Nichiren Shoshu/

Soka Gakkai Buddhism

By David J. Hesselgrave
Founders: Nichiren, Tsunesaburoo Makiguchi
Locations: World headquarters: Tokyo, Japan; U.S. headquarters: Santa Monica,
California
Official Publications: The World Tribune, Seikyoo Times, NSA Quarterly
Organizational Structure: Nichiren Shoshu: ultimate authority vested in the High Priest
and, under him the priesthood. Soka Gakkai: authority vested in the president and,
under him, various officers and division heads.
Unique Terms: Daimoku, Dharma, Ichinen Sanzen, Gohonzon, Mandala, Mappoo, Kaidan,
Ri, San Daihihoo, Shakubuku, Trikaya, Taisekiji, Koosen Rufu

HISTORY
The Nichiren tradition within Japanese Buddhism began as one of several new
Buddhist movements during the Kamakura period (1185-1333). Recently Nichiren and
Nichirenism have attracted international attention due in large part to the prominence of
Nichiren Shoshu (Nichiren Orthodox Sect) and the lay movement Soka Gakkai (Value-
Creation Society).
The son of a fisherman, Nichiren was born in what is now Japans Chiba Prefecture in
1222. After years of study he concluded that Dengyoo Daishi, the Chinese monk who
introduced Tendai Buddhism to Japan in the eighth century, was correct in holding to the
superiority of the Lotus Sutra over all other suutras. In 1253 he gave his first sermon and
assumed the name Nichiren (means Sun-lotus and symbolizes the Shinto ideal of the
light and life of the sun and the Buddhist ideal of the purity and perfection of the lotus).
His times were some of the most troubled in Japanese history. Political instability,
religious rivalries, devastating earthquakes, ferocious storms, widespread famine, the
appearance of comets and the persistent threat of a Mongol invasionNichiren took all of
these as signs of the advent of Mappoo (Age of Deterioration of the Law). He denounced
other religions and Buddhist sects and issued warnings of disaster if Japans rulers did
not renounce all false faiths and embrace the teachings of the Lotus Sutra. For his efforts
he was banished on two occasions and was sentenced to be executed on another. However,
he survived to bequeath to Japan and the world hundreds of writings, a worship object
(the Gohonzona piece of wood inscribed with the Sacred Title referred to below); a place
of worship (Taisekijithe temple area at the foot of Mt. Fuji); and a missionary faith. He
succumbed to illness in 1282.
Currently, almost forty traditional Buddhist sects and new religious movements lay
claim to the legacy of Nichiren. Most of them have but limited significance outside of
Japan. Three exceptions are Nichiren Shu (Nichiren Sect) and Nichiren Shoshu (Nichiren
Orthodox Sect), and the lay organization Soka Gakkai (Value-Creation Society). The first
two of these stem from an early struggle for leadership after the demise of Nichiren. The
Soka Gakkai represents a modern development and is of special importance because of its
influence in the United States and around the world.
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Nichiren Shoshu, page 2

The Soka Gakkai began in 1937 as a pedagogical society (initially called Soka Kyooiku
Gakkai or Value-Creation Study Society) under the leadership of Tsunesaburoo Makiguchi
and his protege, Joosei Toda. They initiated it as a protest against the authoritarian
approach of the Japanese Ministry of Education. In 1943 along with 21 adherents,
Makiguchi and Toda were accused of disloyalty to the government and incarcerated.
Makiguchi died in prison but the younger Toda was released in 1945 and immediately set
out to reorganize and reinvigorate the Society. Two years after Todas death in 1958 one of
this lieutenants, Daisaku Ikeda became president. Under Ikedas leadership the
organization undertook a mission to the entire world. It pursued a program of building and
beautification at Taisekiji that culminated in 1972 with the dedication of the Shohondo or
Grand Worship Hall (deemed to be the center of the world faith of the future). In 1964
Ikeda and the Society also launched the political party called Komeito (Clean Government
Party, subsequently reorganized as the New Komeito) which has had the support of as
many as eight million Japanese voters and has gained representation in the Japanese
cabinet. In 1975 Ikeda also took the lead in forming Soka Gakkai International, an
organization that now boasts 76 constituent organizations, members in 120 countries and
territories, and various institutions in some of them. Statistics vary, but world
membership may approach the 15,000,000 mark.
In 1979 Daisaku Ikeda was succeeded by the current president of Soka Gakkai,
Einosuke Akiya. However, Ikeda remained as honorary president and a dominant
influence. So, if Ikeda is to be credited with successes, he must also share blame for
various antagonisms and schisms over the years. For one thing, there has been a
continuing friction between the Society and the New Komeito. But the ultimate schism
occurred in 1991 when Nichiren Shoshu High Priest Nikken Abe excommunicated Ikeda
and all his followers, immediately closed the Grand Worship Hall at Taisekiji and, later,
ordered its demolition. The Society, therefore, has become a lay movement without a
priest. Nevertheless it continues on, sometimes referring to itself as the first Protestant
movement in Buddhism, and always presenting itself as a liberation movement and
upholder of human rights. Though currently at swords points, both the priestly movement
Nichiren Shoshu and the lay movement Soka Gakkai consider themselves to be justified in
claiming the mantle of Nichiren.
As would be expected, the schism in Japan has been extended to the United States
where the two groups compete for the loyalty of believers. In June 14, 1998 the
Washington Post indicated that their membership was 300,000 for Soka Gakkai
InternationalUSA and 5,500 for Nichiren Shoshu. Far and away the greatest
concentration of members for both groups is in the Washington, D.C and, especially, the
Los Angeles, California areas. In 2001 Soka Gakkai InternationalUSA began a complete
renovation of its headquarters in Santa Monica, and dedicated the $200,000,000 Soka
University of America in Aliso Viejo, California.

