Nichiren Buddhism

This is a set of essays and translations that covers comprehensively all of Japanese philosophy.

The theme of article is a short investigation of the problem of virtue in compositions of Prince Shotoku (Shotoku Taishi) such as “Seventeen-Article Constitution” and “Shomangyo gisho” (“Commentary on the Sri-mala Sutra”). Prince Shotoku (574 - 622) is a well-known religious leader in a history of Ancient Japan whoplayed a paramount role in Japanese Buddhism. He supervised over the construction of the first Buddhist temples and, more over, was a first Buddhist in Japan who interpreted Buddhist philosophical texts. Shotoku Taishi (...) wrote three commentaries known as “Commentaries on the Three Sutras” (Sangyo gisho). This work contains interpretation of three Buddhist sutras: “Lotus Sutra” (“Saddharmapundarica sutra”, “Hokke gisho”), “Vimalakirti sutra” (“Vimalakirtinirdesa sutra”, “Yuimagyo gisho”) and “Sri-Mala” sutra (“Sri-Malashimhanda sutra”, “Shomangyo gisho”). One of the most interesting aspects of this work, on my opinion, is a category of “virtue” (“zen”). While “virtue” in the concept of Shotoku Taishi is a basis of the One Vehile. At the same time, it differs from the Buddhist sense of this word. Also, the influence of “virtue” is reflected in articles of “Seventeen-Article Constitution”. Category of “virtue”, on my opinion, shows the new sights in the personality of Prince Shotoku. It leads as to moral aspects of religious and cultural policy which still not explored well in Western (Russian) scholarship. (shrink)

This study focuses upon the origin, development and significance of the Nichiren Buddhist practice of fuju-fuse, whereby Nichiren clergy may not accept and laity may not offer alms to adherents of rival sects. The various Nichiren factions, emerging soon after the death of Nichiren , all observed this practice of alms-refusal as one of three approaches to proselytizing--the other two being shuron, or sectarian debates, and kangyo, or the practice of admonishing secular authorities to embrace the faith of the Lotus (...) Sutra. Confrontation with authorities led to persecution and the practice was banned in the 1660's, resulting in the formation of the Fuju-fuse sect underground. ;In section one of the present study, I examine the origin of fuju-fuse in early Buddhism, basing my findings on Theravada Vinaya texts, and in the Mahayana tradition, relying principally on the Brahmajala-sutra and the Lotus Sutra. In section two, I review the history of the Nichiren school from the perspective of the development of the fuju-fuse doctrine and practice; discuss how Nichiren and Nichio --the sectarian founder--justified their stands on fuju-fuse. In my discussion of Nichio, my major concern in this study, I rely heavily on his works--treatises, essays, and letters--heretofore unexamined by Western scholars. ;The study of the Fuju-fuse sect, with only a handful of monks serving less than five thousand households since 1876, when the Meiji government officially recognized the group, is crucial to our understanding of not only of the mainstream Nichiren Buddhist movement but also of numerous offshoots that comprise the majority of the so-called "new religions" in Japan today. (shrink)

Part of the Studies in Asian Thought and Religion series, this text provides an introduction to Nichiren's ideas.

A noticeable number of contemporary Japanese intellectuals have associated Nichiren with intolerant nationalism and henceforth have viewed him with an air of aloofness, if not of contempt. For these intellectuals, who have come to denounce nationalism and patriotism as a dangerous ideology that led Japan to the tragedy of World War II, Nichiren's passion for Japan runs counter to their decided preference for a man more cosmopolitan in taste, even a man critical of Japan. It is true that the followers (...) of Nichiren attempted to promote Nichiren as a patriotic Buddhist when ultra-nationalistic fervour was steadily advancing Japan as a formidable power in the world through her victory in the Sino-Japanese War in 1895 and the Russo-Japanese War a decade later. 1 The image of Nichiren presented by his ultra-nationalistic followers in early modern Japan and by contemporary intellectuals continues to obscure Nichiren's own teaching. The present paper probes Nichiren's attitude toward Japan in the context of his messianic view of history, which constitutes one of the most salient features of Nichiren's teaching of seven centuries ago. (shrink)