Nichiren Shōshū

Official Nichiren Shōshū logo, the open Japanese Tsuru crane bird. The crest is not the symbol used by Nichiren's parents, but one that he adopted after the Atsuhara persecution.
Nichiren Shōshū members believe that the blue Lotus flower which bloomed nearby when Nichiren was born is an auspicious proof that he was reincarnated as the Bodhisattva Jogyo fulfilling the long-awaited Buddhist prophecy by the Shakyamuni Buddha.

Nichiren Shōshū (日蓮正宗 English: Orthodox School of Nichiren) is a branch of Nichiren Buddhism based on the teachings of the 13th-century Japanese Buddhist priest Nichiren Daishonin (1222–1282). Nichiren Shōshū claims Nichiren as its founder through his disciple Nikkō (1246–1333), the founder of the school's Head Temple Taiseki-ji, located at the base alps of Mount Fuji. It has adherents throughout the world, with the largest concentrations in Indonesia and Japan[1] and Taiwan, South Korea, Sri Lanka, Singapore, Malaysia, Thailand, Hong Kong, Ghana, the Philippines, Europe, and North, Central, and South America, while its main temple in the United States is located in West Hollywood and Washington, D.C.

The official crest symbol used by the Nichiren Shōshū is the Japanese Tsuru crane bird, while its main object of veneration is the Dai Gohonzon image, presently enshrined in Taiseki-ji head temple located in Fujinomiya, Shizuoka Prefecture. In addition, its leadership and faithful ascribes an uniquely honorific title to Nichiren, as the Dai-Shonin (Great Teacher) while maintaining that the sole legitimate successor to both his ministry and legacy is Nikko Shonin and his successive high priests.

Nichiren Shōshū was previously affiliated with Soka Gakkai International, which its temple priests formally excommunicated in 28 November 1991 in a public schism due to territorial dispute over the role of future modern Nichiren Buddhism and the traditionalist roles of the priesthood as sole custodians and arbiters of Buddhist doctrine along with its strong emphasis on Buddhist piety and religiosity.[2] The current 68th high priest of the temple priesthood is presently headed by Nichinyo Shonin.

Overview

The Hōandō building (奉安堂) which enshrines the Dai Gohonzon mandala at Taiseki-ji head temple. The current traditional style building replaced the modern style building of Shohondo, which was ultimately destroyed in 1998.

Nichiren Shōshū is a school rooted in Mahayana Buddhism. Its head temple, the Taiseki-ji, is located on the lower slopes of Mount Fuji in Japan. Taiseki-ji is visited regularly by Nichiren Shōshū believers from around the world who come to chant to the Dai Gohonzon, which was described by Nichiren as "the essence of my Buddahood written in Sumi Ink". Unlike other Mahayana Buddhist practices, Nichiren expounded the Lotus Sutra and chanting Nam-myōhō-renge-kyō as a way for anyone to obtain Enlightenment regardless of one's position in life, condition of circumstances, gender and occupational role as well as not necessarily waiting to be reincarnated into another future existence.

Nichiren Shōshū has over 700 local temples and temple-like facilities in Japan. Additionally, there are 22 overseas temples - six in the United States (West Hollywood,[3] Pinole,[4] West Chicago,[5] Silver Spring,[6] Queens[7] and Kaneohe[8]), Canada (Vancouver), Panama (Panama City), nine in Taiwan (Taipei,[9] Sanchong,[10] Taoyuan,[11] Yilan City,[12] Ji'an,[13] Toufen,[14] West,[15] Puxin[16] and Siaogang[17]), two in Indonesia (Jakarta and Bogor) - as well as temples in Brazil (São Paulo), France (Paris), Ghana (Accra), Singapore, the Philippines (Quezon City) and Spain (Madrid and Tenerife). There are 10 propagation centers - two propagation centers in South Korea (Seoul and Busan) as well as others in Argentina (Buenos Aires), Brazil (Rio de Janeiro), Hong Kong, Malaysia (Klang), and Taiwan.[18][19] In 2002 Nichiren Shōshū had approximately 350,000 believers in Japan and approximately 600,000 in other countries.[1]

The Lotus Sutra is the core central teaching of the Nichiren Shōshū school, supplemented by the guidance and interpretation of the temple priesthood. Korean Lotus Sutra, circa 1340.

