October 20, 2008
SGI-USA Charter Versus Kempon Hokke-USA Charter
First I will present both Charters and then I will submit a short discussion.
Soka Gakkai Gakkai-USA Charter
Preamble: We, the constituent organizations and members of the Soka Gakkai International (hereinafter called SGI), embrace the fundamental aim and mission of contributing to peace, culture and education based on the philosophy and ideals of the Buddhism of Nichiren Daishonin.
We recognize that at no other time in history has humankind experienced such an intense juxtaposition of war and peace, discrimination and equality, poverty and abundance as in the twentieth century; that the development of increasingly sophisticated military technology, exemplified by nuclear weapons, has created a situation where the very survival of the human species hangs in the balance; that the reality of violent ethnic and religious discrimination presents an unending cycle of conflict; that humanity's egoism and intemperance have engendered global problems, including degradation of the natural environment and widening economic chasms between developed and developing nations, with serious repercussions for humankind's collective future.
We believe that Nichiren Daishonin's Buddhism, a humanistic philosophy of infinite respect for the sanctity of life and all-encompassing compassion, enables individuals to cultivate and bring forth their inherent wisdom and, nurturing the creativity of the human spirit, to surmount the difficulties and crises facing humankind and realize a society of peaceful and prosperous coexistence.
We, the constituent organizations and members of SGI, therefore, being determined to raise high the banner of world citizenship, the spirit of tolerance, and respect for human rights based on the humanistic spirit of Buddhism, and to challenge the global issues that face humankind through dialogue and practical efforts based on a steadfast commitment to nonviolence, hereby adopt this Charter, affirming the following purposes and principles:
Purposes and Principles
1. SGI shall contribute to peace, culture and education for the happiness and welfare of all humanity based on the Buddhist respect for the sanctity of life.
2. SGI, based on the ideal of world citizenship, shall safeguard fundamental human rights and not discriminate against any individual on any grounds.
3. SGI shall respect and protect the freedom of religion and religious expression.
4. SGI shall promote an understanding of Nichiren Daishonin's Buddhism through grass-roots exchange, thereby contributing to individual happiness.
5. SGI shall, through its constituent organizations, encourage its members to contribute toward the prosperity of their respective societies as good citizens.
6. SGI shall respect the independence and autonomy of its constituent organizations in accordance with the conditions prevailing in each country.
7. SGI shall, based on the Buddhist spirit of tolerance, respect other religions, engage in dialogue and work together with them toward the resolution of fundamental issues concerning humanity.
8. SGI shall respect cultural diversity and promote cultural exchange, thereby creating an international society of mutual understanding and harmony.
9. SGI shall promote, based on the Buddhist ideal of symbiosis, the protection of nature and environment.
10. SGI shall contribute to the promotion of education, in pursuit of truth as well as the development of scholarship, to enable all people to cultivate their individual character and enjoy fulfilling and happy lives.
Kempon Hokke-USA Charter
1). Chant Namu Myoho renge kyo to the Gohonzon until the last moment of life.
2). Believe exclusively in the Lotus Sutra.
3). Believe exclusively in Shakyamuni Buddha of the 16th Chapter of the Lotus Sutra.
4). Tell others to do the same.
5). Uphold the principles of Establishing the Peace of the Land Through the Propagation of the True Law (Rissho Ankoku Ron), especially regarding the Soka Gakkai, but not limited to.
Discussion:
One glaring difference is that the Kempon Hokke-USA Charter spells out the faith and practice of the Kempon Hokke.
Another difference is that the Kempon Hokke Charter is perfectly in accord with the Lotus Sutra and the teachings of Nichiren Daishonin while the SGI Charter deviates from the teachings. For example, the SGI Charter advocates the provisional teachings of Hinayana and Mahayana precepts, Human Revolution, and Value Creationism while ignoring the break and subdue (shakabuku ) practices of the Lotus Sutra.
Still another difference is that not one in a million people in the Latter Day can practice according to the SGI Charter. This is readily seen by the actions of the SGI towards the Nichiren Shoshu and their propensity for anger (violence) as demonstrated by the videos I posted. As a corrolary, the SGI teachings are neither powerful enough nor faithful enough to the teachings of the Lotus Sutra and Nichiren Daishonin to afford the SGI believer the ability to do as they say (Charter) and say as they do. The Kempon Hokke faith and practice, although even more difficult to carry through to the last moment of life, has the power to enable the practitioner to do as they say (Charter) and say as they do.
Lastly, the SGI, whether through "grass root exchanges" or through publications, and internet study, promotes a misunderstanding of Nichiren Daishonin's teachings, not an understanding of them. the Kempon Hokke teachings are the teachings of Nichiren Daishonin. As an example, Nichiren was hardly seen as a good citizen of the country of Japan while he was, in fact, the father, teacher and sovereign of Japan. We of the Kempon Hokke may seem like poor citizens for criticizing the government and actively seeking for the establishment of a Buddhist state based on the Lotus Sutra, but in fact, we too are the fathers, teachers, and sovereigns of our respective countries.
