 |
 |
 |
 |
 |
|
|
|
|
|
|
Negative sentiments are typically implied when the concepts "cult" and "sect" are employed in popular discourse. Since the Religious Movements Homepage seeks to promote religious tolerance and appreciation of the positive benefits of pluralism and religious diversity in human cultures, we encourage the use of alternative concepts that do not carry implicit negative stereotypes. For a more detailed discussion of both scholarly and popular usage of the concepts "cult" and "sect," please visit our Conceptualizing "Cult" and "Sect" page, where you will find additional links to related issues.
Another source reports that there are about 12 million followers in Japan, as Nichiren Shoshu is one of the biggest schools of Japanese Buddhism. It also reports that a total of around 30,600,000 members existed in 1977. "Nichiren Shoshu is one of the fastest-growing movements in the West." 4 In the United States, there were less than five hundred members when Daisaku Ikeda came to the US for the first time in 1960. By the mid 1970s, more than 200,000 members were recorded. 20 In addition, Melton 28 claims that in 1988, 600 members and 7 temples were recorded in Hawaii, but membership in the mainland of the US was not reported. However, Melton estimates the worldwide membership at this time to be approximately 8 million.
In 1940, the Japanese government established the Religious Organization Law which aimed to unify all of Japan with Shintoism, giving the emperor the "divine right to wage war and to facilitate the prewar mobilization effort." Although all sects that refused to associate with Shintoism were suppressed, Sokagakkai members were not afraid of the government's power. Instead, they continued to propagate Nichiren Daishonin's teachings. However, due to increasing suppression, core leaders of Sokagakkai were arrested in July of 1943. The main leader died in a prison in November of 1944, and it seemed as if Sokagakkai subsequently disappeared. After WWII, religious freedom took place, a flowering of religious sect diversity as more than 120 new religions emerged, including Sokagakkai. 6
Buddhism was first brought to Japan in the late 7th century C.E. from China, along with other things such as the ideographic writing system. However, Buddhism originally came from northern India. 7 At that time, the Japanese national religion was Shinto, which caused Buddhism to struggle as it tried to recruit believers. However, the emperor accepted Buddhism as a state religion during the Nara period. In addition, the Tendai sect was brought to Japan in 807 C.E., and it was more open to laity than the Nara sects. 8
When the capital of Japan moved from Nara to Kyoto, Buddhism split into two different sects: the Shingon sect, founded by Kobo Daishi which had an influence on Japanese art since it was appealing to the upper classes; and the Tendai sect, which was founded by Dengyo Daishi and emphasized Lotus Sutra (Hokekyo in Japanese) and the possibility of enlightenment through meditation.
Nichiren Daishonin created a sect which followed the Tendai sect, teaching that "Lotus Sutra is the true object of worship and that anyone can achieve enlightenment by chanting Nam-Myoho-Renge-Kyo (praise to the wonderful Lotus Sutra)". He attempted to make a religion for the people not of the upper class, as he himself was from the lower class. 9
Shakyamuni was the one who explained Buddhism for the first time about 3000 years ago when he arrived in India. In the first part of his teaching, which lasted for about 40 years, Shakyamuni surpassed the differences in sex and class to teach the Law and to save anyone in any situation. In the last eight years of his life, it is claimed that Shakyamuni explained the purpose of his life as the Lotus Sutra, (his last and highest teaching 10), the Supreme Vehicle for all mankind to obtain enlightenment.
Shakyamuni also prophesied in the Lotus Sutra about three time periods to follow after his death. The first period of a thousand years, called "Perfect Law" or "Right Path" (Shoho), was when Shakyamuni's teachings would be most influential. The second period, lasting another thousand years, is called "Copied Law" or "False Law" (Zoho), and his teachings would start to weaken. The last period is called "Mappo" or "Latter Law" ("the last days of the Buddhist Law" 11), lasting more than ten thousand years. During this time, his teachings would decay and this would lead people to unhappiness.
Shakyamuni also prophesied in the Lotus Sutra that his replacement, the One True Original Buddha, would appear to propagate new true Buddhism, leading all humankind to the One True Path of enlightenment. 12 The followers claim that the prophecy was fulfilled on time as Nichiren Daishonin established the True Buddhism with the DaiGohonzon of Nam-Myoho-Renge-Kyo as the essence of the believers' faith as well as the world's salvation and the Lotus Sutra as the true object of worship, following the Tendai sect. "Nichiren Daishonin openely rejected cooperation with other sects and insisted on the primacy of the Lotus Sutra as the single focus of religious attention." 13
As Nichiren Daishonin completed the entire study of Buddhism, he declared his realization of the Supreme Law, Nam-myoho-Renge-kyo, and establishment of True Buddhism at the age of 32, on April 28, 1253 (fifth year of Kencho). He called his ideals Nichiren (Sun-Lotus) 14. Although Nichiren Daishonin endured a number of persecutions and exiles following his declaration. He continued to propagate Nam-myoho-Renge-kyo and to educate followers with Buddhism, elevating himself to a model status.
