What is kosen-rufu?

What is kosen-rufu?

As SGI President Ikeda explains it: "Kosen means 'to widely declare'. Widely implies speaking our to the world, to an ever-greater number and even-broader spectrum of people. Declare means 'to proclaim one's ideals, principles and philosophy.' The ru of rufu means 'a current like that of a great river.' And fu means 'to spread out like a roll of cloth.'

"The teaching of the Mystic Law has nothing to do with appearance, form or pride. It flows out freely to all humanity the world over. Like a cloth unfolding, it spreads out and covers all. So rufu means 'to flow freely, to reach all.'

"Just like a cloth, kosen-rufu is woven from vertical and horizontal threads. The vertical threads represent the passing of Nichiren Daishonin's teaching from mentor to disciple, parent to child, senior to junior. The horizontal threads represent the impartial spread of this teaching, transcending national borders, social classes and all other distinctions. Simply put, kosen-rufu is the movement to communicate the ultimate way to happiness - to communicate the highest principle of peace to people of all classes and nations through the correct philosophy and teaching of Nichiren" (June 5, 1998, World Tribune, p. 7).

A passage from the "Former Affairs of the Bodhisattva Medicine King," the 23rd chapter of the Lotus Sutra, reads, "After I [Shakyamuni Buddha] have passed into extinction, in the last five hundred year period you must spread it abrosad widely [kosen-rufu] throughout Jambudvipa [the world] and never allow it to be cut off" (The Lotus Sutra, p. 288). Nichiren Daishonin made it his lifelong mission to fulfill this injunction of the Buddha - kosen-rufu. He saw the fulfillment of that mission as widely propagating his teaching of Nam-myoho-renge-kyo, which he identified as the essence of the Lotus Sutra. In his "The Selection of the Time," Nichiren wrote, "Can there be any doubt that, after this period described in the Great Collection Sutra when 'the pure Law will become obscured and lost,' the great pure Law of the Lotus Sutra will be spread far and wide [kosen-rufu] throughout Japan and all the other countries and Jambudvipa?" (The Writings of Nichiren Daishonin, vol. 1, p. 550). And in "The True Aspect of All Phenomena," he wrote, "At the time when the Law has spread far and wide [kosen-rufu], the entire Japanese nation will chant Nam-myoho-renge-kyo, as surely as an arrow aimed at the earth cannot miss the target" (WND-1, 385).



Reference
Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint.

What is a Bodhisattva of the Earth?

What is a Bodhisattva of the Earth?

In the Lotus Sutra, the Bodhisattvas of the Earth first appear in the "Emerging from the Earth" chapter. Their qualities include being firm in intent and thought, with the power of great perseverance; diligently pursuing unsurpassed wisdom; without fear; clever at difficult questions and answers; upright in dignity and virtue (see The Lotus Sutra, pp. 216-23).

Although these beings seem exalted and awe-inspiring, Nichiren reveals that we ordinary practitioners, in fact, manifest the very same life-state: "There should be no discrimination among those who propagate the five characters of Myoho-renge-kyo in the Latter Day of the Law, be they men or women. Were they not Bodhisattvas of the Earth, they could not chant the daimoku" ("The True Aspect of All Phenomena," The Writings of Nichiren Daishonin, vol. 1,p. 385).

Without dwelling in this decidedly real world, there is no way anyone can develop the compassion needed to touch the hearts of people who are suffering. The world today can be frightening, insecure and disheartening. People need hope. Our experiences living each day, chanting Nam-myoho-renge-kyo and encouraging one another, growing through each challenge we overcome - these are the very things we can offer.

In his November 18, 2006, message, SGI President Ikeda says: "It is precisely all of you who chant the Mystic Law and take action for kosen-rufu - Nichiren's will and decree - who are these Bodhisattvas of the Earth.... The founding spirit of the Soka Gakkai lies in realizing the wonderful mission and power we posses as Bodhisattvas of the Earth. There is not the slightest need for us to feel unworthy or be envious of others. The noble life of a Bodhisattva of the Earth beats vibrantly in the very depths of our beings. We can tap and bring forth that pure and powerful life force by chanting with a deep vow and taking courageous action" (January 12, 2007, World Tribune, p. 3)

That vow is to save innumerable suffering beings through sharing the teaching of Nam-myoho-renge-kyo.

Reference
Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint.

What is the best way to tell my friends about Nichiren Buddhism and the SGI?

What is the best way to tell my friends about Nichiren Buddhism and the SGI?

