What is Kosen Rufu?

Now I Entrust It To You

I used to have a very vague idea of what kosen-rufu was and just had some image of world peace. During kosen-rufu gongyo (an hour of daimoku for “kosen rufu” on the first Sunday of the month in the UK) I would chant "Nam-myoho-renge-kyo" and think about politicians hugging or people of all different nations holding hands in a circle and kids playing without a care in the world.

 

2011 was a terrible year for news and many people were being blown all over the place between Hell and Rapture in response to the news and events around the world on a nightly basis. The riots across London in August made people feel that life just didn’t seem worth living. They thought what the hell is going on. And at times, even I wondered if the SGI really could make a difference in people’s lives and deal with problems on this scale?

 

A few days later the broom brigade came out. People had gathered together through an internet campaign to clean up the streets. Life seemed much brighter and people started to feel more hopefully about the future. They realized, as did I. that people could make a difference within their communities. We can pick up a broom. We can volunteer to help with various causes. We can make donations to relief funds and charities. All of these activities can make a difference in our communities and make us feel better, but they are often short term fixes. We need long-term solutions to the problems in our communities and around the world. It was then that I really started thinking about the importance of kosen-rufu. I had a look online and found this quote by President Ikeda:

 

“For the members of the SGI, kosen-rufu means the ceaseless effort to enhance the value of human dignity, to awaken all people to a sense of their limitless worth and potential.”

I know it’s impossible for me to awaken ALL people to their limitless worth and potential, but I can influence the people around me.

We all know the phrase charity begins at home and the same is true of kosen-rufu. Kosen-rufu begins with us. It’s the example we set in our lives. The way we shine in our families, workplaces, schools and communities. It’s treating the people around us with respect and relating to them as individuals who possess the same potential to reveal their Buddhahood that we do. We smile warmly at the people we meet, and say a few words of greeting to a neighbour. This shared humanity creates value in our communities. Other people start to feel good about themselves and this good feeling will spread through the lives of the people they come into contact with as well.

People will pick up that we have something different about us. We seem to flow through life, riding the waves of the obstacles that come up. It doesn’t mean we don’t suffer at the break up of a relationship, the death of a loved one, being made redundant, etc. Everyone experiences loss in their lives, but it’s the positive way we deal with it and the growth in our personal development and faith that makes us shine.

 

In Chapter 22 of the Lotus Sutra, Shakyamuni says “Now I entrust it to you. You must accept, uphold, recite and broadly propagate this Law”. Joining the SGI and receiving our Gohonzon is like getting married and it’s a lifetime, eternal commitment. By receiving our Gohonzon we are promising to accept, uphold, recite and broadly propagate the Mystic Law of the Lotus Sutra in accordance with the teachings of Nichiren Daishonin to fulfil our vows as Votaries of the Lotus Sutra. We are committing our lives to the Mystic Law, our individual human revolution, shakubuku and kosen rufu.

 

KOSEN RUFU = HUMAN REVOLUTION + SHAKUBUKU

Kosen rufu needs both of these. There’s no point improving ourselves if we don’t also tell other people how to tap into the unlimited potential in their own lives. It doesn’t matter how good the teaching is, if we decide to keep it to ourselves. Similarly, there’s no point in telling others about our faith if we all decide to accept our own fundamental darkness and flaws, settling for anything less than being the best we can be. We need to work on our own weaknesses to become outstanding members of society and teach people about Nichiren Buddhism while we are doing it.

Changing Society One Person At A Time

How do societies change? They change because people change. As people change they change the way they vote, the way they relate to others and the things that are important to them. John F Kennedy said, “Our problems are manmade – therefore, they can be solved by man. And man can be as big as he wants.”

 

Our mission as Bodhisattvas of the Earth is to rise up and help ourselves, and other people, to be as big as they want to be. To help them awaken their fundamental enlightenment, improving their lives and leading them to a state of absolute happiness. And then to join us in our mission to spread the Mystic Law of the Lotus Sutra and Nichiren Buddhism far and wide.

You don’t need to be scared of talking to others. Just do your best to teach them about the Mystic Law of the Lotus Sutra and how to achieve happiness in their lives. If people are encouraged to embrace the faith straight away that’s great. But, even if they don’t, what’s important is that you have stirred up their life. You have spoken to their Buddha nature and planted a seed of compassionate wisdom and absolute joy in their lives. When they are ready for it to grow, it will be there waiting. They may not appreciate it at the time, but talking to them about Buddhism will be the greatest gift they will ever receive.

