"The religion of the future will be a cosmic religion. It should transcend a personal god and avoid dogmas and theology. Covering both the natural and the spiritual, it should be based on a religious sense arising from the experience of all things, natural and spiritual and a meaningful unity. Buddhism answers this description. If there is any religion that would cope with modern scientific needs, it would be Buddhism." (Albert Einstein, 1941)
What is Buddhism?
Buddhism is easily described historically, but its philosophy and what it does, takes a bit of work.
In essence, Buddhism, particularly Nichiren Buddhism, strives to enable individuals to decide to take responsibility for their own individual lives by reforming first themselves and their immediate surroundings and relations, and then gradually extending their wisdom, courage and compassion into a wider sphere. Buddhism is more a philosophy than a religion, in that it teaches an appreciation for the eternity of Life versus eternal Life (as in Christianity) by nurturing an awareness of the transitory nature of all existence. It is about having self-responsibility for one's spiritual enlightenment and life condition. It is also about universal laws such as Cause and Effect and how it impacts one's life; why moral principles and personal integrity are rational behaviors to be practiced, rather than religious goals to be obtained; and how a person can effect positive transformation in his/her life by "turning poison into medicine" (i.e., transforming fear into courage; deluded impulses into wisdom, and egotism to compassion).
For me, practicing Nichiren Buddhism is a way of living Life without illusion.
The origin of Buddhism
Buddhism began because one man wanted to find a way to end pain and suffering for his people. Siddhartha Gautama was born between 566-486 B.C.E. in the northern mountainous region of India, now known as Nepal. Siddhartha is the first historically-recognized Buddha, and has other titles such as Shakyamuni or Sakyamuni (lit. The sage of the Shakya clan) and as the Tathagata (lit. thus-come-one or thus-gone-one).
As a young man, Siddhartha was a wealthy prince, but when he saw the terrible suffering of the poor outside his palace, he left it all behind and became a pauper, wandering India searching for a way to end such misery. While sitting under a fig tree (the Bodhi tree), he vowed to stay sitting there until he found Truth and a way to end universal suffering. At the age of 35 under the full moon in May, Siddhartha attained Enlightenment. He became known as The Buddha ("the awakened one"), and from his enlightenment, arose the buddhist doctrine of the Middle Way which contains the Four Noble Truths and the Eightfold Path. These are known as the Buddhist Canon, or Tripitaka in Sanskrit.
The Buddha (Siddhartha) taught in the Gangetic valley in India during the 6th and 5th centuries B.C.E., and his philosophy spread northwest from India to Central Asia, China and beyond. Buddhism subsequently branched into three different groups in the 1st and 2nd century C.E.: Hinayana Buddhism ("Teachings of the Elders"); Mahayana Buddhism (The Great Vehicle), and Vajrayana Buddhism ("Thunderbolt Vehicle"). These three groups parented many well-known branches that thrive today: Tantra (Yoga), Shinto, Nichiren, Ch'an, Pure Land, and Zen.
Buddha's teachings were originally oral tradition. Disciples and followers memorized his teachings, and passed the teachings to other generations. Eventually, followers recited the teachings to Sanskrit scribes who wrote them down for posterity. One of those teachings was the Lotus Sutra, a canon whose existence dates back to 225 C.E. and is the basis several Buddhism sects. The Lotus Sutra has also been found in Nepal, Central Asia and Kashmir, some dating back to the 5th centuries.
The Sanskrit texts were eventually translated into Tibetan and later into Hsihsia, Mongol, Mancu, Korean and finally into Japanese. In 1993, the Lotus Sutra was translated into English and other European languages, (The Lotus Sutra, translated by Burton Watson, Columbia University Press, New York 1993). The Lotus Sutra is the sacred canon for over 12 million buddhists, and also considered an important text in world literature.
Nichiren Buddhism
Nichiren Buddhism is a branch of Mahayana Buddhism based on the teachings of the 13th century Buddhist monk, Nichiren Daishonin. Born in Japan in 1222, Nichiren witnessed the suffering and chaos of the people during strong social conflicts and horrific natural calamities. As a young priest, he assiduously studied Buddha's writings. While studying, he discovered that the highest teachings of The Buddha was the Lotus Sutra, which focused on an inner transformation based on the equality of all people, and which stressed that everyone can attain enlightenment and enjoy happiness while they are alive.
