Nichiren Buddhism
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thnks 4 sharingOriginally posted by supa_naga:Well, I don't restrict myself to Nichiren Shu as I am Sakyamuni-based, not Nichiren-based. But I do have my respect to Nichiren Shonin for his missionary zeal to propagate the original & true teachings of Lord Sakyamuni Buddha in 13th century Japan when the Buddhism then was very messy & people virtually forgotten whom Sakyamuni Buddha is.
Anyway, other than attending morning service & sermon session on Sun's @ Nichiren Shu, I also attend Dhamma class @ Mahaprajna Buddhist Society on Tues evenings & go to Buddha Dhamma Mandala Society (BDMS) for their Scripture Study & Discussion with Ven. S. Dhammaika on Fri nites.
Btw, FYI I attended a rare Dhamma seminar by Missionary Minister Chen Ming An (Chen2 Ming2 An1 Chuan2 Jiao4 Shi4) in Mar on one of the Sat's @ Jen Chen Activity Centre, too.
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Cool... well teacher.chen gave two talks, first one at activity centre, second one is actually at my dharma centre.. but we cldnt go to the first one bcos too crowded, so my side is asked not to go - the vcd will be played in future. So I wasnt thereOriginally posted by supa_naga:Btw, FYI I attended a rare Dhamma seminar by Missionary Minister Chen Ming An (Chen2 Ming2 An1 Chuan2 Jiao4 Shi4) in Mar on one of the Sat's @ Jen Chen Activity Centre, too. 
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Who Is a Buddha?
To many, the image conjured up by the word Buddha is of an otherwordly being, calmly remote from the matters of this world. Through meditation he has attained state of "nirvana" which will enable him to escape this world and its constant sufferings--the fruit of human delusion and desire.
However, this image does not reflect the truth about the life of Shakyamuni, the founder of Buddhism who lived in India around 2,500 years ago. He was a deeply compassionate man who rejected the extremes of both asceticism and attachment, who was constantly interacting with others and wanted all people to share the truth he had discovered.
The literal meaning of Buddha is "enlightened one." Enlightenment is a fully awakened state of vast wisdom through which reality in all its complexity can be fully understood and enjoyed. Any human being who is awakened to the fundamental truth about life can be called a Buddha.
However, many schools of Buddhism have taught that enlightenment is only accessible after an arduous process undertaken over unimaginably long periods of time--over many lifetimes, in fact. In dramatic contrast, what is considered Shakyamuni's last and highest teaching, the Lotus Sutra, explains that Buddhahood is already present in all life. It teaches absolute equality and emphasizes that even within the life of a person apparently dominated by evil, there exists the unpolished jewel of the Buddha nature. No one else gives it to us or judges whether we "deserve" it.
As with gold hidden in a dirty bag, or lotus flowers emerging from a muddy pond, we have to first believe our Buddha nature is there, then awaken and develop or "polish" it. In Nichiren Buddhism this can be done through devotion to the law contained in the Lotus Sutra and the chanting of the phrase "Nam-myoho-renge-kyo."
But Buddhahood is not a static condition or a state in which one can rest complacently. Rather, it is a dynamic experience and a journey of continual development and discovery.
When we continually reinforce the Buddhahood in our lives, we come to be ruled less and less by selfishness (or greed), anger and foolishness--what Buddhism terms the three poisons. As we fuse our lives with the enlightened life of the Buddha, we can tap the potential within us and change ourselves in a fundamental way.
As this inner state of Buddhahood is strengthened, we also develop a fortitude which enables us to ride even the wildest storms. If we are enlightened to the true, unchanging nature of life, we can joyfully surf the waves of difficulty which wash against us in life, creating something of value out of any situation.
In this way our "true self" blossoms, and we find vast reserves of courage, compassion, wisdom and energy or life-force inside us. We find ourselves becoming more active and feeling deep inner freedom. And as we experience a growing sense of oneness with the universe, the isolation and alienation that cause so much suffering evaporate. We lessen our attachment to our smaller egotistical self, to difference, and become aware instead of the interconnectedness of all life. Gradually we find our lives opening up to those of others, desiring their happiness as much as our own.
However, while it is easy to believe that we all possess the lower life-states outlined in Buddhist teachings (hell, hunger, animality, anger and so on), believing that we possess Buddhahood is much more difficult. But the struggle to develop and constantly strengthen this state within our lives is well worthwhile.
For, in the words of Daisaku Ikeda, "[Buddhahood] is the joy of joys. Birth, old age, illness and death are no longer suffering, but part of the joy of living. The light of wisdom illuminates the entire universe, casting back the innate darkness of life. The life-space of the Buddha becomes united and fused with the universe. The self becomes the cosmos, and in a single instant the life-flow stretches out to encompass all that is past and all that is future. In each moment of the present, the eternal life-force of the cosmos pours forth as a gigantic fountain of energy." -
THE GOHONZON IS NOT THE LOTUS SUTRA.Originally posted by dork3d:When priest Nichiren brought back the whole set of Lotus Sutra scriptures from China back to Japan, much of the scriptures were lost in the sea due to rough sea conditions and he barely made it back. Based on what was remained in his case, he translated the remaining of the Lotus Sutra into Gohonzon
For most people, the word "Buddha" conjures up the image of a statue of an Asian male seated in meditation. It may seem contradictory for a religion that is otherwise considered relatively abstract to give such a central place to images of this kind.
These images, however, are generally not worshipped by Buddhists in the same sense that the Biblical "heathens" are said to have worshipped their idols. Rather, they are symbolic depictions of the sublime qualities possessed by Buddhas and bodhisattvas to which practitioners aspire. Ideally, they function as a kind of mirror to aid practitioners in perceiving the profound dignity of their own lives and in manifesting that dignity in their actions.
For Buddhist practitioners, this is the core challenge, to perceive the life condition of Buddhahood in their own life. In the Buddhism of Nichiren (1222--1282) and the tradition from which it draws, this is called the practice of "observing the mind." The difficulty of achieving this is such that practitioners had traditionally to devote their lives exclusively to meditative practice. Nichiren's contribution was to establish a clear mirror, the Gohonzon, which perfectly reflects the state of Buddhahood inherent in life, and which could thus enable all people, regardless of their circumstances or ability, to draw out and manifest this Buddha nature.
The Gohonzon (lit. "object of devotion") is a scroll containing Chinese and Sanskrit script. Nichiren's use of script rather than images reflects his commitment that this "mirror" be universal, free of the connotations of race and gender inherent in depictions of specific personages. On the scroll are arranged the names of figures from the Buddhist canon, which collectively symbolize the various potentialities of life. Down its center is inscribed "Nam-myoho-renge-kyo Nichiren," in bold Chinese characters.
Myoho-renge-kyo is the Japanese version of the title of Shakyamuni's Lotus Sutra (Skt Saddharma-pundarika-sutra). For the tradition within which Nichiren is situated, this sutra is regarded as Shakyamuni's most essential teaching. Nichiren regarded Myoho-renge-kyo itself as the fundamental Law or principle of the universe--of life--to which Shakyamuni was enlightened, the "essence" of Buddhahood. He writes, "Shakyamuni's practices and the virtues he consequently attained are all contained in the five characters of Myoho-renge-kyo."
Nichiren's name below Nam-myoho-renge-kyo on the Gohonzon expresses his conviction that the state of Buddhahood is not an abstract concept but is manifest in the life and behavior of human beings living in the real world.