Daishonin marked the Dai-Gohonzon as the Supreme Object of Worship for the eternal happiness of all mankind on October 12, 1279 (second year of Koan). Then, Daishonin named Nikko Shonin as his successor, giving all authority about His Buddhism and Gohonzon. 15 This was because Nikko Shonin was the only one who recognized Nichiren Daishonin's true form, as he followed Daishonin infinitely. Also, Daishonin knew Nikko Shonin to be the only one who understood his teachings completely. 16
Accusations by Hagiri Sanenaga, the lord of Minobu, against Daishonin's teachings forced Nikko Shonin to leave Mount Minobu with his disciples in order to protect the True Law, Dai-Gohonzon, and Daishonin's sacred treasures in the spring of 1289 (second year of Sho'o).
The Nichiren Daishonin's True Buddhism is now protected and correctly passed down through the generations at the Nichiren Shoshu Head Temple, Taisekiji, at the foot of Mount Fuji, which was founded in October 1290 (third year of Sho'o) with Nanjo Tokimitsu's help. Today, all Nichiren Shoshu believers make pilgrimages to Taisekiji. 1
The Law that was passed from Daishonin to Nikko Shonin was then passed to Nichimoku Shonin, then to Nichido Shonin, and down the line to Nikken Shonin, today's High Priest. This has allowed believers to know what to worship and how to correctly practice the teachings. 16
After Nichiren Daishonin passed away, the sect split into Nichiren Shu (Nichiren Sect) and Nichiren Shoshu (True Nichiren Sect). Nichiren Shu held the power within the Nichiren Buddhists, including control of the main temple, Kuon-ji. However, after WWII, Nichiren Shoshu overran Nichiren Shu by growing rapidly with the help of its lay organization, Soka Gakkai. Nichiren Shoshu, the true sect, extended its branches into other countries including the United States, where the lay organization similar to the Soka Gakkai is called Nichiren Shoshu of America. 4
After Nichiren Daishonin's death, the Nichiren sect's teachings were interpreted in various ways, establishing many divisions. The Nichiren sects were seen as Japanese Buddhism. The Taiseki-ji subsect renamed itself to Nichiren Shoshu, meaning "Nichiren's true teaching," as it claimed that it was the only true Nichiren sect that was associated with the most trusted disciples and that possessed Nichiren's major writings, Dai-Gohonzon, and relics such as one of Nichiren Daishonin's teeth. The priestly nature of Nichiren Shoshu changed after WWII, with association with its lay organization, called Sokagakkai. Then, Nichiren Shoshu became the largest sect within the Nichiren sects as well as the largest religious group in Japan. 17
History in the U.S.A: "In three decades, Nichiren Shoshu America (NSA) grew from a minuscule group of 300 Japanese immigrants to an organization which claimed as many as 500,000 members at its highest point, from a group with no formal structure to a large, bureaucratic organization with community centers in more than fifty American cities and with six temples staffed by Nichiren Shoshu priests. NSA has moved beyond the Japanese-American milieu in which it immediately spread to include Americans from all races and social classes," with great financial and missionary help from Sokagakkai. 18
The Japanese started to immigrate in large numbers as plantation laborers in Hawaii on June 19, 1868. As a result, about one-third of current residents in Hawaii are Japanese. These laborers then started establishing Buddhism, beginning in the countryside. 19
Daisaku Ikeda, the President of Sokagakkai, visited the US for the first time in October 1960 and established Nichiren Shoshu in Los Angeles, the first time outside of Japan. 20 It was called The American General Chapter, and it did not have any leader until George M. Williams became the chief in 1968. 21
Chanting Nam-Myoho-Renge-Kyo to the Gohonzon was initially brought to the US by Japanese women who married Americans during WWII. However, the strong establishment did not take place until Ikeda's visit to the US, as war brides were very isolated from the community and even from each other. Without financial or emotional support, because of their poverty and inability to understand English, they did not manage to propagate their religion, but just to practice it on their own. 22
"George M. Williams [was] a naturalized American citizen of Japanese parentage and [was] the central figure behind the development and growth of Nichiren Shoshu of America." The turning point for Williams was when his weak mother converted to Nichiren Shoshu; and as he accompanied her to the temple, he worried about her health. He then became a believer of Nichiren Shoshu. He came to the US to study at UCLA., and later transferred to George Washington University in Washington D.C. where he established the first Sokagakkai discussion group in the US. After Williams earned a Master's degree, he spread Nichiren Shoshu in the Los Angeles region. He changed his Japanese name to George Williams to strengthen the American identity of himself and Nichiren Shoshu. 23
Williams encouraged members in the US to unite and to be committed members by communicating with those who were spread out all over the country. Williams spread True Buddhism of Nichiren Shoshu in the US and returned to Japan along with some three thousand other Americans in 1973 to take a pilgrimage (Tozan) to the main temple which held the Dai-Gohonzon at the foot of Mount Fuji.
