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Nichiren Buddhism is a branch of Mahayana Buddhism based on the teachings of the 13th century Japanese Buddhist priest Nichiren (1222–1282) and is one of the "Kamakura Buddhism" schools. Its teachings derive from the 300 extant letters and treatises written by Nichiren.

Within Nichiren Buddhism there are two major divisions which fundamentally differ over whether Nichiren should be regarded as a bodhisattva of the earth, a saint, great teacher--or the actual Buddha of the third age of Buddhism. Several of Japan's New Religious Movements are Nichiren-inspired lay groups. It is practiced worldwide, with practitioners throughout the United States, Brazil and Europe, as well as in South Korea and southeast Asia. The largest sects are the Soka Gakkai/(Soka Gakkai International), Nichiren Shu, and Nichiren Shoshu.

Nichiren Buddhism focuses on the Lotus Sutra doctrine that all people have an innate Buddha-nature and are therefore inherently capable of attaining enlightenment in their current form and present lifetime. Nichiren proposed a classification system that ranks the quality of religions and various Nichiren schools can be either accommodating or vigorously opposed to any other forms of Buddhism or religious beliefs.

There are three essential aspects to Nichiren Buddhism: faith, or the determination to achieve one's ultimate potential through chanting Nam-myoho-renge-kyo to the Gohonzon; practice, chanting to the Gohonzon and reciting portions of the Lotus Sutra for oneself and others; and study, to grasp the profundity of Nichiren Buddhism. The Gohonzon is a calligraphic image which is prominently displayed in the home or temple buildings of its believers. The Gohonzon used in Nichiren Buddhism is composed of the names of key bodhisattvas and Buddhas in the Lotus Sutra as well as Namu-Myoho-Renge-Kyo written in large characters down the center.

Nichiren left to his followers the mandate to widely propagate the Gohonzon and Daimoku in order to secure the peace and prosperity of society.

Traditional Nichiren Buddhist temple groups are commonly associated with Nichiren Shoshu and varying Nichiren Shu schools, while modern 21st century lay groups vary such as Soka Gakkai, Kenshokai, Shoshinkai, Risshō Kōsei Kai, Honmon Butsuryū-shū are also known.

Founding of Nichiren Buddhism

Nichiren and his time

Nichiren Buddhism as known today originated in 13th-century feudal Japan. It is one of six new forms of Shin Bukkyo (English: "New Buddhism") of “Kamakura Buddhism.”

Due to the social and political conflicts in Japan during this time, power passed from the nobility to a Shogunate military dictatorship led by the Minamoto clan and then the Hōjō clan. A prevailing belief during this time was associated with the Age of the Latter Day of the Law. Buddhism colluded with the State as well as claims of clerical corruption during this time.

Nichiren's Life

For more than 20 years Nichiren pored over Buddhist texts and commentaries at Mount Hiei (Enryaku-ji) and other major centers of Buddhist study. His studies were motivated by several questions that preoccupied him: which of the many Buddhist scriptures that had reached Japan represented the essence of Shakyamuni's teaching, how could he be assured of the certainty of enlightenment, and why was the Imperial house defeated by the Kamakura regime in 1221 despite the prayers and rituals of Tendai and Shingon priests.

He eventually concluded that the highest teachings of Shakyamuni Buddha (563?–483?BC) were to be found in the Lotus Sutra. The mantra he expounded on 28 April 1253, known as the Daimoku or Odaimoku, Namu-Myōhō-Renge-Kyō, expresses his devotion to that body of teachings. During his lifetime, Nichiren stridently maintained that the contemporary teachings of Buddhism taught by other sects, (particularly the Nembutsu, Zen, Shingon, and Ritsu sects) were, to his mind, mistaken in their interpretations of the correct path to enlightenment, and therefore refuted them publicly and vociferously. In doing so, he provoked the ire of the country's rulers and of the priests of the sects he criticized; he was subjected to persecution which included an attempted beheading and at least two exiles.

Some Nichiren schools see the attempted beheading incident as marking a turning point in Nichiren's teaching, since Nichiren began inscribing the Gohonzon and wrote a number of major doctrinal treatises during his subsequent three-year exile on Sado Island in the Japan Sea. After a pardon and his return from exile, Nichiren moved to Mount Minobu in today's Yamanashi Prefecture, where he and his disciples built a temple, Kuon-ji. Nichiren spent most of the rest of his life here training disciples.

Basic teachings

The basic practice of Nichiren Buddhism is chanting the invocation Nam-myoho-renge-kyo to a mandala inscribed by Nichiren, called Gohonzon. Both the invocation and the Gohonzon, as taught by Nichiren, embody the title and essence of the Lotus Sutra, which he taught as the only valid scripture for The Latter Day of the Law, as well as the life state of Buddhahood inherent in all life.

