Events,” “Lay Members,” and “Worship Facilities.” With regards to the Daishonin’s Buddhism, the Gohonzon is the basis for these four requirements. Without the Gohonzon, each requirement cannot stand firmly on its own.

In changing its rules and regulations, the Soka Gakkai either removed language concerning the Gohonzon or secretly replaced it with other terminology. This article will discuss the Soka Gakkai’s intentions and point out its errors.

Clause 1: We admonish the Soka Gakkai for removing from its rules and regulations the phrases, “Based on the Dai-Gohonzon of October 12 of the second year of Ko’an (1279), enshrined at Nichiren Shoshu Head Temple Taisekiji” and “We designate the Dai-Gohonzon of the High Sanctuary of the Essential Teaching as our object of worship” (Article 3 of the old regulations).

1: Deletion of “October 12 of the second year of Ko’an (1279)”

At present, more than 130 mandala Gohonzons have been authenticated as inscribed by Nichiren Daishonin himself. In light of Nichiren Shoshu doctrines, it is clear that the entity of the Law of the Daishonin’s Buddhism is limited to the Dai-Gohonzon of the High Sanctuary of the Essential Teaching of “October 12 of the second year of Ko’an (1279).”

As documentary proof, the “Articles to be Observed after the Passing of Nikko” (“Nikko ato jojo no koto”), a transfer document signed by the Second High Priest Nikko Shonin, states:

The Dai-Gohonzon of the second year of Ko’an, which Nikko inherited [from Nichiren Daishonin]…

(Gosho, p. 1883)

The Twenty-sixth High Priest Nichikan Shonin expounds on the Dai-Gohonzon in his Exegesis on the “True Object of Worship” (“Kanjin no honzon-sho” mondan):

The Dai-Gohonzon of the High Sanctuary of the Essential Teaching of the second year of Ko’an (1279), is the supreme of the supreme, the ultimate purpose of all ultimate purposes of advents.

(Mondan, p. 197)

Article 3 of the “Nichiren Shoshu Regulations” specifically states:

This religious corporation regards the Dai-Gohonzon of the High Sanctuary of the Essential Teaching of the second year of Ko’an (1279) as the basis of faith. It is the original purpose of the founding of Nichiren Daishonin’s Buddhism.

Furthermore, Article 2 of the “Nichiren Shoshu Regulations” states:

Nichiren Shoshu…establishes the Dai-Gohonzon of the High Sanctuary of the Essential Teaching of the second year of Ko’an (1279), as the foundation of its doctrines…

The Soka Gakkai, too, once stated:

There is no doubt that the true intention of Nichiren Daishonin was to establish the Dai-Gohonzon of the High Sanctuary of the Essential Teaching of the second year of Ko’an (1279)…This Gohonzon is the sole Gohonzon in the entire world. Nichiren Shoshu is the supreme and sole religion in the entire world.

(Shakubuku kyoten, p. 218)

Daisaku Ikeda himself once said:

The Gohonzon—where the Three Great Secret Laws exist—is the Dai-Gohonzon of the High Sanctuary of the Essential Teaching, which was inscribed on October 12 of the second year of Ko’an (1279).

(Ikeda’s Lecture on “The True Object of Worship,” p. 25)

However, the Soka Gakkai deleted the words, “October 12 of the second year of Ko’an (1279),” from the text of its rules and regulations. The Gakkai intentionally deceives its members by removing these words, which clearly indicate that the Dai-Gohonzon of the High Sanctuary of the Essential Teaching is the true purpose of Nichiren Daishonin’s advent.

2. Deletion of “The High Sanctuary of the Essential Teaching”

“The High Sanctuary of the Essential Teaching” refers to the main hall where the True Object of Worship of the Essential Teaching is enshrined, in order to lead all the people to attain Buddhahood. It is the entity of the Law of the Buddhism of Nichiren Daishonin, the votary of the Lotus Sutra in the Latter Day of the Law.

Concerning the High Sanctuary, Nichiren Daishonin teaches in “On the Transmission of the Three Great Secret Laws” (“Sandai hiho bonjo-ji”):

And when [the High Priest] selects a supreme site, comparable to the pure land of Eagle Peak and erects the High Sanctuary of [Honmonji Temple]…

(Gosho, p. 1595)

Furthermore, the Daishonin clearly specifies the place for the High Sanctuary to be established. He states the following in the “Document for Entrusting the Law that Nichiren Propagated throughout his Life” (“Nichiren ichigo guho fuzokusho”):

…Establish the [True] High Sanctuary of Honmonji Temple at Mount Fuji.

(ibid., p. 1675)

Concerning this matter, Twenty-sixth High Priest Nichikan Shonin teaches:

The Dai-Gohonzon of the High Sanctuary of the Essential Teaching, the supreme Gohonzon of the Three Great Secret Laws, is enshrined at the foot of Mount Fuji.

(Six-Volume Writings, p. 64)

This is because Mount Fuji is the origin for kosen-rufu. What is meant by the origin? It means the Dai-Gohonzon of the High Sanctuary of the Essential Teaching.

(ibid., p. 68)

Nichikan Shonin teaches in these passages that Mount Fuji, where the Dai-Gohonzon of the High Sanctuary of the Essential Teaching exists, is the sacred place where the High Sanctuary is to be established. From the historical perspective, since the time of Second High Priest Nikko Shonin, it absolutely is clear that Mount Fuji signifies Nichiren Shoshu Head Temple Taisekiji.

The Soka Gakkai is going against this profound guidance of Nichiren Daishonin and Nichikan Shonin. The Soka Gakkai removed the words, “High Sanctuary of the Essential Teaching,” from its rules and regulations in order to cause the members to lose their yearning to worship the Dai-Gohonzon, and to conceal the vital significance of Head Temple Taisekiji.