This is another in a series of daily articles concerning Kishio Satomi's book, "Japanese Civilization; Its Significance and Realization; Nichirenism and the Japanese National Principles," which details the foundations of Chigaku Tanaka's interpretation of Nichiren Buddhism and Japan's role in the early 20th century.
The relationship between Nichiren’s teachings and Japan were refined by Chigaku Tanaka. That relationship sprang from the very founding of the island nation. As Kishio Satomi explains:
Nichirenism and the Japanese National Principles, p188-189[W]hat are the Japanese National Principles which were recognized as the ideal of the world by Nichiren? Well, his problem has a most intimate relation with the theory of the Holy Altar. But the doctrine of the Holy Altar was not so clearly demonstrated until it was fully defined in modern times. As already mentioned, the theory of the Holy Altar was made clear by Tanaka, as also the problems of the Japanese National Principles were explained systematically by Tanaka for the first time at Nichiren’s suggestion.
There exist two of the oldest Japanese chronicles, the one is called “Ninon Shoki” or “Nihongi” and the other “Kojiki.” The former is superior to the latter for several reasons, and is translated into English by Aston, therefore I will explain the former.
Japan was established two thousand and six hundred years ago and has never since been broken nor reformed. However, there is something that ought to be noted by the nations concerning the history and the ideal of her establishment.
When the Sun-Goddess, the ancestor of the Imperial family and the nation, bestowed the land of Japan on her grandchild, she gave three kinds of treasures, viz. a mirror, a sword and a gem-bead. And she decided that the Three Treasures should be the signs of the Imperial Throne. Then what do these three symbolize?
The Mirror symbolizes Wisdom, the Sword Courage, the Gem-Bead Humanity. She meant these Three Treasures to interpret the Japanese Imperial Throne.
Historical accuracy or quibbling by academics were distractions according to Satomi:
Nichirenism and the Japanese National Principles, p197There are many doubts concerning the former volumes of this chronicle [of old matters in Ancient times] from a historical point of view. Many scholars have discussed them. Nevertheless the statement of the chronicle must not be regarded as a mere mythological story. The statement of the Nihongi is indeed the faith of the nation and the principle of the State. Even supposing that it might have been written as a fiction, nothing could interrupt the ideal of the nation. We find its value in the fact that it had the strongest influence on the nation during three thousand years, nay even still at the present day, it is the principle of the nation. Even if it is not matter of fact, at least it is certain that the statement of the chronicle was the national spirit from the ancient ages. At any rate this national ideal during three thousand years was always the supreme reason of the state’s existence, no matter what the researches of historians may have been on this particular point.
Satomi finds three national principles guide Japan and are the measure of its greatness:
According to the statement of the Nihongi, which is the national spirit of both the Emperors and the subjects, there are three fundamental principles which are the reason of Japan’s existence. The Jimmu’s rescript, which was announced prior to his accession ceremony, and the Emperor’s proclamation, which was made on his leaving Kyūshu for the main land, will explain the Three Principles.
The Three Principles are, Gathered Happiness, Achieved Glories, and Cultivation of Righteousness. These three are called “Japan’s National Principles.” But the National Principles are not merely Japan’s principles but are indeed meant for the world’s benefit. So we must not take a narrow view of the term “the Japanese National Principles” (Nippon Kohutai implying: National teaching, fundamental character of the State, the ideal of the country, etc. But it is too difficult to translate formally into any foreign language). The propagation and realization of the Three Principles were believed to be the task of the Japanese nation, of the Emperors and subjects alike. Of course, the Emperors are the masters and the leaders, and the subjects are the assistants. Therefore the Imperial tasks of Japan are called “Heavenly Task” (Tengyo), the term which was used by the Emperor Jimmu. And the Three Principles are the highest rules of Japan, which the Emperors as well as the subjects must obey absolutely and implicitly. The ultimate aim of Japan’s Three Principles is absolute peace all over the world.
Nichirenism and the Japanese National Principles, p198
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