Nichiren considered that in the Latter Day of the Law -- a time of human strife and confusion when Buddhism would be in decline -- Buddhism had to be more than the theoretical or meditative practice it had become, but was meant to be practiced “with the body,” that is, in one’s actions and the consequent results that are manifested. More important than the formality of ritual, he claimed, was the substance of the practitioner’s life in which the spiritual and material aspects are interrelated. He considered conditions in the world to be a reflection of the conditions of the inner lives of people; the premise of his first major remonstrance, Rissho Ankoku Ron (Establishing The Correct Teaching for the Peace of The Land), is that if a nation abandons heretical forms of Buddhism and adopts faith in the Lotus Sutra, the nation will know peace and security. He considered his disciples the “Bodhisattvas of the Earth” who appeared in the Lotus Sutra with the vow to spread the correct teaching and thereby establish a peaceful and just society.

The specific task to be pursued by Nichiren’s disciples was the widespread propagation of his teachings (the invocation and the Gohonzon) in a way that would effect actual change in the world’s societies so that the sanctuary, or seat, of Buddhism could be built. Nichiren saw this sanctuary as a specific seat of his Buddhism, but there is thought that he also meant it in a more general sense, that is, wherever his Buddhism would be practiced. This sanctuary, along with the invocation and Gohonzon, comprise “the three great secret laws (or dharmas)” found in the Lotus Sutra.

Nichiren's writings

A prolific writer, Nichiren's personal communiques among his followers as well as numerous treatises detail his view of the correct form of practice for the Latter Day of the Law (mappō); lay out his views on other Buddhist schools, particularly those of influence during his lifetime; and elucidate his interpretations of Buddhist teachings that preceded his. These writings are collectively known as Gosho (go is an honorific prefix designating respect) or Goibun. Which of these writings, including the Ongi Kuden (orally transmitted teachings), are deemed authentic or apocryphal is a matter of debate within the various schools of today's Nichiren Buddhism. One of his most important writings the Rissho Ankoku Ron, preserved at Shochuzan Hokekyo-ji, is one of the National Treasures of Japan.

Development of Nichiren Buddhism and its major lineages

Nichiren Buddhism is not a single denomination (see following lists). Nichiren was originally an ordained Tendai priest and is not known to have established a separate Buddhist school. Nevertheless, his teachings led to the formation of different schools within several years after his passing. Before his death Nichiren had named "six senior priests" (rokurōsō) whom he wanted to transmit his teachings to future generations: Nisshō (日昭), Nichirō (日朗), Nikō (日向), Nitchō (日頂), Nichiji (日持), and Nikkō (日興). Each started a lineage of schools, but Nichiji eventually travelled to the Asian continent (ca. 1295) and was never heard from again, and Nitchō later in life (1302) rejoined and became a follower of Nikkō.

Separation of the six senior disciples and their lineages

Different interpretations of Nichiren's teachings had led to the establishment of various temples and schools, which however have in common reverence to the two basic doctrines of the chanting and the object of devotion. Although the former five disciples remained loosely affiliated to varying degrees, the last—Nikkō—made a clean break by leaving Kuon-ji in 1289.

The disciple Nikko had come to the conclusion that the remaining five disciples were embarking on heresy and syncretism of various Buddhist practices that he could no longer accept.

Latter feelings of animosity and discord grew after the second death anniversary of Nichiren's 100th Day Memorial ceremony (23 January 1283) when the rotation system as agreed upon the "Shuso Gosenge Kiroku" (English: Record document of founder's demise) and Rimbo Cho (English: Rotation Wheel System) to clean and maintain Nichiren's grave, according to Nikko was seldomly being abandoned by the other five senior disciples.

By the third death anniversary of Nichiren (13 October 1284), Nikkō claimed that the other five senior priests no longer returned to Nichiren's tomb in Mount Minobu, citing the deer hoofs and other signs of neglect at the gravesite. In addition, Nikkō made accusatory charges that after Nichiren's death, the other disciples slowly began to gradually deviate from what Nikkō viewed as Nichiren's orthodox teachings.

Chief among these complaints is the syncretism by some of the disciples to worship images of both Shakyamuni Buddha while admonishing other disciple priests for signing their names "Tendai Shamon" of the Tendai Buddhist school in the subsequent documents notarized and sent to the Kamakura government. Furthermore, Nikko Shonin alleges that the other disciples became condescending towards some of Nichiren's writings because not written in Classical Chinese, as they were written in a Katakana syllabary dialect which was deemed inferior at the time.

Accordingly, Nikkō's own converted shakubuku, the steward of the temple district, Hagiri Sanenaga, also began to commit unorthodox practice deemed to be heretical such as the following:

1. The crafting of a standing statue of Shakyamuni Buddha as an object of worship.
2. The donation of noren shrine curtains and horses to the Mishima Taisha Shinto shrine, at the time an honorary shrine of the Hojo clan Shogunate.
3. The procurement of bamboo lumber for the Shinto Gassan Shrine.
4. The attendance of a memorial service dedicated to the stupa of Amida Buddha along with giving monetary donations to its Nembutsu priests in Fukushi ward, Nanbu, Yamanashi prefecture.