Nichiren inscribed Gohonzons for his individual followers, and believers today enshrine a printed transcription of the Gohonzon in their homes. The practice of Nichiren Buddhism is to chant Nam-myoho-renge-kyo, facing the Gohonzon, thereby harmonizing your life with--or calling forth from within--the Buddha nature which it reflects. "Nam," meaning devotion, signifies this intent of summoning or harmonizing with.
The Buddhist view of life is a profoundly holistic one that sees no essential separation between our lives and the life of the universe. When we draw forth the power of wisdom and compassion through prayer, we are drawing forth and directing the same universal wisdom and creative compassion that manifests in everything from the intelligent bonding of molecules to the symbiotic evolution of species, to the decay and formation of galaxies.
Ultimately it is belief in their own potential that enables human beings to develop and to advance in the face of difficulties. The Gohonzon is an embodiment of a belief in the unlimited potential of life. The practice associated with it is an expression and actualization of this belief.
As a "mirror," the Gohonzon could be said to perform a dual function. While it reflects and awakens us to the limitless richness and potential of our inner life, it also, in provoking introspection, helps us confront the bare reality of our life at that moment in time.
Regardless of our religious beliefs, the success of any effort to guide our life toward fulfillment and value depends largely on an ability to honestly and courageously look within--to both confront the demons of our shadow and to seek out within our own lives those qualities with which we have invested our saints and idols. It seems that now, more than ever, our collective survival depends on our ability to carry this out. -
Those thinking that they will be born in whatever Pure Land, then expect the people pray to you, is a totally selfish & self-centred thinking & mindset.
Answer this extremely simple question, which is more noble:
1) Reborn in whatever Pure Land, enjoy paradise & shake leg?
or
2) Volunteer to reborn in this world again in order to help the people who are suffering?
Bodhisattva literally means "a living being" (sattva) who aspires to "enlightenment" (bodhi) through carrying out altruistic practices. The bodhisattva ideal is central to the Mahayana Buddhist tradition which focuses on the individual who seeks enlightenment both for him- or herself and for others. Compassion, the sharing of the sufferings of others, and the action to help others be rid of their suffering, is the bodhisattva's greatest characteristic. It is shown in the following incident from the Vimalakirti Sutra which concerns a prominent lay follower of the Buddha who had fallen ill. When questioned about his illness, Vimalakirti replied, "Because the beings are ill, the bodhisattva is ill. The sickness of the bodhisattva arises from his great compassion."
Tradition holds that the bodhisattva makes four vows which express a determination to work for the happiness of others: "However innumerable sentient beings are, I vow to save them; however inexhaustible the passions are, I vow to master them; however limitless the teachings are, I vow to study them; however infinite the Buddha-truth is, I vow to attain it."
The vows, each of which commits the bodhisattva to the open-ended pursuit of a continually receding goal, may seem daunting. Buddhism asserts, however, that the path of the bodhisattva is not an otherworldly undertaking for people with unique gifts of compassion or wisdom. Rather, the life-condition of bodhisattva is inherent in the lives of ordinary men and women, and the purpose of Buddhist practice is to strengthen that state of life until compassion becomes the basis of all our actions and we are thus able to live full, value-filled lives.
In addition to compassion, the vows reflect the bodhisattva's commitment to self-mastery, study and learning, and to the attainment of wisdom. None of these, however, is pursued in a vacuum, merely to improve or adorn the self; always at the heart of these efforts is the determination to remove others' sufferings, and to replace them with joy.
For the followers of Nichiren Daishonin's Buddhism, bodhisattva practice is subsumed in the mutually reinforcing "practice for oneself and others." The core of practicing for oneself is the recitation of Nam-myoho-renge-kyo (the "daimoku" of the Lotus Sutra) along with key passages from the Lotus Sutra. The purpose of this practice is to revolutionize one's inner life, to develop the qualities of the Buddha: courage, wisdom, compassion and abundant vitality or life-force.
While people may at first be inspired to practice Buddhism by the desire for personal happiness--to overcome illness or some other seemingly insurmountable challenge--as their life-state expands, they naturally develop a deeper concern for the happiness of others. Perceiving the interconnectedness of all beings, they take compassionate action, including sharing with others the insights of Buddhism, so they may also tap the same rich inner resources that lie within their lives.
Bodhisattvas are thus naturally engaged in society, actively struggling both to change themselves and to make the world a better, more humane place. This explains why members of the SGI strive to be valuable participants in society, and to contribute as much as possible to their families, workplaces and communities.
Look at the world around you, people are suffering everywhere. All the more we should do our very best to help every single one of them to attain absolute happiness, even if we have to reborn in this world again. Helping others to attain absolute happiness does not end in this lifetime. It continues until all the people are free from sufferings. -
SGI promotes Peace, Culture & Education. Is promoting Peace, Culture & Education unorthodox??? Is helping others to attain absolute happiness unorthodox??? I do not understand why??? Can someone answer me???
WHY PEACE?
Peace is more than the mere absence of war. Soka Gakkai's peace movement is predicated on a belief that an enduring peace is achievable through a dynamic, interactive process that channels humanity's destructive urges toward creative and constructive ends. A true grassroots effort involving millions of people, the movement features various activities, from exhibitions to heighten public awareness to refugee relief campaigns.
Underlying Soka Gakkai's commitment to the pursuit and promotion of peace is the Buddhist mandate bestowing life with the highest dignity. Life's sanctity is based on the view that life in its infinite diversity inherently possesses unparalleled virtue and wisdom. Buddhism therefore rejects all forms of violence as an assault on the harmony that underlies and binds the web of being.
While it has traditionally been perceived as a pacifist religion, Buddhism is often regarded as a socially inert, rather than engaged, religion. Nichiren, a 13th-century Buddhist teacher in Japan, was among the original proponents of an "activist Buddhism" through his insistence that the overriding social mission of religion is to encourage and help expedite the conditions for ordinary people to enjoy a peaceful life. Today Soka Gakkai--which owes its philosophical foundation to Nichiren's spiritual legacy--holds that it is in fact the duty of all religions, regardless of sectarian differences, to strive for lasting peace.
Our commitment to peace is not idle idealism; it has been forged through the courage and vision of our organization's first three presidents--Tsunesaburo Makiguchi, Josei Toda and Daisaku Ikeda. Soka Gakkai founder Mr. Makiguchi was among the few Japanese to denounce the nation's invasion of Asia in World War II; he died in jail a prisoner of conscience in 1944. At the height of the Cold War, second president Toda termed the use of nuclear weapons under any circumstances criminal and called upon the youth of the world to work for their abolition. Mr. Ikeda, who now heads Soka Gakkai International (SGI), has tirelessly pursued an ongoing series of initiatives--from conducting dialogues with scholars, citizens and activists around the world to issuing annual peace proposals--to establish a viable framework for global peace in the 21st century.
As a result, Soka Gakkai's peace activities have developed over the years to become a truly multi-faceted movement. On one level, we help spread the message of peace in Japan through holding numerous exhibitions and forums on issues concerning war and peace, the environment and human rights. At another level, Soka Gakkai works with the United Nations as a non-governmental organization (NGO) to aid refugees the world over. Organizations affiliated with Soka Gakkai, such as the Boston Research Center for the 21st Century and the Toda Institute of Global Peace and Policy Research, promote peacebuilding and dialogue on common values among scholars and activists from around the world.
