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Kosen-rufu

kosen The Japanese phrase "rufu expresses a concept fundamentally important to the members of the SGI. It is often used synonymously with world peace, and has been informally defined as "world peace through individual happiness." More broadly, it could be understood as a vision of social peace caused by the widespread acceptance of core values \u200b\u200bsuch as the unfailing respect for the dignity of human life.

The phrase itself is of ancient origin and appears in the 23 th chapter of the Lotus Sutra, which says, "In the fifth five hundred years after my death, achieve-rufu kosen and never allow to stop its flow. " Here, the phrase kosen-rufu is written with four Chinese characters that could be translated respectively as "widely", "declare", "flow" and "enact" and in its most literal sense means the large influx and propagation - -application of the teachings contained in the Lotus Sutra. Kosen-rufu involve a focus on Buddhist practice that is deeply committed to the affairs of society and the world.

Nichiren (1222 - 1282) was distinguished from the Buddhists of his time for his frequent use of this term. Nichiren's emphasis on kosen-rufu typifies its approach to Buddhist practice, that our personal happiness-lighting-is inextricably linked to peace and happiness of our fellow humans and society in general. He rejected the idea that enlightenment is something that should be cultivated as a private virtue, interior. He also rejected the idea that the proper goal of Buddhism is to collect some reward in an afterlife. What they have in common these two ideas is resignation about our ability to overcome suffering and positively transform society. For Nichiren, this represented an unacceptable diversion of essential Buddhist concept that people are capable of genuine happiness this world. Both approaches were the target of criticism.

In the view of Nichiren, the lighting is not so much a goal or an end in itself as a basis for altruistic action. The state of life of the Buddha-a condition of boundless vitality, wisdom and mercy, is one that is expressed, maintained and strengthened through committed action to contribute to the welfare and happiness of others.

Nichiren's emphasis on kosen-rufu also reflected his understanding of the nature of time in which he lived. It was widely felt that history had entered the period of "Last Day of the Law "(MAPP in Japanese). That was said, began 2,000 years after Shakyamuni Buddha's death (hence the order "in the fifth five hundred years after my death"), was predicted there would be a period of degeneration, in which the teachings Buddha's lost its power to save people. Estimates of Japanese Buddhists, had since the beginning of the Last Day of Law in 1052, and the arrival of the dreaded time was greeted with great anxiety.

The degenerate nature of the times and the failure of the Buddhist Law seemed to be confirmed by events. In 1221, for example, a year before the birth of Nichiren, a hermit emperor had tried to overthrow the government dominated by the samurai class, getting established Buddhist sects pray for victory. He was easily defeated and spent the rest of his life in exile. In the popular imagination, this represented a defeat unthinkable for the emperor's secular authority and religious authority official in Buddhism. The violent natural disasters, political unrest, famine and plague continued to occur throughout the life of Nichiren, providing a backdrop for the development of his thought.

However, unlike many of his contemporaries, Nichiren did not regard the Last Day as a time of resignation to the inevitable suffering. Rather, it focused the passages in the sutras that predicted that the Last Day be the time Buddhism revived in new forms, and would spread widely to benefit the people. In practical terms, he saw the Last Day as an era of happiness only for oneself was not a viable option. The only way to happiness, from their point of view, was one that actively challenged the root causes of the misery afflicting all people and all of society.

In our time, globalization, deepening of the interaction and interdependence among people in the world, is becoming increasingly clear that peace and prosperity can not be enjoyed only by a limited group or the inhabitants of some isolated country. The simple truth that humanity will rise or fall together, is gaining wide acceptance.

A vision of world peace
Nichiren's vision was not confined to Japan. By 1273, the phrase "the return of Buddhism to the West" begins to appear in his writings. This phrase, which is closely linked to the idea of \u200b\u200bKosen-rufu indicates that Buddhism, having spread to the east to Japan, eventually would spread (would return) to India, and the countries of west, reaching the whole world.

In 1274, Mongol forces first tried to invade Japan. In 1279, the Mongols defeated the Southern Song in Asia, bringing to an end to that dynasty. Many Buddhist priests fled to Japan as refugees, and graphical reports of the invasion increased the feeling of fear that dominated Japan. For the first time in its history, Japan was caught in the vortex of world history, and this formed the background scene to Nichiren's call for the spread of his teachings beyond the confines of Japan.

While Nichiren can stand out among Japanese Buddhists to seek global acceptance of their ideas in the history of world religions, this is far from unique. Over the course of history, many religions have come up with a message of universal salvation, who have sought to perform through a universal propagation.