Nichiren Shoshu America (NSA) grew amazingly between 1967 and 1971. In 1963, a few discussion meetings started to be held in English such as one led by Williams in L.A. In these meetings, active interchange between leaders, members, and guests took place to reaffirm and to urge them to make a commitment to Nam-Myoho-Renge-Kyo. Even then, propagation was still toward the Japanese community, mostly married Japanese housewives over thirty of the upper-lower to lower-middle class, with little concern towards reruiting non-Japanese Americans.
Most non-Japanese members were husbands of the Japanese females and were associated with the military. However, things changed dramatically in the following years; membership increased astonishingly and members were mostly non-Japanese, single male and female students under thirty or lower-level white-collar workers.
In 1966, the "Americanization" of Nichiren Shoshu fully started as Japanese members were encouraged to learn English and to obtain American citizenship. Most meetings were conducted in English, and the name of the group was changed to Nichiren Shoshu America from Sokagakkai of America in order to strengthen the separate American identification from Japan which held criticism due to the highly pressured recruitment. Also, the name change occurred because NSA sounded more like an American name and it was easy for Americans to pronounce.
In 1967, a Nichiren Shoshu temple, Honseiji, opened in Hawaii. By the mid-1970s, 200,000 believers were recorded and ninety percent of them were non-Japanese. 24 However, the highest leadership remained mostly Japanese. NSA successfully maintained racial harmony within the group. On the other hand, the Japanese culture of male dominance was still effective as the family's chanting was lead by the male. At some meetings, seating was arranged separately according to gender. All Nichiren Shoshu priests were males.
All members, including females, did not feel frustrated as they felt that they had the ability to change their situations through chanting Nam-Myoho-Renge-Kyo to the Gohonzon. This made it possible to accomodate Japanese culture and thoughts into American society. 25 In late 1991, the laity and the priesthood separated, and the lay group renamed itself Soka Gakkai International-United States (SGI-USA). 26
Buddhism refers to teachings that are explained by the Buddha and the process that one must completely understand and follow in order to become a Buddha. Buddha understands the nature of life and the past through what is seen in the present, and Buddha also sees infinite future. 29
A Buddha needs to go through eight transformations, called the Eight Events of a Buddha's Life, in order to bring all of his or her life into Buddhahood. They are: (1) coming down from the Tushita heaven; (2) entering the mother's body; (3) being born from the mother's body; (4) leaving "home" to enter the path of Buddhist practice; (5) subjugating demons (overcoming inner darkness which prevent the attainment of enlightenment); (6) attaining enlightenment; (7) turning the wheel of the law (begin to preach the law in order to teach all mankind), and; (8) entering Nirvana (death, having finished teaching the law). The true purpose of Shakyamuni's presentation of the Eight Events in the Life of a Buddha was to explain the Lotus Sutra according to the followers. The True Buddhism is Nichiren Shoshu. 30
The five major writings of Nichiren Daishonin, from which many beliefs of Nichiren Shoshu come from, are the following:
In February 1272, he wrote Kaimoku Sho (The Opening of the Eyes), and it identified Honzon in terms of a person who was Nichiren Daishonin, as he called himself the True Buddha.
On April 25, 1273, he wrote Kanjin-no Honzon Sho (On the Supreme Object of Worship), and he identified the true object of worship as Gohonzon in terms of law. Each member's household has a replica of a Gohonzon that Nichiren Daishonin inscribed.
On June 10, 1275, he wrote Senji Sho (The Selection of the Time), and he identified the propagating Nam-Myoho-Renge-Kyo as the proper teaching for the time of Mappo.
Finally, on July 21, 1276, he wrote Ho-on Sho (Requital for the Buddha's Favor), and he "stressed the importance of appreciation and clarified the Three Great Secret Laws."
The laws are the true object of worship (Dai-Gohonzon), the high sanctuary of True Buddhism (Hommon-no-Kaidan), and the true invocation (Nam-Myoho-Renge-Kyo). Nichiren Daishonin then inscribed Dai-Gohonzon, the highest object of worship, on October 12, 1279, and it is still located in the main temple, Taisekiji. 31
The Nichiren Shoshu members' beliefs start with the premise that a human's living condition in general is one of suffering. Thus, even though people may think that they are happy, this is a false perception. They believe the only way to gain happiness is through practicing Nichiren Shoshu. 32
Nichiren Daishonin teaches that the only way to gain absolute happiness is by fundamentally overcoming the universal sufferings such as old age and death. Progressing one's faith in Daishonin's True Law leads every believer to purify their life, to maintain spiritual and physical health, and to change all misfortunes into good fortunes. 33
It is further believed that nobody can accomplish complete happiness until all humankind accomplishes it. Therefore, the goal is Kosen-rufu, to change the world to a state of happiness and peace by practicing Nichiren Shoshu, and to propagate Nichiren Daishonin's teachings. 34
The believers' mission is to Shakubuku, that is, to propagate the universal law and the true object of worship, Gohonzon. 35 One tool to do Shakubuku is to use sansho (three proofs). The first proof is a literal one through written scriptures. The second proof is a theoretical one through the religion's rationality. The third proof is the actual one through how the religion affects people's lives. 36
Nichiren Shoshu's view of life is stated in the theory of ten worlds (Jikkai). This concept was originally proposed by the T'ien-t'ai sect of Buddhism and then was borrowed by Nichiren who incorporated it into his philosophy. Jikkai states ten different states of everyday life from the lowest to the highest. 37 :
Nichiren Shoshu teaches that these ten worlds are not external, but exist within the individual. Most people experience life within the range of the first six worlds. That is, they vascillate back and forth from one to another within this range. Since these different states are within one's self at all times, "Neither Heaven nor Hell is anywhere outside of us. Both of them are found within our life." 38
- Hell: state of intolerable suffering both physically and spiritually; for example, when one experiences the death of a loved one, divorce, loss of a job and so on.
