1. The prohibition against accepting offerings from those who slander
the Dharma by the head monks of Mount Minobu, from the time of Nichiren through the ages.
The elder Niko received a transmission of our sect's prohibition against accepting such offerings containing specific scriptural passages and
other teachings on the subject. These have been the most secret of our
2. The Ikegami Hommonji and offerings from those who slander the Dharma.
In the time of the seventh abbot of Minobu, Nichiei, Nikkai of Mobarra
erred and accepted offerings from those who slander the Dharma, which
resulted in his rebuke by Nichiei. And Nikkai immediately made a
pilgrimage to Minobu and confessed his error. This incident is clearly
described in one of the writings of Minobu.
The eleventh abbott of Minobu, Nitcho, was a man of great brillance and
broad learning, renowned throughout the realm. He is known as the great
reviver of our sect, and even called the reincarnation of our elevated
founder, Nichiren. He composed many writings, and among them in one
particular work his rebukes of those who accpet offerings from Dharma
slanderers are especially severe. Within a single section of that work,
he make those rebukes on not one or two but six occassions. On one of
those occassions he says, "If you hear slander of the Dharma you should
wash your ears out; if you unknowingly partake of food offerings from
those who slander the Dharma you should clean your teeth." On another
occassion he says, "All of the Lotus sect should understand that they
must rebuke anyone who accepts offerings from those who slander the
Dharma. Chao Fu not only refused to drink the water in which Xu You had
washed his ears after hearing Yao's unethical proposition, but he
refused to let his ox drink it. Is it accpetable, then, to simply refuse
to receive offerings yourself, and say nothing publicly?" There is much
more in this vein, which I omit here. The person who has held the post
of abbot of Mount Minobu has always rebuked those who accepted offerings
from Dharma slanders, just as Nichiei and Nitcho did? Why does Nichiken
dare to defy the truths held dear by the teachers of the past, in
generation after generation? When those superior to him have determined
that this practice is to be rebuked, how does he dare to accept the
offerings of Dharma slanderers and, further, fail to confess his fault?
How sad that Mount Minobu, which is as holy as the famous Vulture Peak
in India, should be reduced to a realm of Dharma slanderers under
Nichiken's reign as abbot. Who of faith, both clerics and laity, could
fail to beat his breast at this misfortune?
Among the leaders of Ikegami, Nichigen shone with special brillance,
standing out above all other masters of city and country. Nichigen
composed a work entitled Jo Ken Sho, in twenty-nine volumes. In that
work he stated in great detail that the offerings of those who slander
the Dharma should not be accepted, and we must give consideration to
this. Nichigen was followed by Nissei. At this time, the services before
the Great Buddha began in Kyoto. Nissei keenly lamented the fact that
our sect vainly accepted the slanderous offerings of the ceremony of the
Great Buddha, and composed the Moku An in one volume, traveling to the
capital to present it to the late military leader Hideyoshi as a rebuke.
In the Moku An he describes in detail our sect's policy of refusing to
accept offerings from those who slander the Dharma. Several of his
letters also attest to his convictions.
3. The Nakayama lineage and offerings from those who slander the Dharma.
In the Nakayama lineage there is an important body of teachings
transmitted concerning refusing to accept offerings from those who
slander the Dharma, citing both specific scriptural passages and
passages from Nichiren's writings. It is transmitted from master to
disciple, at the disciple's official request. Hompoji of Kyoto belongs
to the Nakayama lineage, and everyone knows how its founder, Nisshin, stood up for the principle of refusing offerings from those who slander
the Dharma even at the risk of his life during the reign of Lord Fukoin
4. The Fuji lineage and offerings from those who slander the Dharma.
The founder of the Fuji lineage, Nikko, established a code of twenty-six regulations for his disciples. Among these twenty-six, several
specifically prohibit accepting offerings from those who slander the
Dharma. One regulation states: "You must not participate in religious
rites jointly with monks of other sects, for fear of committing the
offense of complicity." Another says, "Nor may you seek offerings from
those who slander the Dharma." This is the general import of the
regulations. Within the regulations is a provision that anyone who
violates them may not remain among Nikko's followers. This applies, of
course, to violations of any of the regulations.
5. The Nichizo lineage and offerings from those who slander the Dharma.
In the Nichizo lineage, the first to establish a temple in the
flourishing capital of Kyoto, there is a code of regulations with nine
articles. Among those articles there is one that states: "The acceptance
of offerings from those who slander the Dharma is unilaterally
forbidden, even in cases where it might be a skillful means to attract
new believers to the fold." Another states: "Monks must discard all
offerings of money made by those who slander the Dharma, without
6. The Rokujo lineage and offerings from those who slander the Dharma.
These regulations are not, then, new teachings of doctrines that have
evolved at a later time. They are the form of our sect's teaching from
the time of Nichiren. Who would dare to disobey them, and what
justification could there be for violating them?
Though there have been many scholar-monks from the Rokujo lineage, there
is no one to compare with Nitcho Hoin of Nirayama, Nitcho composed the
Keium Sho. Not only is this work a secret text of the Rokujo lineage,
but it is a great treasure of all the groups in our sect. All scholars
of our sect rely on it without discrimination, in city and country
alike. Scripture passages that attest to the correctness of the
principle of not accepting offerings from those who slander the Dharma
appear not in one or two occassions in this work, but five occassions in
all. We must give sufficient consideration to this fact.
7. Nichiren's prohibition to his six elder disciples against offerings
from those who slander the Dharma.
Have the scholar-monks of our world today considered these? If they
would only overcome their arrogance and study this matter, how could
they remain ignorant?
8. Concerning the Niike Gosho.
The scholar-monks of today who accept the offerings of those who slander
the Dharma twist the sentences of this writing of Nichiren and call it a
forgery. This is such a perverse delusion that it defies description.
All the brillant and learned men of our sect from the time of Nichiren
forward have regarded this as a genuine writing of our founder. It is
quoted in many of their works, such as the Shi Shu Mondo Sho, Honzon
Soden Sho, Rokunai Kembun, Shinto Sho Hosshiki, and the Shushi Meimoku
Sho. These works are the writings of the most learned and brillant men
of our sect. All of them treat the Niike Gosho as an authentic work of
Nichiren. How tragic it is that certain scholar-monks today should
destroy the teachings of our founder and his successors through the ages
in an attempt to hide their own faults in this life. Because they
willfully propound heretical teachings, they increase the multitudes of
those bound for Avichi Hell, and in the future they will spend an
eternity in its sufferings. How sad and pitiful.