The most important point is that we be ourselves. As we chant to develop our lives and study to understand how the teachings of Nichiren Buddhism apply to and enhance our experience of daily life at each moment, we develop confidence in the value of our Buddhist practice. It is only natural, then, for us to want to share our expericences with those we care about. SGI President Ikeda has said: "Propagation does not mean trying to force something on someone, nor is it for the sake of the organization. Propagation is an act of venerating the Buddha nature in the lives of others. Therefore, our efforts in shakubuku [or propagation] should be motivated by a spirit of the greatest respect for the other person" (The Wisdom of the Lotus Sutra, vol. II, p. 197).

It can be difficult, however, to talk about Buddhism and the SGI with others. We might worry about what others will think of us, that we might not be skullful enough in expressing Buddhist concepts or lack of confidence in our practice in other ways. But the very process of trying to reach out to others gives us opportunities to confront and transcend our insecurities. Simply inviting a friend to a discussion meeting is a great way to start. There will be other practitioners there who can share their experiences in faith and practice as well as their understanding of Buddhist teachings.

Ultimately, we practice for both ourselves and others based on the compassionate Buddhist view that we cannot be truly hapy when others are suffering. President Ikeda says, "Shakubuku [propagation] is a practice that is a concrete expression of our belief in the Buddha nature within ourselves and others; it is a humanistic act of the highest respect for others" (The World of Nichiren Daishonin's Writings, vol. 3,p. 114).

Reference

Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint.

Why do we study?

Why do we study?

Nichiren Daishonin says, "Without practice and study, there can be no Buddhism" ("The True Aspect of All Phenomena," The Writings of Nichiren Daishonin, vol. 1, p. 386). Practitioners study Nichiren Buddhism not only because it helps them deepen their understanding of the philosophy and life itself but it also empowers them to take on all of life's challenges and further develop their compassion to help others dispel their own suffering.

Without a solid understanding, practicing any philosophy correctly and consistently would be difficule. For Nichiren Buddhists in the SGI, great emphasis is placed on study - it is one of the three pillars of our faith, together with faith itself and practice (both for ourselves and for others).

Through our efforts to grasp the Buddhist teachings, we can build the confidence to continue our practice; and the actual proof we receive from practice in turn deepens our faith. As one example of how it bolsters our faith, the study of Nichiren Buddhism gives us great insight into the workings of life, which helps us understand why things happen to us individually, in our communities and in society. With this knowledge we can take action to transform our lives and the environment from which they are inseparable.

The SGI makes a great deal of study material available, including the English translation of more than 400 letters Nichiren wrote to his disciples in the 13th century. All of his extant letters are available for everyone to read in order that they might grasp, from the founder of Nichiren Buddhism, the true intent and purpose of our practice.

Reference

Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint.

Setting Up the Altar and Protecting the Gohonzon

Setting Up the Altar and Protecting the Gohonzon

A first step in the practice of Nichiren Buddhism is receiving the Gohonzon and enshrining it in your home. Out of consideration for other members of the household, it is best to take some time to explain to them about your Buddhist practice and thereby gain their support.

Your sponsor and SGI district leaders will help you choose an optimal place in your home to set up an altar, usually made of wood or plastic, in which the Gohonzon will be housed, and plan a time for the enshrinement. These altars come in many designs and sizes.

They will help with placing the Gohonzon in the altar, carefully making sure that it hangs straight. The Gohonzon may curl forward at the bottom when first unrolled, but it is best not to roll it backward in an attempt to straighten it. In a matter of days, it should straighten as gravity pulls on the lower rod.

Daily practice is a vital part of Buddhism. The altar and surrounding area should be kept clean and, out of respect, we avoid breathing directly on the scroll. We take care when dusting the interior of the altar, and especially avoid touching the face, or white portion, of the Gohonzon.

Traditionally, offerings are made, including evergreens, candles and incense, a bell to ring while chanting and reciting the sutra. We might have an offering dish on which some fresh fruit or other food can be placed. Fresh water is placed in a small cup before the Gohonzon prior to each morning's sutra recitation, and is removed before the evening recitation. The water may be put into another cup and then consumed.

When offering food, it is customary to ring the bell three times, place our palms together and chant Nam-myoho-renge-kyo three times as a gesture of deep gratitude. The offering should be removed while still edible.

These traditional offerings serve to honor the Gohonzon (i.e., our own innate potential for enlightenment) and dignify the place where it is enshrined. It is important to note that the appreciation and sincerity we show the Gohonzon is synonymous with showing respect for those qualities within our own lives and, accordingly, will be reflected in our lives as benefit.