To be honest, we have no idea how far-reaching our words could be. President Ikeda was invited to his first meeting by an old school friend. I don’t know where that school friend is today, but we can clearly see the effects of his shakubuku on our organisation. All of President Ikeda’s achievements over the last 60 years came about because a friend invited him to a discussion meeting. When we talk to our friends and invite them to our meetings we have no idea how far this invitation could take them personally or to what extent it could benefit society.

2012 has had its share of positive news, such as the London Olympics and the Queen's Jubilee, but there has also been a fair share of negative news as well -floods, hurricanes, corporate tax evasion, predatory paedophiles, a new war bubbling under in the Middle East, etc. As depressing as these news stories can be, as Nichiren Buddhists we are filled with hope.

This practise is not about having no reaction to bad news and disasters, it’s about dealing with those emotions in the higher life states of learning, realization, bodhisattva and Buddhahood. It’s about focussing our emotions on taking action and bringing about real lasting results in society by changing one person at a time.

 

WE CAN DO THAT. WE CAN TALK TO ONE PERSON. AND THEN WE CAN TALK TO ANOTHER. AND ANOTHER …

 

We are not helpless. Kosen-rufu is about knowing we can do something. We can talk to people about our faith. We can change people’s attitudes, one by one. Together, we can change our communities. We can change our cities. We can change our country. We can change the world.

Kosen-rufu is going on right now. It’s not a state of world peace in a hundred years time. It’s not some fuzzy image of people all over the world holding hands or politicians hugging. It’s the clear, bright flow of Shakyamuni’s wisdom (as revealed in the Lotus Sutra) in our lives today. Kosen-rufu IS the life-force of Nichiren Buddhism.

 

“Kosen-rufu is not merely a campaign for expanding the membership of the Soka Gakkai. It is the process whereby people who have changed their own lives through human revolution, influence their families, their local community and ultimately the nation. … Soka Gakkai members who have revolutionised their own lives, will display their abilities in their daily activities creating great waves. The waves will gradually form a new tide surging towards the next century contributing greatly to the eventual change in the destiny of all humankind.”(The Human Revolution: Vol. 9, p120)

End of the World?

Based on Mayan calendar predications, some people believe that today is the end of the world, but according to Jesus Gomez, head of the Guatemalan Confederation of Mayan Priests, “There is no concept of apocalypse in the Mayan culture.”  December 21^st 2012 is not the end of the world, but the end of a 5,125 year cycle called the Long Count and they believe that a Mayan god, called Bolon Yukte, will return to earth to signal a new age. 

We can already see the beginnings of this new age.  People are tired of politicians lying about expenses, deceiving us with their speeches and scandals.  People are tired of companies like Starbucks and Google trying to evade paying tax.  People have had enough of bankers and other financial institutes gambling with money, being bailed out by the government and still rewarding themselves with huge bonuses.  People are getting tired of greed, ignorance and selfishness.

People are ready for change and they are looking for new solutions to the suffering and inequality in their communities.  The Soka Gakkai International is on the threshold of great growth in many countries all around the world.  The U.K. is seeing a great increase in new members at the moment and as we become more noticeable, people will start to see that there is hope for the future.  There are statesmen and leaders who care about all humanity and are not just looking out for their own selfish interests.  We are those statesmen and leaders.  We can lead the people to a new world.  A world on our doorsteps filled with compassion and hope for the next 10,000 years.

The world is not ending, it’s only just beginning and Nichiren Buddhism holds the answers that people are looking for. 

Want to know more about the Soka Gakkai International?  Check out my first post http://nichirenbuddhist.blogspot.co.uk/2012/03/our-shared-humanity.html for an introduction to Nichiren Buddhism and any of my other posts for further information.

Soka Gakkai and Politics

The second president of the Soka Gakkai, Josei Toda, initiated the involvement in politics by appointing members in certain districts to run for local and national elections.  This was seen as another strand to ensure the flow of kosen-rufu and the peace of the nation.  In Nichiren’s day, the local lord’s had the power and control of their regions, but nowadays power resides with the people that vote for their political leaders.  After the war, the political landscape was changing frequently with a seemingly endless cycle of elections, corruption, votes of disapproval or lack of confidence, and new elections.  Consequently, Toda realized that rather than trying to gain favour with those in power, especially as they were only in power for weeks or months sometimes, the Soka Gakkai should appeal to the public directly.

