The Errors of Jikaku and Chisho

This chapter clarifies the errors of Jikaku and Chisho, who turned against their original teacher, the Great Teacher Dengyo, and refutes their sin of slandering the Law.

“These [claims] may all be termed ‘self-contradiction’ (jigo-so’i).” Some claim that the Mantra (Esoteric) teachings are superior; others claim the Lotus Sutra is superior; still others claim the doctrine of “equality in principle, superiority in practice” (ri-do ji-sho). Furthermore, the Imperial Decree forbids anyone from debating the superiority of the two schools, labeling such people as “violators of the Imperial Will.” Because their views on the superiority of the Mantra and the Lotus teachings are so inconsistent, they are judged as being in a state of self-contradiction.

While Jikaku did not explicitly say the Lotus Sutra is superior, it was Chisho who established that claim; however, in this context, the critique is applied to both collectively.

The Tokai-sho states: “Question: Regarding the superiority or equality of the Mantra and Tiantai schools, how many points of disagreement are there? Answer: There are four points of disagreement:

1. Mantra is superior to Tiantai in both principle and practice: This is the view of Kobo (Kukai) and Chisho. Chisho’s commentary states that the ‘Three Contemplations’ and ‘One-Mind’ of Nanyue (Huisi) originate from the principle of ‘A-ji Honku’ (The Unborn Nature of the letter A). He argues that the Esoteric teachings of the Three Mysteries (Sanmitsu) secretly assist the Perfect Teaching of the One Reality. By defining the Esoteric as the ‘source’ and Tiantai as the ‘product,’ he implies Tiantai is inferior in both principle and practice.

2. Superiority in practice, equality in principle: The Esoteric is superior in ‘concrete practice’ (ji), but both schools are equal in ‘theoretical principle’ (ri). This is the view of Jikaku, Godain, and Tosotsu.

3. Absolute equality in both principle and practice: This is the view of the Great Teacher Dengyo. His commentary states that the essence of Mantra and Shikan (Tiantai meditation) is one. Therefore, both are propagated on one mountain. There is no difference between the ‘three actions’ (san-go) of the body, mouth, and mind in the enlightenment of the Lotus Sutra and the practice of the Three Mysteries.

4. The superiority of Tiantai over Mantra: This is a specific oral tradition based on the ‘Fourfold Secret Interpretation’ (Shiju Hishaku).”

“However, the equality of the two schools was the view of the late teacher Dengyo…” The main text asks, “In which of the Great Teacher Dengyo’s writings is this written?” implying that Dengyo never actually wrote that the Lotus and Mantra teachings are equal.

However, among Dengyo’s writings, passages stating the two are equal do exist. For instance, in the Gozu-ketsu, it says: “Though the Great Path differs, the Mystery is one.” In the Gakusho-shiki, it says: “Shikan and Mantra are like the two wings of a bird or the two wheels of a carriage.” Why, then, does this treatise claim Dengyo did not have a text asserting “equality”?

It is because such statements are merely “provisional/secondary” (bo-gi) interpretations based on a general comparison of the teachings. They are not his “true/ultimate” intent (sho-i) based on a rigorous re-evaluation of the sutras. This is the same logic as saying, “The ‘Mystic’ (Myo) of this sutra and that sutra are the same in name, but they differ in whether they contain ‘expedient means’ (hoben).” Dengyo’s ultimate position is clear from the following facts:

1. He did not name his school “Mantra,” but called it the “Tiantai Lotus School.”

2. In the Shugo-shoko, he designated the Dainichi Sutra as a “supporting” sutra, not the primary one.

3. In the Ehyo-shu, he refuted the Mantra teachings.

4. He cited the Ki-ju to label the founder of Mantra as a “person of Lu” (an unlearned person).

5. He recorded the story of Ganko to the same effect.

These points prove that Dengyo believed in the superiority of the Lotus Sutra over the Mantra teachings. He practiced the Esoteric rituals on Mount Hiei only as a “means to remove obstacles” (jo-sho hoben) for the sake of the people in an evil age.

The “Ehyo-shu” of the Great Teacher Tiantai

This section refutes the error of contradicting the sacred texts. The Ehyo-shu (Collection of Dependencies) clarifies that all other Buddhist sects actually depend on the Tiantai school to establish their own doctrines. High Priest Nikkan stated: “The intent of this preface is to highlight how the founders of other schools depended on Tiantai, thereby refuting the biased attachments of their later disciples.”

Whether it is the Mantra, Kegon, Sanron, or Hosso schools—which once led the intellectual and political world—they all rely on “pre-Lotus” provisional sutras that Shakyamuni himself refuted as “not yet revealing the truth.” Therefore, there is a difference as vast as heaven and earth between them and the Tiantai Lotus school.

Today, only the Soka Gakkai is the orthodox and legitimate lineage of Buddhism. False sects calling themselves “Nichiren-shu,” or “thieves of the Law” like Rissho Kosei-kai, merely imitate the Soka Gakkai and exploit the ignorance of the masses for self-interest.

The Way of Teacher and Disciple

“In the way of teacher and disciple, if even one is missing, it is not possible.” One must choose the Correct Law and correct teacher to achieve Buddhahood in this lifetime. Believers in false laws will fall into the Great Citadel of the Hell of Incessant Suffering.

“Teacher” (shi) refers to the master; “Disciple” (shi/shitsu) refers to the one who receives the teaching. Without this bond, one cannot attain enlightenment. The relationship between Nichiren Daishonin and Nikko Shonin is the perfect example of this path. Of the six senior priests, only Nikko Shonin understood the Daishonin’s Buddhism perfectly and revered him as the True Buddha. The others retreated and turned against their teacher because they lacked faith. In the Gakkai, we must never allow anyone to become like the five senior priests.

Our Gakkai’s faith in the Gohonzon—the only transmission from the Daishonin and Nikko Shonin—is the true practice of the way of teacher and disciple. Sects that practice hereditary succession (passing leadership to children) cannot be called Buddhism; they are merely “hungry spirits” (gaki) wearing the mask of Buddhism for profit.