Kempon Hokke View of Buddhahood
Nichiju's Fujisho
(Recitation Text for Nichiju's young disciple, Nichimyo, who died at the age of
nineteen)
Here I reverently state.
A Matter of requesting to recite [the following text]:
Various offerings have been prepared for the Three Jewels and for the priests:
I faintly hear that the Wonderful Law of the One Vehicle has a strong fragrance
which permeates the Ancient correct of the Three Lands, and that the moon of
Clear Light of Original Enlightenment shines brightly in the blue sky of
Tranquil Light. But, the profound meaning of the Real Teaching, can it be
measured?
As I contemplate it now, it is already one year since the death of Reverend
Nichimyo; in spite of this, our mournful tears have not yet ceased to flow.
Stopping our sorrowful tears, we hereby perform some small religious rites for
the nourishment of his Bodhi [Buddhahood]. That is to say, we respectfully
make a copy of the Precious Stupa Dai-mandala respectfully recite the entire
Lotus Sutra once, the Chapter of Expedient Means twelve times, the Chapter of
the Measure of Life of the Tathagata one hundred and twenty times, the Ten
Suchnesses twelve hundred times, the JI-ga Verses twelve thousand times, the
Daimoku one hundred and twenty thousand times; we respectfully write
"Namu-Myoho-Renge-Kyo" twelve thousand times, and we respectfully erect one Tablet Stupa. In this case, the Dai-mandala is the one that was respectfully transcribed before his death. We offer it here to perform some small rites as a memorial service for him.
Although this Dai-mandala generally represents the phases of teachings of
"the Three Meetings at the Two Places", it particularly represents, "the One
Ceremony of the Meeting in the Sky." Actually, the "Precious Stupa" means the palace where the Wonderful Law lies, the castle in the heart where the Buddhas abide eternally, the location where the Bodhisattvas assemble, the whole original aspect of the five constituent elements (earth, water, fire, wind and the void).
Taho (Tathagata Abundant Treasures) within the Stupa bears witness [to the
Lotus Sutra]; Shakyamuni Buddha assembles the Buddhas who have emanated from Him and he opens the door of the Stupa- Sitting side by side [with Taho] within the Stupa, He [Shakyamuni Buddha] declares that He desires to bequeath the Lotus Sutra in order to make it remain existing. Then He invites the Guiding Teacher in the Age of the Latter Dharma, enumerating the Six Hard [Tasks] and the Nine Easy Tasks.
Shakyamuni Buddha encourages the propagation of the Wonderful Law of the One Vehicle, showing that even Devadatta and the Dragon King's Daughter obtained Buddhahood. The Bodhisattvas who were cultivated by the Manifestation Buddhas earnestly volunteer to propagate, expressing how they will cope in the Evil Age.
Manjusri asks a question of how to propagate the Law, then the World-honored
One, preaching the Four Methods, recommends to start the practice. These are
exactly relating to the circulation of the Shakumon (Manifestation Doctrine).
Then, Shakyamuni Buddha turns down the offer of these bodhisattva-mahasattvas, in numbers of the sands of eight Ganges rivers, to propagate, and [instead] invites the tranquilly beaming bodhisattva-mahasattvas welling up out of the Earth, who were converted by the Original Buddha.
Upon the question of Maitreya, Shakyamuni Buddha reveals the Distant Origin of His Attainment of Enlightenment in the Eternal Past.
Preaching the responding activities of the Three-Bodies-in-One, Shakyamuni
Buddha reveals His Great Compassion from the Eternal Past; [this Eternal Past]
is compared to dust-motes of innumerable atoms.
Measuring the merits of A Single Moment of Faith and Understanding, Shakyamuni Buddha praises the excellent merits of the Chain of Acceptance with Joy. Then, He reveals the excellent merits of the versatile use of the Six Organs.
And, referring to an old anecdote about Bodhisattva Never Despise (Fukyo), He
shows how one should dare to forcedly infuse the Hokekyo into those beings who have a Rebellious Attitude, and Shakyamuni Buddha reveals the circular meaning that a Rebellious Attitude (Gyaku-en) toward the Hokekyo is, ultimately, nothing but an Obedient Attitude (Jun-en).
Demonstrating the Ten Kinds of Miraculous Powers, Shakyamuni Buddha entrusts [to these Originally Converted Bodhisattvas who had welled up out of the earth] the Essential Dharma which should be propagated in the Age of the Latter Dharma, and that is the great Dharma in the Honmon (Original Doctrine), which is to be circulated. This Essential Dharma is embodied in the Five Characters of the Daimoku. Therefore, this "Myoho-Renge-Kyo" is the Dharma body of circular harmonization of the Three Truths (emptiness, provisional existence, and the Middle Way); [it is the] inner enlightenment of the Ocean of Dharma Nature, in the phase of fruition; the general term of all practices of the various virtues; the most profound treasure in the Original Land. This is the substance of the Honzon (Object of Worship).