In its early days in 1955, the political wing of the Soka Gakkai was called the Komei (Clean Government) Political League and one of its selling points was, as the name says, its focus on clean government.  This hasn’t always been possible, due to the over-enthusiasm or misplaced focus of some members, but on the whole the Komei Party has avoided a lot of the scandals and corruptions that have affected other parties.  As the party grew, and as more people became wary about its connection with the Soka Gakkai, President Ikeda decided to clearly separate the two organisations, and in 1964 the Komeito (Clean Government Party) became independent from the Soka Gakkai, although its policies are still based on the humanistic values of Nichiren Buddhism. 

In 1969 it became the third biggest party in Japan’s political scene and while it has traditionally voted on bills in support of the number two party, the Japan Socialist Party, it has also supported bills by the leading party, the Liberal Democratic Party.  During the mid 1990s there was some movement in the Komeito Party, which split into different groups.  Some of these split again and some of them disappeared, until finally in 1998 all of these different factions reformed to create the New Komeito Party.

Even though the Komeito Party became independent from the Soka Gakkai, it is still seen by many as the Soka Gakkai's Party and many people in Japan worry about this religious connection.  Despite this worry, the Party has continued to grow over the years.  In most cases, these politicians would not hold their positions if they relied solely on Soka Gakkai members’ votes, so why are non-members electing and re-electing them? 

It’s because the Komeito Party follows humanistic policies which focus on making life better for all citizens.  They are not campaigning for schools to have morning gongyo, compulsory human revolution or for other religions (or atheism) to be outlawed.  They are working on grassroots campaigns that are bringing real change to the lives of people at a local level, or working on a national level to improve conditions in the workplace, education, healthcare, etc.  They are not acting solely on behalf of Soka Gakkai members (although they have represented the rights of the organisation and its members), and they are not even trying to just please the people that voted for them.  They are fulfilling their mission of kosen-rufu and trying to make life in Japan safer and better for everyone.

Nichiren's Successors

After Nichiren Daishonin died in 1282, his six senior priests and one of his disciples started their own schools of Buddhism teaching Nichiren Buddhism as they saw it.

The five main schools were:

The Fuji School established by Nikko Shonin

The Minobu School established by Niko Shonin

The Hama School established by Nissho Shonin

The Ikegami School established by Nichiro Shonin and Nitcho Shonin (who 20 years later joined Nikko Shonin’s Fuji School)

Nichiji Shonin also established a school, but after he moved to Asia his school is thought to have died out.

Another school, The Nakayama School, was started by Toki Jonin (one of Nichiren’s disciples)

Nikko Shonin, founder of Nichiren Shoshu, is the legitimate successor of Nichiren Daishonin, although the other schools dispute this and claim Nichiren left his teachings to all of them equally.

In the late 1950s, the four remaining schools (Minobu, Hama, Ikegami and Nakayama) merged together, changed their name to Nichiren Shu (Nichiren School) and established their head temple at Mt. Minobu.  They chant “NAMU Myoho Renge Kyo” instead of “NAM Myoho Renge Kyo” and still believe the object of worship can be a Gohonzon, an inscription of "Namu-myoho-renge-kyo", statues of Shakyamuni Buddha and statues of the four Bodhisattvas of the Earth.  Nichiren Shu claim that Nichiren’s ashes are still entombed at Mt. Minobu, but Nikko Shonin is supposed to have taken these with him to Taiseki-ji when he left.

One of the other older schools of Nichiren Buddhism is Kempon Hokke Shu (literally The Lotus Sutra Revealing The Original Buddha School).  It doesn’t have a direct lineage to Nichiren Daishonin, but was founded in 1384 by Nichiju.  Nichiju (often referred to as the Master) was part of the Tendai school but after being introduced to, and studying, Nichiren’s teachings decided to become a follower of Hokke (the Lotus Sutra).  He believed that the existing schools of Nichiren Buddhism had deviated from Nichiren’s true teachings and established Myomanji-ha, which later changed its name to Kempon Hokke.  Like Nichiren Shu, they chant "NAMU Myoho Renge Kyo" but their object of devotion is, like Nichiren Shoshu,  exclusively the Gohonzon.  Their main text is the Lotus Sutra which is supported by the writings of Nichiren Daishonin that they consider authentic. 