Yet Soka Gakkai believes its most profound contribution to peace lies at the individual level. Based on Nichiren Buddhism, which eludicates that personal happiness is contingent upon one's work for the welfare and fulfillment of other people, Soka Gakkai members strive to encourage one another, their friends and family, to challenge all adversity and, by tapping the unparalleled virtue and wisdom in their lives, to channel their energies toward creative and constructive ends. Through this inner-directed reformation and revitalization--a dynamic and dialogic process known as "human revolution"--they hope to contribute to the betterment of their communities and the world in true grassroots fashion.
WHY CULTURE?
To promote exchange between peoples of diverse cultures and celebrate their diversity, Soka Gakkai has sponsored numerous activities--including exhibitions and goodwill exchanges with other countries. Also, links are included to cultural, non-profit affiliated organizations that share Soka Gakkai's humanistic ideals.
Nichiren Buddhism believes that all individuals inherently possess the ability to create value in their lives and society, and achieve harmony between themselves and their environment. Culture is an expression of this uniquely human potential, education the cornerstone for its development.
Soka Gakkai therefore maintains that culture is a manifestation of human creativity and a medium that serves to help people appreciate the dignity of their lives. It is capable of linking the hearts of people throughout the world by imbuing life with richness and inspiration. Cultural exchanges, meanwhile, promote the spirit of coexistence and mutual appreciation, not just for the arts but for the vast body of human thought and vision.
Organizations affiliated with Soka Gakkai, such as the Min-On Concert Association, the Tokyo Fuji Art Museum and the Institute of Oriental Philosophy, are engaged in various activities to promote exchange between peoples of diverse cultures and celebrate their diversity. Soka Gakkai has also sponsored numerous activities, including exhibitions and goodwill exchanges with other countries, as part of our multi-faceted movement to respect and share humanity's cultural heritage.
WHY EDUCATION?
Above all, Buddhism is a religion that encourages continual and lifelong self-development. As such, Soka Gakkai strives to create educational opportunities for citizens of all ages and backgrounds through discussion forums, seminars, exhibits, intercultural exchanges. Soka Gakkai has affiliations with a number of educational institutions, including primary and secondary schools, as well as institutions of higher learning.
Nichiren Buddhism views that all individuals inherently possess the ability to create value in their lives and society and achieve harmony between themselves and their environment. Education is the key to developing this uniquely human potential.
The emphasis on developing this limitless capacity highlights the importance of a lifetime of learning. Whatever form this may take--from formal education to leisurely reading of great literary works--education nurtures the ability to think critically, make informed choices, and appreciate life in all its diversity. In its appeal for the development of the whole human being, Soka Gakkai strives to create educational opportunities for citizens of all ages and backgrounds through discussion forums, seminars, exhibits and intercultural exchanges and the founding of several affiliated educational institutions.
Soka Gakkai's predecessor was the Soka Kyoiku Gakkai (Value Creating Education Society) founded in 1930 by educator Tsunesaburo Makiguchi. Mr. Makiguchi wanted to give young people in early 20th century Japan an alternative to the rigid and repressive pedagogical environment designed to emphasize conformity over creativity. He believed that the purpose of life is the creation of value, central to which he posited the values of beauty, goodness and benefit, that would enable the individual to attain personal happiness. Education's role then, is to help develop the unique creative potential of each child to prepare him or her for a life-long pursuit of value.
A concrete expression of this philosophy has been found through the establishment of a system of schools and an educational fund that seek to nurture independent thinkers who are morally and socially responsible, and who can dedicate themselves to the welfare of society.
REALLY I ABSOLUTE DO NOT REALLY UNDERSTAND WHY THAT PROMOTING PEACE, CULTURE & EDUCATION IS UNORTHODOX??? -
Other religion also got promote peace, culture, education, why they not considered Buddhist?
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If you want to copy and paste at least use quotes.
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This shows that you do not understand the teachings or practices of other Buddhist traditions other than your own.Originally posted by Spirit of Fire:Those thinking that they will be born in whatever Pure Land, then expect the people pray to you, is a totally selfish & self-centred thinking & mindset.
Answer this extremely simple question, which is more noble:
1) Reborn in whatever Pure Land, enjoy paradise & shake leg?
or
2) Volunteer to reborn in this world again in order to help the people who are suffering?
To quote from Shinran Shonin, a Pure Land Master :The Aspect of Return to this World]
By the way, those who wish to be reborn in the Pure Land do not expect people to pray to them. From these quotes show that those who are born in the Pure Land DO return to the Saha world to deliver other beings, not just stay there and "shake legs".
Second is Amida's directing of virtue for our return to this world. This is the benefit we receive, the state of benefiting and guiding others. It arises from the Vow of necessary attainment of the rank of succession to Buddhahood, also know as "the Vow of succession to Buddhahood after one lifetime." It may further be called "the Vow of directing virtue for our return to this world." Since this Vow appears in the Commentary on the Treatise, I will not quote it here; see the passages from the Commentary [that follow].
[Vasubandhu]
The Treatise on the Pure Land states:
Concerning "the fifth gate of emergence": With great compassion, one observes all sentient beings in pain and affliction, and assuming various transformed bodies to guide them, enters the gardens of birth-and-death and the forests of blind passions; freely sporting there with transcendent powers, one attains the state of teaching and guiding. This is brought about by the directing of virtue through the power of the Primal Vow; it is called "the fifth gate of emergence."
[T'an-luan]
The Commentary on the Treatise states:
"Directing virtue for return to this world" means that after being born in that land, fulfilling samatha and vipasyana, and gaining the power of compassionate means, one returns and enters the thick forests of birth-and-death, teaches and guides all sentient beings, and brings all to enter the Buddha-way together. Whether with regard to the aspect for going forth or the aspect for return, all is entirely for the sake of bringing sentient beings across the ocean of birth-and-death. Thus it is stated, "It is to fulfil the mind of great compassion, taking the directing of virtue as foremost."
Gassho -
Criticism of SGI and Soka Gakkai
pls take a look
http://en.wikipedia.org/wiki/Soka_Gakkai#Criticism
now i noe why SGI and Soka Gakkai are rejected by mainstream buddhism -
Tell me ,Mr Spirit of Fire , Why does a religion like SGI needs to set up a Political Party in Japan to involve in politics .
The Political Party in Japan (Kai ming to ) what is it use as ?
Why are funds channel to the Japanese Political Party ?
Why are Politics and Religion muddling in each other ?
I feel your outright challenge to slander the Pureland ,your future Buddhaland seems pathetic ,I pity your one-time fiery attempt to take on other school without thinking you are lowering your own dignity
So does SGI taught you all this ???? To denigrate other and promote your school ??
Nah , I dun see your agenda being heard and please back off if you want to slap any school .
History have seen so much of your black radical SGI movement and your recalcitrant atitude doesnt seem to have any effect on tearing the Unity of Mahayana Faith in totality .
Just wonder any righteous SGI member in the forum willing to speak up and said something against this dissonant postings of SGI
You will not , and shall not suceed in your futile attempt ,becos this just show how much the saying goes
"Empty vessels makes the most noise " -
err...pls relax broOriginally posted by bohiruci:Tell me ,Mr Spirit of Fire , Why does a religion like SGI needs to set up a Political Party in Japan to involve in politics .
The Political Party in Japan (Kai ming to ) what is it use as ?
Why are funds channel to the Japanese Political Party ?
Why are Politics and Religion muddling in each other ?
I feel your outright challenge to slander the Pureland ,your future Buddhaland seems pathetic ,I pity your one-time fiery attempt to take on other school without thinking you are lowering your own dignity
So does SGI taught you all this ???? To denigrate other and promote your school ??
