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Major Nichiren Buddhist schools
The following lists are from the Japanese Wikipedia article on Nichiren Buddhism.

Traditional schools and their head temples
Head temple names are given in roman letters only when the reading could be confirmed. Japanese characters preceded by ":ja:" link to articles in the Japanese Wikipedia.


 * Nichiren Shū: Sozan Minobuzan Kuonji ja:日蓮宗 祖山身延山ja:久遠寺
 * Nichiren Shōshū: Sōhonzan Taiseki-ji ja:日蓮正宗 総本山ja:大石寺
 * Honmon Butsuryū Shū ja:本門佛立宗 大本山宥清寺
 * Kempon Hokke Shū: Sōhonzan Myōman-ji ja:顕本法華宗 総本山妙満寺
 * Hokkeshū, Honmon Ryū ja:法華宗（本門流） 大本山光長寺・鷲山寺・本興寺･本能寺
 * Hokkeshū, Jinmon Ryū ja:法華宗（陣門流） 総本山本成寺
 * Hokkeshū, Shinmon Ryū ja:法華宗（真門流） 総本山本隆寺
 * Honmon Hokke Shū: Daihonzan Myōren-ji ja:本門法華宗 大本山妙蓮寺
 * Nichiren Honshū: Honzan Yōbō-ji ja:日蓮本宗 本山要法寺
 * Nichiren Shū Fuju-Fuse-ha: Sozan Myōkaku-ji ja:日蓮宗不受不施派 祖山妙覚寺
 * Nichiren Hokke Shū ja:日蓮法華宗 大本山正福寺
 * Hokke Nichiren Shū ja:法華日蓮宗 総本山宝龍寺
 * Hompa Nichiren Shū ja:本派日蓮宗 総本山宗祖寺
 * Honke Nichiren Shū (Hyōgo) ja:本化日蓮宗（兵庫） 総本山妙見寺
 * Fuju-Fuse Nichiren Kōmon Shū ja:不受不施日蓮講門宗 本山本覚寺
 * Honke Nichiren Shū (Kyōto) ja:本化日蓮宗（京都） 本山石塔寺
 * Shōbō Hokke Shū ja:正法法華宗 本山大教寺
 * Honmon Kyōō Shū ja:本門経王宗 本山日宏寺
 * Nichiren Kōmon Shū ja:日蓮講門宗

Non-traditional ("new religions")

 * Sōka Gakkai ja:創価学会
 * Reiyūkai ja:霊友会
 * Risshō Kōsei Kai ja:立正佼成会
 * Nipponzan Myōhōji ja:日本山妙法寺
 * Kokuchūkai ja:国柱会 (also 國柱会)
 * Shōshinkai ja:正信会
 * Fuji Taisekiji Kenshōkai ja:富士大石寺顕正会
 * Honmon Shōshū 本門正宗

Table comparing elements of Nichiren schools: honzon, practice/rituals, interpretations of &#19977;&#23453;, etc.

Five periods

 * 五時 Jp: goji
 * Five periods of Sakyamuni's teaching as defined by Tiantai. Important in Tiantai/Tendai and Nichiren Buddhism.

Eight types of teaching

 * 八教 Jp: hakkyō
 * Also called the Five Categories
 * Five categories of Sakyamuni's teaching as defined by Tiantai. Important in Tiantai/Tendai and Nichiren Buddhism.

Kai-jo-e no Sangaku

 * 戒定慧の三学

People of the two vehicles

 * 二乗　(声聞、縁覚)

Ten Worlds

 * 十界

Ichinen Sanzen

 * 一念三千 (Three thousand interpentrating realms of existence?)

Other terms and concepts

 * 三諦 空諦 仮諦 中諦
 * 一仏乗
 * 五濁
 * 四悉檀
 * 久遠実成
 * 始成正覚
 * 記小久成

Additions to Nichiren Shoshu article
For Nichiren Shoshu adherents, the sound of the daimoku is significant because for them it is also the name of the Buddha nature within, so chanting the invocation in the presence of the Gohonzon is supposed to call forth this Buddha nature and that within the Gohonzon, thus uniting them and activating their power.