 

The two major schools of Nichiren Buddhism today are Nichiren Shoshu and Nichiren Shu and, apart from Kempon Hokke, all of the other Nichiren Buddhist schools generally come from lay organisations or spin-offs of these two groups from the 1930s onwards.   The Soka Gakkai is a lay organisation of the Nichiren Shoshu / Fuji School of Buddhism and we believe, as do all of the other schools, that we are correctly following the teachings of Nichiren Daishonin.  (See also http://nichirenbuddhist.blogspot.co.uk/2012/09/the-single-truth.html  )

Josei Toda Speech

The rapid growth of the Soka Gakkai in the 1950s led to a plan for the construction of new temples across Japan so that members could receive Gohonzon and develop a connection with the priesthood in their local areas. The first of these temples to be completed and have a Gohonzon enshrining ceremony was Myosho-ji on 10 November 1954. This was followed by Myoke-ji Temple completed on 17 November and Shomyo-ji Temple on 15 December. Here is an extract from Josei Toda's speech on 15 December 1954 at Shomyo-ji.



You can see that from 2:10 to 2:15 there is a message to SGI members to return to Nichiren Shoshu. This is followed by images from Taiseki-ji including the interior of the building where the Dai-Gohonzon is enshrined. A building that replaced the one donated by the Soka Gakkai that was controversially demolished by High Priest Nikken.

The NST often uses President Toda's speeches to highlight the close relationship that existed between the Soka Gakkai and the priesthood, but during the 1950s the relationship between the two was generally okay. It was only when the priesthood started to deviate from the teachings of respect and equality found in the Gosho that President Ikeda challenged these beliefs leading to the excommunication of the SGI. I'm sure if they were alive, neither Tsunesaburo Makiguchi nor Josei Toda would have tolerated this behaviour either.

History of the Soka Gakkai

Today is the foundation day of the Soka Kyoiku Gakkai (Society for Educational Value-Creating) which was formed on 18 November 1930 by Tsunesaburo Makiguchi and Josei Toda who had been practising Nichiren Buddhism for two years.   

Both President Makiguchi and Josei Toda were not prepared to compromise their faith, and were among only a few Nichiren Buddhists across Japan that refused to enshrine a Shinto talisman with their Gohonzon during World War II.  This, together with President Makiguchi’s open criticism of the military authorities' restrictions on Buddhist practice at that time, led to their arrest and imprisonment.  Mr. Makiguchi later died in prison on the 18 November 1944.

Josei Toda left prison on probation in 1945 and although he was suffering physically, his faith and spirit remained strong allowing him to oversee the growth of the Soka Gakkai across Japan. 

Ten Worlds - You Got This

This is a short 4 minute film by a motivational speaker called Sean Stephenson who has a genetic disorder called osteogenesis imperfecta, which is more commonly known as "brittle bone disease". I don’t know if he is a Buddhist but this video, written and starring him, is a nice introduction to some of the life states from the Ten Worlds.






And if you are interested, here is a bit more information about Sean.

Universal Worthy Sutra

At the end of the Lotus Sutra is a Bonus chapter which ties everything together and tells you how to awaken your Buddha nature called “Sutra on How to Practice Meditation on Bodhisattva Universal Worthy”.  Here are some extracts from it in BOLD.

It begins with three monks, Ananda, Mahakashyapa and Maitreya asking the Buddha how they can achieve this enlightenment …

“World-Honored One, after the thus come one has entered extinction, how can living beings nurture the bodhisattva mind, practise the great vehicle broad and impartial sutra, and employ correct thoughts in pondering the realm of the single truth?  How can they be certain of attaining the mind of unsurpassed enlightenment? 

… in their everyday lives as ordinary people with desires and obstacles to overcome.

How, without cutting off earthly desires or separating themselves from the five desires, can they purify their senses and wipe away their offenses?  How, with the pure everyday eyes they received from their fathers and mothers at birth, and without cutting off the five desires, will they be able to see what lies beyond obstacles?”

Shakyamuni tells them to listen carefully and explains that at Eagle Peak and other places he has given lots of explanations

The Buddha said to Ananda: “Listen with attention, listen with attention and consider the matter carefully.  In the past I, the thus come one on Mount Gridhrakuta and in other places, have already widely explained in detail the way of the single truth. 

But now he will explain the method for the benefit of everyone in the future

Now in this place, for the sake of living beings of ages to come who wish to practise the unsurpassed Law of the great vehicle, and who wish to study the practice of Universal Worthy and to carry out Universal Worthy’s practice, I will now explain the method that you should hold in mind. 

