Religion and Theology

Over six billion people around the world go about their daily routines everyday   people whose culture, religious upbringing, occupation, color and even lifestyle appear so different from each other, that on the surface everyone may seem to have very little similarities. Yet, all of us were born on the same planet, breathe the same air and apparently share a common humanity. It is this common humanity that Buddhism reveres for over 2,500 years. Buddhism emphasizes the fundamental insight that each individual has inherent limitless possibilities, that every single person alive today has power to transform their lives and their societies. But our world and our lives have never been free from sufferings and conflicts. Sufferings are inescapable realities of life that each individual must confront. Many great prophets and philosophers have tried to search for answers to the questions of humanity. People in all walks of life may ask even once in their life, How can we be happy in a world that is in constant change and full of sufferings Buddhism came into being as a response to the search of answers to humanitys questions. For Nichiren Daishonins Buddhism, chanting Nam-Myoho-Renge-Kyo is the surest way to happiness amidst the difficult realities of life. Nam-Myoho-Renge-Kyo is the law of life. By chanting it, you reveal that law in your own life, allowing yourself to be in rhythm with the universe, thereby unlocking your full potential or Buddha nature.

The Buddhism of Nichiren Daishonin, like any other sect of Buddhism, has its roots in the teachings of the historical Buddha named Siddhartha Gautama, otherwise known as Shakyamuni Buddha. Hochswender et.al. (2001), explained that the difference between Nichiren Buddhism from other sent is the belief that all human beings contain within themselves the inherent capacity to become Buddha like Shakyamuni himself. In other words, human beings have Buddha nature in the depths of their lives. Buddhahood is not a sole property of Shakyamuni or the monks and priests it exists in all forms of life. Other Buddhist sects regard Buddha nature as something that is out of the ordinary, something that is difficult to attain or grasp, and something that one will acquire after austere measures of self-purification and ascetic practices. In Nichiren Buddhism, they use the Buddhas highest teaching expounded on the last 8 years of his preaching. These teachings were compiled in what is now known as the Lotus Sutra. This sutra contains the highest teaching and the lifelong desire of Shakyamuni Buddha, that is, for all people to be the same as him or to become Buddhas, and to differ in no way.

Interestingly, the goal of Buddhism is to enable people to attain Buddhahood, right where you are, no matter who you are. But why are there so many sects of Buddhism when the goal of Shakyamuni is only one and the same.

Soka Gakkai International (2000) explained that when Shakyamuni died, his teachings spread to the north, from India to China, Korea and eventually to Japan through the ancient trading routes. The Buddhism that spread to the north is called the Mahayana Buddhism, which means greater vehicle. The teachings of Shakyamuni were also transmitted to Southeast Asia, from Sri Lanka to other countries in the south. This Buddhism is now known as Hinayana Buddhism, meaning the lesser vehicle. While the teachings of Shakyamuni spread to both the south and the north, it tended to absorb and blend with the local practices and religious rituals already existing in different countries. The beliefs and customs of different countries where Buddhism spread were incorporated into the teachings on Shakyamuni resulting to different interpretations and practices as seen nowadays. The difference between Mahayana and Hinayana Buddhism focuses on the fundamental philosophy of Buddhism as well as on basic practices.

Hinayana Buddhism emphasized strict rules and codes of conduct geared towards personal salvation. This is often practiced by people who can afford to take much of their time in meditating and reflecting on their circumstances, like monks and Buddhist priests. Some of the Hinayana practices also involve praying to the Buddha, offering incense, practicing vegetarianism and believing that the Buddha is similar with the Western concept of God. The practice of Hinayana Buddhism is very evident in the Southeast Asian countries as symbolized by the gigantic structures of the Buddha and Buddhist temples. Mahayana Buddhism on the other hand, emphasized the need for Buddhism to lead a vast number of people to the journey of Buddhahood, that is, to practice a compassionate way to attain Buddhahood for people in all walks of life. This is where the Buddhism of Nichiren Daishonin is categorized. The full blossoming of Mahayana Buddhism came about through the insight of a 3th-century Japanese monk named Nichiren Daishonin, who gave a sharp focus on the Lotus Sutra, making Buddhism accessible to common people. Hochswender et al. (2001) explained that

Nichiren, born in Japan in 1222 gave concrete and practical expression to the Buddhist philosophy of life that Shakyamuni or Siddhartha Gautama taught. He expressed the heart of the Lotus Sutra, and therefore the Buddhas enlightenment, in a form that all people could practice. He defined this as the invocation of Nam-Myoho-Renge-Kyo, based on the title of the Lotus Sutra (p. 22).

Nichiren Daishonin, through his extensive study of different sutras, was able to reveal the ultimate teaching of Mahayana Buddhism. He taught people the fundamental practice that would enable ordinary people to call forth their inner Buddha nature, the law of life from within themselves. It was Nichiren Daishonin who first taught that ordinary people can make the journey to Buddhahood regardless of their status, educational level, background, gender and race. It was indeed a revolutionary development in the history of Buddhism given that Buddhism before was thought to be practiced only by monks, sages and people with high social profile.

Buddhism is often perceived as a solitary and meditative religion, especially on the Western lens. But the Buddhism that that Soka Gakkai International propagates is one that is dynamic, yet grounded on the daily life and realities of the people.