These controversial acts received tolerance from another senior disciple, Mimbu Nikō (民部日向, 1253–1314) to be acceptable due to having been done ordinarily with the knowledge of Nichiren while he was alive. Accordingly, Hagiri Sanenaga provided his own personal reason that it was customary for his political family to make homage to the Shinto shrine of the Kamakura Shogunate, as well as reasoning that he had provided monetary donations to other Buddhist sects even when Nichiren himself was alive.

Ultimately on 1289, Nikko went to the base of Mount Fuji where he would be offered a piece of land by Nanjo Tokimitsu where he would ultimately establish his own school based on orthodoxy, which would later be known as the Taisekiji temple of Nichiren Shoshu. In addition, he is also believed to have erected a Buddhist seminary at Omosu, Suruga province which later affiliated with the Nichiren Shu sect but would continue to retain the circular Crane bird used by Nikko Shonin. Pious legends also recount his journey with the Dai-Gohonzon as he left Mount Minobu, never to return. Consequently, the disciple Nitcho began to share the same complaints and grievances and would later join him in later years.

After the passing of Nichiren, practical differences between the various Nichiren schools were relatively minor; nevertheless, the following schools formed around Nichiren's disciples:

• The Minobu school — Mimbu Nikō
• The Fuji school — Nikkō Shonin, co-joined later with the disciple Nitcho Shonin.
• The Hama school — Nisshō
• The Ikegami school — Nichirō
• The Nakayama school — Toki Jonin (Stepfather of Nitchō)

In the years following Nichiren's death, his and the temples founded by his disciples remained to a varying degree affiliated. By the 14th century a certain split within the Nichiren Schools occurred though. One differentiates between the so-called Ichi lineage (meaning unity or harmony) and Shoretsu lineage (a contraction of two words meaning superior/inferior).

• The Ichi lineage today comprises most of the traditional schools within Nichiren Buddhism, including some Nikkō temples, of which the Nichiren Shū is the biggest representative. In this lineage the whole of the Lotus Sutra, both the so-called essential and theoretical parts, also referred to as the Imprinted Gate, are venerated. While great attention is given to the 2nd and 16th chapter of the Lotus Sutra other parts of the sutra, or even the whole sutra, are recited.
• The Shoretsu lineage comprises most, not all, temples of the Nikkō lineage. Today those are most notably Nichiren Shōshū and Sōka Gakkai. This lineage underline the supremacy of the essential over the theoretical part of the Lotus Sutra, also referred to as the "Original Gate". Therefore, almost solely the 2nd and 16th chapters of the Lotus Sutra are recited> By 1400, and only being outnumbered by Zen, Nichiren temples had been founded all over Kyoto and although the various sects of Nichiren Buddhism were administratively independent they met in a council to resolve common problems..

By the 16th century, Nichiren Buddhism was no longer on the fringe of religious life and a vast number of Kyoto's inhabitants adhered to Nichiren's teachings.

Based on the tradition set by Nichiren the relationship between the government, other major Buddhist schools and Nichiren temples remained ambiguous though. The adherents of Nichiren Buddhism who made this aspect of Nichiren teachings a central pillar of their belief were the followers of the so-called Fuju-fuse lineage. Their services were partly held in secret and culminated in the persecution and partly even the execution of its believers in 1668. The majority of official Nichiren temples were "tamed" during the Edo period to the effect that they were subsumed "into a nationwide Buddhist parish system designed to ensure religious peace and eradicate the common enemy, Christianity". In this process, also known as the Danka system, Buddhist temples were generally not only a centre of Buddhist practice and learning, but were forced to carry out administrative functions, thereby also being controlled by the government taming any missionary activities.

During the Meiji Restoration from 1868 onwards and in an attempt to eradicate Buddhism Nichiren temples were forced, just like any other Buddhist school, to focus on funeral and memorial services as their main activity. Therefore, Nichiren-Buddhism remained mainly temple-based. Most Nichiren schools, referring to their establishment, state the founding of their respective head or main temple, for example, Nichiren Shū the year 1281, Nichiren Shōshū the year 1288, and Kempon Hokke Shu the year 1384. However, most of today's Nichren schools did not form until the late 19th and early 20th century as, also legal, religious bodies. A last wave of merges took place in the 1950s. Following the above-mentioned divide between the Ichi lineage and Shoretsu lineage, the most notable division is the one between Nichiren Shū and Nichiren Shōshū.

Claims of forged documents

Documents first mentioned and discovered by Taiseki-ji High Priest Nikkyo Shonin in 1488 claimed that Nichiren passed full authority to Nikkō Shonin alone as successor. This pervading claim notes that such original documents have long disappeared, but a certified copy of these documents are preserved at Taiseki-ji repositories. In contrast, other Nichiren sects vehemently ignore them as forgeries due to not being in existence in its original handwriting of neither Nichiren or Nikko Shonin himself, but rather copied down by Nikko’s extant disciples after his death."