TEACHINGS
Nichirenist and Soka Gakkai teachings can only be understood in the context of the
much larger thought-world in which they are nested. The basic worldview involved is that
of Samkhya Hinduism as interpreted and modified by Gautama Buddha and subsequently
by a number of saints and teachers down to Nichiren and his more contemporary
interpreters.
Samkhya Hinduism: Nondualist Hinduism concluded that there is only one Reality
(Brahman) in the universe and everything is that One including what we call the individual
self. Neither the myriads of personal gods of popular Hinduism nor the phenomenal world
are really real. Samkhya Hinduism did allow for a distinction between the material and
the soul, but held that this duality had to be transcended. The way to emancipation is an
enlightenment experience. That experience constitutes primary knowledge. All other
knowledge, whether scientific or religious, is secondary.
 Nichiren Shoshu, page 3

Mahayana Buddhism: Hinduism taught that the self and Reality are actually the
same, but bad karma (action, deed, work) keeps them apart in the phenomenal world and
binds the self to a series of births and rebirths until its ultimate emancipation and
reabsorption into the really Real. Gautama Buddha accepted this basic Hindu worldview
including the notion of karma, but replaced Brahman with Nirvana and also denied that
the self either exists or is reborn. The so-called self is no more than an aggregate of bodily,
psychological and other factors that dissolves upon death. Nothing remains except a new
aggregate, the configuration of which is determined by the accumulation of good and bad
karma. The awareness of this sad state of affairs is a kind of suffering which can only be
overcome by enlightenment. And enlightenment must be achieved by walking an arduous
path that leads to it. Later on, Mahayana Buddhism introduced a variety of
manifestations of the Buddha as well as a number of bodhisattvas or savior-beings who
assist mankind in achieving enlightenment and buddhahood.
Nichiren Buddhism: Nichiren accepted the basic worldview of Hunduism and
Mahayana, but held that the Tendai interpretation of the Chinese scholar, Dengyoo Daishi,
constitutes true Buddhism. Nichirens main contribution was to take esoteric Tendai
teachings and press them into the molds of pragmatism, exclusivism and iconoclasm.
Accordingly, the Lotus Sutra was not only held to be superior, it was the only means of
enlightenment and the only sutra relevant to this present age of Mappoo. At the heart of
this sutra is the idea that all have a buddha nature and the doctrine of Ichinen Sanzen
(Three Thousand Realms in One Thought Moment).
According to these doctrines, all of the Dharma (Truth, Law) worlds of Buddhism exist
simultaneously in an instantaneous act of meditation. Everyone, then, has the potential
of achieving enlightenment in the present moment. Supporting these central teachings are
the San Daihihoo (Three Great Secret Laws) which turn out to be method as much as
doctrine. The first law is the veneration of a Mandala (lit., circular; i.e., concentric circles
basic to certain Hindu and Buddhist rituals and meditation) that symbolizes the Trikaya
(Three Bodies of Buddha), the various other buddhas and bodhisattvas, and also the
buddha nature found in all creatures.
The second law is constant repetition of the Daimoku or Sacred Title (Hail, Glorious
Sutra of the Wonderful Law) as inscribed on the Gohonzon (Grand Worship Object)an
utterance that constitutes recognition of the Lotus Sutra as the embodiment of Truth, the
achievement of Buddhahood, and identification with the Cosmic Soul. The third law is the
establishment of a Kaidan (Altar, Ordination Platform), a sacred place dedicated to the
training of believers. Nichiren identified himself as the Pillar (i.e., Supporter or Lord),
Eyes (i.e., Teacher, Revealer of Truth), and Great Vessel (i.e., Life Source, Savior,
Father) of Japan. He prophesied that Vulture Peak, the mythical mountain where
Sakyamuni (i.e., the Teacher of the Sakya Clan, another name for Gautama Buddha)
supposedly delivered the Lotus Sutra, would eventually have its earthly manifestation in
Japan.
The Nichiren Shu teaching is that Nichiren selected six disciples who were to share
responsibility for disseminating the faith, caring for his grave, and serving as custodians of
a temple he established at Mt. Minobu. Nichiren Shoshu, however, claims to have
documents proving that Nichiren transmitted the secrets of his true Buddhism to
Nikkoo, his finest disciple. Since the feudal lord of Minobu refused to submit to his
religious authority, Nikkoo packed up the Gohonzon and other sacred relics and went to
Mt. Fuji where he established a rival temple, Taisekiji. Accordingly, priestly succession is
held to have passed from the temple at Mt. Minobu to the one at Mr. Fuji and that temple
now qualifies as the Kaidan of Japan, and, indeed, of the world.
Soka Gakkai: It is important at this point to remember that the original designation of
the Society founded by Makiguchi contained the word kyooiku (study, education) because
initially the Society was philosophical and pedagogical, not religious, in its orientation.
Makiguchi and his disciple, Toda, believed that Kant had made a mistake in categorizing
truth along with good and beauty. They replaced truth with Ri (value, advantage, benefit,
Nichiren Shoshu, page 4