- Hunger: state of desires and greed such as for wealth, fame, and power.
- Animality: state where the person is goverened by instincts rather than by reason and morality.
- Anger: state of hostility arising out of competition and egotism.
- Tranquility: state where the person goes about his business in a peaceful and passive manner.
- Rapture: state of joy due to satisfaction, such as when one wins an award.
- Learning: state of exploration and appreciation of increasing knowledge.
- Absorption: state of joy deriving from creation, such as art and literature.
- Aspiration for Enlightenment: state where one devotes oneself to help and improve others' conditions even at the risk of his or her own well being. It is the world of the Bodhisattva.
- Enlightenment of Buddahood: state obtained when one is awakened to the true nature of the universe and experiences true happiness.
This belief system suggests that humans are fundamentally neither good nor bad. World 10, listed above, suggests that Buddahood alone is the realm of true happiness. The members' goal is to achieve absolute happiness and to share it with the rest of society. The goal's value has three elements which interrelate to each other. The first is beauty, and it refers to an emotional value deriving from humans' senses. The second is gain, and it refers to things that contribute to the maintenance of one's life. The third is goodness, and it refers to a value that is obtained only by sharing beauty and gain with others. 39
It is noted that the power to achieve true happiness by creating value is possible only through spreading the concept to others and practicing True Buddhism, which is to recite Nam-Myoho-Renge-Kyo. 39 This chant is considered to be the essence of Buddha's teachings and the highest law in the universe. Nichiren teaches that salvation, guaranteed happiness, and enlightenment can only be obtained through recitation of "Nam-Myoho-Renge-Kyo" and by spreading the chant and philosophy to others. 40
Nichiren Shoshu teaches that the Shakyamuni, the historical Buddha, was also the original Buddha, and all mankind will achieve eternity if they share the nature of Buddha. This concept is explained in Sandai-Hiho (three great secret laws/mysteries). The first mystery is the Honzon, the object of worship containing the name of the Lotus Sutra and the divinities' names around it. The second one is Daimoku which is the title of the Sutra. Devotional chanting of the phrase "Namu Myoho Renge Kyo" is practiced to salute the Lotus Sutra. The third mystery is Kaidan, a place of ordination, which belongs to the "Lotus of the Good Law." 4
By practicing Nichiren Shoshu Buddhism, individuals and society obtain fulfilled wishes and happiness, and they are freed from suffering. All of Buddhahood's benefits, originating from the True Law and Teachings of Nichiren Daishonin, are obtained through the practice of faith in the Supreme Object of Worship, the Gohonzon. Three essential elements of the practice are faith, practice, and study.
Practice involves daily morning and evening Gongyo to the Gohonzon. Gongyo refers to the chanting of the Daimoku (Nam-Myoho-Renge-Kyo) in order to purify one's life, since life-condition improves whenever one chants to the Gohonzon. This serves to wake up the Buddha's life inside one's self 41, to share the greatness of Daishonin's teachings with families and friends, and to pray for all mankind's happiness.