Nichiren Shōshū claims a direct lineage of successive High Priests from Nikkō called Kechimyaku who they believe was chosen by Nichiren to carry on the propagation of his Buddhist practice in the Latter Day of the Law, which is a focus that distinguishes the Nichiren school in general. This direct transmission of the Law is set forth in the following Nichiren documents:

Nichiren Shōshū is currently led by the Sixty-Eighth High Priest, Nichinyo Shōnin (1935–). Nichiren Shōshū priests distinguish themselves from those of most other schools by wearing only white and grey vestment robes and a white surplice, as they believe Nichiren did. The colour of the robes symbolises the way that the lotus flower grows straight and true through the mud. Since the Meiji period, Nichiren Shōshū priests, like other Japanese Buddhist sects, have been permitted to marry.

Lay believers are organized in temple-based congregations known as Hokkekō groups. Most attend services at a local temple or in private homes when no temple is nearby. Services are usually officiated by a priest, but lay leaders sometimes fill in when no priest is available. When they gather, believers frequently study Nichiren Shōshū teachings, particularly the various writings of Nichiren, called Gosho. A leader in a local group or district is called Koto while a widely held position on a grander scale was once called So-Koto, now expired and no longer used.

Crest and arms

A group of Nichiren Shōshū members reciting the Lotus Sutra in Singapore.

The official symbol of Nichiren Shōshū is the crane bird (Tsuru). More specifically the posture of the crane is in a circular position (Tsuru-Maru). The crane, being a longstanding symbol of prowess and longevity is attributed to Nichiren Daishonin, who is viewed as a Buddha for the latter age. Pious beliefs also recount the pairing of two cranes, one having an open beak while the other closed, symbolically representing the "Master and Disciple" relationship. Another notable meaning often used is the phrase "Yui Butsu Yo Butsu Nai No Kujin" which references the 2nd chapter of the Lotus Sutra, emphasizing that Buddhahood and the true nature of all phenomena can only be fully understood between already enlightened beings.

Formerly, Nichiren used the Mandarin Tachibana Orange flower as his crest which he inherited from his parents while studying at the Pure Land head monastery. After the Atsuhara persecution, he adopted the Japanese Tsuru crane bird which Nikko Shonin carried on when he left Mount Minobu. Another symbol is the eight wheel of Noble Eightfold Path called Rimbo as well as a tortoise for Nikko Shonin, who is considered by the school to be the sole and legitimate successor to Nichiren.

Buddhist doctrines

Buddhist prayer Juzu beads crafted in with an extra fifth string categorizing it uniquely to Nichiren Shōshū. Only Juzu with pure white cords and white Pom-pom ornaments are allowed in their daily practice while Nichiren Shōshū priests have a separate additional set with white tassels which they use in ritualized Kito and Lotus Sutra blessings.

Much of Nichiren Shōshū's underlying teachings are extensions of Tendai (天台, Chinese: Tiantai; Korean: Cheontae) thought. They include much of its worldview and its rationale for criticism of Buddhist schools that do not acknowledge the Lotus Sutra to be Buddhism's highest teaching which they believe was stated by Buddha Shakyamuni.

For example, Nichiren Shōshū doctrine extends Tendai's classification of the Buddhist sutras into five time periods and eight categories (五時八教: goji-hakkyō), its theory of 3,000 interpenetrating realms within a single life-moment (一念三千: Ichinen Sanzen), and its view of the Three Truths (三諦: Santai).

Nichiren Shōshū holds that in revealing and propagating his teachings, Nichiren was fulfilling a prophecy made by the Buddha Shakyamuni (Siddhartha Gautama; 563?–483? BC) in the 21st chapter of the Lotus Sutra which states the following:

"Like the rays of the sun and the moon that dispel the darkness of phenomena, this person will practice in the world, dispel the darkness of all humanity and lead immeasurable numbers of bodhisattvas to finally attain the one vehicle."[22][23]"
  1. Nichiren Shōshū teaches that Nichiren Daishōnin is the True Buddha of the modern age [22] corresponding to the present Buddhist age and on for eternity—for this reason by referring to him as Nichiren Daishōnin ("Great Sage Nichiren").
  2. The Dharma, or Mystic Law (Myōhō: mystic in the sense of profound, sublime, or unfathomable), is the True Buddha's ultimate teaching, crystallized in Nam Myōhō Renge Kyō.
  3. The Sangha refers to the collective of Nichiren Shōshū priests who serve to protect and preserve the doctrines and dogma of Nichiren Shōshū.

