Nichiren Shōshū

File:Nichiren Shoshu Crane Tsuru Bird.jpeg

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 Shoshu 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 monk Nichiren (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. It has adherents throughout the world, with the largest concentrations in Indonesia and Japan and many more in 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 Shoshu is the Japanese Tsuru crane bird, while its main object of veneration is the Dai-Gohonzon image, presently enshrined in Taisekiji head temple. 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 Shoshu 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. 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 ones 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, nine in Taiwan, two in Indonesia - as well as temples in Brazil, France, Ghana, Singapore, Philippines and Spain. There are 10 propagation centers - two propagation centers in South Korea as well as others in Argentina, Brazil, Canada, Hong Kong, Malaysia, Panama, and Taiwan. In 2002 Nichiren Shōshū had approximately 350,000 believers in Japan and approximately 600,000 in other countries.

The Lotus Sutra is the core central teaching of the Nichiren Shoshu 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:

• The Law that Nichiren Propagated throughout His Life (Nichiren ichigo guho fuzoku sho)
• The Ikegami Transfer Document (Minobusan-fuzoku-sho)
• The 106 Articles of Nichiren Shoshu

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 Era, 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

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

The official symbol of Nichiren Shoshu 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 Shoshu. Only Juzu with pure white cords and white Pom-pom ornaments are allowed in their daily practice while Nichiren Shoshu 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.""

1. Nichiren Shōshū teaches that Nichiren Daishōnin is the True Buddha of the modern age 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 Myoho Renge Kyo.
3. The Sangha refers to the collective of Nichiren Shoshu priests who serve to protect and preserve the doctrines and dogma of Nichiren Shoshu.

Daily practice

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A lay member's Nichiren Shoshu Butsudan altar containing within the scroll Gohonzon featuring Nam Myoho Renge Kyo. Los Angeles, 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"), 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

File:Verified Grand altar of the Dai-Gohonzon.jpeg

The grand high altar of the Dai Gohonzon at Taisekiji 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 Law" and the Dai Gohonzon is revered as Nichiren. 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 Taisekiji 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 Shoshu 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 Shoshu 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 (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

File:Authentic Gongyo Book size Medium.jpeg

The official liturgical book of Nichiren Shoshu, 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 Shoshu members may consume the offerings once Gongyo prayers have been completed. Featuring a water or Sake cup. Lay member's altar, Sao Paolo, Brasil.

Buddhist piety and religiosity is a highly held virtue in Nichiren Shoshu 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 Shoshu 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:

• Gojukai ceremony for new members
• Kankai ceremony for former members
• Gohonzon approval (dependent on Priestly discretion)
• Toba (Stupa) memorials for the dead relatives and friends
• Ushi-Tora Gongyo (2:30 AM) for the Dai-Gohonzon
• Eye opening ceremony for Buddhist religious articles
• Inscription for Kakocho memorial / ancestral book for the home altar
• General offerings / Thanksgiving

Donations to a Nichiren Shoshu 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:

• Joju type, a carved wooden platform reserved for grand temples and buildings
• Regular sized Okatagi, or woodblock type commonly issued to practicing members
• Grand size Okatagi Tokubetsu, following the 8th year anniversary of a practicing member
• Omamori or pocket sized, issued to traveling practitioners

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 Shoshu, 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 Shoshu 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 Shoshu temple priest that is held by a paperweight commonly inscribed with the names of alive or deceased relatives being prayed for. Only a Nichiren Shoshu 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 Shoshu high altars are various fruits and sacks of rice.

File:Nichiren Shoshu Kakocho Ancestor Book.jpg

A Kakocho memorial book inscribed with an ancestral name for remembering the deceased relatives of Nichiren Shoshu 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 Shoshu

• 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)

• The dates denote the date of death of each high priest.

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.

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 Shoshu high priests.

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 Josei Toda, Sōka Gakkai emerged as a lay organization affiliated in one of the temples located in the Taisekiji 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 Shoshu 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 Shoshu, specifically expressing the verbatim example of "Protestants and Roman Catholics" as "differences". 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 Shoshu 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.

These and other conflicts based on the traditionalist role of Nichiren Shoshu 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.