Study involves studying Nichiren Daishonin's teachings through his writings, the Gosho, and the High Priests' sermons to increase one's faith and joy of practicing the faith. In addition, many Nichiren Shoshu believers annually visit the Taisekiji temple near Mount Fuji. 42 There is absolute ritual equality in Nichiren Shoshu Buddhism as it assumes that all humankind can achieve enlightenment regardless of age, race, or sex. 43
According to Nichiren Shoshu, the more one chants Nam-Myoho-Renge-Kyo, the more he or she obtains benefits. Members chant not only in the morning and evening but also whenever they feel the need for protection or if they have problems. Members also gather at least once a week to practice Daimoku Toso (chant Nam-Myoho-Renge-Kyo) together for hours. 44 . Then, all members sit on the floor while one person, usually the highest ranked male leader, leads. The leader is not to be between members and Gohonzon but simply provides a rhythm for them. 43 Believers also should do Shakubuku for others and for themselves, which is to tell others about Gohonzon and lead them to the path of happiness. The goal is to propagate the teachings until world peace is obtained, creating a whole new civilization. 45 This goal can be achieved by the repeated chanting of Nam-Myoho-Renge-Kyo to the Gohonzon, daily performance of morning and evening Gongyo, and the practice of Shakubuku (spreading the word and bringing others to the Gohonzon and Nam-Myoho-Renge-Kyo). 46 By uniting many people through practicing Nichiren Daishonin's Buddhism, the world can be changed into large scale. 47
Each Nichiren Shoshu temple in any country and location is filled with the Three Treasures of True Buddhism, which are the Buddha, the Law, and the Priesthood, and centers around Gohonzon, which is passed down through generations from Nichiren Daishonin to practice and propagate Nichiren Daishonin's teachings correctly as it is their mission. Each temple also provides visiting believers Buddhist services, ceremonies, and a place to practice, and it educates lay believers to advance their faith. 27
Nichiren Shoshu doctrine defines certain concepts as necessary to achieve the "true world." Unity between the laity, who correctly practice Buddhist Law explained by Nichiren Daishonin, and the priesthood, who correctly protect and spread the True Law of Nichiren Daishonin is of utmost importance. Futhermore, these two groups' mutual effort for propagation of the faith is crucial. Lay believers' organizations affiliated with the Nichiren Shoshu temples are called Hokkeko, referring name that Nichiren Daishonin gave lay believers when the establishment of the Dai-Gohonzon took place. All Nichiren Shoshu lay believers gather together at either a temple, a representative office, or a community center to advance their understanding of faith, to contribute in making a better society by being a better person, and to accumulate good fortune by listening to priests' sermons and by sharing experiences of faith within themselves. 48 Both the Law and High Priests' transmissions are crucial to meet Buddhism since the High Priest is the only one who owns the Three Great Secret Laws and the Dai Gohonzon. This High Priest's transmission makes Nichiren Shoshu to be the "warrantable Nichiren Sect." 16
Although Shodai, which is to chant daimoku or Nam-myoho-renge-kyo to the Gohonzon or the True Buddha, is Nichiren Shoshu's essential practice, most people pray, which is to think about what they want and need instead of focusing on offering daimoku to the Gohonzon through shodai. Unless the intention is to offer to the Gohonzon, any act including chanting daimoku for one's own sake is considered to be a prayer. 49
Gongyo is one of the significances that can be seen in actual words of the silent prayers. The first prayer is an offering to Shoten Zenjin, whom the Law of Myoho-Renge-Kyo spiritually fed. The second prayer is an offering to the Dai-Gohonzon, which is the only true object of worship. The third prayer is an offering to the Treasure of the Buddha, Nichiren Daishonin, and the High Priests such as Nikko Shonin. The fourth prayer is for an achievement of the Great Aspiration of Kosen-rufu, which is the elimination of their past lies against the Law and enlightenment. The fifth prayer is for ancestors, parents, siblings, and the salvation of all existence. 50
The second significance is that Gongyo provides a way to return appreciation to the Three Treasures of the Buddha, the Law, and the Priest. Specifically, second and third prayers are done to return appreciation to the Three Treasures, the fourth prayer to all existence and to achieve Kosen-rufu, the fifth prayer to parents, ancestors, and all existence as well. Gongyo is also significant since only this is based on the transmission of Daishonin's Buddhism's inheritance and ceremonies, and also since it allows people to achieve Gohonzon's benefits, to develop happiness conditions in life, and to purify their minds and bodies. 50
What makes Nichiren Shoshu different from other Nichiren sects is that Nichiren Shoshu claims to have clear succession of Nikko Shonin who is Nichiren Daishonin's closest disciple. In addition, Nichiren Shoshu owns two documents that Nichiren Daishonin wrote, indicating that Nikko Shonin has authority and that Nichiren Daishonin desires the True Sanctuary to be built at the foot of Mount Fuji, Taisekiji, which is the main temple of Nichiren Shoshu. 51 Also, other sects see Nichiren Daishonin's identity as Bodhisattva Jogyo while Nichiren Shoshu views Nichiren Daishonin as the original Buddha. In addition, other Nichiren sects do not have any fixed object of worship; for example, some temples worship to Shakyamuni Buddha's statue, and other temples worship to Four Bodhisattvas' statues. On the other hand, Nichiren Shoshu believers worship to Gohonzon, also known as Dai-Gohonzon, which is said to have been an especially adored object by Daishonin. 16 It is believed that Gohonzon knows everything, including what is best for individuals and what protects them. 52 According to group members, these differences make Nichiren Shoshu the only sect that practices Daishonin's Buddhism correctly out of all the other sects. 16