Nichiren's studies convinced him that the Lotus Sutra held the key to transforming people’s suffering, and enabling society to flourish. He established the invocation of the sutra’s title, Nam-myoho-renge-kyo as a way for people to manifest the Buddhahood inherent within, and gain the strength and wisdom to challenge and overcome adverse obstacles and circumstances.
It is important to note that during his life, Nichiren stridently believed that contemporary teachings of Buddhism taught by other sects (such as Zen) were mistaken in their interpretations of the correct path to enlightenment, and thus sought reform of Buddhism within Japan. This was as difficult as it was dangerous. Many of the buddhist schools had state patrons and served the interests of the powerful by encouraging passivity in the masses. He refuted them publicly and vociferously, and in doing so, provoked the ire of the ruling Japanese feudal lords, and hence was subjected to exiles and persecutions for his propagation efforts. He was almost beheaded on a beach named Tatsunokuchi in 1271. He entered a voluntary exile on Mount Minobu in 1274 where he spent the rest of his life writing and teaching his disciples. Nichiren Daishonin died in 1282 accompanied by his six disciples and other followers. After his death, Nichiren Buddhism split into two sects: Nichiren Shu and Nichiren Shoshu. The Nichiren Shoshu asserts that Nichiren was a Buddha ("awakened one"), a claim rejected by the first sect. Nichiren's personal letters and writings (called "Honorable Writings," or "Gosho") detail his view of the correct form of practice for the "Latter Day of the Law" (mappo), and many are still in existence.
Soka Gakkai International
Nichiren Buddhism was re-established in Japan in 1928 by Tsunesaburo Makiguchi (1871-1944), a reformist, educator, author and philosopher.
Makiguchi's life, like Nichiren's, was characterized by confrontation with repressive authorities. Throughout his career as a educator, his central concern had been the reform of the Japanese educational system that, he felt, discouraged independent thinking and stifled students' happiness and creativity. He believed that education should serve the happiness of the students, rather than the needs of the State. As a teacher known for his warmth and consideration, he strove to introduce a more humanistic, student-centered approach to education. Makiguchi's views completely contradicted the logic of the militarist government, which sought to use education to mold obedient, unquestioning servants of the state. He fiercely opposed corrupt educational practices and was forced into an early retirement as a result.
In 1930 with his colleague, Josei Toda, Makiguchi founded the Soka Kyoiku Gakkai (Society for Value-creating Education), at the age of 57. Originally a small group of educators dedicated to educational reform, the Soka Kyoiku Gakkai gradually developed into an organization with a broad-based membership focusing on the propagation of Buddhism. Makiguchi and Toda became increasingly convinced that Nichiren's Buddhist philosophy, with its focus on the transformation of society through the individual's transformation, was the means to achieving the fundamental social reform that they had been trying to accomplish through their educational efforts.
During the early stages of WWII, the Japanese government, in order to garner popular support for its war campaign, imposed Shinto (the State religion) on the populace. With its nationalistic mythology and ideology of emperor worship, it grew increasingly intolerant of dissent. Makiguchi staunchly opposed these repressive actions. In 1943, Makiguchi and Toda, along with 19 other leaders were arrested and imprisoned. Makiguchi died in prison of malnutrition in 1944 at the age of 73, refusing to the end to compromise his beliefs. After WWII, Josei Toda and the others were freed by the Allied Forces. Through their efforts, Nichiren Buddhism has florished into a worldwide practice of over 12 million members. Today, Makiguchi's educational theories are credited as the foundation for developing individualized student learning models in industrial countries.
Solitary Practitioner
I created this page as a resource for other buddhists who prefer a solitary practice over group practice, and for others who are unable to get to meetings or group activities due to illness or circumstances. Here are some thoughts to help you on the way:
Study Issues and ways to solve them
Life existed before the internet, and most isolated people studied philosophy just fine. They talked to family, friends, got mail via mail order and went to schools and churches.
Print out this webpage as a reference, and visit the buddhist weblinks below. Print all of their documents if you can. Write down their addresses and telephone numbers, and contact them so you can receive their mail order catalogs. This way, if your computer breaks down, you still have access to buddhist study materials. READ, READ, READ. Study weekly and regularly. Buy reference books, go to the library, subscribe to Nichiren Buddhist magazines and newspapers; research SGI websites, and other online buddhist libraries that have texts you can read or download for free.