Within the following months on 20 June 1974, Ikeda would attempt to file copyright patents for the prayer Nam Myoho Renge Kyo, which was officially denied support by the Tokyo local court in 20 May 1977. Further causes of conflict came when the temple priesthood began to notice the construction of Community Centers instead of funding construction of new Nichiren Shoshu temples. On 30 September 1997, Nichiren Shoshu 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.

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".

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 Shoshu members, Kempon Hokke Shu members, and relatives of Temple priesthood. 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. 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.

Present lay members of Nichiren Shoshu 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 Shoshu believing that their monastic methods and formal rituals are no longer needed or palatable to modern Buddhism, in addition to finding no need for a lineage of priesthood.

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

• The removal of sutra recitation of the prose version of the 16th chapter of the Lotus Sutra. (Commonly known as Part "B").
• Permitting to both manufacture and commercially sell Juzu prayer beads that have colored cords, colored pom-poms which may also contain long colored tassels.
• The tolerance to take photographs or upload videos of personal Honzon scrolls to proselytize for SGI propaganda.
• The omittance of prayers to the Buddhist protection gods of Shoten Zenjin.
• Replacement of gratitude towards the first three SGI presidents instead of the Nichiren Shoshu high priests.
• The formal rejection of the Dai-Gohonzon as the supreme object of worship
• The removal of Hiki-Daimoku used to enunciate slowly the Namu Myoho Renge Kyo
• Altering the Morning Gongyo and Evening Gongyo to be both concise, short and same in formula.
• Allowing to rub Juzu beads as an accepted habit among members during Shodai or prolonged chanting.
• Emphasizing the lack of pious formality during Gongyo, such as clapping or making victorious expressions (Yay! Whoo! Yeah!) right after Gongyo services.
• Removing traditional Japanese terminology such as references to Butsudan, Butsugu, hobobarai, Juzu and the like by replacing them with commonplace English words.

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 Shoshu priest”. Ian Reader, on the other hand, saw "corrupt and scandalous behavior on both sides."

See also

• Nichiren Shū

Further reading

English

• Richard Causton: Nichiren Shoshu Buddhism, Rider & Co, London 1988. ISBN 0712622691
• Basic Terminology of Nichiren Shoshu, Vol. 1, Nichiren Shōshū Shumuin, eds. Dainichiren Publishing Co., 2009. ISBN 978-4-904429-28-0
• Nichiren Shoshu Basics of Practice, Nichiren Shōshū Temple, 2003 (revised). No ISBN. PDF
• Introduction to True Buddhism, Nichiren Shoshu Temple, Myohoji 1999
• Introduction to Nichiren Shoshu Buddhism", Seiganzan Myoshinji Temple, 2007
• The Gosho of Nichiren Daishōnin, Vol. 1, Nichiren Shōshū Overseas Bureau, trans. Dainichiren Publishing Co., 2005. ISBN 4-904429-26-5, ISBN 978-4-904429-26-6
• The Gosho of Nichiren Daishonin, Vol. 2: Rissho Ankoku Ron, Nichiren Shōshū Shumuin, trans. Dainichiren Publishing Co., 2009. ISBN 4-904429-26-5, ISBN 978-4-904429-26-6
• The Doctrines and Practice of Nichiren Shōshū, Nichiren Shōshū Overseas Bureau, 2002 which can be read online here : https://web.archive.org/web/20080914201344/http://www.nsglobalnet.jp/page/d_and_p/table_of_contents.htm
• Collected Sermons High Priest Nikken Shonin 1992-2002 Dai Nichiren Publishing 2002 which can be read online here : https://web.archive.org/web/20080916221041/http://www.nsglobalnet.jp/page/collected_sermons/table_of_contents.htm
• Refuting The Soka Gakkai's "Counterfeit Object Of Worship "100 Questions and Answers" Dai Nichiren Publishing 1996
• Shinyo Magazine (Numerous issues 1991-2005) Dai Nichiren Publishing (Published in English & Japanese)
• Myodo Magazine (2 issues) 1991 Published by Seiganzan Myoshinji Temple San Francisco.
• Taisekiji: Shoshū Hashaku Guide (Jp: 諸宗破折ガイド: "Guide to refuting [erroneous teachings of] other schools"). 2003 (no ISBN); pp. 160–164. Published by the Buddhist school formerly associated with Sōka Gakkai and presents details of Sōka Gakkai's gradual distortion of the school's teachings and reasons for its severing of ties.