Kechimyaku

 * Importance of kechimyaku sōjō (transfer/transmission of the Lineage or Heritage of the Law: function/post of high priest) and the significance of "only one person at any given time being entrusted" (唯授一人) with the "transfer/transmission of function/post of high priest" (血脈相承)] (唯授一人の血脈相承)
 * 「当宗に於て授与する処の御本尊は、一切衆生に下し置れたる此の御本尊の御内証を、代々の貫主職(かんずしょく)一器の水を一器に写すが如く直授相伝の旨を以って之を写し奉り授与せしむる事なれば･･･」(第56世日應上人『本門戒壇本尊縁由』)
 * HP is not infallible, and it is not his person, but rather his function that is important and accorded utmost respect (「唯授一人の血脈に随順」する (『折伏教本』 p.270, p.271), hence there can be no personality cult around a given high priest. He is looked up to or venerated just as we would respect or venerate Nichiren Daishonin because in his function, he represents the Daishonin (i.e., Original Buddha 御本仏) in the present. This is also evident in that a retired high priest never carries out these functions after stepping down (unless called upon to do so by the current high priest or the current high priest has died or is incapacitated), and that the retired high priest pays respect to the new high priest as the new supreme master.
 * Transcribing of the Gohonzon is the sole function of the serving high priest: 「漫荼羅書写本尊授与の事は宗門第一尊厳の化儀なり･･････授与する人は金口相承の法主に限り」(『化儀抄註解』富士宗学要集 1-112)
 * Hottai no Kechimyaku (法体の血脈: Lineage/Heritage of the Dharma Body/Entity of the Law: passed down through the priesthood), Shinjin no Kechimyaku (信心の血脈: Lineage/Heritage of faith: passed from one person, whether lay or priest, to another). These too are facets of a single "kechimyaku", somewhat like the two sides of a coin: one cannot exist/function without the other.
 * Sō–betsu no nigi 総別の二義: the general transmission and the specific transmission: sō-fuzoku (総付嘱) and betsu-fuzoku (別付嘱).
 * Ichidai shokyo tai-i "The Lotus Sutra can not be understaood without the transmission of the heritage" SP 92 「此の経は相伝に有らざれば知り難し」
 * Nikko's Twenty-Six Articles of Warning : "In this school, imbue one's heart and mind with the Gosho and pass down the ultimate principles from the master." SP 1884
 * Heritage of the Ultimate Matter of Life and Death: "Without the Heritage, embracing the Lotus Sutra would be useless." SP 515, MW-I 25.

Three Treasures

 * The Three Treasures are like a trinity; i.e., they are facets of a single something; one cannot exist without the other two, and no two can exist without the third.

Role of priesthood, master and disciple relationship, etc.

 * Not the "oneness of master (mentor?) and disciple" (師弟不二), but the "communion of (interaction, relationship between) teacher and follower" (師弟相対); teacher = world of Buddhahood; follower = nine worlds—the roles are dynamic (not static), and a person's role changes depending on the situation. (Shitei Funi vielleicht von esho funi shikishin funi abgeleitet?)
 * In the Gosho, Nichiren Daishonin distinguishes between priests (referring to them as deshi [弟子: disciples]) and lay believers (referring to them as danna [檀那: lay supporters=followers, believers]).
 * Claim that Daishonin did not uses priests as intermediaries: Untrue. Although most gosho were letters addressed to lay followers, they were delivered by disciples (priests) who were charged with reading them to and interpreting them for the recipients, especially when they were addressed to commoners. Evidence of this is present in the letters themselves, where Nichiren Daishonin includes comments such as "have [name of priest] read this to you over and over again [until you understand it], and ask him to explain anything you don't understand." Examples:
 * Letter to Niike, MW-I 261; SP 1461.
 * Reply to Lord Hakiri, SP 684. (No English)
 * Reply to Loard Matsuno, SP 1051 (No English)
 * Buddhahood through the Lotus Sutra, SP 1314, MW-VI 193
 * Nikko Shonin's reference in numerous letters to the importance of choosing the right teacher and maintaining a proper relationship to the honshi, shōshi (本師、正師: legitimate successor to the Daishonin).

Legend/sources SP: Heisei Shimpen Nichiren Daishonin Gosho (Heisei new compilation of the writings of Nichiren Daishonin). Taisekiji, 1994 MW: The Major Writings of Nichiren Daishonin. Roman numeral after hyphen indicates volume number, I–VII.

English

 * The Doctrines and Practice of Nichiren Shoshu, Nichiren Shoshu Overseas Bureau, 2002. Also available online in its entirety.
 * A Dictionary of Buddhist Terms and Concepts, Nichiren Shoshu International Center (NSIC), Tokyo, 1983. ISBN 4-88872-014-5. (Note: Despite its name, NSIC is no longer affiliated with Nichiren Shoshu; however, the dictionary largely reflects Nichiren Shoshu interpretations of terms and concepts.)