It doesn’t matter if you have awoken to your own Buddha nature before or not, but if you do what I suggest you can reduce the effects of negative karma and will see your Buddha nature (and the Buddha nature of others)

Whether you have already seen Universal Worthy or have not seen him, I will now explain for you the steps to be observed in order to reduce the number of your offenses. … The benefits of this meditation remove obstacles and impediments so they can see the finest, the most wonderful forms.

You should repent for your past actions, study the Lotus Sutra, and respect others who respect the Lotus Sutra.  You should see everyone as a buddha and recognize that we are all one family.

“…he should pay obeisance to the buddhas of the ten directions, practice the method of repentance, read the great vehicle sutra, recite the great vehicle sutra, ponder the meaning of the great vehicle, keep in mind the concerns of the great vehicle, and reverently offer alms to those who uphold the great vehicle.  He should view all people with the thought that they are buddhas, and all living beings with the thought that they are his father and mother.”

How can we repent?  We just need to chant "Nam-myoho-renge-kyo" and we will awaken our Buddhahood and overcome all of our negative karma.

The Buddha said to Ananda, “After the Buddha has passed into extinction, if the disciples of the Buddha wish to repent their evil and undesirable acts, they should simply recite and read the great vehicle sutra.  … If a person recites and reads the great vehicle broad and impartial sutra, one should know that such a person is endowed with a buddha’s benefits.  All his evils wiped out forever, he is born from the Buddha wisdom.”

Shakyamuni is now going to explain how to change our karma / fundamental darkness in different ways.

At that time the world-honored one spoke in verse form, saying:

We need to purify our eyes, to see the truth of the way the world works, to see our true nature and to appreciate the beauty around us.  We do this by chanting "Nam-myoho-renge-kyo".

If there are evils in the eye organ,

If karma impedes the eye and the eye is impure

Simply recite the great vehicle,

Keep in thoughts the highest principle.

This is called repentance of the eye,

Which wipes out all undesirable acts.

We need to purify our ears, to clearly hear and perceive the lies or deceit of others, and to recognise the inner voice inside of us that tries to deceive us. We do this by chanting "Nam-myoho-renge-kyo" and reflecting on the true nature of phenomena.

If the ear organ hears confused sounds

This will injure and confuse the principle of harmony.

From this arises madness of the mind

And one will behave like a foolish monkey.

One should constantly recite the great vehicle,

Meditate on how phenomena are empty and without aspect,

Wipe out all evils forever,

And with heavenly ears listen to the ten directions.

A little bit strange this one, but we need to purify our nose so that it doesn’t deceive us or lead us astray in pursuit of things that seem sweet, but distract us from our mission.  We do this by chanting "Nam-myoho-renge-kyo".

 If the nose organ is attached to fragrant scents,

Their stain will give rise to sensations.

When the nose is maddened and deranged in this manner,

The stain of it will produce various kinds of dust.

But if one recites the great vehicle sutra

And meditates on the truth of phenomena,

One will be released from all evil karma forever

And in future existences will produce it no more.

This is another of the big ones.  We need to purify our tongue so that it doesn’t lead us astray with gossip, rumours, slander, etc.  Funnily enough, this one doesn’t require us to chant "Nam-myoho-renge-kyo"!!  We just need to speak positively with compassion, tranquillity and without discrimination.

The tongue organ gives rise to the undesirable acts

Of the five types of evil speaking.

If one wishes to control and tame it,

One must diligently practise pity and compassion.

Ponder the principle of the true tranquillity of phenomena,

Do away with discriminatory conceptions.

We need to calm our minds, especially when they are troubled with doubts, concerns, or mischievous thoughts.  We do this by chanting "Nam-myoho-renge-kyo" and focussing on the Buddha’s body.

The mind organ is like a monkey,

Never still for an instant.

If one wishes to master and subdue it,

One must diligently recite the great vehicle.

Keep in mind the Buddha’s great enlightenment body,

All the power and fearlessness he has won.

Our lives and mind are changeable and easily influenced

The body, this master of motions,

Is blown about like dust in the wind.

The six thieves sport and play with it,

Free from all hindrance or restraint.

To erase this fundamental darkness and create a state of Buddhahood, chant "Nam-myoho-renge-kyo".

If one wishes to wipe out these evils

And be free forever from the burden of their dust,

To dwell constantly in the citadel of nirvana

Peaceful in mind, calm and placid,

Then recite the great vehicle sutra,

Keep in mind the mother of bodhisattvas.

When we chant and reflect on the Mystic Law we can see where our negative karma has come from.

Immeasurable numbers of excellent expedient means

Arise from pondering the true aspect.