Nah , I dun see your agenda being heard and please back off if you want to slap any school .
History have seen so much of your black radical SGI movement and your recalcitrant atitude doesnt seem to have any effect on tearing the Unity of Mahayana Faith in totality .
Just wonder any righteous SGI member in the forum willing to speak up and said something against this dissonant postings of SGI
You will not , and shall not suceed in your futile attempt ,becos this just show how much the saying goes
"Empty vessels makes the most noise " -
think spirit of fire does not understand why soka isn't considered buddhism despite all the good things they have promoted.
REALLY I ABSOLUTE DO NOT REALLY UNDERSTAND WHY THAT PROMOTING PEACE, CULTURE & EDUCATION IS UNORTHODOX??? posted by spirit of fire
from his posting, soka in singapore has tried to promote peace, culture and education to benefit people.. which is a good thing right?
erm... but soka also has a history of violent. The actions of current president of soka are still very much in questioned ( note: not just on buddhism ). Why pay homage to the president in the chanting book and instead not homage to the buddha?
Even with all the good things they are trying to promote, the organisation does not have recongise Buddha as the teacher.. thus not considered school of buddhism.
i hope that spirit of fire now understands that pureland teaching is more than what he thinks it is. u should read up more on the teachings that you commented on and rather based on your understanding on your religion to have a deeper understanding.
May all have peace and happiness. -
Originally posted by Isis:
hmm...maybe i should put it tis way.How could someone claim to be a christian when one does not recongise jesus as the saviour? So how could someone claim to be a buddhist when one does not recongise Buddha as the teacher ?
think spirit of fire does not understand why soka isn't considered buddhism despite all the good things they have promoted.
[b]REALLY I ABSOLUTE DO NOT REALLY UNDERSTAND WHY THAT PROMOTING PEACE, CULTURE & EDUCATION IS UNORTHODOX??? posted by spirit of fire
from his posting soka in singapore has tried to promote peace, culure and education to benefit others.. which is a good thing right?
erm... but soka also has a dark history of violent. Even till now, the actions of current president of soka are still very much in questioned. I still don't understand why pay homage to the president in the chanting book and instead not homage to the buddha.
Even with all the good things they are trying to promote, the organisation does not have recongise Buddha as the teacher and thus are not being recongised as buddhism.
And i hope that spirit of fire now understand that pureland teaching is more than what he thinks it is. i think u should read up more on the other teachings and rather based on your understanding on your religion to have a deeper understanding.
May all have peace and happiness.
[/b] -
Dear all in Dhamma,
Articles on Soka by Rev. Ryuei Michael McCormick (Assistant Minister at Myokakuji Nichiren Buddhist Temple of San Jose, CA) - http://nichirenscoffeehouse.net/Ryuei/index.html
Birth of the Soka Gakkai - Tsunesaburo Makiguchi (1871 - 1944)
= http://nichirenscoffeehouse.net/Ryuei/SokaGakkai-01.html
Rise of the Soka Gakkai - Josei Toda (1900 - 1958 )
= http://nichirenscoffeehouse.net/Ryuei/SokaGakkai-02.html
Rise of the Soka Gakkai International - Daisaku Ikeda (1928 - )
= http://nichirenscoffeehouse.net/Ryuei/SokaGakkai-03.html
As the online articles are too long to be paste to the forum page I have stated the URLs of them for your reference so as to better what SGI really is.
Rev. Ryuei Michael McCormick's temple is actually one of the numerous Nichiren Shu temple in the US under the Nichiren Order of North America (NONA).
Namu Myoho Renge Kyo.
Yours in Gassho,
Supa Naga -
“A response to questions from Soka Gakkai practitioners regarding the similarities and differences among Nichiren Shu, Nichiren Shoshu and the Soka Gakkai” (Part 1)
Question:
I have been practicing Nichiren Daishonin's Buddhism for the last ten years in the SGI. I have heard some people have had negative experiences with the Soka Gakkai and would like to know what you think about this organization. This is also not because of idle curiosity or frivolous motives, but to deeply understand what is going wrong in the organization that has introduced us to this practice. Over the last few years we too have seen a number of negative aspects, and this has troubled us. It has not always been possible to speak out, as you are probably more aware than us. So please do be brutally frank, if you have to, without worrying about upsetting me! Also, please explain to me some of the differences between Nichiren Shu, Nichiren Shoshu and the Soka Gakkai. I hope I am not imposing on you and you do not mind receiving this e-mail from me. With warmest regards.
Reply:
Thank you for your e-mail and sincere question today. Now, about the Soka Gakkai... I must say in all honestly, I do hesitate to write about them and this has contributed greatly in my delay in responding to you. As you know we are both Buddhists and the Buddhist way is to not to speak ill of others, especially in regards to fellow Buddhists. Therefore, in response to your query, please allow me to speak about the Soka Gakkai based on Buddhist thought, history and doctrine. Even though I may take a critical view at times, I sincerely hope that my words will be not only truthful, but also respectful.
In regards to the Soka Gakkai's manner in observance of Buddhist practice, although I personally do not always agree with their particular methods or style of propagation, I must say that it is wonderful that they teach people to chant the Lotus Sutra and Odaimoku of Namu Myoho Renge Kyo. They are very sincere in this. Also they study very much, this is also a very positive point. What is important to remember is that you have met the Lotus Sutra and that you are embracing faith right now. It is because of your relationship with the Buddha (called "en" in Buddhist terminology) in the past that you have been able to encounter the Lotus Sutra today. For this you should be grateful to whoever introduced you to the Lotus Sutra and the teachings of Nichiren Shonin during this lifetime.
However, even though they put an extreme amount of effort to promote peace and culture, strangely enough this organization seems to have a very low tolerance level towards other religions, and especially towards other Buddhists from schools other than their own particular group. As you know, today their current biggest enemies are the priests and believers of their own ex-mother organization of Nichiren Shoshu and their ex-Head Temple, Taisekiji, with whom they had a falling out. In fact, they have been in a virtual war with each other for nearly 12 years, since 1990. This alone, to me speaks volumes of who they really are and what they actually believe. It is a stark contrast to the very compassionate teachings of the Lord Buddha. Even though Nichiren Shonin who lived during the Medieval times in Japan was a very strict man living in extremely turbulent times, he himself was filled with great tolerance and immense compassion.
(By Rev. Shoryo Tarabini of Nichiren Shu London Temple) -
“A response to questions from Soka Gakkai practitioners regarding the similarities and differences among Nichiren Shu, Nichiren Shoshu and the Soka Gakkai” (Part 2)
The Lord Buddha Sakyamuni taught us to have the same compassion for others, whether they are Buddhist or not. He also encouraged us to have the desire to reach out and save others, thinking not solely of our own selves and our own well being. That is the spirit of the Bodhisattva, for which I am sure you are very aware. The Bodhisattva's vow is to strive for enlightenment, the Way of the Buddha, while at the same time trying to save others and help all those around him to be free from suffering. This is the very heart of Buddhist faith, practice and philosophy. If we do not have this fundamental spirit deeply planted within our hearts, faith and understanding of Buddhism, the teachings we claim to observe are not truly Buddhism.