At the time the documents may have served to underline Taiseki-ji's supposed superiority amongst Nikkō temples, especially in respect to Ikegami Honmon-ji the site of Nichiren's tomb. In the later context of developments the above-mentioned claims served as a reason on which, what would later become, Nichiren Shōshū based its orthodoxy on Nichiren-Buddhism in general. Even though there had been efforts by temples of the Nikkō lineage in the late 19th century to unify into one single separate Nichiren school the Kommon-ha, today's Nichiren Shōshū comprises only the Taiseki-ji temple and its dependent temples. It is not identical to the historical Nikkō or Fuji lineage. Parts of the Kommon-ha, the Honmon-Shu, eventually became part of Nichren Shu in the 1950s. New religions like Sōka Gakkai, Shōshinkai, and Kenshōkai trace their origins to the Nichiren Shōshū school.

Kuon-ji Temple in Mount Minobu eventually became the head temple of today's Nichiren Shū, today the largest branch among traditional schools, encompassing the schools and temples tracing their origins to Nikō, Nisshō, Nichirō, Nichiji and Nikkō. The Reiyūkai, Risshō Kōsei Kai, and Nipponzan-Myōhōji-Daisanga invariably stems from the Kuon-ji lineage.

The Fuji-lineage

Several temples located near Mount Fuji continue to follow Nichiren Buddhism, commonly referred to as Fuji-Fusē. The Fuji-lineage is often associated with Nichiren Shoshu Buddhism or organisations formally affiliated with it but is not limited to.

The Fuji-lineage includes the following temples:

The Yoboji Temple of Kyoto, formerly called Jogyo-in Temple was founded by Nichigo in the year 1339, was one of the two assistant disciples of Nichimoku Shonin, third successor abbot of Nichiren Shoshu. The other assistant was Nichizon. Since the 14th century, the Jogyo-in temple became financially able in sustaining the Taisekiji Temple due to monetary donations collected from both Hokkeko and non-Hokkeko believers, and later sustained the Taisekiji temple by providing candidates for its successive high priests. Due to time travel constraints and lack of communication, neither side addressed the issue of differences. At this time, the Taisekiji temple was impoverished due to their rejection to accept monetary donations from non-believers, a practice still continued until today.

Latter priests sent from Yoboji Temple to Taisekiji Temple again introduced syncretist practices such as the placement of a Shakyamuni Buddha statue in front of the Gohonzon, a practice that was strongly rejected by the time of the 26th High Priest Nichikan Shonin, who reverted back to a singular Gohonzon worship, or Gohonzon scroll flanked with two statues of Nichiren Daishonin and Nikko Shonin (English: Three-Gem-Style), often with a copy of the Lotus Sutra contained within the Kyobako box in the front as permitted. Today, the Taisekiji Head Temple no longer accepts priests nor monetary donations from the Yoboji Temple, despite its former fraternal history. It was a part of Nichiren Shu group of schools after the Meiji Restoration and separated from Nichiren Shu in the 1950s to become its own sect, known today as Nichiren Honshu.

Lists of major Nichiren Buddhist schools and organizations

The following lists are based on the Japanese Misplaced Pages article on Nichiren Buddhism.

Major Nichiren Buddhist schools and their head temples

In alphabetical order (Japanese characters preceded by "ja:" link to articles in the Japanese Misplaced Pages).

Other Nichiren Buddhist 20th century movements and lay organizations

In alphabetical order (Japanese characters preceded by "ja:" link to articles in the Japanese Misplaced Pages):

• Bussho Gonenkai Kyōdan, founded in 1950 by Kaichi Sekiguchi and Tomino Sekiguchi
• Fuji Taisekiji Kenshōkai (also, just Kenshōkai) ja:富士大石寺顕正会, founded in 1942 and expelled from Nichiren Shoshu in 1978
• Hokkekō, lay organization closely affiliated with Nichiren Shōshū
• Honmon Shōshū 本門正宗
• Kokuchūkai ja:国柱会 (also 國柱会), a nationalist group founded in 1914 by Tanaka Chigaku
• Myōchikai Kyōdan, founded in 1950 by Miyamoto Mitsu
• Myōdōkai Kyōdan, founded in 1951
• Nichiren Buddhist Association of America, founded in 2001, expelled from Soka Gakkai International
• Nipponzan-Myōhōji-Daisanga, founded in 1917 by Nichidatsu Fujii
• Reiyūkai (Spiritual-Friendship-Association), founded in 1920 by Kakutaro Kubo and Kimi Kotani, Reiyūkai considers itself the grandfather of lay-based new religions devoted to the Lotus Sutra and ancestor veneration.
• Risshō Kōsei Kai, founded in 1938 by Nikkyō Niwano and Myōkō Naganuma
• Shōshinkai, founded in 1980, expelled from Nichiren Shōshū in 1981
• Soka Gakkai, founded in Japan in 1930 by Tsunesaburō Makiguchi and Soka Gakkai International founded in 1975 by Daisaku Ikeda as lay organizations affiliated with Nichiren Shōshū. The process of SG/SGI being excluded from Nichiren Shoshu started in 1991, re-stated in 1997, and re-affirmed by the Soka Gakkai in 2014.
• The Proud Black Buddhist World Association, founded in United States
• Nichiren Buddhist Association, founded in Malaysia in 2016, split from Soka Gakkai Malaysia (SGM)

Nichiren Buddhism as a form of nationalism

A nationalistic interpretation of Nichiren's teachings called "Nichirenism" grew in the 21st century, led primarily by lay people. According to Japanese researcher Tamura, the term Nichirenism subsumes the following three categories:

1. The ultranationalistic preoccupation with Nichiren that contributed to Japan's militaristic effort before the Second World War.
2. The work of primarily Socialist activists and writers during the prewar and postwar eras who promoted a vision of a global and ideal world society inspired by the universal principles taught in the Lotus Sutra and according to their views of Nichiren.
3. Organized religious bodies that were inspired by Nichiren’s teachings.

