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Sept. 2, 2002 -- No. 148 |
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The Justice Chronicle,
provided by Soka Gakkai International-USA, is a free monthly
e-mail in support of the Soka Spirit movement. Soka Spirit
is the SGI's educational effort to create value and deepen
our understanding of Nichiren Buddhism through increased
awareness of issues surrounding the Nichiren Shoshu priesthood
and the spiritual foundation of the SGI movement.
1) NEWS
SOKA GAKKAI SUES FREELANCE JOURNALIST/PUBLISHER
On Aug. 1, the Soka Gakkai filed suit with the Tokyo District Court, charging Masao Otsukotsu, publisher of tabloid magazine Forum 21, with willful defamation and blatant disregard of the truth.
Attorneys for the Soka Gakkai say that an article published in the May 1 issue of Forum 21 falsely accuses the organization of instigating a tax agency raid on a Nichiren school, Minobu sect temple that was indicted earlier for tax evasion. Otsukotsu has a history of leveling groundless allegations against the Soka Gakkai through tabloid weeklies such as Shukan Shincho. The Soka Gakkai is seeking 10 million yen [approximately $83,458] in punitive damages and a public retraction.
2) A JOURNEY OF FAITH WITHIN: THE SEARCH FOR HAPPINESS OUTSIDE LEADS TO UNHAPPINESS INSIDE
In this serialized article, which appears in the June issue of Living Buddhism, SGI-USA Study Department Vice Leader Shin Yatomi revisits the issue of pilgrimage, and discusses the meaning of faith in the Dai-Gohonzon.
PRACTICING IN ACCORD WITH THE DAI-GOHONZON'S INTENT
The priesthood misrepresents history as well as Nichiren Daishonin's teaching when it states: During the lifetime of Nichiren Daishonin, tozan was the pilgrimage made by believers to visit Him. The original meaning of tozan was to be able to directly serve Him and receive His instructions. At that time, Nichiren Daishonin's appearance itself was the center of worship based upon faith ([Nichiren Shoshu publication] The Tozan Handbook, p. 2).
[Tozan is a Japanese word that literally means climbing a mountain. Since Buddhist temples were generally located on hilltops, they became associated with mountains. Hence tozan, in this context, means visiting a temple.]
The Daishonin never told his disciples that they must see him in person or regard him as he center of worship. Instead, he urged his disciples to pray to the Gohonzon and serve the happiness of ordinary people by sharing his teaching with them†just as he himself did. Of course, he expressed his utmost appreciation to those who visited him on Sado Island or at Mount Minobu for their sincere faith and various offerings, without which his life would have been extremely difficult. Yet he never forced his disciples to visit him. On the contrary, he wrote to one of his disciples as follows: How is it that you can have faith, though we have never met? It is, no doubt, the result of your karma from the past. Since the time has come for you to ensure the attainment of Buddhahood in your next lifetime, you now have aroused faith (Gosho Zenshu, p. 1379). Throughout his life, he consistently drove home the importance of faith to attain Buddhahood.
In the Daishonin's Buddhism, distance presents no obstacle to faith. In this regard, the Daishonin states: Therefore, wherever we dwell and practice the single vehicle, that place will be the Capital of Eternally Tranquil Light. And, without having to take a step, those who are our disciples and lay supporters can view Eagle Peak in India and day and night will go to and from the Land of Eternally Tranquil Light that has existed for all time. What a truly inexpressible joy it is! (The Writings of Nichiren Daishonin, p. 313). True freedom, the Daishonin indicates here, is not to go somewhere else we wish, but to become the kind of person we always enjoy being, regardless of external circumstances. The joy of practicing the Daishonin's Buddhism, therefore, is the joy of self-discovery. After all, the Mystic Law we are seeking is the essence of our lives. As the Daishonin explains, Therefore, when you chant myoho and recite renge, you must summon up deep faith that Myoho-renge-kyo is your life itself (WND, 3).
To truly connect with the Dai-Gohonzon is to practice in accord with its intent, rather than merely praying before it. The Dai-Gohonzon is not an idol of an external power or a relic of a savior who is now dead. The Daishonin inscribed the Dai-Gohonzon for all people to overcome their sufferings and lead happier lives. Praying and striving for the wide spread of the Daishonin's Buddhism, therefore, is to practice in accord with the spirit of the Dai-Gohonzon. As the Daishonin says: Now, no matter what, strive in faith and be known as a votary of the Lotus Sutra, and remain my disciple for the rest of your life. If you are of the same mind as Nichiren, you must be a Bodhisattva of the Earth (WND, 385).
Seeing the Daishonin in person must have been an exciting and rewarding experience for those who were able to do so, but it was never as important as practicing sincerely for oneself and others as he taught. Indeed, among those who met him in person, some ultimately turned against him, including the five senior priests. Likewise, seeing the Dai-Gohonzon may sound attractive to us, but we must first consider what it means to practice based on the Dai-Gohonzon.
Eight in a series.
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