Nichiren Daishonin writes, "Whether you chant the Buddha's name, recite the sutra, or merely offer flowers and incense, all your virtuous acts will implant benefits and roots of goodness in your life. With this conviction you should strive in faith" ("On Attaining Buddhahood in This Lifetime," The Writings of Nichiren Daishonin, vol. 1, p. 4).

Reference

Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint.

What is the Gohonzon? Why do we need it?

What is the Gohonzon? Why do we need it?

The Gohonzon is the object of devotion, in the form of a scroll, that practitioners of Nichiren Buddhism enshrine in their homes and is the focal point of their daily practice of morning and evening sutra recitation and chanting Nam-myoho-renge-kyo. (Go means "honorable" and honzon means "object of devotion.")

"This Gohonzon is the essence of the Lotus Sutra and the eye of all the scriptures," Nichiren Daishonin states. "It is like the sun and the moon in the heavens, a great ruler on earth, the heart in a human being, the wish-granting jewel among treasures, and the pillar of a house" ("On Upholding Faith in the Gohonzon," The Writings of Nichiren Daishonin, vol. 1, p. 624).

In the center column of the Gohonzon are the characters "Nam-myoho-renge-kyo" and under that, "Nichiren," surrounded by various other Chinese and Sanskrit characters that depict historical and mythological Buddhist figures. Together they represent profound philosophical principles and conditions of life.

Like a musical piece or a painting that reflects the life-state of the person who created it, the Gohonzon reflects Nichiren's life-state: Buddhahood. It is not merely a symbol, or something to focus on while chanting. Since it embodies the state of enlightenment, Nichiren's life, it is the actual reality of the Buddha's life. It is the link between the Buddha state within ourselves and in the environment. It is an instrument to see our true potential and use it. Therefore, by chanting Nam-myoho-renge-kyo to the Gohonzon, we call forth our own Buddhahood, tapping our inherent wisdom, compassion and life force. Gradually, day after day, our own life-state is influenced and strengthened through our daily practice to the Gohonzon.

SGI President Ikeda states, "Just as a mirror is indispensable for putting your face and hair in order, you need a mirror that reveals the depths of your life if your are to lead a happier and more beautiful existence" (My Dear Friends in America, p. 94).

Nichiren cautions:"Never seek this Gohonzon outside yourself. The Gohonzon exists only within the mortal flesh of us ordinary people who embrace the Lotus Sutra and chant Nam-myoho-renge-kyo" ("The Real Aspect of the Gohonzon," WND-1, 832). In other words, our faith and practice make the Gohonzon an external stimulus to awaken our internal life of Buddhahood.

Reference

Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint.

What do SGI members study?

What do SGI members study?

As study is an integral part of the complete practice of Nichiren Buddhism, the SGI offers many resources for study. In addition to the many books, periodicals and on-line study material, Buddhist learning is also a regular part of our discussion meetings each month. Interacting with other SGI members and asking questions when doubts or curiosity arise can also help us deepen our understanding of Nichiren Buddhism and of how we can empower ourselves.

Nichiren Daishonin wrote letters of encouragement to his followers in 13th-century Japan and his disciples preserved many of those letters. We study those letters in the first and second volumes of The Writings of Nichiren Daishonin. Though written centuries ago, the principles and teachings in those letters are applicable to our daily lives today.

In addidion to studying Nichiren's letters, we also pay close attention to the addresses and writings of Daisaku Ikeda, president of the Soka Gakkai International who provides modern interpretations and practical applications of Nichiren Buddhism in daily life. Under President Ikeda's leadership, from the time he was elected third president of the Soka Gakkai in 1960, the worldwide movement for peace through individual happiness - kosen-rufu - expanded beyond Japan to where there are now more than 12 million practitioners in some 190 countries and territories. Since he first encountered Nichiren Buddhism when he attended a Soka Gakkai discussion meeting in Tokyo at age 19, Daisaku Ikeda has spent the majority of his life deepening his understanding of Nichiren's intent for the happiness of all people, and his works put Nichiren's teachings into a modern context of practical, engaged Buddhism. President Ikeda's addresses and essays appear in our monthly Buddhist learning magazine indigo.

The indigo, as our organ periodicals, also carry important study information for discussion meetings, great experiences and messages. Every member can deepen their understanding of Nichiren Buddhism through reading these publications, and they can also be used to help us explain Buddhism to others.

All SGI study materials are provided for the purpose of helping practitioners develop the most fulfilled practices and lives. More information for these materials can be found on-line at http://www.sginl.org/

Reference

Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint. (Some details have been changed to suit the SGI in the Netherlands, SGI-NL)