In the Lotus Sutra, Sakyamuni Buddha specifically taught in Chapter 2 that contrary to his previous teachings, that in reality people from the two vehicles of Shomon and Engaku (in Gakkai terms... people from the worlds of listening and absorption, but in traditional Buddhism, they are people who have directly heard the voice of the Buddha and the Pratyekabuddhas - people who have come to a form of enlightenment or understanding on their own accord) could not attain perfect enlightenment. However, in chapter 2 the Hoben Chapter, Sakyamuni states that all people can attain Buddhahood and the portal or door towards that enlightenment is through nothing other than faith. In later chapters he gives examples using parables as easy-to-understand illustrative examples of this doctrine. For example, he compares the compassion of the Buddha in Chapter 5 to the clouds which rain equally on all - whether they are large, medium or small trees, or merely bushes or even grasses. Everything and everyone equally receives the great compassion of the Buddha, everyone can attain enlightenment, just as the rain falls equally on everyone - that is the true compassion and desire or hope of the Buddha for all beings.
To show you a further example of the Buddha's great compassion even when confronted by people who despised and hated him, who even attempted to destroy his work and kill him, we need only look to chapter 12 - the Devadatta chapter of the Lotus Sutra. Here, Sakyamuni Buddha predicts that Devadatta will without a doubt, become a Buddha. In chapter 2, there were five hundred arrogant monks who walked out and then turned their backs on Sakyamuni Buddha, but the Buddha taught that they too would become Buddhas. This is the spirit of the Buddha and all his teachings, and it is the very heart and guiding force of the Lotus Sutra. This same compassion is what Nichiren Shonin embraced and encourages us all to embrace. If we say we believe, study and practice the Lotus Sutra, then having a war for 12 years with priests and believers of your own original school, not to mention having ill will towards other Buddhists or religious groups who do not belong to the your personal faction or mode of belief, then we can not truly say we have the same spirit as the Buddha. It is also highly anti-social and destructive. Something our world today cannot afford.
This is a little more extreme, but I'll give you another example -- the great Buddhas of Bamiyan. These statues are estimated to have been carved into rock between the fourth and fifth centuries A.D. and are located in the Bamiyan area, 230km northwest of Kabul in Afghanistan. When I was visiting Mumbai, India last year, I heard that the Taliban threatened to blow them up. I was shocked and amazed that they could even consider doing such a horrible thing. After I left India, they did indeed keep their promise and destroyed the images of the Buddha, which had stood there for many centuries. I was angry, as were many others upon hearing the sad news. However, I also knew deep within my heart, and even though we did not know that much about the Taliban at that time, I told my congregations in both Japan and Italy, "Please watch... the Taliban now will fall because of their terrible deed. This is the beginning of the end for them." In fact, now looking upon the events of the past year, since they destroyed the sacred images of the Buddha, they did indeed fall. However, when they blew up the statues, I also told the believers in my congregation “Do not hate these Taliban people. They will fall; they will now meet their end - due to their own actions and nothing else. Especially because the oppression and other things they did to their own people was much worse than the destruction of the statues of the Buddhas. However, in destroying these sacred statues that have stood and watched ove the people of Afghanistan for centuries, we must also profoundly realize that like Devadatta who tried to murder the Buddha 3,000 years ago, the Taliban people who committed this horrendous act have formed a very profound and strong bond with the very Buddha they tried to destroy. Mind you, the bond is a negative one, but a firm bond with the Buddha nonetheless. And, consequently, even though they may fall into hell, they will eventually be saved, freed from suffering and someday become Buddhas themselves. This is the great compassion of the Buddha taught in the Lotus Sutra - to save even those who, wish ill of us, or even attempt to harm or destroy us." -
“A response to questions from Soka Gakkai practitioners regarding the similarities and differences among Nichiren Shu, Nichiren Shoshu and the Soka Gakkai” (Part 3)
There is no hatred in Buddhism, nor are their any doctrines or traditions teaching others to despise others. In Buddhism, there exists only a profound desire to eliminate suffering from all beings and lead them all to the true happiness of Buddhahood. Even demons have been converted to Buddhist faith and are transformed into sacred protective deities. An example of this are the demons such as Kishimonjin and Jurasetsunyo are on your Mandala Gohonzon.
The most important thing is to dedicate oneself to pure faith and never to loose one's humility, compassion and respect towards others. In speaking ill of others and dwelling solely on the past, there is no growth. Only through sincere faith coupled with dedicated study and Buddhist practice can growth be accomplished. This is living as a Buddhist. This is also living with dignity.
I will now explain some fundamental similarities and differences between 1) Nichiren Shu (and most other basic Nichiren Schools), 2) Nichiren Shoshu and 3) the Soka Gakkai. In just one simple e-mail, however, I cannot possibly explain all the similarities and differences. I must point however, that they are all believers of the Lotus Sutra, recite this sutra and chant the Odaimoku of Namu Myoho Renge Kyo. Furthermore, all read the sacred writings of Nichiren Shonin (called Gosho or Goibun). Within Nichiren Buddhism, there are a number of lineages and schools which have derived from the original temples established by the six senior most or principle disciples of Nichiren Shonin.
In Nichiren Buddhism, there are 2 basic divisions - the "Itchi" and "Shoretsu" lineages. From here, other sub-divisions and movements grew and developed, such as the Happon-ha (Eight Volumes lineage), the Fuju Fuse (Don't receive from nor give alms to non believers lineage) and others. However, I won't discuss those schools or movements now.
In brief, the "Itchi" lineage read, study and recite (chant) the entire Lotus Sutra, with special emphasis placed on the significance of the 2nd and 16th chapters. However, all chapters are considered valid, and therefore all are regularly recited and thoroughly studied. In the case of the "Shoretsu" lineage, however, they place credence solely in the 2nd and 16h chapters. They recite only and study primarily these chapters.
Nichiren Shoshu and the Soka Gakkai are extremely similar, because their origins are the same- their basis of faith and practice are founded on the way of observing Nichiren Buddhist faith as established by Taisekiji which up until recently was the Head Temple of both groups. Both Nichiren Shoshu and the Soka Gakkai (also know as the SGI) are derived from the Shoretsu lineage. -
“A response to questions from Soka Gakkai practitioners regarding the similarities and differences among Nichiren Shu, Nichiren Shoshu and the Soka Gakkai” (Part 4)
Between the various Shoretsu schools, however, there is a further division. Taisekiji and consequently the whole of Nichiren Shoshu are derived from the lineage of one of Nichiren Daishonin's major disciples, Nikko Shonin. The original group of Nikko derived schools and temples (called the "Fuji Monryu" or Fuji lineage), however, is much larger. Not all these temples are part of Nichiren Shoshu. Some are part of Nichiren Shu, some are part of other schools, and some are today independent temples.
The Nikko temples, which are either connected or derived from Taisekiji temple, namely Nichiren Shoshu, Shoshin Kai, Kensho Kai and the Soka Gakkai all believe that Sakyamuni Buddha is merely an historical figure in the overall spectrum of Buddhism. They do not truly revere him as the original teacher or master of Buddhism. The only True or Original Buddha for this lineage is Nichiren Daishonin. Therefore, as a result, for this lineage Nichiren Daishonin's writings become even more important than the Lotus Sutra itself. This derivation in tradition is quite problematic. Although no one denies the great respect and veneration due Nichiren Daishonin, the near elimination of the Buddha goes directly against what Nichiren Daishonin preached. Nichiren Daishonin risked his entire life to bring the Buddhist world of Kamakura Japan back to orthodoxy. He was especially critical of the Pure Land doctrines, because they had abandoned Sakyamuni Buddha and replaced him with Amida Buddha as the Buddha of veneration. Nichiren spent his entire life trying to encourage the Buddhist schools and people of Japan of his era to return to basics - to return to faith in the Buddha Sakyamuni and his ultimate teaching of the Lotus Sutra. Therefore, replacing the Buddha Sakyamuni with Nichiren Daishonin goes directly against what the Daishonin spent his entire life trying to do, risking numerous persecutions, exile, starvation and countless attempts on his life.
