About Nichiren Shoshu, pt.1
MarcInMD
Here is an excellent analysis of the so called "Nichiren Sho Shu" or "Fuji
School" written by Dr. Jacqueline Stone Ph.D., from her book; "Original
Enlightenment and the Transformation of Medieval Japanese Buddhism."
Dr. Stone was one of the translators of "The Major Writings of Nichiren
Daishonin", published by the Soka Gakkai years ago. She is no longer affiliated
with the Soka Gakkai and is an independent and well respected Nichiren Buddhist
Scholar and associate professor of Japanese religions at Princeton University.
Her analysis and comments concerning "Nichiren Sho Shu"
Provides an good independent analysis of Nichiren Sho Shu doctrines and their
roots, free from the influence of Nichiren Sho Shu propaganda.
It is very informative that Dr. Stone characterizes "Nichiren Sho Shu" idea's
as "founder worship" and that also it carries the influence of the medieval
Tendai Shu so that people who have heard these criticism before, will know that
they are not just some off had insult.
I will have to post this except in several parts to allow for space on the
internet. Her book is available through Amazon.com and at all the major book
stores.
Note; her use of the term "Hokke Shu" references the sect of Nichiren Buddhism
as a whole.
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Part 1 or 5
"The Particular Doctrines of the Fuji School"
"As rivalries developed among the various lineages of the Hokkeshu, different
branches within the sect began to formulate distinct interpretations of
Nichiren's teaching by which they each asserted their own legitimacy. However,
no Hokke lineage has been more sharply divided from the rest of the tradition,
or developed so distinct a doctrinal position, as the Nikko or Fuji school,
which derives from Byakuren Ajari Nikko (1246-1333). The Fuji school is best
known today through one of its descendants, Nichiren Shoshu, with whom the Soka
Gakkai - largest of Japan's contemporary "new religions" - was affiliated from
the time of it's founding until 1991. From about the sixteenth century on, Fuji
doctrine divided into two streams, that of the Taisekiji, located near Mr.
Fuji, and that of Yohoji in Kyoto. Since Taisekiji doctrine became dominant
within the Nikko school during the Edo period, Fuji doctrine is often referred
to - not entirely accurately - as synonymous with that of the Taisekiji. The
interpretations discussed here precede the split but would become particularly
characteristic of Taisekiji doctrine. While the Fuji school has long claimed to
represent the only legitimate form of Nichiren Buddhism, other branches of the
Hokkeshu have denounced it as heretical. Like the scholar-monks of other Hokke
lineages, those of the Fuji school drew on medieval Tendai thought in
systematizing their doctrine, however, they did so in a particular way that
supported their distinctive reading of Nichiren's teaching."
"The Fuji school was the product of the first schism within the Hokkeshu,
which is said to have occurred in the following manner. After Nichiren's death,
in accordance with his wishes, the six senior disciples established a rotating
custodianship of his grave on Mt. Minobu. Each of the six was to watch over the
grave for two months out of the year. However, each had his own local following
to attend to, and those in Kamakura had to contend with suppression from bakufu
officials, which had been renewed following Nichiren's death. The watch was
soon reduced from two months to one, and additional monks were added to the
rotation. For logistical reasons, these additional monks came largely from
among Nikko's followers, who were based chiefly in Kai and Suruga provinces.
Even with these modifications, however, the watch proved difficult to maintain.
Within two years, the custodianship system seems to have broken down entirely.
When Nikko arrived at Minobu in 1284 for the founders third annual memorial
service (that is, two years after Nichiren's death), he found the gravesite
desolate and neglected and resolved to reside permanently on the mountain in
order to protect it. Not long after, Minbu Ajari Niko, another of the six
leading disciples, was able to return to Minobu and took up residence there.
While Nikko held overall responsibility for Kuonji, the temple that had been
established on Minobu, Niko became its doctrinal instructor (gakuto). Before
long, friction developed between the two. According to Fuji sectarian
histories, their disagreement concerned the behavior of Hakii Nanbu Rokuro
Sanenaga, the jito or steward of Minobu and lay patron of Nichiren while the
latter had lived on the mountain. Sanenaga is said to have committed the
following acts, which in Nikko's mind violated the pure exclusivism of
Nichiren's teaching: 1) He enshrined an image of Sakyamuni and refused to heed
Nikko's admonition that such an image was not that of the original Buddha of
the "Fathoming the Lifespan" chapter, unless flanked by additional images of
the four bodhisattvas; 2) he visited and worshiped at a shrine in Mishima,
which Nikko saw as a violation of Nichiren's teaching, expressed in the Rissho
ankoku ron, that the kami have abandoned the country and 3) he made offerings
for the construction of a Pure Land stupa in Fuji. Though it was Nikko who had
originally converted Sanenaga, the jito now refused to accept his remontrances
and eventually transferred his allegiance to Niko, whose more tolerant,
accommodating attitude contrasted with Nikko's strict purism. This, it is said,
led to a rupture between the two and Nikko's departure."
"However, this traditional account may be subject to qualification. It is
possible that Nikko felt compelled to leave Minobu not on account of Sanenaga's
"slanderous acts," but because, despite Nikko's own close connections to the
mountain, Minbu Ajari Niko had been chosen over him by the other leading
disciples to be Minobu's chief abbot. Whatever the reason, Nikko felt he could
no longer reasonably remain on Minobu, and he left early in 1289. A letter
written from him to a follower laments the necessity of his departure.
Returning to his home in Suruga Province, he established two temples; the
Taisekiji in the Fuji district, and the Honmonji in the neighboring district of
Omosu. Most of this life was spent at Omosu, where he established a seminary
and trained a number of talented followers"
{"Original Enlightenment and the Transformation of Medieval Japanese Buddhism.
pp 334.335.336, Dr. Jacqueline Stone Ph.D.)
MarkP
<snip>
Posted by someone who doesn't even know how cause and effect affects
his life. And they think they are on the right track!
MarcInMD
Here we have perfectly fine doctrinal statements by Dr. Stone and HG Lamont who
are both world class scholars. The essays are well referenced, well argued and
persuasive to any ordinarily objective person looking to learn the truth about
what NIchiren actually taught.
But Porter and Cody get out of their depth pretty quickly. They cannot take on
a cogent, well referenced analysis head on, so instead, they make silly
comments that only show how frustrated they are and how little they know about
Nichiren Buddhism.
HBSHU
Hardly a fair comparison. I never shirk from doctrinal debates and then fall
back on ad hominem attacks like you and your friends do. When you say something
soooo stupid that I am left breathless, I will sometimes mention what a stupid
idiot you are. But I dont run away from doctrinal debates like NST members do,
covering their retreat with personal remarks as a buffer between them and
making a case.