Both Nichiren and his followers have been associated with fervent Japanese nationalism known as Nichirenism between the Meiji period and the conclusion of World War II.

The nationalistic interpretation of Nichiren's teachings were inspired by lay Buddhist movements like Kokuchūkai or Kenshōkai and resulted in violent historical events such as the May 15 Incident and the League of Blood Incident.

Among the key proponents of this interpretation are Chigaku Tanaka who founded the Kokuchūkai (Nation's Pillar Society). Tanaka was charismatic and through his writings and lecturers attracted many followers such as Kanji Ishiwara. Nisshō Honda advocated the unification Japanese Buddhists to support the imperial state. Other ultra-nationalist activists who based their ideas on Nichiren were Ikki Kita and Nisshō Inoue.

Socialistic interpretations

Nichirenism also includes several intellectuals and activists who reacted against the prewar ultranationalistic interpretations and argued for an egalitarian and socialist vision of society based on Nichiren's teachings and the Lotus Sutra. These figures ran against the growing tide of Japanese militarism and were subjected to political harassment and persecution. A leading figure in this group was Girō Seno who formed the New Buddhist Youth League (Shinkō Bukkyō Seinen Dōmei). Originally influenced by the ideals of Tanaka and Honda, Seno came to reject ultranationism and argued for humanism, socalism, pacifism, and democracy based on Nichiren's beliefs. He was imprisoned for two years under the National Security Act.

New religious movements

The prewar policy of rapid industrialization and expansionism led to the rise of a poor urban class of workers. Several Nichiren-inspired religious movements arose and appealed primarily to this segment of society with a message of alleviating suffering and this-worldly salvation. Honmon Butsuryū-shū, an early example of lay-based religious movements of the modern period inspired by Nichiren, was founded several years before the Meiji Restoration. Reiyukai, Rissho Koseikai stemming from Nichiren Shu while Kenshokai and Soka Gakkai stemming from Nichiren Shoshu are more recent examples of lay-inspired movements drawing from Nichiren's teachings and life.

Accordingly, Nichiren Buddhism has had a major impact on Japan's literary and cultural life. Japanese literary figure Takayama Chogyū and children's author Kenji Miyazawa praised Nichiren's teachings. Another prominent researcher, Masaharu Anesaki was encouraged to study Nichiren leading to the latter's work Nichiren: The Buddhist Prophet which introduced Nichiren to the West. Non-Buddhist Japanese indivduals such as Uchimura Kanzō listed Nichiren as one of five historical figures who best represented Japan while Tadao Yanaihara described Nichiren as one of the four historical figures he most admired.

Bibliography

Translations of Nichiren's writings

• The Gosho Translation Committee: The Writings of Nichiren Daishonin, Volume I, Soka Gakkai, 2006. ISBN 4-412-01024-4
• The Gosho Translation Committee: The Writings of Nichiren Daishonin, Volume II, Soka Gakkai, 2006. ISBN 4-412-01350-2
• Kyotsu Hori (transl.); Sakashita, Jay (ed.): Writings of Nichiren Shonin, Doctrine 1, University of Hawai'i Press, 2003, ISBN 0-8248-2733-3
• Tanabe Jr., George (ed.), Hori, Kyotsu: Writings of Nichiren Shonin, Doctrine 2, University of Hawai'i Press, 2002, ISBN 0-8248-2551-9
• Kyotsu Hori (transl.), Sakashita, Jay (ed.): Writings of Nichiren Shonin, Doctrine 3, University of Hawai'i Press, 2004, ISBN 0-8248-2931-X
• Kyotsu Hori (transl.), Jay Sakashita (ed.): Writings of Nichiren Shonin, Doctrine 4, University of Hawai'i Press, 2007, ISBN 0-8248-3180-2
• Kyotsu Hori (transl.), Sakashita, Jay (ed.): Writings of Nichiren Shonin, Doctrine 5, University of Hawai'i Press, 2008, ISBN 0-8248-3301-5
• Kyotsu Hori (transl.), Sakashita, Jay (ed.): Writings of Nichiren Shonin, Doctrine 6, University of Hawai'i Press, 2010, ISBN 0-8248-3455-0
• Selected Writings of Nichiren. Burton Watson et al., trans.; Philip B. Yampolsky, ed. Columbia University Press, 1990
• Letters of Nichiren. Burton Watson et al., trans.; Philip B. Yampolsky, ed. Columbia University Press, 1996
  Full disclosure statement: Although Soka Gakkai retains the copyrights on the foregoing two works and financed their publication, they show some deviation from similar works published under Soka Gakkai's own name.
• Website for English-language translations of works essential to the study of Nichiren Buddhism (Soka Gakkai) Nichiren Buddhism Library
• Die Schriften Nichiren Daishonins, Helwig Schmidt-Glintzer, trans., Verlag Herder, 2014, ISBN 978-3451334542