Seager (2006), in his book Encountering the Dharma Daisaku Ikeda, Soka Gakkai, and the globalization of Buddhist Humanism, he made extensive research about the organizations historical origins. Tsunesaburo Makiguchi, a Japanese educator dedicated to reforming the repressive and nationalistic system of education in Japan during his time, was the first president of the lay Buddhist organization. In Nichirens Buddhism, he discovered a philosophy that reflected his advocacy for a more humanistic approach to learning. In 1930, he founded the Soka Gakkai, which means, The Society for the Creation of Value. When the Second World War broke out, Makiguchi was imprisoned for opposing the oppressive laws of the militarist government.
Imprisoned alongside Makiguchi was Josie Toda, his fellow educator and closest supporter. When Toda was released from prison in 1945, he worked tirelessly to reconstruct the Soka Gakkai organization into a wide-reaching grassroots movement. The organization offered a message of empowerment and hope in the poverty-stricken post-war Japan. The organization expanded rapidly under Todas leadership. He encouraged members to take on the challenge of self-mastery and inner spiritual change, which is called the individual human revolution. Because of Todas determination to end war, achieving world peace became the organizations integral goal. Constantly at Todas side was Daisaku Ikeda, a young man who devoted himself wholeheartedly in supporting the growth and development of the Soka Gakkai. In 1960, two years after the death of Toda, Ikeda became the organizations third president. It was also the height of cold war. Ikeda believed that the Lotus Sutras message of the reverence for the dignity of life could contribute in the advancement of peace around the world. To jumpstart the organizations effort to advancing peace, Ikeda helped establish a new, global organization in the Island of Guam in 1975. The organization is now known as the Soka Gakkai International.

The SGI has developed into an international movement since its formation in Guam. It now has over 12 million members in 192 countries and territories around the world. The lifeblood of SGI lies in respecting and celebrating individual and cultural differences of people.

The local discussion meeting is the core activity for SGI members around the world. They often held it in either one of the members houses or in their community centers. The discussion meeting a relaxed and informal venue for both members and guests to share their experiences and learn more about the principles of Buddhism and how to apply it in their daily lives and circumstances. Before the discussion, members chant Nam-Myoho-Renge-Kyo in front of a mandala, called the Gohonzon. The Gohonzon according to Mr. Nobuyuki Ota (N. Ota, personal communication, January 31, 2010) literally means, the most respectable entity. It is a scroll of paper with ancient Kanji Characters on it, inscribed by Nichiren Daishonin himself. The characters written on the scroll represents the perfect and highest state of life, which is Buddhahood. Mr. Ota added that in Buddhism, they have this concept of Ten Worlds. It does not refer to places though, but the ten worlds describe the state of life that people experience from moment to moment. The concept of the ten worlds explains that Buddhahood is the tenth and the highest life condition. When SGI members chant, they face the Gohonzon and elevate their life state to that of Buddhahood. Since life changes from moment to moment, chanting to the Gohonzon helps a member maintain a high state of life despite lifes stark realities, thereby bringing forth values in hardships and contribute something of value to others.

Members of the SGI emphasized the importance of the three elements of Buddhist practice. These are faith, practice and study. The daily practice consists of chanting Nam-Myoho-Renge-Kyo and reciting a portion of the Lotus Sutra as a means to activate the Buddha nature thereby creating happiness and value for oneself and others. Chanting and reciting the Sutra is being done in the morning and in the evening. Whenever they have organizational gatherings, they also do the same. Studying the writing of Nichiren Daishonin is also an integral part of the practice as it enables members to understand the application of the principles of Buddhism in the present times.

Ms. Cyntia Gerlan (C. Gerlan, Personal Communication, January 31, 2010) explained that chanting is a form of meditation. When they chant, it is like making their lives in harmony with the universe. They chant to bring forth compassion and wisdom from within. Ms. Gerlan further explained the meaning of Nam-Myoho-Renge-Kyo. According to her, Nam means devotion. Myoho means mystic law, the mysterious nature of life that the mind cannot comprehend, but that which exists moment to moment. In other words, Myoho signifies all phenomena of life that are the expression of the law. Renge, on the other hand has two meanings based on its Chinese characters. One meaning is cause and effect, and the other one is Lotus Flower. Buddhism makes no claim of any commandments, only the law of cause and effect. The Lotus flower signifies cause and effect. It is the only plant that seeds and blooms at the same time. It represents the simultaneity of cause and effect. When one makes a cause, an effect is registered in the depths of ones life. And Kyo, in Nam-Myoho-Renge-Kyo means sound or voice. Taken together, the SGI members chant means Devotion to the Mystic Law of Cause and Effect through Sound.

In Nichiren Buddhism, they do not beseech an outer force or power to help them in their daily circumstances. Instead, their prayer is more on the line of making convictions to change something in themselves to achieve their goals. It is about struggling to contribute to the attainment of the organizations goal of peace and happiness through the process of individual human revolution, the inner transformation of characters.

It is very interesting to note that Nichiren Buddhism encourage creative expression of the self, enabling ordinary people make extraordinary things. For Nichiren Buddhism practitioners, chanting Nam-Myoho-Renge-Kyo gives them the wisdom to choose, the power to make a change. Buddha nature is something which I thought a very abstract concept. But with my dealing with SGI members and attending their activity, I came to realize that life is about self-transformation. And our daily life is the arena where we wage the battle for self-transformation. For me, that is what we call empowerment  the ability to see the positive side of everything and make the choice to win in life.

Despite differences in beliefs and the background, SGI members welcomed me and my questions with all their heart. I realized that Buddhism is truly an all-encompassing religion. This experience has proved to me that through heart to heart dialogue, coexistence with other people of different beliefs is always possible.