Daily practice

A lay member's Nichiren Shōshū Butsudan altar containing within the scroll Gohonzon featuring Nam Myōhō Renge Kyō. Los Angeles, California, the USA.

Nichiren Shōshū teaches that personal enlightenment can be achieved in one's present form and lifetime (即身成仏 sokushin jōbutsu). Chanting Nam-Myōhō-Renge-Kyō is central to their practice. Only by chanting Nam-myōhō-renge-kyō to the Gohonzon is a person believed to change, or expiate, bad karma and achieve enlightenment. In this process, the individual chooses to lead others to an enlightened state of being.

Nam-Myōhō-Renge-Kyō is called the Daimoku (題目: "the prayer of the Nichiren sect"[24]), since it comprises Nam and the Japanese title of the Lotus Sutra, Myōhō-Renge-Kyō. It can be understood as a sort of invocation meaning "I submit myself (or "dedicate, commit my life") to the Mystic Law containing the Cause and Effect of the enlightenment of all Buddhas." The believer's practice (gyōriki: power of practice) and faith (shinriki: power of faith) are believed to call forth the power of the Buddha (butsuriki) and the power of the Dharma (Law) inherent in the Gohonzon (hōriki). This practice and faith are thought to expiate the believer's "negative karma", and bring forth a higher life condition.

The daily practice of Nichiren Shōshū believers consists of affirming and renewing their faith by performing gongyō twice daily, once in the morning and once in the evening. Gongyō entails chanting a portion of Chapter 2 (Expedient Means) and all of Chapter 16 (Life Span of the Thus Come One) of the Lotus Sutra and chanting Nam-Myōhō-Renge-Kyō to the Gohonzon, while focusing on the Chinese character 妙 [J. myō] (Eng. Mystic; Wonderful), the second character of the Daimoku.

Morning gongyō consists of a series of five sutra recitations followed by silently recited, prescribed prayers. Evening gongyō encompasses only three sutra recitations and the second, third, and fifth of the same silent prayers. This practice, particularly when shared with others, is regarded as the "true cause" for attaining enlightenment. A rin copper bell is used to announce prayers for the Buddhist protection gods of Shoten Zenjin as well as to announce the dead relatives prayed for during Gongyo services.

The logic behind this is that through thoughts, words, and deeds, every being creates causes, and every cause is to have an effect. Good causes produce positive effects; bad causes, negative ones (see karma). This law of causality is the universal principle underlying all visible and invisible phenomena and events in one's physical and spiritual daily life. Nichiren Shōshū believers strive to elevate their "life condition" by acting in accordance with this law in their day-to-day lives and by sharing their faith and practice with others, believing their Buddhist practice to be the ultimate good cause for effecting changes in life and attaining enlightenment, and achieving peace in the world.

The Dai-Gohonzon

The grand high altar of the Dai Gohonzon at Taiseki-ji temple. Note the lack of evergreen decor, a temple priest on the left lights one of the candles. Taken during Ushi-Tora Gongyo.

The Dai Gohonzon, (Formally: Dai-Gohonzon of the High Sanctuary of Essential Teachings) is a calligraphic mandala inscribed with Sanskrit and Chinese characters on a plank of Japanese camphorwood, is the supreme object of veneration for the Shōshū school. The Shōshū school claims that Nichiren inscribed it on 12 October 1279 (Japanese: Koan).

The religious importance of this item is that it proclaims the ninpō-ikka or "unity of the Person and the Buddhist Law" and the Dai Gohonzon is revered as the personification of Nichiren himself. Every Nichiren Shōshū temple and household possesses a gohonzon that is a transcription of the Dai Gohonzon.

The Dai Gohonzon is enshrined at the Hoando building within the Taiseki-ji Grand Main Temple complex grounds at the foot of Mount Fuji, which is the headquarters of the Shōshū school. The image was previously enshrined in the Shohondo modern-style building at the exact same site, which was ultimately destroyed in 1998, replacing a more traditional style building.

The Nichiren Shōshū faithful are not daily exposed to view the Dai-Gohonzon except on major events held as holidays by the Nichiren Shoshu priesthood, who remain as both owners and custodians until today. Accordingly, the temple priesthood will only expose the image for constant public veneration once Kosen-rufu is achieved, maintaining the beliefs of Nichiren Shōshū as the primal religion in the world. Contrary to most Gohonzons, It is not enshrined with Skimmia Japanese evergreen leaves, only brass Lotus flowers plated in 24karat gold. The image is approximately the size of a modern wooden door, with wider sides and is made in black glossy finish, styled with golden calligraphy.