English

Recent scholarship

• Montgomery, Daniel B., Fire In The Lotus - The Dynamic Buddhism of Nichiren. Mandala - HarperCollins, 1991. ISBN 1-85274-091-4
• Bowring, Paul. Kornicki, Peter, The Cambridge Encyclopedia of Japan. eds. Cambridge University Press, 1993. ISBN 0-521-40352-9 (Referred to in text as Cambridge.)
• Japan: An Illustrated Encyclopedia. Kondansha, 1993, ISBN 4-06-205938-X; CD-ROM version, 1999. (Referred to in text as Illustrated.)
• Causton, Richard, "Buddha in Daily Life, An Introduction to the Buddhism of Nichiren Daishonin", 1995. ISBN 071267456X
• Matsunaga, Daigan, Matsunaga, Alicia (1996), Foundation of Japanese buddhism, Vol. 2: The Mass Movement (Kamakura and Muromachi Periods), Los Angeles; Tokyo: Buddhist Books International, 1996. ISBN 0-914910-28-0
• Lotus Seeds - The Essence of Nichiren Shu Buddhism. Nichiren Buddhist Temple of San Jose, 2000. ISBN 0-9705920-0-0
• The Doctrines and Practice of Nichiren Shoshu. Nichiren Shoshu Overseas Bureau, 2002
• The Soka Gakkai Dictionary of Buddhism. Soka Gakkai, 2002, ISBN 4-412-01205-0 online
• Stone, Jacqueline I., Original Enlightenment and the Transformation of Medieval Japanese Buddhism (Studies in East Asian Buddhism), University of Hawaii Press 2003, ISBN 978-0824827717

Early English-language scholarship

• Anesaki, Masaharu (1916), Nichiren, the Buddhist Prophet, Cambridge: Harvard University Press. https://play.google.com/books/reader?id=Ub0KAAAAYAAJ&printsec=frontcover&output=reader&hl=en&pg=GBS.PR3
• Junjirō Takakusu, Junjiro (1947), The Essentials of Buddhist Philosophy, Honolulu: University of Hawaii Press. https://books.google.at/books?id=oyJjCx_tEiMC&pg=PR3&dq=Junjir%C5%8D+Takakusu:+The+Essentials+of+Buddhist+Philosophy&hl=de&source=gbs_selected_pages&cad=2#v=onepage&q=nichiren&f=false
• Lloyd, Arthur (1912), The Creed of Half of Japan 1912. New York: E.P. Dutton & company. http://www.sacred-texts.com/bud/chj/chj26.htm

Japanese

• Nichiren Shōshū yōgi (日蓮正宗要義; "The essential tenets of Nichiren Shoshu"). Taiseki-ji, 1978, rev. ed. 1999
• Shimpan Bukkyō Tetsugaku Daijiten (新版　仏教哲学大辞典: "Grand dictionary of Buddhist philosophy, rev. ed."). Seikyo Shimbunsha, 1985. No ISBN.
• Nichiren Shōshū-shi no kisoteki kenkyū (日蓮正宗史の基礎的研究; "A study of fundaments of Nichiren Shoshu history"). (Rev.) Yamaguchi Handō. Sankibo Bussho-rin, 1993. ISBN 4-7963-0763-X
• Iwanami Nihonshi Jiten (岩波　日本史辞典: "Iwanami dictionary of Japanese history"). Iwanami Shoten, 1999. ISBN 4-00-080093-0 (Referred to in text as Iwanami.)
• Nichiren Shōshū Nyūmon (日蓮正宗入門; "Introduction to Nichiren Shoshu"). Taiseki-ji, 2002
• Kyōgaku Yōgo Kaisetsu Shū (教学解説用語集; "Glossary of Nichiren Shoshu Buddhist terms"). (Rev.) Kyōdō Enoki, comp. Watō Henshūshitsu, 2006.