Discuss the concept of solitary practice with buddhist friends and group leaders if you have them. Explore the reasons why you want a solitary practice, you may discover that you enjoy group practice after all. Ask your family for support by allowing you to practice. If your spouse or family disapproves or forbids it, you have a problem (obstacle). Try to educate them and explore their concerns with open communication. If all else fails, practice quietly and discreetly so not to interfer with family, and chant to change your life condition and guidence. It will come. If you are in a group, reassure your group leaders that you have NOT lost your direction or practice. Most buddhists groups are community-oriented, so leadersmay stometimes admonish members who don't come group meetings. Be understanding, compassionate of their concern, but resolute in your belief; after all, it is YOUR practice.
Practice Issues
Place your budsudan (Japanese: Buddha House) is the cabinet where you enshrine your Gohonzon (Japanese: Object of Devotion) in a prominent area or room (Living room, spare room is best) where it is safe from sunlight and weather. The butsudan or cabinet is usually made of wood. It can range from a simple, plain design to elaborate finishes and hardware. Every practitioner should endeavor to keep the butsudan dusted and clean and make it an attractive place for the Gohonzon. Don't get disheartened or think you are failing yourself if you don't do Gongyo twice a day, everyday. Every buddhist, who is honest about it, has lapsed in their practice. Have compassion for yourself, and chant Daimoku to encourage your practice. Develop a good pattern for Gongyo and chanting: having a set pattern helps maintain a consistent practice. Its best to do morning and evening Gongyo (lit.assiduous practice) or Daimoku before meals
Overcoming obstacles
Practicing Nichiren Buddhism (or any philosophy or religion for that matter) alone is a challenging and beneficial road with obstacles. A solitary practitioner may experience study-related obstacles:
Lack of first-hand education and guidence from certified teachers can cause an inaccurate view of buddhism to develop; this can be overcome by comparing your understanding of buddhism to a broad spectrum of authors to insure that your training is accurate and your views are clear.
Lack of encouragement and support from a buddhist group or community can cause a floundering in study and practice; this can be overcome by knowing that Encouragement = Inner Courage, and that other buddhists such as Nichiren, Makaguchi and Toda, overcame the same obstacle with the same knowledge. They encouraged themselves.
Learn well one of the greatest self-transformational tools of Nichiren philosophy: its teaching about Obstacles. It teaches that the greater the obstacle, the greater the benefit. This concept will significantly impact your handling of obstacles that occur in all areas of your life, career, family and friendships. It is often referred to as the "Turning Poison Into Medicine" philosophy. How do you practice it? Don't dispair over obstacles, especially the big ones, because Nichiren Buddhism teaches that the bigger they are, the closer you are to the truth. Treat the obstacle as a sign you are closer to achieving your goal. Search for the positive lessons in all things, good or bad, joy or tragedy, succes or misfortune. Even good events can be obstacles, and bad ones can have blessings. Remember in your darkest hour, a single positive thought or action can transform suffering into understanding. Truth has its own Light (poison into medicine) and can remove the illusion of suffering. Chant Nam Myoho Renge Kyo over and over, and it will help the Truth come.
The Gohonzon is the object of devotion used to practice Nichiren Buddhism during Gongyo and Daimoku, and is received through ceremony when you are a member of a Nichiren Buddhist group such as SGI. If your Gohonzon gets lost, you can get a replacement via your group leader. However, if you are not in a group, but want one to practice Nichiren Buddhism, here's a SGI Gohonzon you can print out and put on the wall temporarily until you get an official one:
The Liturgy of Nichiren Daishonin is recited during the practice of Gongyo twice a day, morning and night with prayers. Chanting Daimoku is done by chanting Nam Myoho Renge Kyo repeatedly for several minutes. If you do not have the Liturgy or have lost yours, call your group leader for a replacement or visit the links below for SGI. Translations of the Liturgy are also available online via the links below. Here is the liturgy (without the instructions and prayers):
Myo ho ren ge kyo. Hoben-pon. Dai Ni.