As Supreme object of main worship

The Buddhist Phoenixes guarding at the Taisekiji main entrance of the Dai-Gohonzon sanctuary.

Transcriptions of the Dai Gohonzon, made by successive High Priests of Nichiren Shōshū, are called gohonzon[25] (go, honorific prefix indicating respect). Most gohonzons in temples are wood tablets in which the inscription is carved; the tablets are coated with black urushi and have gilded characters. Gohonzons enshrined in temples and other similar facilities are personally inscribed by one of the successive High Priests.

Individual believers may make a request to receive a personal gohonzon to their local temple Chief priest. These gohonzons are facsimiles printed on paper and presented as a small scroll, measuring approximately 7” x 15” inches. The local chief priest sends all requests to the Head Temple. As these requests are granted, gohonzons are then delivered to the recipient’s local priest and he bestows them on the individual members. In this ritual, the recipient vows to sincerely believe in Nichiren's teachings and to practice and uphold the gohonzon of the Three Great Secret Laws.

Religious requirements

The official liturgical book of Nichiren Shōshū, containing the authorised formula for Gongyo prayers with recited excerpts from the Lotus Sutra. Medium size in the English language.
Offerings of fruit to the Butsudan altar of the Gohonzon. Nichiren Shōshū members may consume the offerings once Gongyo prayers have been completed. Featuring a water or Sake cup. Lay member's altar, São Paolo, Brazil.

Buddhist piety and religiosity is a highly held virtue in Nichiren Shōshū Buddhism. Visitors who enter the temple may consider becoming a member by accepting the Gojukai ceremony which the lay believer accepts the precepts of Nichiren Shōshū and vow to defend and venerate the Dai-Gohonzon. For former members which have not been active, they are allowed to receive the Kankai or reaffirmation vows. Special Gokuyo or monetary offering is suggested depending on religious services such as the following:

Donations to a Nichiren Shōshū temple is highly regarded as a personal issue and is therefore always contained in small white envelopes labeled Gokuyo offering with a checklist that labels the purpose of ones donation. In addition, monetary donations from non-members is also trivialized and highly discouraged.

The difference between a Nichiren Shōshū gohonzon granted to lay believers by the Priesthood and all other types is that they are the only ones specifically sanctioned and issued by Nichiren Shōshū. The following Gohonzons are issued if deemed worthy of the lay believer upon application:

Regardless of their type, all gohonzons issued by Nichiren Shōshū have been consecrated by one of the successive High Priests in a ceremony conducted in the Hoando building of Taisekiji temple. It is believed that this ceremony endows a gohonzon with the same enlightened property of the Dai Gohonzon, thus giving it the same power. Upon death, the gohonzon must be returned to a Nichiren Shōshū temple. Unauthorized reproduction or photography of the gohonzon is prohibited to believers.

Regarding Honzon scrolls used by Soka Gakkai, the temple requires that former SGI members return their Honzon back to their former organization before becoming a full pledge member, since they deem the image a counterfeit copy that brings no auspicious benefits nor sanction from the high temple.

Juzu or Buddhist prayer beads may be used in various bead colors and material providing that they are in the 5 structure used by Nichiren Shōshū, while the cords and dangling Pom-Pom ornaments are strictly in white color. The long tasseled Juzu beads are reserved for priests, who use them to officiate special ritualized blessings which have also come to represent their primary role in priestly service. Juzu sold at the temple bookstore are automatically shipped every week from Tozan pilgrimages from Japan and have automatically received the Eye-Opening ritual ceremony. Members who choose to purchase Juzu outside of the temple may still use them providing that they have received the Eye-opening ceremony performed by ones local priest.

No statues or other religious images are used or allowed in an altar of a Nichiren Shōshū believer, while photographs of relatives and friends are also discouraged from the main altar as they form possible distraction during Gongyo prayers. Instead, a Kakocho memorial booklet is granted to a member by the Nichiren Shōshū temple priest that is held by a paperweight commonly inscribed with the names of alive or deceased relatives being prayed for. Only a Nichiren Shōshū priest may inscribe names within the book, and members are required to provide both the anniversary death and birth to the temple for further remembrances.