Then, with regard to the [significance] of the two Buddhas, Shakya and Taho;
first, in the meaning of Shakumon, the presence of the two Buddhas within the
one Stupa signifies the non-duality of objective things and subjective
perception. And the emanated Buddhas, seated under the jeweled trees signify
the universality of compassion [benevolence]. So, the revelation of the
virtuous bodies of these three Buddhas (Shakya, Taho and the emanated Buddhas) stands for the state of Buddhahood attained by the Manifestation Buddha.
Next, the meaning of Honmon is the clearing away of the Shigaku (attainment of enlightenment for the first time) and the revelation of the Hongaku (original
enlightenment); the tearing down of the Manifestation Buddha and the
establishment of the Original Buddha, [in other words] the objective entity,
subjective perception and activity of the imponderable original state; that is,
the body, spirit and conduct of the natural triple bodies [of the Tathagata].
Staying in the empty sky stands for the equality of the Saha-world and the Pure
Land, which is called the Land of Eternal Tranquil Light. Revealing the origin
in the distant past stands, for the self-enjoyment-and exercise of the body
possessing the Three-Bodies-in-One. The activity spreads vertically and widely
over the three time periods, and the benefit spreads horizontally and widely
throughout the ten directions.
Then, the four leaders of Jogyo, etc. are the disciples from the time of
[Shakya's] Actual Attainment of Enlightenment in the measureless past. They
are the Bodhisattvas who attained enlightenment at that time in the infinite
past; they are the Bodhisattvas who were entrusted with the quintessence of the Hokekyo, and they are the leaders of its propagation. Basically, this Great
Mandela is the mandala that represents non-duality of the subject and its
surroundings; unity of the Buddha and the Dharma, oneness of all living beings
and the Buddha, and the inter-possession of each of the Ten Realms; Therefore, since those who reverently listen to its name will eradicate the three
persistent delusions (Kenji, Jinja and Mumyo) in an instant, and those who
reverently gaze upon it, even once, will attain Sambodhi (perfect
enlightenment); then this Great Mandala is a secret means of immediate
enlightenment and a model of attaining Buddhahood in this very body.
And, this sutra is the real Purpose for the advent of the Buddhas, and the
direct way to Buddhahood for all living beings. Reading or reciting [this sutra] is the practice that is suitable for the organ of hearing, and these are the roots of goodness that have a connection with this [Saha] world. Copying [this sutra] is the root of making the life of the teachings ever-abiding, and is the great goodness of committing them to memory or keeping them in mind.
Next, the Daimoku is the real name (essence) of the Realms (ten realms), the
Suchnesses (ten suchnesses) and the Three Thousand (the universe), and it is
the inner comprehension of the triple-bodied Tathagata of complete enlightenment; it is the Heart of the two Doctrines of Manifestation (Shakumon]
and Original [Honmon], and it is the genuine sutra that our teacher (Nichiren)
propagated.
Hence, the Tablet Stupa is a manifestation of the all-sided transcendent power
of the ultimate Dharma Body, and it is a symbol of the omnipresence of the
triple-bodied Tathagata.
With the power of the Buddha, the power of the Dharma and the uniting
power of our faith, the noble soul [of Nichimyo] must enhance its Bodhi
without doubt. If this is the case, in reward for the blessed karma of his
having practiced the One Vehicle, Nichimyo's soul will open the flower of enlightenment of the Bodhi of the one sole Truth. Also, as a reward for the excellent karma of having practiced the Five characters of the Daimoku, his soul will enjoy the moon of enlightenment of the integrated Five Wisdoms (wisdom of the nature and the essence of the Dharma Realm, wisdom of the great circle mirror, wisdom of the nature of equality, wisdom of wonderful observation, and wisdom of concrete [actual] conduct).
May the rain of the Dharma universally pour down on the teachers of generation after generation to whom we are indebted, on the mothers and fathers of life after life, on the people who are interconnected, irrespective of closeness or not, and the danapati of the past and the present, so that they can accomplish the Wonderful cause, and that [all beings of] the Dharma Realm be equally benefitted.
Now, ringing a small bell three times, I reverently make the sound heard by the
triple-bodied Tathagata. And, what I have requested to be recited is as stated
above. This I respectfully stated.
The twenty-first day of the eighth month, in the second year of Kakei (1388)
Reverently,
Chief Head Priest Nichiju
October 14, 2008
Kempon Hokke Chanting
http://community.beliefnet.com/profile/4f5b46b02a904d98da69131f942647d9