In Nichiren Shu, the Lotus Sutra is central to faith, practice and study. However, the teachings of Nichiren Daishonin are also highly revered and thoroughly read and studied too. The writings of Nichiren Daishonin, called Goibun or Gosho, teach us how to approach and maintain faith. They also continually guide us back to the prime point of our Buddhist faith and practice – the Eternal Buddha Sakyamuni and the heart of his teachings and his enlightenment – the Lotus Sutra.
This particular train of thought of Nichiren Daishonin taking precedence over the Original Buddha, Sakyamuni, was initially brought to Taisekiji in the 1400s under its Ninth High Priest Nichiu Shonin (1409-1482) but further made into a truly central part of doctrine and a tradition of Taisekiji by their 26th High Priest, Nichikan Shonin (1665-1726), centuries later. The origins of this line of thought, however, began at a temple (now independent) near Taisekiji called Nishiyama Honmonji temple founded by one of Nikko Shonin's disciples, Nichidai Shonin (1294-1394). However, this unique way of thought, which differs greatly from the traditional lineages of the Nikko or other Nichiren schools, was adopted primarily by Taisekiji. -
“A response to questions from Soka Gakkai practitioners regarding the similarities and differences among Nichiren Shu, Nichiren Shoshu and the Soka Gakkai” (Part 5)
When Taisekiji adopted this tradition, it began to cause friction between itself and other Nikko temples. The other Nikko temples felt that Taisekiji was straying and starting to create its own form of Nichiren Buddhism that had never been taught either by Nikko Shonin or by Nichiren Shonin. This new Taisekiji trend was followed with an insistence on exclusiveness, saying that only their temple maintained the validity of Nichiren Shonin's teachings. Not such an uncommon thing amongst the various Nichiren temples. Many competed with each other out a sense of rivalry to insist they had the best temple, facilities and teachings. However, in the case of Taisekiji, this competitiveness further developed into a new doctrine of "kechimyaku" or the lifeblood of faith. This new doctrine insisted that only Taisekiji and its successive High Priests had inherited the true teachings of Nichiren Daishonin. All temples that did not align themselves with Taisekiji would be branded heretics. To further convince others that their claims were true, they created two new writings of Nichiren Daishonin which had never been recorded either by Nikko Shonin or Nichiro Shonin (two of the master's six major disciples) nor by Nichijo Shonin (who had been Toki Jonin, but received the precepts and became a priest) who collected, documented, catalogued and stored as many of Nichiren Daishonin's writings as he could. These two "new" writings called the Minobu and Ikegami Transfer Documents directly contradicted Nichiren Shonin's directive which appointed six major disciples (Nissho, Nichiro, Nikko, Niko, Nitcho and Nichiji) and final wishes his disciples to collaborate together and equally share the responsibility of maintaining Nichiren Buddhism and propagating the master's teachings.
This finally culminated in Taisekiji's creation of the "Daigohonzon" from which Taisekiji claimed all other Mandala Gohonzon (the object of veneration and worship in Mandala form created by Nichiren Daishonin) gained their power and validity. According to this new doctrine, even a Mandala Gohonzon written by Nichiren Daishonin himself, if it was not in possession by Taisekiji or a temple directly affiliated with Taisekiji, did not hold the life of the Buddha and could not be considered valid. Furthermore, this new variation in doctrine insists that only through a temple, priest, or Gohonzon directly linked to Taisekiji could a person reach salvation. Although the Daigohonzon in itself is a valid Mandala Gohonzon, this concept of a super Gohonzon that empowers all the others blatantly contradicted Nichiren Shonin's teachings and consequently, created a great feeling of mistrust with other Nikko temples. This lead up to a rift and finally a division between Taisekiji and other temples of the Fuji lineage. Even between Taisekiji and other schools or groups derived from the Taisekiji lineage, this Daigohonzon has been a hotly debated issue. In further appears that recently some circles within Taisekiji itself may be researching and questioning this subject. Because of your letter, I began reading a number of Soka Gakkai publications and internet sebsites. I came accross the Kawabe Memo written by a Nichiren Shoshu priest as a memoradum of a conversation between himself and Taisekiji's present 67th High Priest, Nikken Shonin. Although no one in Taisekiji, Soka Gakkai or even other Nichiren schools for that mattter, distrust the validity of this Mandala Gohonzon as such - a Mandala Gohonzon, this particular memorandum calls into question the authenticity of the Daigohonzon in terms of being a Mandala Gohonzon genuinely inscribed by Nichiren Daishonin. In fact, Taisekiji's Daigohonzon is carved in wood which is something Nichiren Daishonin never did. All of his Mandala Gohonzons were drawn with brush and ink on paper. -
“A response to questions from Soka Gakkai practitioners regarding the similarities and differences among Nichiren Shu, Nichiren Shoshu and the Soka Gakkai” (Part 6)
Nikko Shonin founded Taisekiji, but stayed there only briefly, leaving it in charge to one of his most trusted disciples, Nichimoku Shonin. Nikko Shonin then established nearby another temple and Buddhist seminary, called the Omosu Danjo (today it is called Kitayama Honmonji temple, -not- to be confused with the similar sounding Nishiyama Honmonji temple). The original Nikko school or Fuji lineage (before the Taisekiji break in tradition) was comprised of the main or head temples of: Taisekiji, Kitayama Honmonji, Shimojo Myorenji, Koizumi Kuonji (originally the
Renzobo temple within the Taisekiji compound), Nishiyama Honmonji, Hota Myohonji and Izu Jitsujoji temples. There are may other Nikko or Fuji Monryu temples, these are just the eight major ones that were originally all affiliated with each other. Today, these main temples of the Fuji Lineage are affiliated in the following manner:
Taisekiji - the Head temple of Nichiren Shoshu (from this temple were derived: the Shoshinkai, Myoshinko, Kenshokai, Soka Gakkai and SGI)
Kitayama Honmonji - Nichiren Shu
Koizumi Kuonji - Nichiren Shu
Hota Myohonji - Independent temple
Shimojo Myorenji - Nichiren Shoshu
Nishiyama Honmonji - the Head Temple of Honmon Shoshu
Kyoto Yoboji - the Head Temple of Nichiren Honshu
Izu Jitsujoji - Nichiren Shu
Interestingly, even though the Taisekiji line of schools and groups believe Nichiren Daishonin to be the True Buddha, Nikko Shonin considered Sakyamuni Buddha to be the Tathagata and Original Master of Buddhism, and Nichiren Daishonin as a Great Bodhisattva, leader of all the Jiyu no Bosatsu, or the Bodhisattvas of the Earth. However, after Taisekiji adopted its own unique stance with the elimination of Sakyamuni Buddha from the centre of Buddhism, the creation of the Daigohonzon and its new concept of kechimyaku (as the only true orthodox lineage and affiliation) flowing solely through Taisekiji, their stance became much more staunch and narrow-minded, and no longer permitted the feeling of a Nichiren brotherhood of believers which had previously existed. Under their 54th High Priest, Nichiin Shonin, Taisekiji broke away from the other Nikko temples and formed for the first time in 1912, a new and fully independent school called Nichiren Shoshu. The remaining Nichiren Buddhist lineages, however, continued in maintaining a feeling of brotherhood, even though their individual philosophical concepts and style of religious observance slightly differed.