Religious pilgrimages are referred to as Tozan where a lay believer makes an offering to a "Temple Stay" which includes food, board and lodging for a consecutive amount of days in the Taisekiji temple. A group Tozan pilgrimage is less costly than a personal pilgrimage, where the lay believer will shoulder all the cost. Members get to tour the Taisekiji temple grounds and if permitting be able to witness the Dai Gohonzon or the various ceremonies carried throughout the calendar. The visitation, but not participation of services of other Nichiren Shu historical temples is also permitted, especially for pious purposes in wanting to see the historical artifacts related to Nichiren which many are held under the custody of the Nichiren Shu sect.

Personal gohonzons are enshrined in a Butsudan altar. Not all Butsudan shrines are required to have doors, but a white cloth is required to cover an open Butsudan if not being used. Home altars generally include a candle, a rin copper bell, incense, a vessel containing water and an offering of fresh evergreens and fruit, sometimes wine or cooked rice depending on special occasions. Food offerings are allowed to be consumed by lay believers. The most popular offerings left by lay believers in Nichiren Shōshū high altars are various fruits and sacks of rice.

A Kakocho memorial book inscribed with an ancestral name for remembering the deceased relatives of Nichiren Shōshū members, where it is displayed near the Butsudan altar.
Nichiren invoking the powers of the Lotus Sutra to calm the storm in Kakuda bay.

List of High Priests of Nichiren Shōshū

  • 1st Nichiren Dai-Shonin October 13, 1282
  • 2nd Nikko Shonin February 7, 1333
  • 3rd Nichimoku Shonin November 15, 1333
  • 4th Nichido Shonin February 26, 1341
  • 5th Nichigyo Shonin August 13, 1369
  • 6th Nichiji Shonin June 4, 1406
  • 7th Nichi a Shonin March 10, 1407
  • 8th Nichi-ei Shonin August 4, 1419
  • 9th Nichiu Shonin September 29, 1482
  • 10th Nichijo Shonin November 20, 1472
  • 11th Nittei Shonin April 7, 1472
  • 12th Nitchin Shonin June 24, 1527
  • 13th Nichi-in Shonin July 6, 1589
  • 14th Nisshu Shonin August 17, 1617
  • 15th Nissho Shonin April 7, 1622
  • 16th Nichiju Shonin February 21, 1632
  • 17th Nissei Shonin November 5, 1638
  • 18th Nichi-ei Shonin March 7, 1683
  • 19th Nisshun Shonin November 12, 1669
  • 20th Nitten Shonin September 21, 1686
  • 21st Nichinin Shonin September 4, 1680
  • 22nd Nisshun Shonin October 29, 1691
  • 23rd Nikkei Shonin November 14, 1707
  • 24th Nichi-ei Shonin February 24, 1715
  • 25th Nichiyu Shonin December 28, 1729
  • 26th Nichikan Shonin August 19, 1726
  • 27th Nichiyo Shonin June 4, 1723
  • 28th Nissho Shonin August 25, 1734
  • 29th Nitto Shonin December 1, 1737
  • 30th Nitchu Shonin October 11, 1743
  • 31st Nichi-in Shonin June 14, 1769
  • 32nd Nikkyo Shonin August 12, 1757
  • 33rd Nichigen Shonin February 26, 1778
  • 34th Nisshin Shonin July 26, 1765
  • 35th Nichi-on Shonin July 3, 1774
  • 36th Nikken Shonin October 3, 1791
  • 37th Nippo Shonin May 26, 1803
  • 38th Nittai Shonin February 20, 1785
  • 39th Nichijun Shonin July 30, 1801
  • 40th Nichinin Shonin August 25, 1795
  • 41st Nichimon Shonin August 14, 1796
  • 42nd Nichigon Shonin July 11, 1797
  • 43rd Nisso Shonin December 3, 1805
  • 44th Nissen Shonin January 7, 1822
  • 45th Nichirei Shonin May 8, 1808
  • 46th Nitcho Shonin January 27, 1817
  • 47th Nisshu Shonin September 22, 1816
  • 48th Nichiryo Shonin May 29, 1851
  • 49th Nisso Shonin May 8, 1830
  • 50th Nichijo Shonin May 1, 1836
  • 51st Nichi-ei Shonin July 9, 1877
  • 52nd Nichiden Shonin June 24, 1890
  • 53rd Nichijo Shonin June 25, 1892
  • 54th Nichi-in Shonin June 2, 1880
  • 55th Nippu Shonin March 4, 1919
  • 56th Nichi-o Shonin June 15, 1922
  • 57th Nissho Shonin ???
  • 58th Nitchu Shonin August 18, 1923
  • 59th Nichiko Shonin November 23, 1957
  • 60th Nichikai Shonin November 21, 1943
  • 61st Nichiryu Shonin March 24, 1947
  • 62nd Nikkyo Shonin June 17, 1945
  • 63rd Nichiman Shonin January 7, 1951
  • 64th Nissho Shonin October 14, 1957
  • 65th Nichijun Shonin November 17, 1959
  • 66th Nittatsu Shonin July 22, 1979
  • 67th Nikken Shonin Current High Priest (Retired)
  • 68th Nichinyo Shonin Current High Priest (Incumbent)