Japanese

• Gosho Heisei Shimpen 平成新編日蓮大聖人御書 Dainichiren Publishing Co. 1994 ISBN 978-4-904429-22-8
• Nichiren Shōshū yōgi (日蓮正宗要義: "The essential tenets of Nichiren Shōshū"), Taiseki-ji, 1978, rev. ed. 1999
• Nichiren Shōshū nyūmon (日蓮正宗入門: "Introduction to Nichiren Shōshū"), Taiseki-ji, 2002
• Dai-Nichiren (大日蓮), monthly magazine published by Nichiren Shōshū. Fujinomiya, Shizuoka, Japan (numerous issues)
• Dai-Byakuhō (大白法), the Hokkekō organ newspaper. Tōkyō (numerous issues)
• History of Nichiren Shoshu 日蓮大聖人正伝 改訂版 Dainichiren Publishing Co.. 1994 ISBN 978-4-905522-04-1
• Fuji Chronology 富士年表 Dainichiren Publishing Co. 2008 ISBN 978-4-904429-04-4
• Shakubuku - Faith and Correct Religion Professor Hiroshi. Dainichiren Publishing Co. 2007 ISBN 978-4-904429-05-1
• Sermons on the Juryo Chapter Expanded Edition. Dainichiren Publishing Co. 2014 ISBN 978-4-905522-22-5
• Essential Gosho Quotations on Practice. Dainichiren Publishing Co. 2014 ISBN 978-4-905522-23-2
• Lectures on the Seven Characters of Nam Myoho Renge Kyo by Nikken Shonin (2 volumes) 妙法七字拝仰 Dainichiren Publishing Co. 1996 ISBN 978-4-905522-15-7 ISBN 978-4-905522-13-3
• Sermons on the Kanjin no Honzon Sho 観心本尊抄講話 (5 Volumes). Dainichiren Publishing Co. 2010 ISBN 978-4-904429-85-3 ISBN 978-4-904429-89-1 ISBN 978-4-904429-91-4 ISBN 978-4-904429-98-3 ISBN 978-4-905522-02-7
• The Six Volume Writings of 26th high priest Nichikan Shonin 六巻抄 Dainichiren Publishing Co. 1996 ISBN 978-4-904429-34-1
• Notes on the One Hundred-Six Articles 百六箇種脱対見拝述記 Dainichiren Publishing Co. 2007 ISBN 978-4-904429-00-6
• Nichikan Shonin's Exegeses on Selected Gosho 日寛上人御書文段 Dainichiren Publishing Co. 2001 ISBN 978-4-904429-36-5
• Useful Gosho Quotes 祖文纂要 Dainichiren Publishing Co. 1994 ISBN 978-4-904429-45-7
• Benn'Aku Kanjin Sho 弁惑観心抄 Dainichiren Publishing Co. 1994 ISBN 978-4-904429-46-4
• The story of Nikko Shonin leaving Mount Minobu 日興上人身延離山史 Dainichiren Publishing Co. 2006 ISBN 978-4-904429-56-3
• 法乃道 (A book about propagation efforts in the 1920s and 30's) Dainichiren Publishing Co. 1962 ISBN 978-4-904429-57-0
• 日寛上人と興学 (A book regarding Nichikan Shonin and an exegesis on his 6 volume writings) Dainichiren Publishing Co.
• A History of the Fuji Schools: Omosu 富士門流の歴史　重須篇 Dainichiren Publishing Co. 2007

External links

Official websites

• Official Nichiren Shoshu web site
• Nichiren Shōshū Temple organization in the US
• Nichiren Shōshū Myokanko Site. A lay organisation of Nichiren Shoshu based at the Rikkyo-Bo temple, Taisekiji
• Archive of former Nichiren Shōshū Overseas Bureau website

Critical websites

• "Soka Spirit" website published by SGI-USA
• "Soka Spirit" website published by Nichiren Shoshu priests who left the Head Temple