Ryuei Shonin, a Nichiren Shu priest, has one thing wrong in his essay about the sangha of the Bodhisattvas of the Earth

 This past weekend I had experienced what I believe may be the new wave of Nichiren Buddhism in America.

The first wave was the appearance of Nichiren Shu and other traditional schools with the Japanese immigrants in the early 20th century.

The second major wave was the appearance of Soka Gakkai spreading the practice of chanting Odaimoku from 1960 on.

The third wave was in part caused by the split between SGI and Nichiren Shoshu in 1991. This caused many disenchanted members and former leaders of those groups to seek out other forms of Nichiren Buddhism either already in America among the Japanese-Americans or back in Japan. Nichiren Shu, Kempon Hokke Kai, Honmon Butsuryu Shu, Rissho Kosei Kai and Reiyukai all gained a higher profile as Nichiren Buddhists all learned (to their delight or dismay) that the Nichiren Shoshu/Soka Gakkai were not the only players.

The fourth wave coming in rapid succession to all of that was the Independence Movement wherein people just struck out on there own – completely disillusioned with the established schools and/or unwilling to check out any others or unable to do so due to remoteness.

The fifth wave may be happening at places like Bill and Jean Anker’s “Buddhist Alternative Group” or “Empty District” (among other possible terms of reference). I have a suspicion that this may be going on all-over but not in a way that anyone on the public boards and net community know about. Anyway – here is what is happening as I see it. An SGI district had formed over the years with Bill as their district leader (Bill or anyone else please correct me if I have things wrong) and its composition consisted of some pretty progressive, spiritually tolerant and open-minded people. These were people who were serious and dedicated to faith, practice, and study, but had not gotten involved in Buddhism in order to buy into any dogmatism or other people’s conflicts (esp. overseas conflicts like the ones George Washington once warned us to stay out of). These were people who, like Jean and Bill, decided to emphasize the positive aspects, and distance themselves from battles and sectarianism. For them, Buddhism was about opening and awakening – not closing ranks and circling the wagons against imaginary or trumped up threats. For them, Buddhism was not about holding back from possible contamination, but about reaching out compassionately to others and engaging in true dialogue even with supposed “enemies.” Certain people did not/do not understand or like this approach so Bill was removed from his position as district chief and SGI members were discouraged from meetings at his home, and in fact official SGI meetings may no longer be conducted there.

(What a surprise O_O)

But that did not end the story. The aspiration for people to have non-denominational and open meetings that would be open to anyone of sincere faith to come and practice together and learn and discuss the Dharma was as strong as ever. The meetings continued, though unofficially. Simply a gathering of friends. What made this different from the earlier waves of Nichiren Buddhism is that no one felt the need to leave the Sanghas they were in or even to sit around complaining about their current Sanghas, or to seek out some other Sangha. The meetings would simply be people of whatever school or no school at all who enjoyed being together for the purpose of sharing and deepening their faith, practice, and study. Sectarianism had not just been avoided, it seems to have been transcended altogether as an issue.

I got to see for myself what this is like this past weekend when I finally got a chance to accept Bill’s longstanding invitation to come down to one of their meetiings. ... I got there Saturday night and got to meet Bill and Jean and also Byrd (whose responses here assure me that my entries are being met with more than just the chirping of virtual crickets) and another friend whom I would name but don’t want to get anyone in trouble. We had some great discussions and I wish to thank Bill and Jean for their hospitality over the weekend which made it possible for me to make the trip. Anyway, the next day was the meeting – and I was really amazed. Altogether we estimated that 33 people were there to chant. That, incidentally, is the number of forms that Kuan Yin Bodhisattva takes on in the 25th chapter of the Lotus Sutra. A nice omen. It is rare that on this side of the Pacific that I get to chant with so many people – all of whom were chanting quite harmoniously, vigorously, and enthusiastically. As a plus, many of them were yoga practitioners so they had a good handle on the medititavie aspects of Shodaigyo Meditation, not to mention breathing and chanting from the diaphragm. I think the Empty District as a group definately are suited to bring out the yogic aspects of Odaimoku practice in addition to its deeper contemlative aspects that they have been freely exploring.