Offshoot lay groups

Kenshokai

In 1974, a lay group called Myōshinkō was expelled from Nichiren Shōshū after holding a public protest against Soka Gakkai. The group later changed its name to Fuji Taisekiji Kenshōkai. The group is highly devoted to the Dai Gohonzon enshrined at Taisekiji even without the support or affiliation of Nichiren Shōshū. Kenshōkai is oftentimes described as one of the fastest growing denominations of Buddhism in Japan.[26]

The Shoshinkai

In 1980, a group of Nichiren Shōshū priests and supporters called Shōshinkai were expelled from Shōshū for questioning the legitimacy of the new head abbot Nikken and for criticising Soka Gakkai's influence on temple affairs. At the time, Soka Gakkai supported Nikken's claim as the rightful successor of Nittatsu Hosoi as high priest. Shōshinkai continues to refer to itself as the true Nichiren Shōshū. In later years, the Shoshinkai sect would be famed for transcribing their own creative version of Gohonzon, as opposed to taking a transcribed copy from one of the lineage of Nichiren Shōshū high priests.[27][28]

Former association with Sōka Gakkai

A computerized Honzon scroll transcribed by High Priest Nichikan Shonin in 1720, used by Soka Gakkai since 1992 to recruit members. The image was altered using modern technology to remove the original recipient and is consisted on the same paper scroll. In addition, the characters are also stretched minimally for enhanced visual effect and its splattered ink marks are removed.

After the Second World War, under the leadership of president Jōsei Toda, Sōka Gakkai emerged as a lay organization affiliated in one of the temples located in the Taiseki-ji land complex. The lay organization was based on the teachings of Nichiren Shōshū. Later development between the two organizations, however, revealed a sequence of doctrinal conflicts.

As early as 1970's, propositions of formal split have began between Nichiren Shōshū and Soka Gakkai. On 10 May 1974, the Vice-President of Soka Gakkai, Hiroshi Hojo submitted a written report to Daisaku Ikeda proposing a schism to Nichiren Shōshū, specifically expressing the verbatim example of "Protestants and Roman Catholics" as "differences".[29] In response, High Priest Nittatsu Hosoi refused the proposal to create a board committee that would overlook temple affairs and its bookeeping practices, while mentioning his gratitude for the construction of the Shohondo building. Furthermore, Nittatsu acknowledged the possibility of the split, and specifically threatened to place the Dai-Gohonzon back into the Nichiren Shōshū treasury building (御宝蔵: Gohōzō) where only a select few faithful would be able to venerate the image. The climax which ultimately led to the resignation of third president Daisaku Ikeda in 1979 from his post as Sokoto or lay leader went hand in hand with the formal excommunication by High Priest Nikken further escalated the public schism.[30]

These and other conflicts based on the traditionalist role of Nichiren Shōshū priests resulted in a complete and formal disassociation of the two sides after Nichiren Shōshū excommunicated the leaders of the Sōka Gakkai and stripped it of its status as a lay organization of Nichiren Shōshū in 1991. Ultimately, Daisaku Ikeda was excommunicated as his role of Sokoto or lay leader by High Priest Nikken, while the formal decree of excommunication invalidated the tax exempt status of Soka Gakkai under Japanese law due to its lack of temple affiliation.[31][32]

Within the following months on 20 June 1974, Ikeda would attempt to file copyright patents for the prayer Nam Myōhō Renge Kyō, which was officially denied support by the Tokyo local court in 20 May 1977.[33] Further causes of conflict came when the temple priesthood began to notice the construction of Community Centers instead of funding construction of new Nichiren Shōshū temples. On 30 September 1997, Nichiren Shōshū finally excommunicated all remaining SGI members in order to preserve their doctrinal tenets from further dismantlement which Soka Gakkai insisted via public rebellion through its local meetings.[34]