Both Nichiren Shoshu and Soka Gakkai originated from Nichiren, who founded Nichiren School of Japanese Buddhism. Soka Gakkai was founded in the 1930s as a lay religious movement for spreading of Nichiren Shoshu Buddhism throughout Japan and other countries. 2 Nichiren Shoshu claims that its priesthood possesses total religious authority. Soka Gakkai claims that Nichiren's sacred writings are all that matters. They argue that anyone is equally capable of achieving enlightenment through faith alone without the Priest's aid. Nichiren Shoshu considers Soka Gakkai to be nothing but its (Nichire Shoshu's) surbordinate group. Soka Gakkai, on the other hand, views itself as an independent group that receives guidance directly from Nichiren, and separately from Nichiren Shoshu. The intense tension between the two is due to these fundamentally conflicting views of authority. 54
Mutual advantage between the two groups seemed to work well as Sokagakkai gained ritual support from Nichiren Shoshu, and Nichiren Shoshu gained financial support including hundreds of temples being built internationally and recruitment of new members from Sokagakkai (lay organization). The priesthood assigned Sokagakkai's president and other leaders, indicating they have more power than the lay group. Until 1990, both groups considered the relationship with each other as a great example of harmonious division of labor between priesthood and lay group. 55
The disagreement between the groups is based on power, authority, and finances. In 1989 and 1990, Sokagakkai claimed that the priesthood (Nichiren Shoshu) raised obligatory offering for Gokaihi (worshipping the Dai-Gohonzon) for members and for memorial services fees. On the other hand, the priesthood claimed to have total authority on the offerings. Sokagakkai also claimed in 1990 that the priesthood holds a narrow minded view that can prevent the faith from becoming a global religion. An example would be the Nichiren Shoshu's refusal to allow the singing of a Christian song "Ode to Joy." The priesthood responds by saying that the Sokagakkai is deviating from the path of True Buddhism and, hence, disrespecting the priesthood. In addition, Sokagakkai claimed that Nichiren Daishonin's teachings are above the priesthood's teachings. This means Gohonzon is part of the Three Treasures, which are Law, Buddha, and Priest. On the other hand, the priesthood claimed that the priesthood's teachings are one of the Three Great Treasures of Buddhism, meaning being against them means being against Buddhism. 56
The actual tension was triggered as Fujimoto Nichiren, Nichiren Shoshu's General Administrator Reverend, distributed a tape of Daisaku Ikeda's, Soka Gakkai's leader, speech at Thirty Fifth Headquarters Leaders Meeting held on November 16 1990. The speech included comments that were seen as insulting to the priesthood. Taisekiji contended that Ikeda had doubts about the Head Priest, accusing him of corruption and abuse of power.
Soka Gakkai's president requested a discussion with Nichiren Shoshu. Nichiren Shoshu responded by asking that Soka Gakkai reply to questions about the speech through writing. The questions were sent with a one week deadline for Soka Gakkai to reply. Soka Gakkai replied through writing, but did not meet the demanded deadline.
On December 27 1990, the Nichiren Shoshu Council, called Shukai, revised Nichiren Shoshu Rules (shuki), causing the power of Soka Gakkai leaders, including Ikeda to be reduced. The action also stated that lay representatives (daikoto) and lay believers would be punished if they criticized Nichiren Shoshu chief administrator (kancho or the Head Priest).
Tension between the groups kept increasing as Taisekiji sent a letter to Soka Gakkai on November 8 1991, ordering separation of the groups. Soka Gakkai refused the request as it accused the Priesthood of lacking "respect for the faithful". 57
The priesthood put restrictions on Sokagakkai in various ways. For example, members were required to register with a local temple and to make a piligrimage (tozan) to the head temple, not to the Sokagakkai community center. Sokagakkai argued that the priesthood's denial of their freedom was unacceptable, and priesthood's power over the lay group was against True Buddhism's spirit. In addition, the argument of Sokagakkai's president Ikeda, that he works on Kosen-rufu (Nichiren Daishonin's will) is seen by the priesthood as Ikeda's intention to destroy the priesthood in order to make his own religion. The priesthood even encourages members to leave Sokagakkai. 58
Taisekiji finally formally excommunicated Soka Gakkai and its international chapters at the end of November 1991. The Head Temple pressed for members's resignation from Soka Gakkai's membership. The tension still exists today. 57. Sokagakkai claims that individuals control their own destiny through practicing to the Gohonzon, which are directly connected to Nichiren Daishonin and Dai-Gohonzon. On the other hand, the priesthood claims that the direct way to the enlightenment is through the High Priests since they possess the True Law. 59
The Nichiren Shoshu Taisekiji priesthood points out Soka Gakkai's fault is that it forgets it is only a lay organization. The priesthood also accuses Soka Gakkai for being a corrupt organization as its head people illegally avoid paying taxes and "other questionable financial practices." Some say the Head Temple was simply in fear of Soka Gakkai taking over the power of Nichiren Shoshu with the accompanying loss of the priesthood's authority. It was this fear that lead to the excommunication of Soka Gakkai. 60
This fear was probably heightened as President Ikeda gained charismatic authority. People called him a spiritual teacher even when he was removed from the position. Nikken Shonin especially was uncomfortable with this fact as he technically held the highest authority as the High Priest according to Nichiren Daishonin's teachings. Both Nikken Shonin as ritual authority and Daisaku Ikeda as charisma and international peacemaker look for things that each other's opponent has. Each has their own followers who both think that their leader is the right one. 61
Sokagakkai owns the Nichiren Daishonin's writings, called Gosho, which are the faith's religious standards. On the other hand, Nichiren Shoshu holds the High Priest's authority which nobody can be disrespective to as the High Priest is said to be the "True Buddha's messenger and who alone carries on the lineage of True Buddhism". 62
In an article in the February 1992 issue of Bungei Shunju, Abe Nikken stated that Soka Gakkai's attempted actions to have complete control over the church had created the crisis. He also claimed that Soka Gakkai was not only failing to follow the priesthood, but was criticizing the priesthood arguing that anyone can equally become a priest.