Phenomena such as these six

Are called the six sense organs.

All the entire sea of karmic impediments

Is born from deluded thoughts.

To expediate negative karma, sit and chant "Nam-myoho-renge-kyo"  

If one wishes to carry out repentance,

Sit upright and ponder the true aspect.

Then the host of sins, like frost or dew, can be wiped out by the sun of wisdom.

Therefore with the utmost power of one’s mind

One must carry out this repentance of the six sense organs.

Now you know what to do, do it and teach others to do it.

When the Buddha had finished speaking these verses, he said to Ananda: “Now you must take this repentance of the six sense organs and the method for meditation on Bodhisattva Universal Worthy and, observing the proper distinctions, preach them far and wide to all the heavenly and human beings of the ten directions everywhere.

All extracts are taken from pages 369 – 396 of Burton Watson’s “The Lotus Sutra and Its Opening and Closing Sutras”

Katy Perry - "Firework"

Is Katy Perry’s song “Firework” from 2010 a Buddhist anthem?  Here’s some of the Buddhist concepts mentioned in the song together with the lyrics (printed in bold)

The first verse mention feeling that you’re not in control of your life and being overwhelmed, but then introduces hope and the seed of Buddhahood within (“Do you know that there's still a chance for you? Cause there's a spark in you?”)  and mentions “You just gotta ignite the light and let it shine” which represents to me awakening your Buddha nature by chanting Nam-myoho-renge-kyo.

The chorus introduces that you are a Buddha and have the potential to change society (“'Cause baby, you're a firework.  Come on, show 'em what you're worth.” )

The second verse continues with recognizing that each of us is valuable to society (“You don't have to feel like a waste of space”) and is worthy of respect (“You're original, cannot be replaced”).  The theme from the Gosho that “Winter always turns into Spring” is paraphrased (“If you only knew what the future holds.  After a hurricane comes a rainbow”) and then it mentions that the reason for suffering is to reveal a new path to victory similar to “turning poison into medicine” (“Maybe your reason why all the doors are closed, So you could open one that leads you to the perfect road”)

Finally she sings “Even brighter than the moon, moon, moon. It's always been inside of you, you, you. And now it's time to let it through” which is reminding us again of everyone’s potential for Buddhahood since birth and that now is the time to awaken it and let it shine.

Here are three links to youtube videos, including the original video which shows the enlightenment of several individuals:

The original video: http://www.youtube.com/watch?v=QGJuMBdaqIw

Just the words and music: http://www.youtube.com/watch?v=LQtshvDWOFY

Not a fan of Katy Perry?  Try this version: http://www.youtube.com/watch?v=ocL-o8GY02k

The Single Truth

Over the last week I have had four posts looking at differences between the Nichiren schools of Buddhism (Part 1, Part 2, Part 3, and Part 4).  Today I summarise all of this as I look for which of these schools is carrying the single truth of Nichiren's teachings in these modern times.

THE TRUTH, MUST BE A SINGLE TRUTH

In the Human Revolution: Volume 6, Nichiren’s early life is discussed and his seeking spirit led him to ask the following questions:

Buddhism was expounded by only one person, Shakyamuni, but why is it now divided into so many sects?  The truth that this saint revealed must be a single truth.  Then where is the sect that inherited it?  (Human Revolution: Volume 6, p8)

Nichiren’s studies led him to the Lotus Sutra as the ultimate, correct and true teaching of Shakyamuni and he used this as the basis of Nichiren Buddhism as well as leaving behind his writings and various Gohonzon.

There are now many different schools of Nichiren Buddhism, which leads me to ponder:

Nichiren Buddhism was expounded by only one person, Nichiren, but why is it now divided into so many schools?  The truth that the Daishonin revealed must be a single truth.  Then where is the school that inherited it?

Over the last week I have hopefully covered a lot of these differences, but today I want to briefly look at why I believe the SGI is the sect that has inherited this single truth and is the only one carrying the flame of true Nichiren Buddhism in the world today.

WHY IS IT NOW DIVIDED INTO SO MANY SCHOOLS?

Nikko was appointed as Nichiren’s successor and moved to Taiseki-ji to start Nichiren Shoshu due to other priests’ slander of Nichiren Buddhism at Mount Minobu.  SGI is a lay group of Nichiren Shoshu, even though we were excommunicated in 1990s.

Nichiren’s other disciples, believed they were the true successors, and set up their own individual schools, which over the years have merged into one school, Nichiren Shu. 