The group was composed of many SGI members, some who were not members of anything. Even Joe Walter, the general manager of Reiyukai in the USA came with his wife. It was really nice of him to come and I was glad to get a chance to meet and talk with him again (we had met briefly at the LA Temple a couple of years ago but I was a bit rushed then). His wife told us that she came from a Nichiren Shu family in Japan, but had never heard laypeople chant the Sino-Japanese gongyo together as we had, in addition to lots of vigorous Odaimoku. She seemed to have been very moved by the experience, and I was very touched by what she shared with the group about her experience of practicing with us.

Anyway, after gongyo and Shodaigyo I gave a talk about the Gohonzon, and fielded some questions. Then we broke for bagels and orange juice (which was deeply appreciated after all that chanting and talking). I really enjoyed being with everybody and got some great questions and comments. It is exactly this kind of experience of Sangha that is necessary to move forward in one’s faith, practice, and understanding. It is important that we get together like this as fellow Nichiren Buddhists to encourage and inspire one another and through honest dialogue (as opposed to disguised polemics) gain a better understanding of one another and a deeper insight into the Wonderful Dharma.

Anyway, it was a great experience. I hope that I get a chance to do that again sometime somewhere. And again, my thanks to Bill and Jean and Byrd (who introduced Lotus World and got the ball rolling) and everyone of the friends who gathered together there to make it happen.

Namu Myoho Renge Kyo,

Ryuei

P.S.

Some might get the idea that I don’t care about establishing Nichiren Shu Sanghas anymore, or that I am no longer interested in bringing new people into Nichiren Shu. That I think people should just go Independent or remain with their respective Sanghas and then just go out and do their own thing as they please. That is not my actual position though – so perhaps I should clarify where I am coming from and what I hope to see.

I think that the most important thing right now if Nichiren Buddhism is going to survive outside Japan is that sectarianism is transcended. And that means not putting down someone else’s school or urging people to leave one school and/or to join another. It means just rejoicing that people are coming to the practice and letting them be where they need to be (or to not be where they do not wish to be).

Now if someone is in a Sangha, I would say to them: abide by the customs and traditions of that Sangha. If that becomes problematic for you, then perhaps you should think about leaving. The important thing is maintaining your conscience and integrity and your ability do develop your practice and to help other people develop theirs.

If you are not in a Sangha, I would say that you are free to “do as you see fit” as the Buddha told those who audited his talks. But I would urge you to avail yourselves of the wealth of knowledge, know-how, and experience of the lineages that are out there. You don’t have to make stuff up as you go along or cobble together things from disparate traditions. You can usually benefit from the resources of various groups without having to join up. So for instance, you don’t have to be a Nichiren Shu member to get books and materials from the NBIC (though we do not sell Omandalas, for that you do have to be a member and have it bestowed on you). And while there is precedent in Buddhism for being a tusker and going it alone in situations where there are no wise companions, and while the Lotus Sutra does talk of lone Bodhisattvas of the Earth (yay!), the third Jewel is the Jewel of the Sangha (we have one of those here, ya know), and I think that without a Sangha of some kind there really can not be Buddhism for very long. My concern is that the Odaimoku not become a free-floating magical incantion with no roots in the tradition that gave birth to it."

What Ryuei and all sectarians veiled or exposed don't understand about the Lotus Sutra Buddhism of Nichiren is that all who: Chant the Daimoku; perform Gongyo (the recitation of the Lotus Sutra); teach others to do the same; study the Lotus Sutra and writings of Nichiren; and strive to have the same faith (Three Treasures and Three Great Secret Laws) and practice as Nichiren, are all Bodhisattvas of the Earth and members of the same sangha. Those who pervert the teachings of the Lotus Sutra and its Supreme Votary are not part of Nichiren's sangha. For example, those who insert Shingon or Zen principles into the faith (SGI and Nichiren Shoshu) and those who change the fundamental doctrines and principles (Nichiren Shu) can never be considered Bodhisattvas of the Earth. Neophyte practitioners of all denominations may be excused but not those who should know better, the priests and study department leaders of the various sects.