References

1. Jacqueline I. Stone , Original Enlightenment and the Transformation of Medieval Japanese Buddhism (Studies in East Asian Buddhism), University of Hawaii Press 2003, ISBN 978-0824827717, pp 239
2. Richard K. Payne, Re-Visioning Kamakura Buddhism (Studies in East Asian Buddhism) (Studies in East Asian Buddhism, 11), University of Hawaii Press, ISBN 978-0824820787, pp 24
3. Iida, Shotaro (1987). "Chapter 5: 700 Years After Nichiren". In Nicholls, William (ed.). Modernity and Religion. Wilfrid Laurier University Press. pp. 98–105. ISBN 0-88920-154-4.
4. Arai, Nissatsu (1893). Outlines of the Doctrine of the Nichiren Sect, Submitted to the Parliament of the World's Religions. Tokyo, Japan: Central Office of the Nichiren Sect. p. vi. One who wants to know how high was his virtue, how profound and extensive was his learning, how heroic and grand was his character, and how gigantic and epoch-making was his mission, needs only to read his works.
5. Hein, Patrick (2014). The Goddess and the Dragon: A Study on Identity Strength and Psychosocial Resilience in Japan. Cambridge Scholars Publishing. p. 67. ISBN 9781443868723.
6. ^ Ellwood, Robert S.; Csikszentmihalyi, Mark A. (2003). "Chapter 12: East Asian Religions in Today's America". In Neusner, Jacob (ed.). World Religions in America: An Introduction. Westminster John Knox Press. p. 225. ISBN 9780664224752.
7. Cornille, Catherine (1998). "Canon formation in new religious movements: The case of the Japanese new religions". In Debeek, A. Van; Van der Toorn, Karel (eds.). Canonization and Decanonization. Brill. p. 284. ISBN 9004112464.
8. Shimazono, Susumu (2004). "Daimoku (Invocation)". In Clarke, Peter (ed.). Encyclopedia of new religious movements. Routledge. p. 151. ISBN 9781134499700. Moreover, many Nichiren-inspired new religions (see New Religious Movement) are lay Buddhist movements. The training and practices do not require advanced scholarly knowledge. They offer a type of Buddhism that ordinary people preoccupied with their families and occupations can practice without becoming priests and having to dedicate themselves exclusively to spiritual matters.
9. Hammond, Phillip. "Foreward". In Macacheck and Wilson (ed.). Global Citizens. 2000: Oxford University Press. p. v. ISBN 0-19-924039-6.{{cite book}}: CS1 maint: location (link)
10. Dobbelaere, Karel (1998). Soka Gakkai. Signature Books. p. 17. ISBN 1-56085-153-8.
11. "Nichiren: Fast Facts and Introduction". Religion Facts. Retrieved 14 December 2017.
12. Petzold, Bruno (1995). Ichimura, Shohei (ed.). The classification of Buddhism : comprising the classification of Buddhist doctrines in India, China and Japan = Bukkyō-kyōhan. Wiesbaden: Harrassowitz Verlag. p. 627. ISBN 9783447033732.
13. Fowler, Jeaneane and Merv (2009). Chanting in the Hillsides. Portland, Oregon: Sussex Academic Press. p. 141.
14. Anesaki, Masaharu (1916). Nichiren, the Buddhist Prophet. Harvard University Press. p. 99.
15. Payne, Richard K. (1998). "Introduction". Re-visioning "Kamakura" Buddhism. Honolulu: University of Hawaii Press. pp. 1–2. ISBN 0824820789.
16. ^ Anesaki, Masaharu (1916). Nichiren, the Buddhist Prophet. Cambridge, MA: Harvard University Press. pp. 1–5. ISBN 9781498186582.
17. Habito, Ruben L.F. (2009). Readings of the Lotus Sūtra. Teiser, Stephen F., Stone, Jacqueline Ilyse. New York: Columbia University Press. ISBN 9780231520430. OCLC 255015350.
18. Kitagawa, Joseph M. (2010). Religion in Japanese History. Columbia University Press. p. 119. ISBN 9780231515092.
19. cf. "four dictums" (四箇の格言 shika no kakugen) entries in The Soka Gakkai Dictionary of Buddhism, p. 215, and Kyōgaku Yōgo Kaisetsu Shū, p. 54
20. SGDB 2002, Lotus Sutra of the Wonderful Law
21. Kenkyusha 1991
22. Nichiren (1990). Yampolsky, Philip B (ed.). Selected writings of Nichiren. New York: Columbia University Press. p. 148. ISBN 9780231072601. Nam-myoho-renge-kyo appears in the center of the Treasure Tower with the Buddhas Shakyamuni and Taho seated to the right and left and the four Bodhisattvas of the Earth, led by Jogyo, flank them.
23. Metraux, Daniel (1996). King, Sallie; Queen, Christopher (eds.). Engaged Buddhism: Buddhist Liberation Movements In Asia. Albany, NY: State University of New York Press. pp. 366–367. ISBN 0-7914-2844-3.
24. Metraux. Engaged Buddhism. p. 368.
25. Anesaki, Masaharu (1916). Nichiren, the Buddhist Prophet. Harvard University Press. p. 25.
26. Anesaki. Nichi ren, the Buddhist Prophet. p. 107.