Third party observers regard the dispute as being a process as where after the "schism with Nichiren Shōshū, the Aum Shinrikyo assassination attempts, and the coordinated attack on Ikeda by opponents in politics and the media amplified a sense within Soka Gakkai that the organization’s loyal Ikeda disciples stood as a righteous few embattled in an increasingly hostile world. Beginning in the 1970s, Soka Gakkai began a decisive transformation from an organization run by Ikeda to a group dedicated to Ikeda, and the events of the early and mid 1990s only served to focus the group even more intently on apotheosizing its Honorary President". [35]:69

The modern Shohondo building which previously housed the Dai Gohonzon was ultimately demolished, being replaced by a traditional style Hoando on 14 June 1998. Primary reason was the discontent of the Temple priests to have any reminder of memorial owing to the Soka Gakkai funds, though the building was also funded by Nichiren Shōshū members, Kempon Hokke Shu members, and relatives of Temple priesthood.[36] Further installation of a bas-relief of a man and woman reclining half-naked near the entryway as well as the side of main altar further aggravated the sentiment as sacrilegious.[37] Furthermore, the latent discovery of ocean sand mixed in the mortar of the building by Kempon Hokke engineers revealed rust on the pillars and risking danger to the safety of the Dai-Gohonzon, which prompted immediate measures to rehouse the ancient venerated relic.[38][39]

Present lay members of Nichiren Shōshū remain due to their affiliation with priests and the desire to follow the Dai-Gohonzon, rather than following the money or donations offered by the Soka Gakkai organization at the expense of tampering with traditional doctrines while Soka Gakkai members remain distant with Nichiren Shōshū believing that their monastic methods and formal rituals are no longer needed or palatable to modern Buddhism, in addition to finding no pressing need for a lineage of priesthood.[40]

Accordingly, various modern changes continued to occur within the practices of Soka Gakkai, namely the following:

Other observers view the issue of perceived authority as the central point of the conflict: "The priesthood claims that it is the sole custodian of religious authority and preservation of dogma, while the Soka Gakkai leadership claims that the scriptural writings of Nichiren, not the priesthood, represent the ultimate source of authority, and that any individual with deep faith in Nichiren’s teachings can attain enlightenment without the assistance of a Nichiren Shōshū priest”.[47] Ian Reader, on the other hand, saw "corrupt and scandalous behavior on both sides."[48]