Schools and groups derived from Taisekiji and Nichiren Shoshu also maintain as doctrine, the same feeling of exclusivity. In other words, each one of these groups believes that only -they- possess the true orthodox teachings of Nikko Shonin and Nichiren Daishonin. They even sometimes go as far as saying that the other Nichiren or even Taisekiji derived schools are heretics. One must point out that this is again, a very interesting phenomenon. During the 1500s in Kyoto, there were a total of 22 Head Temples (and of course a myriad of branch and other temples) from the various Nichiren lineages. Nichiren Buddhism came under attack by outlying temples from other schools due to their zealousness and success in propagation. These other temples declared war on Nichiren Buddhism and wished to eliminate it from Kyoto. In fact, at the time, propagation of Nichiren Buddhism had reached a great height. Almost the entire city had converted to Nichiren Buddhism, was reciting the Lotus Sutra and chanting the Odaimoku of Namu Myoho Renge Kyo. When the armed warrior priests (from Mt. Hiei and other schools) entered Kyoto, they burned down many temples and killed thousands upon thousands of Nichiren clergy and believers. Consequently, all the Nichiren schools (including what constitutes today's Nichiren Shu, Honmon Shu, Nichiren Shoshu, Kempon Hokke Shu, etc..) banded together to protect and support each other. Consequently all of these different Nichiren schools and lineages strengthened their bonds as a Nichiren brotherhood. This spirit has lasted for centuries. Even though each lineage will protect their own particular school's traditions, heritage, and at times independence as a separate school, the overall feeling of a Nichiren brotherhood still remains. After all, we all embrace faith in the Lotus Sutra, and we all chant the Odaimoku of Namu Myoho Renge Kyo while following the teachings of Nichiren Daishonin. Furthermore, until only very recently all Nichiren priests (regardless of the school, even the Taisekiji priests) studied at Rissho University, which was founded and is owned by Nichiren Shu. Rissho University is currently considered the largest centre in Japan, if not the world, for the study and research of the Lotus Sutra and Nichiren Buddhism. A few years ago, before its split with the Soka Gakkai, Taisekiji formed its own university in Tokyo for its priests called Nichiren Shoshu University and so its priests no longer attend Rissho University. The Soka Gakkai also founded its own Soka University many years prior. -
“A response to questions from Soka Gakkai practitioners regarding the similarities and differences among Nichiren Shu, Nichiren Shoshu and the Soka Gakkai” (Part 7)
Finally, let's look at The Three Treasures of Buddhism, the fundamental basis in the observance of Buddhist faith, understanding and outlook in all Buddhist schools and traditions, regardless of country of origin:
The Three Treasures of Buddhism:
1) the Buddha,
2) the Dharma (the law or doctrine followed by the school), and
3) the Sangha (the priests, nuns and followers of the Buddhist community).
These three basic elements are observed by all Buddhist schools and traditions in all countries, but can vary according to the school or lineage. Now, let's look at how they differ between Nichiren Shu and two of the Shoretsu schools of Nichiren Shoshu and the newer religion of the Soka Gakkai.
Nichiren Shu:
1) Buddha: The Eternal Buddha Sakyamuni
2) Dharma: The Lotus Sutra, Namu Myoho Renge Kyo.
3) Sangha: Nichiren Shonin (leading all the priests, nuns and believers)
Nichiren Shoshu:
1) Buddha: Nichiren Daishonin
2) Dharma: The Lotus Sutra, Namu Myoho Renge Kyo.
3) Sangha: Nikko Shonin and successive High Priests of Taisekiji Temple.
Soka Gakkai (2 types):
(A) Official doctrine in theory:
1) Buddha: Nichiren Daishonin
2) Dharma: The Lotus Sutra, Namu Myoho Renge Kyo.
3) Sangha: Nikko Shonin
(B) The reality that is observed and practiced:
1) Buddha: President Ikeda
2) Dharma: The teachings and writings of the President and of the Soka Gakkai
3) Sangha: The organization of the Soka Gakkai and all its members.
The above can be divided into 2 divisions - 1) the General ("So" in Japanese Buddhist terminology) and 2) the Specific ("Betsu" ) application of that doctrine. In the case of the Soka Gakkai, I have divided this into A and B, A being the General with B being the Specific applications.
As a consequence of this application of the Three Treasures of Buddhism into the actual observance of religious faith, Nichiren Shu (as is the case with most Nichiren Schools other than the Taisekiji derived lineages) recites the entire Lotus Sutra, studies the entire 28 chapters of the Lotus Sutra, the other basic tenets of Buddhist thought preached by Sakyamuni Buddha and taught also by the Great Master of the Dharma, T'ien T'ai of China, and all of Nichiren Shonin's writings. Nichiren Shoshu concentrates its recitation of the Lotus Sutra to solely the 2nd and 16th chapters. It studies mainly these chapters, but also other areas as well, plus the teachings of T'ien T'ai, but its primary import in the area of religious study is the Goibun (also referred to as Gosho) or writings of Nichiren Shonin. In the case of the Soka Gakkai, their area of recitation of the sutra is identical to Nichiren Shoshu, and they do study somewhat the Lotus Sutra, T'ien T'ai doctrine and Nichiren Shonin's writings, but its primary import in the area of religious study is placed on the writings of its 3rd and Honourary President Ikeda and other articles produced by the Soka Gakkai Study Dept.
I sincerely hope that this general background of Nichiren Shu, Nichiren Shoshu and the Soka Gakkai will serve you. I hope through this poor explanation, you can see how the Soka Gakkai and Nichiren Shoshu way of observing Buddhism came into being and how it differs or is similar with the rest of the schools of Nichiren Buddhism.
What is most important is to practice our faith and study as the Buddha Sakyamuni and Nichiren Daishonin taught us, so that we can grow, truly understand Buddhism, practice and live it just like the Buddha and Nichiren Shonin did; and so that we and all those around us can be freed from suffering, become satisfied with life, become happy, and attain perfect enlightenment just as the Buddha.
It is not necessary to harbour ill feelings towards the Soka Gakkai, nor towards anyone else for that matter. Maybe everything they taught you was not entirely correct, but their help has nourished you up until today. Maybe they have strayed from the main path of Buddhism. But they did introduce you to Nichiren Shonin's teachings and the Lotus Sutra. They opened a door for you. They have also created some doubts or profound questions in your life about Buddhism. For all of this, you should be grateful.
If you are having some doubts about the Soka Gakkai or question its validity for your own Buddhist faith, I suggest you return to basics... think about why did you originally take faith? What were your original expectations for Buddhism? Examine the facts of history and doctrine. Ask yourself, “What are true and correct teachings? What accurately corresponds to history and Nichiren Shonin's own documented writings? Has what I have been believing and practicing, has it really been Buddhism? What was the Buddha's real intention and spirit? If Nichiren Shonin were to come back today, what would he say? Would he be happy at what he sees? How do Sakyamuni Buddha and Nichiren Shonin really want us to observe our faith and practice? How should a Buddhist live? Who can truly teach me real Buddhism?” These are all issues you may have to take a serious look at. I think we can begin to accurately understand these issues simply by sincerely reciting the sutra and chanting the Odaimoku, together with reading the Masters' living words - through the words of each of the 28 chapters of the Lotus Sutra and Nichiren Shonin's writings. Each chapter of the Sutra and each of Nichiren Shonin's writings has a message to covey to you, something to teach you, something to help you grow. Don't interpret or alter anything, saying, "this phrase is written in this way, but it really means this...” Just open your hearts, read the words and try to understand what is written there. Let the Buddha Sakyamuni and Nichiren Shonin communicate their message to you. In chapter 15, Bodhisattvas from Underground, Sakyamuni Buddha stated in prose form:
Arouse your power of faith,
And do good patiently!