27. Metraux. Engag ed Buddhism. p. 367.
28. Anesaki. Nichiren, the Buddhist Prophet. pp. 22–23.
29. Anesaki. Nichi ren, The Buddhist Prophet. p. 47.
30. Hurst, Jane (1998). Nichiren Shoshu and the Soka Gakkai. Berkely: University of California Press. p. 86. ISBN 0-520-20460-3.
31. Montgomery, D aniel (1991). Fire In The Lotus. London: Mand ala (Harper Collins). p. 133. ISBN 1-85274-091-4. " Basically, the Hommon No Kaidan is any place where a believer keeps the sutra.
32. Anesaki. Nichi ren, The Buddhist Prophet. p. 111.
33. Hurst. The Faces of Buddhism IN America. p. 84.
34. Stone, Jacqueline I. (1990).Some disputed writings in the Nichiren corpus: Textual, hermeneutical and historical problems, dissertation, Los Angeles: University of California; retrieved 07/26/2013
35. Sueki Fumehiko: Nichirens Problematic Works, Japanese Journal of Religious Studies 26/3-4, 261-280, 1999
36. Listing of Authenticated Gosho (Goibun) of Nichiren DaiShonin
37. "Nichiren and His Time: Rissho ankoku ron". Kyoto National Museum. Archived from the original on 2013-02-11.
38. http://www.nichiren-shu.org/AboutUs/major/hokekyoji.html
39. Shimpan Bukkyō Tetsugaku Daijiten, p. 1368
40. "The Fuji Lineage: History of Nichiren Buddhism". Nichirenscoffeehouse.net. Retrieved 2013-10-02.
41. 仏敎哲学大辞典 — Shim-pan Bukkyō Tetsugaku Dai-Jiten, Soka Gakkai publications. Shinomachi, Tokyo. pp. 1365-1368
42. The Encyclopedia of Buddhist Philosophy of the Soka Gakkai. — Bukkyō Tetsu-Gaku Dai-Jiten 仏教哲学大辞典 Daisaku Ikeda, 2000.
43. Tarabini (undated). A response to questions from Soka Gakkai practitioners regarding the similarities and differences among Nichiren Shu, Nichiren Shoshu and the Soka Gakkai. from: nichiren-shu.org
44. Stone, Jaqueline. Original Enlightenment and the Transformation of Medieval Japanese Buddhism, Honolulu, Hawaii: University of Hawai'i Press, 1999
45. ^ "Nichiren Buddhism". Philtar.ac.uk. Retrieved 2013-10-02.
46. Montgomery, Daniel (1991). Fire in the Lotus, The Dynamic Religion of Nichiren, London: Mandala, ISBN 1852740914, page 160
47. George/Willa Tanabe (1989). The Lotus Sutra in Japanese Culture, University of Hawaii Press, ISBN 0824811984
48. "Transcultural Studies". Archiv.ub.uni-heidelberg.de. Retrieved 2014-04-28.
49. Montgomery, Daniel (1991). Fire in the Lotus, The Dynamic Religion of Nichiren, London: Mandala, ISBN 1852740914, page 169
50. "Soka-gakkai (Japanese religion) - Encyclopedia Britannica". Britannica.com. 2013-12-05. Retrieved 2014-04-28.
51. "Soka Gakkai International: The Global Expansion of a Japanese Buddhist Movement". Religion Compass. 7 (10): 423–432. doi:10.1111/rec3.12070. Retrieved 2014-04-28.
52. Chronology of events according to Nichiren Shoshu
53. Harada, Minoru (December 12, 2014). "Reaffirming the Original Spirit of Nichiren Buddhism". World Tribune: 2.
54. "The Proud Black Buddhist World Association".
55. https://daylight.my/1-repercussion-from-johor-incident
56. https://quietrevo.wordpress.com/2016/10/19/1-the-fault-is-in-our-stars
57. ^ Habito, Ruben L.F. (1994). "The Uses of Nichiren in Modern Japanese History" (PDF). Japanese Journal of Religious Studies. 26/3-4.
58. Revisiting Nichiren; Ruben L. F. Habito and Jacqueline I. Stone
59. Kodera, Takashi James (March 1979). "Nichiren and His Nationalistic Eschatology". Religious Studies. 15 (1). Cambridge University Press: 41–53. doi:10.1017/s0034412500011057. Retrieved 3 December 2013.
60. Tanaka Chigaku: What is Nippon Kokutai? Introduction to Nipponese National Principles. Shishio Bunka, Tokyo 1935-36
61. Brian Daizen Victoria, Senior Lecturer Centre for Asian Studies, University of Adelaide, Engaged Buddhism: A Skeleton in the Closet?
62. Pokorny, Lukas (2011).Neue religiöse Bewegungen in Japan heute: ein Überblick . In: Hödl, Hans Gerald and Veronika Futterknecht, ed. Religionen nach der Säkularisierung. Festschrift für Johann Figl zum 65. Geburtstag, Wien: LIT, p. 187
63. Covell, Stephen G (2006). "8: Buddhism in Japan, The creation of traditions". Buddhism in world cultures : comparative perspectives. Berkwitz, Stephen C., 1969-. Santa Barbara: ABC-CLIO. ISBN 9781851097821. OCLC 70136919.
64. Shields, James Mark. "Opium Eaters: Buddhism as Revolutionary Politics". Buddhism and the political process. Kawanami, Hiroko,. Basingstoke, Hampshire. p. 223. ISBN 9781137574008. OCLC 949365321.{{cite book}}: CS1 maint: extra punctuation (link)

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