On the other hand, Nichiren Shoshu believes that the priesthood is important as the successor line kept directly from Nichiren to Nikko who erected Taisekiji and down to generations of High Priests. Therefore, excommunication of Soka Gakkai was necessary to save "the sanctity of Nichiren Shoshu Buddhism." This tension was especially increased with the appearance of Daisaku Ikeda as a leader of Soka Gakkai in 1960s. Ikeda is accused of simply being hungry for personal power that would make his position higher politically and socially. This pursuit of power is leading to the distortion, indeed, the destruction of Buddhism's teachings. 63
Nichiren Shoshu Buddhism - The Buddhism of Nichiren Daishonin
This page is often recommended by many other sites as the best informational and educational site of Nichiren Shoshu providing a great overview of the group. It is the official Nichiren Shoshu page as well. It provides information on Nichiren Shoshu's teachings, lectures, basic beliefs, and information on monthly publications. In addition, information on temples in the US is posted with a map of all temples in the US and a link to the each of them. These links are each temple's home page with very good practical information such as their activities, schedules and location. There are also great graphics of Taisekiji; however, the great number of them may slow the speed of on-line downloading.
http://www.primenet.com/%7Emartman/ns.html
Nichiren Shoshu America
This is the official site of Nichiren Shoshu. This site provides complete information about what is Nichiren Shoshu Buddhism. Also different categories are explained such as history, daily life of the believers, lectures, articles, and Nichiren Shoshu in a number of countries. A few good graphics of Nichiren Shoshu temples are also listed as well as links to the other pages.
http://ww2.netnitco.net/users/jqpublic/
Nichiren Shoshu: An explanation of the name
This site explains the main teachings of Nichiren Shoshu and how it is different from other Nichiren sects as well as the meaning of the name, Nichiren Shoshu. It also provides different sites including temples throughout the US. Several links are attached such as explanation of prayers, gongyo, teachings, and High Priest's words.
http://vanbc.wimsey.com/~glenz/shoshu.html
Nichiren Shoshu-Buddhism
This page states brief history of Nichiren Shoshu and the estimated number of followers. It also provides information on Nichiren Shoshu's practice and a brief explanation of beliefs. This page is not as big or detailed as the other pages listed above.
http://www.netcentral.co.uk/steveb/cults/shoshu.html
NRM Links: Nichiren Shoshu Academy, Soka Gakkai
This original page on both Nichiren Shoshu and Soka Gakkai is one of many profiles of different new religious groups all on the same home website. This page contains general information of the two groups including their histories and beliefs. However, since this page was created awhile ago, some information on it may be changed since the time of creation. Effort was made to separate these groups and to create individual page for each. The opponent group, Sokagakkai, is also renewed and can be found on the home website.
http://religiousmovements.lib.virginia.edu/nrms/nich.html
Sokagakkai Links:
Soka Gakkai International-USA (SGI-USA)
This is the official home page of Sokagakkai, providing great detailed information and explanations on its beliefs, practices, history, articles, publications, and how the group is structured. Each of these categories has its own link, forming a great number of them, and is organized well. This site states the purpose and goals of Soka Gakkai as well. A number of graphics of their activities are also posted, allowing visitors to have a good grasp of how their meetings are carried out. This page does not really show hostility against Nichiren Shoshu.
http://www.sgi-usa.org/
NRM Links: Soka Gakkai
This page is one of many profiles of different new religious groups all on the same home website. This page contains general information of Soka Gakkai, Nichiren Shoshu's lay organization, such as its history and beliefs. It is the other site that was updated from the original page where Nichiren Shoshu and Soka Gakkai were combined together.
http://religiousmovements.lib.virginia.edu/nrms/soka.html
Anti-Nichiren Shoshu Links:
Criminal Acts of Nichiren Shoshu Priesthood
This anti-Nichiren Shoshu site is affiliated with SGI as it criticizes Nichiren Shoshu, especially the Nikken sect, as corrupt and as an anti-social organization. This page shows strong opinions that are against the priesthood claiming that the priesthood is all wrong, and it even calls Nichiren Shoshu a cult. A number of links are provided which each of them going to court cases that are against the priesthood. In addition, there are a number of links to Sokagakkai web pages, including several anti-Nichiren Shoshu pages.
http://members.aol.com/masataisei/shoshu/booboo.htm
Nichiren Shoshu Domei News Published by Nichiren Shoshu Reformation Priests
This page shows how Nichiren Shoshu Nikken sect gives wrong teachings to Nichiren Shoshu Hokkeko (followers) members as they lead to unfortunate consequences such as death among members for not being protected by Buddhist Gods. This page is against the priesthood and seems to claim that Soka Gakkai is the only true teaching even though they stated that they are not affiliated with Soka Gakkai.