All other schools founded since these early days have been as a result of:

(i)                 individuals breaking with a traditional (or spin-off) school to establish a new school of correct practice

(ii)               individuals new to Buddhism starting a new independent school of correct practice

(iii)             Members of an existing school wanting to be a leader, or believing they should have been a successor, started their own school.

Some of these other schools, include Kempon Hokke Shu, Reiyukai, Rissho Kosei Kai, Shoshinkai and Kenshokai.

WHERE IS THE SCHOOL THAT INHERITED IT?

There are three main reasons I think the Soka Gakkai is the true school of Nichiren Buddhism today.

Firstly, as a believer that Nichiren named Nikko as his successor, the Taiseki-ji lineage IS the school that inherited Nichiren’s Buddhism.  Some later priests have deviated from the teachings with their own interpretations (as is currently the case) and others have brought it back to the original teachings, so this lineage may currently be compromised, but Nichiren Shoshu, of which the SGI is a lay organisation, WAS the school that inherited the Daishonin’s Buddhism.

Secondly, from my reading of the Lotus Sutra and the Gosho, and comparing these to the various schools of Nichiren Buddhism I know, the SGI is one of the few schools today practising in accordance with the Daishonin’s teachings.  It was also one of the only schools that refused to cooperate with the military government's policy, during World War 2, that all Buddhists should enshrine a Shinto talisman within their Butsudan and change their prayers to include ones for the sun god, the emperor and for Japan's victory in combat.

Thirdly, my experiences of practising Buddhism with the Soka Gakkai International have given me actual concrete proof that I am following the correct school.  Both myself, my wife and my district have all advanced over the last year (and previous years) and seen real benefits in our lives, as have many friends from other SGI districts, which is good enough for me. 

Some schools point to last year’s tsunami, earthquake and nuclear disaster as proof that the SGI is not the correct method to be following, in the same way that the disasters afflicting Japan during Nichiren’s time were proof that the four maxims were disturbing the peace of the land at that time.  But while the population of Soka Gakkai members in Japan is considerably more than Nichiren’s followers in the 1300s, it’s still less than 10% of the population.  It’s a great achievement, but still a long way off from some Christian and Muslim countries which can have a membership of 70% or more of the population, so there is still a lot of propagation needed, both within Japan (and the world), before we can truly secure the peace of the land.

SICK & POWERFUL, POOR & FINANCIALLY SECURE!

Finally, let’s look at the Japanese public’s image of the Soka Gakkai over the years.  At the end of World War 2, it was seen as an organisation of the poor, the sick and misfits, and they were made fun of for their step by step approach to expansion and small meetings in each others homes, rather than holding flashy rallies like their competitors. 

Now, in 2012, the SGI is criticised and persecuted by some for its political activities and its financial strength, and despite only representing a small percent of the Japanese population, it is seen as a strong and powerful organisation that the public should be afraid of. 

Surely this fact alone - a small organisation of sick and poor people, growing into a much larger organisation of strong, powerful and financial secure members over the last sixty-five years - is proof that the SGI members and the SGI as a whole has benefitted from being the true Nichiren Buddhism school in the world today.

DON’T BELIEVE ME, CHECK IT OUT FOR YOURSELF

 

 

 

 

 

Shakyamuni said “Believe nothing, … not even if I have said it” so as well as reading the Gosho and studying Buddhism for yourself, investigate some of the other Nichiren Schools and find out what they believe in, how they practice and what benefits or proof their members have received. 

My study has led me to the realization that the Soka Gakkai International is the true school of Nichiren Buddhism, but that is only my belief and it agrees with my common sense and reason and is supported by my actual proof as an SGI member. 

If your studies lead you to think that one of the other schools is the true school of Nichiren Buddhism, then feel free to follow them instead.

4/4 The Write Stuff

We've looked at leadership (http://nichirenbuddhist.blogspot.co.uk/2012/08/14-leaders-of-pack.html), chanting (http://nichirenbuddhist.blogspot.co.uk/2012/08/24-mantra-and-mandala.html) and SGI specifics (http://nichirenbuddhist.blogspot.co.uk/2012/08/34-s-g-why.html), so today we have the Gosho.

On 24 April 1952, the Nichiren Shoshu Gosho was first published.  These complete writings of Nichiren Daishonin form the basis for today’s final look at the differences between the SGI and other Nichiren schools.

Complete or Compromised?