profit) and held that these threevalue, good and beautyare purely subjective and are
produced by man in accordance with his understandings and needs. In a short time,
however, both Makiguchi and Toda were converted to Nichirenism. At that point they
accepted the Lotus Sutra and Orthodox Sect teaching as objective truth, and began
chanting the Daimoku and worshiping the Gohonzon. The word kyooiku was dropped from
its name and the Society became primarily concerned with the propagation of the true
Buddhism and the creation of Ri. They agreed that widespread propagation (Koosen Rufu)
is to be accomplished by means of Shakubuku (lit., break and subdue), a coercive
conversion method deemed necessary by many followers of Nichiren in this age of Mappoo
(but moderated through the years by Soka Gakkai leadership). Ri is to be created by
scientifically controlling relationships between the external world and individuals in
society in such a way as to benefit both individuals and the larger society. Peace, good
fortune, prosperity, health, productive relationshipsall are involved. But to begin the
process one must first chant the Daimoku before the Gohonzon. For that reason the
Gohonzon is sometimes called the happiness machine.
Subsequent to the schism with the Orthodox Sect, Soka Gakkai leaders have
increasingly emphasized their humanitarian mission in promoting both personal
enlightenment and happiness, and also international understanding, peace and
prosperity. In the tumultuous times in which we live, and especially in our postmodern
world with its emphasis on subjectivity, feelings and relationships, this has its appeal. But
it is important to realize that, from beginning to end, all of this is diametrically opposed to
biblical teaching.

BIBLICAL RESPONSE
On careful analysis, any similarities between Nichirenist/Soka Gakkai teachings and
practices on the one hand, and the doctrines and practices of biblical Christianity on the
other turn out to be superficial and misleading. It is a profound mistake to single out one
or another Bible doctrine; search out the English translation of some Nichiren doctrine
that seems to be more or less parallel; and on that basis proceed to make a comparison.
Limitations of space forbid adequate analysis here, but several examples may at least
serve as suggestive of what is involved.
One could compare teachings of revelation and spiritual knowledge; the person and
attributes of God; soul and no-soul; sin and karma; salvation and enlightenment;
incarnation in Christianity and manifestations in Buddhism; grace in the Bible and
mercy in Buddhism; Christ as Savior-King and Nichiren as Pillar; the good as understood
by Christ and the good as understood by Makiguchi; and much, much more. To proceed in
this fashion, however, might easily become frustrating to all but the most devoted scholar.
Why? Because sooner or later, it will become clear that the comparison has little or
nothing to do with this or that specific teaching, or even with this or that religious book. It
has to do with entirely different systems. The Christian and the Buddhist are conceptually
worlds apart! Rather, one must determine the meaning and significance of doctrines or
concepts as understood within the contexts of their respective languages and worldviews
and then undertake a comparative study. When this is done, contrasts will almost
inevitably overshadow similarities.

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