Niji seson. Ju sanmai. Anjo ni ki. Go shari-hotsu. Sho-but^chi-e. Jinjin muryo. Go chi-e mon. Nange nannyu. Issai shomon. Hyaku-shi-butsu. Sho fu no chi. Sho-i sha ga. Butsu zo shingon. Hyaku sen man noku. Mushu sho butsu. Jin gyo sho-butsu. Muryo doho. Yumyo shojin. Myosho fu mon. Joju jinjin. Mi-zo-u ho. Zui gi sho setsu. Ishu nange. Shari-hotsu. Go ju jo-butsu irai. Shuju innen. Shuju hiyu. Ko en gonkyo. Mu shu hoben. Indo shujo. Ryo ri sho jaku. Sho-i sha ga. Nyorai hoben. Chiken hara-mitsu. Kai i gu-soku. Shari-hotsu. Nyorai chiken. Kodai jinnon. Muryo muge. Riki. Mu-sho-i. Zenjo. Gedas.^Sanmai. Jin nyu musai. Joju issai. Mi-zo-u ho. Shari-hotsu. Nyorai no. Shuju fun-betsu. Gyo ses^sho ho. Gonji nyunan. Ekka shushin. Shari-hotsu. Shu yo gon shi. Muryo muhen. Mi-zo-u ho. Bus^shitsu joju. Shi shari-hotsu. Fu shu bu setsu.^Sho-i sha ga. Bus^sho joju. Dai ichi ke-u. Nange shi ho. Yui butsu yo butsu. Nai no kujin. Shoho jisso. Sho-i shoho. Nyo ze so. Nyo ze sho. Nyo ze tai. Nyo ze riki. Nyo ze sa. Nyo ze in. Nyo ze en. Nyo ze ka. Nyo ze ho. Nyo ze honmak^kukyo to.Myo ho ren ge kyo. Nyorai ju-ryo-hon. Dai ju-roku.
Ji ga toku bur^rai. Sho kyo sho kosshu. Muryo hyaku sen man. Oku sai asogi. Jo seppo kyoke Mushu oku shujo. Ryo nyu o butsu-do. Nirai muryo ko. I do shujo ko. Hoben gen nehan. Ni jitsu fu metsu-do. Jo ju shi seppo. Ga jo ju o shi. I sho jin-zu-riki. Ryo tendo shujo. Sui gon ni fu ken. Shu ken ga metsu-do. Ko kuyo shari. Gen kai e renbo. Ni sho katsu-go shin. Shujo ki shin-buku. Shichi-jiki i nyunan. Isshin yok^ken butsu. Fu ji shaku shinmyo. Ji ga gyu shuso. Ku shutsu ryojusen. Ga ji go shujo. Jo zai shi fu-metsu. I hoben-rik^ko. Gen u metsu fu-metsu. Yo-koku u shujo. Kugyo shingyo sha. Ga bu o hi chu. I setsu mujo ho. Nyoto fu mon shi. Tan ni ga metsu-do. Ga ken sho shujo. Motsu-zai o kukai. Ko fu i gen shin. Ryo go sho katsu-go. In go shin renbo. Nai shutsu i seppo. Jin-zu riki nyo ze. O asogi ko. Jo zai ryo jusen. Gyu yo sho jusho. Shujo ken ko jin. Dai ka sho sho ji. Ga shi do annon. Tennin jo juman. Onrin sho do-kaku. Shuju ho Shogon. Hoju ta keka. Shujo sho yu-raku. Shoten gyaku tenku. Jo sas^shu gi-gaku. U mandara ke. San butsu gyu daishu. Ga jodo fu ki. Ni shu ken sho jin. Ufu sho kuno. Nyo ze shitsu juman. Ze sho zai shujo. I aku-go innen. Ka asogi ko. Fu mon sanbo myo. Sho u shu ku-doku. Nyuwa shichi-jiki sha. Sokkai ken gashin. Zai shi ni seppo. Waku-ji i shi shu. Setsu butsu-ju muryo. Ku nai ken bussha. I setsu butsu nan chi. Ga chi-riki nyo ze. Eko sho muryo. Jumyo mushu ko. Ku shugo sho toku. Nyoto u chi sha. Mot^to shi sho gi. To dan ryo yo jin. Butsu-go jip^puko. Nyo i zen hoben. I ji o shi ko. Jitsu zai ni gon shi. Mu no sek^komo. Ga yaku i se bu. Ku sho kugen sha. I bonbu tendo. Jitsu zai ni gon metsu. I joken ga ko. Ni sho kyoshi shin. Ho-itsu jaku go-yoku. Da o aku-do chu. Ga jo chi shujo. Gyo do fu gyo do. Zui o sho ka do. I ses^shuju ho. Mai ji sa ze nen. I ga ryo shujo. Toku nyu mu-jo do. Soku joju busshin.