Before I look at what is included, let’s briefly look at what wasn’t included in the Soka Gakkai’s “Complete” writings.  First, any private rough notes, drafts or annotations of Buddhist sutras or the writings of T’ien-t’ai or Dengyo were excluded.  Second, even though Nichiren writes in Letter to Misawa, “As for my teachings, regard those before my exile to the province of Sado as equivalent to the Buddha’s pre-Lotus Sutra teachings” (WND-1, p896), Nichiren Shoshu took their starting point as any writings written from April 28^th 1253 onwards as this was the day that Nichiren Buddhism was established with Nichiren chanting “Nam-Myoho-Renge-Kyo” for the first time.

The Gosho of Nichiren Shoshu does contain many additional writings to the other schools though, as we include Nichiren’s writings in Nikko Shonin’s handwriting, which some of the other schools believe are DEFINITELY NOT Nichiren’s writings or MAY NOT be his writings.  The writings in Nikko’s handwriting are either those he wrote which Nichiren dictated or they are letters to followers, which Nikko copied after the Daishonin’s death, because the followers wanted to keep their original letters (which have since become lost or destroyed). 

I don’t really understand why some of the other major Nichiren schools are so negative towards these later letters in Nikko’s handwriting when the founders of their school (such as Nichiren Shu) used to disparage Nikko by referring to him as Nichiren’s secretary, rather than a priest of equal standing to them.  Surely, if they though he was simply a secretary, letters dictated to him and written in his handwriting should be more readily accepted as genuine.

Gosho vs. Lotus Sutra

Nichikan (and Josei Toda) interpreted “being familiar with the Buddhism of Nichiren Daishonin” as being familiar exclusively with the Gosho (which represents Nichiren’s Buddhism), whereas other schools believe that we should primarily study Shakyamuni’s Lotus Sutra as this is the Buddhist teaching that Nichiren adopted as true Buddhism and constantly praises in the Gosho.  It’s a subtle difference but to clarify Nichikan and Toda believed you didn’t need to specifically study the Lotus Sutra (as all of the key stories and wisdom of the Lotus Sutra are covered and explained within the Gosho). 

Having said that, the Lotus Sutra is still available to buy in SGI shops with an introduction by President Ikeda stating:

“The Lotus Sutra clearly and definitively reveals the Buddha nature that is an integral part of the lives of all people. … The Buddha nature, which is inherent in all living beings, is a universal and fundamental source or fountain of hope. …And the Lotus Sutra is the text that most forcefully asserts this truth”

And, President Ikeda has also published a series of six books explaining the relevance of the Lotus Sutra in connection with the Gosho and our lives today.  This would imply to me that while the SGI may ultimately see the Gosho as our main study material, we are not discouraged from studying the Lotus Sutra if we want further information on the teaching that informed Nichiren’s practice.

INTERPRETATIONS

In addition to assigning importance to certain Gosho over others or deciding to what extent the Writings of Nichiren Daishonin (the ultimate text of Nichiren Buddhism) supercedes the Lotus Sutra (the ultimate text of Buddhism), if at all, when we look at each sentence of the Lotus Sutra and Gosho, they may be open to misinterpretation by:

(i)      Mistranslation – The fact that there is such a fuss over the single word “Nam”/“Namu” implies that there could be a million possible errors when translating the Lotus Sutra into Japanese from the original language or similarly when translating the Japanese Gosho into the English Writings.

For example, some Japanese SGI members have said that the concept of “earthly desires are enlightenment” in the English Gosho should actually read “earthly desires become enlightenment“.  It’s a subtle difference but rather than supporting the belief that we should chant for earthly desires, it highlights that while we are chanting for earthly desires, as our wisdom comes out, we realize the value of chanting for something more beneficial to all humanity and change our focus or, if our chanting for earthly desires does manifest itself in a positive result, it deepens our faith in the practise which in turn changes the focus of our chanting.  So chanting for earthly desires can cause us to deepen our faith and awaken our Buddhahood to make more humanitarian causes in the future.  Earthly desires become enlightenment.

(ii)    Reading Between the Lines – Incorrectly reading either the direct intention of the Lotus Sutra or Gosho, or incorrectly understanding the “hidden meaning” of the writings.

(iii)  Subjective Reading – Only reading the passages that confirm your belief, but ignoring those that seem to contradict this belief or you feel may have been put in by mistake.

Tomorrow is the culmination of the series in which I look at why I believe the SGI is the true school of Nichiren Buddhism in the world today.
 (http://nichirenbuddhist.blogspot.co.uk/2012/09/the-single-truth.html)