See also

References

  1. 1 2 Nichiren Shoshu Myokan-ko official website
  2. ↑ http://www.nichirenshoshumyoshinji.org/faq/sgi.php
  3. ↑ "Nichiren Shoshu Myohoji Temple Los Angeles, CA". Retrieved April 27, 2016.
  4. ↑ "Nichren Shoshu Seiganzan Myoshinji temple". Retrieved April 27, 2016.
  5. ↑ "Myogyoji Buddhist Temple, Nichiren Shoshu Buddhism". Retrieved April 27, 2016.
  6. ↑ "Myosenji Buddhist Temple, Nichiren Shoshu Buddhism". Retrieved April 27, 2016.
  7. ↑ "Myosetsuji temple Nichiren Shoshu temple". Retrieved April 27, 2016.
  8. ↑ "Honseiji Temple". Retrieved April 27, 2016.
  9. ↑ "本興院介紹 - 財團法人中華民國日蓮正宗基金會". Retrieved April 27, 2016.
  10. ↑ "法秀院介紹 - 財團法人中華民國日蓮正宗基金會". Retrieved April 27, 2016.
  11. ↑ "正行院介紹 - 財團法人中華民國日蓮正宗基金會". Retrieved April 27, 2016.
  12. ↑ "妙照院介紹 - 財團法人中華民國日蓮正宗基金會". Retrieved April 27, 2016.
  13. ↑ "花東布教所介紹 - 財團法人中華民國日蓮正宗基金會". Retrieved April 27, 2016.
  14. ↑ "財団法人台湾省苗栗県日蓮正宗宝林山妙徳寺 - About - Google+". Retrieved April 27, 2016.
  15. ↑ "妙行院介紹 - 財團法人中華民國日蓮正宗基金會". Retrieved April 27, 2016.
  16. ↑ "本照院介紹". Retrieved April 27, 2016.
  17. ↑ "法宣院介紹 - 財團法人中華民國日蓮正宗基金會". Retrieved April 27, 2016.
  18. ↑ Nichiren Shoshu Temples
  19. ↑ 布教区別　日蓮正宗寺院一覧表 (Nichiren Shoshu Temples List)
  20. ↑ https://web.archive.org/web/20080518182510/http://www.nsglobalnet.jp/page/d_and_p/chapter_6.htm The Doctrines and Practices of Nichiren Shoshu
  21. ↑ https://web.archive.org/web/20080518182234/http://www.nsglobalnet.jp/page/d_and_p/chapter_29.htm Doctrines and Practices of Nichiren Shoshu Chapter 29
  22. 1 2 https://web.archive.org/web/20080518182058/http://www.nsglobalnet.jp/page/d_and_p/chapter_1.htm
  23. ↑ http://www.english.fgs2.ca/sites/default/files/pdf/The%20Lotus%20Sutra.pdf The Lotus Sutra translation by Burton Watson ISBN 978-0231081610
  24. ↑ Kenkyusha's New Japanese-English Dictionary, Kenkyusha Limited, Tokyo 1991, ISBN 4-7674-2015-6
  25. ↑ Gohonzon by Nittatsu Shonin
  26. ↑ Stone, Jacqueline (2012). "The Sin of "Slandering the True Dharma"". Sins and Sinners: Perspectives from Asian Religions. Brill. p. 147. ISBN 9004229469.
  27. ↑ Shoshū Hashaku Guide (Jp: 諸宗破折ガイド: Guide to refuting [erroneous teachings of] other schools). Taiseki-ji, 2003 (no ISBN); pp. 178–79.
  28. ↑ http://sokaspirit.org/home/newsletter/the-myosetsu-ji-chief-priest-responds/
  29. ↑ https://www.youtube.com/watch?v=p8NodcSwHXY
  30. ↑ Daisaku Ikeda biography
  31. ↑ Sōka Gakkai point of view
  32. ↑ Nichiren Shōshū point of view
  33. ↑ “Le Bouddhisme de l’Ecole Fuji”, December Issue No. 17, 1992.
  34. ↑ http://sokaspirit.org/world-tribune/editorial-excommunicating-the-excommunicated/
  35. ↑ McLaughlin, Levi (2012). "Did Aum Change Everything? What Soka Gakkai Before, During, and After the Aum Shinrikyo Affair Tells Us About the Persistent "Otherness" of New Religions in Japan". Japanese Journal of Religious Studies 39 (1): 51–75. Archived from the original on 2013-12-23.
  36. ↑ http://www.washingtonpost.com/wp-srv/WPlate/1998-06/14/064l-061498-idx.html
  37. ↑ Commemorative Sho-Hondo Anniversary Book - Soka Gakkai International: Chapter - "Entryway"
  38. ↑ Encountering the Dharma: Daisaku Ikeda, Soka Gakkai, and the Globalization. pp 136-137.
  39. ↑ http://www.toride.org/edata/shohondo.html - The Demolition of Sho-Hondo.
  40. ↑ https://www.sgi-usa.org/memberresources/study/2014_intro_exam_study_guide/docs/IntroToBuddhism_15Soka_Spirit.pdf
  41. 1 2 The Liturgy of Soka Gakkai, Revised edition 2016, Gongyo portion.
  42. ↑ http://bookstore.sgi-usa.org/category_s/37.htm
  43. ↑ The Liturgy of Soka Gakkai, Revised edition 2016, Gongyo portion.
  44. ↑ 14 November 2014, SGI President - Minoru Harada, Seikyo Shimbun Publications., Page 6. - http://3ym1xk32a2xwmv4jh1g7cpz1.wpengine.netdna-cdn.com/wp-content/uploads/2015/01/sokagakkai-denies-Dai-Gohonzon.pdf
  45. ↑ The Liturgy of Soka Gakkai, Revised edition 2016, Gongyo portion. Morning and Evening Gongyo are now completely identical with no differentiation.
  46. ↑ http://bookstore.sgi-usa.org/category_s/3.htm
  47. ↑ D. Metraux, "The dispute between the Sōka Gakkai and the Nichiren Shōshū priesthood: A lay revolution against a conservative clergy", Japanese Journal of Religious Studies. Vol 19 (4), p. 326, 1992. Archived from the original
  48. ↑ Reader, Ian. "Review of "A Time to Chant" by Wilson and Dobbelaere". Japanese Journal of Religious Studies

Further reading

English

Japanese

External links

Official websites

Critical websites

This article is issued from Wikipedia - version of the Friday, May 06, 2016. The text is available under the Creative Commons Attribution/Share Alike but additional terms may apply for the media files.