http://members.aol.com/domeinews/nichiren-shoshu/actual-proof/proof.htm
Anti-Sokagakkai Link:
The Clearing House Archives
This anti-Soka Gakkai page holds a collection of sites that are relevant to human rights issues including bad acts by Soka Gakkai. It contains reports of court cases that were lost by Soka Gakkai and won by Nichiren Shoshu. They are provided in different languages including English, Japanese, and French. This page presents views of Nichiren Shoshu on Soka Gakkai as it claims Soka Gakkai to be a dangerous political party just borrowing the religious name for their own profit. In addition, great graphics about Shohondo's deterioration are provided.
http://www.coam.net/~kuvera/
1 Nichiren Shoshu and the Head Temple Taisekiji,http://www.primenet.com/~martman/Intro2.html, Last visited: 4/15/99
2 Metraux, Daniel A. "The Dispute Between the Soka Gakkai and the Nichiren Shoshu Priesthood: A Lay Revolution Against a Conservative Clergy." Japanese Journal of Religious Studies., p.325
3 Snow, David A. Shakubuku: A Study of the Nichiren Shoshu Buddhist Movement in America., 1993, p.3
4 Nichiren Shoshu-Buddhism,http://www.netcentral.co.uk/steveb/cults/shoshu.html#practices, Last visited: 4/21/99
5 Snow, p.90; Hurst, Jane D. Nichiren Shoshu Buddhism and the Soka Gakkai in America: The Ethos of a New Religious Movement., 1992, p.88
6 Snow, p.90-92
7 Hurst, p.86
8 Melton, J. Gordon. Encycropedia of American Religions, 5th ed., 1996, p.187
9 Hurst, p.86,87,92,94
10 Snow, p.65; Hurst, p.94
11 Shupe, Anson. "Soka Gakkai and the Slippery Slope from Militancy to Accommodation." Religion and Society in Modern Japan., 1993, p.232
12 Snow, p.65,67
13 Nichiren Shoshu and the Head Temple Taisekiji,http://www.primenet.com/~martman/Intro4.html, Last visited: 4/19/99; Hurst, p.87,88
14 Snow, p.3-4
15 Nichiren Shoshu and the Head Temple Taisekiji,http://www.primenet.com/~martman/Intro2.html, Last visited: 4/15/99; Hurst, p.96
16 Nichiren Shoshu: An explanation of the name,http://vanbc.wimsey.com/~glenz/shoshu.html, Last visited: 4/21/99
17 Snow, p.88
18 Hurst, p.141
19 Melton, p.189
20 Snow, p.87
21 Hurst, p.141,142
22 Snow, p.94,99
23 Snow, p.97
24 Snow, p.98,100-102,249; Hurst, p.144,145
25 Hurst, p.142,156,160
26 Hurst, p.11
27 Nichiren Shoshu and the Head Temple Taisekiji,http://www.primenet.com/~martman/Intro6.html, Last visited: 4/15/99
28 Melton, p.909
29 Essence And Form of the Great Law in the Latter Day,http://www.cebunet.com/nst/layyessence.html, Last visited: 4/21/99
30 Origins of Buddhism,ftp://ftp.primenet.com/users/m/martman/lbsob2.txt, Last visited: 4/19/99
31 Hurst, p.90,95,98
32 Snow, p.31,33
33 Nichiren Shoshu America,http://ww2.netnitco.net/users/jqpublic/, Last visited: 4/17/99
34 Snow, p.57; Hurst, p.98
35 Snow, p.63
36 Hurst, p.99
37 Snow, p.35-36
38 Snow, p.39
39 Snow, p.37,39,47-48
40 Snow, p.4
41 Snow, p.50; Hurst, p.78,79
42 Nichiren Shoshu and the Head Temple Taisekiji,http://www.primenet.com/~martman/Intro5.html, Last visited: 4/16/99
43 Hurst, p.155
44 Snow, p.53-54
45 Snow, p.73,115
46 Snow, p.248
47 Hurst, p.100
48 Nichiren Shoshu and the Head Temple Taisekiji,http://www.primenet.com/~martman/Intro7.html, Last visited: 4/17/99
49 Shodai: The Practice of Nam Myoho Renge Kyo,http://www.cebunet.com/nst/shodai.html, Last visited: 4/20/99
50 Introduction to Gongyo,http://www.cebunet.com/nst/introgong.html, Last visited: 4/17/99
51 Hurst, p.95,96
52 Snow, p.55
53 Metraux, p.325, 327
54 Metraux, p.326
55 Hurst, p.119,120
56 Hurst, p.120-122
57 Metraux, p.327, 328
58 Hurst, p.123,124
59 Hurst, p.125
60 Metraux, p.328, 329
61 Hurst, p.125,126
62 Hurst, p.127
63 Metraux, p.329, 330
Created by Yuki Amano
For Soc 257: New Religious Movements
Spring Term, 1999
Last updated: 07/25/01