You will be able to hear the Dharma
That you never heard before.
Now I will relieve you.
Do not doubt me. Do not be afraid!
I do not tell a lie,
My wisdom is immeasurable.
The highest dharma that I attained
Is profound and difficult to understand.
Now I will expound it.
Listen to me with all your hearts.
Chant the Odaimoku to understand and become closer to the Buddha and Nichiren Shonin. You will discover a whole new world and a great joy ... the world of the Buddha awaits you. Please become a true Bodhisattva and earnestly search the road for Buddhahood. Take the courageous step to deepen your faith of many years, and permit the Buddha to step back into your life. If you genuinely wish to meet the Buddha and experience his life and enlightenment, you can. It all starts from the heart and from your own sincere faith - one step at a time. It is just as the phrase from the Juryo (16th) chapter of the Lotus Sutra that reads, “Earnestly wishing to encounter the Buddha, they did not begrudge their lives.” Not begrudge one's life means to not hold back.
As a priest, I am here to help you in any way I can, just as are all the other Nichiren Shu priests throughout the world. We want to help you to experience faith, grow and be happy. We want you to truly experience Buddhism. I will close with my hands folded in prayer form (Gassho) towards you, in profound respect. I bow and pray to the Buddha inside you.
Namu Myoho Renge Kyo
Rev. Shoryo Tarabini -
we do not take refuge in ordinary beings like what... the president their regulations & political activities when comes to religious practice!
we take refuge in the triple gem - buddha, dharma & sangha. this has to be reminded again & again why because people still make the same ignorant mistakes over & over again!
promoting peace & harmony yet slandering what the buddha taught is a shrewd way of getting ppl to take refuge & believe in them & not the triple gem. & to use a fiery ''preacher'' to ''threaten'' those who do not follow will go to hell, then I would say those ''preacher'' are the ones going to hell!
no where in the proper buddhist traditions we are guided to be violent & to slander each other tradition. never! this goes to show that it is people create out of wrong path & cultivation - zou3 huo3 lu4 muo2. -
that i agree...they are used 2 be called "nikken sect" but now since their high priest stepped down diff story liao....they are in this for the $$$...which is sadOriginally posted by dork3d:Me and my dad are members of Singapore Soka Association.
Your definitions on the sects are quite right, it's just that there are always black sheeps that spoilt the image of the Buddhism. Actually SSA is a recognised member of the Buddhism community in Singapore.
As for Nichiren Shoshu, there are a few offspringed sects that practised otherwise different from what me practised. We chant the Lotus Script in Japanese whereas they don't. They also practised more towards Materialism which in Buddhism we are taught in forgiveness and non-materialism.
You may find some members outright disgusting from Nichiren and me as member we are ashamed by what they do. Diversely we were from the same root and practise the same fundamental of Buddha teachings, just that they strayed away from the mainstream.
As for our President of SSA, he's not our spiritual leader and as a matter of fact, he's more like a coordinator and regulator of the Association throughout the SEA region. Our belief is very much still the basic understandings and lessons to be learned from Buddhism. -
Well, I am not against nor hate Soka for in regards to their manner in observance of Buddhist practice, although I personally do not always agree with their particular methods or style of propagation, I must say that it is wonderful that they teach people to chant the Lotus Sutra and Odaimoku of Namu Myoho Renge Kyo. What is important to remember is that you have met the Lotus Sutra and that you are embracing faith right now. It is because of your relationship with the Buddha (called "en" in Buddhist terminology) in the past that you have been able to encounter the Lotus Sutra today. For this you should be grateful to whoever introduced you to the Lotus Sutra and the testimonial teachings of Nichiren Shonin.Originally posted by dork3d:
Me and my dad are members of Singapore Soka Association.
Your definitions on the sects are quite right, it's just that there are always black sheeps that spoilt the image of the Buddhism. Actually SSA is a recognised member of the Buddhism community in Singapore.
As for Nichiren Shoshu, there are a few offspringed sects that practised otherwise different from what me practised. We chant the Lotus Script in Japanese whereas they don't. They also practised more towards Materialism which in Buddhism we are taught in forgiveness and non-materialism.
You may find some members outright disgusting from Nichiren and me as member we are ashamed by what they do. Diversely we were from the same root and practise the same fundamental of Buddha teachings, just that they strayed away from the mainstream.
As for our President of SSA, he's not our spiritual leader and as a matter of fact, he's more like a coordinator and regulator of the Association throughout the SEA region. Our belief is very much still the basic understandings and lessons to be learned from Buddhism.[/quote]
[quote]Originally posted by AE86tofu:that i agree...they are used 2 be called "nikken sect" but now since their high priest stepped down diff story liao....they are in this for the $$$...which is sad
Btw, I need get the facts straight : SSA is NOT recognised in the mainstream Buddhist community for way back in 2003 their application to S'pore Buddhist Federation (SBF) was NOT approved as they couldn't fulfil 3 SBF conditions of Recognising Sakyamuni Buddha as the Founder & Original Teacher, Fly the Buddhist Flag & Celebrate Vesak Day in May. Plus, their mother org in Japan are not part of Japan Buddhist Federation (JBF) [http://www.jbf.ne.jp/m_membersList.html] nor are a member of the Federation of New Religions in Japan [http://www.shinshuren.or.jp/kyoudan.html] .
Whether it is Nichiren Shu, Nichiren Shoshu or SGI, all chant the Lotus Sutra (not Script) in Sino-Jap. For materialism, SGI seems to hold on to this concept alot as Josei Toda (2nd President) had quoted before that the Gohonzon is like a "happiness-making machine" where one can pray happiness, including material happiness, to it. E.g. to pray for a car, a house, good grades, chant odaimoku [See http://nichirenscoffeehouse.net/Ryuei/SokaGakkai-02.html] .
Actually, both Shoshu & Soka have in fact deviated from the mainstream; whereas Nichiren Shu is in the mainstream & also one of the member organisation for Nichiren school in the Japan Buddhist Federation.
What I meant is that the President of SGI, Ikeda, who has virtually become its spiritual leader & the members read his works like Guidance Today & study Lotus Sutra thru Words of Wisdom written by him instead of the Lotus Sutra itself.
Btw, the term "Nikken sect" seems to be invented by SGI in their conflict with Nichiren Shoshu which still continues (though Nikken has stepped down) due to Soka not recognising new "High Priest" also. Anyway, this is just a political conflict between 2 pesudo-Buddhist cults that spreads "Nichirenism". Unfortunately, Nichiren Shu has been dragged into it even though they are not involved due to misunderstandings caused by similarities in their names.
Thus, I sincerely hope that SSA members & sympathisers such as AE86tofu,
Spirit of Fire, chunyong & dork3d (with his dad) could give yourselves a chance to open up your minds & see for yourselves what Nichiren Buddhism really is by visiting Nichiren Shu temple in Singapore (Lotus Sutra Buddhist Association) on Fri evenings & Sun mornings for their activities.
Address : 9 Lor 29 Geylang #07-01
Namu Myoho Renge Kyo.
Praise the Lord. Buddha is the Only Way.
Yours in Gassho & Lord Buddha's Grace,
Supa Naga