In this sense, it is important to clarify what is the Kosen-rufu. It does not mean the conversion of all the inhabitants of the earth, without exception, Nichiren Buddhism. Although members of the SGI, deeply convinced of the validity of Nichiren Buddhism, feel anxious to share its benefits with family and friends, faith is not seen as a rigid demarcation of who are "saved" and who not. Because the lives of all people are interconnected at the deepest level, a fundamental change in the life of a person will have a positive influence on everyone with whom that person is exposed, especially with whom he shares an intimate connection. Just as a beacon can guide many ships to safety, the example of one person who shines with conviction and joy can help many people to find direction in life.

In today's world, the darkness more needs to be dissipated is the entrenched inability to recognize the dignity of life. The ideologies that teach that certain people have no dignity, that certain lives are expendable, undermine the common ground of human dignity. The failure to recognize their own potential and the true value is always linked with the denial of the qualities of others. The violence has its source in a lack of confidence in itself.

Thus, for the members of SGI-rufu kosen means ceaseless effort to enhance the value of human dignity for all people awaken to their limitless potential and value. It is for this reason that efforts in the fields of peace, humanitarian aid, educational and cultural exchange are all seen as vital aspects of the movement of Kosen-rufu. Because they promote the values \u200b\u200bthat are integral to human happiness.

Finally, we must understand that Kosen-rufu not a static endpoint. As noted by SGI President Daisaku Ikeda in 1970, "Kosen-rufu not mean an end or termination of a flow, but is the same flow, the pulse itself living in Buddhist society."
In this sense, the "achievement" of Kosen-rufu not suggest the end of history or of the inevitable conflicts and contradictions that drive history. Rather, it could be considered as building a world in which a widely professed deep respect for human life would provide a peaceful and creative. This, however, is not something we should wait passively. Buddhism teaches that it is something we can start implementing right now, wherever we are.

The Buddhist term "Kosen-rufu" means lasting peace, everlasting. Notes
dynamic realms where individual happiness and the flourishing of society come together in perfect harmony, where all people, "all of humanity living, breathing, where the songs that praise and glorify the innermost essence of life are Shared safe and happy.
(From the poem Fighting for Peace, Daisaku Ikeda)

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Doshu Shogui Addictions and Seed Remover

Seikyo Taken Criollo, August. 1998

When you put acontecimientoso careful attention to certain phenomena in their daily lives can be uncertainty or curiosity in reference to them. You can use this opportunity to learn new information or discoveries resulting from an increased interest or curiosity. For example, Newton, a man of sensitive and searching mind came up with the simple question of why apples fall to the ground? This made him known as the discoverer of the law of gravity. In this sense, is important in the life you seek the truth and overcome the superficial attachment to ideas.

In Buddhism, Sakyamuni Buddha's teachings were transmitted to uplift people in a low condition of life to a higher according to their needs and nature. When he would come to believe that the time had come to reveal the deeper teachings, using a method known as Doshu Shogui which means "remove attachments and cast doubt" to make people have doubts about their attachment to superficial teachings or ideas biased and finally led to orthodox Buddhism.

This method is in the first chapter (Llyojon) in the second chapter (Joben) and in the fifteenth chapter (Llauchi Lluyutsu) of the Lotus Sutra. Shogui Doshu see in detail in each chapter. In the first chapter (Llyojon), Sakyamuni sat in silence in the assembly of the ceremony of the Lotus Sutra. Suddenly, many incredible events occurred that left people amazed at the ceremony. For example, thousands of flowers fell like rain, the earth shook in front of distant places. After witnessing these events, the Bodhisattva Mirobu, the representative assembly, opened his mouth wondering "Why why all these strange phenomena? "This is the first Doshu Shogui in the Lotus Sutra. Because his mind was invaded by the early teachings of Sakyamuni, he was not prepared to hear the deepest law of life expressed by his teacher. So he Sakyamuni paved the way for the revelation of truth, using Doshu Shogui to cause Mirobu and other disciples had doubts regarding its commitment to the teachings above.

In previous teaching the Lotus Sutra, Sakyamuni had taught all his disciples that all people from the worlds of learning and absorbing and Bodhisattvas of the three vehicles, could achieve the level of an Arhat or a bodhisattva, but never that of a Buddha. Sharijotsu therefore known as the "wiser", he thought that would never reach Buddhahood. However, Sakyamuni began broadcasting their most important teachings in the second chapter (Joben) of the Lotus Sutra. He stated that the supreme vehicle of Buddhahood, not the three vehicles, was the goal of Buddhist practice. He made it very clear that the only purpose of the advent of a Buddha is to lead everyone to Buddhahood through the teaching of the Supreme vehicle. Sharijotsu was astonished to Sakyamuni had been taught to know that three vehicles temporarily as a skillful means leading to the single vehicle of Buddhahood. So certainly he asked three times "Why did you do that?" Please tell us about the ultimate vehicle. " This is the second Doshu Shogui in the Lotus Sutra. The latter was applied by the Bodhisattva Mirobu in the fifteenth chapter (Lluyutsu). In this chapter thousands of Bodhisattvas promise to spread the Buddha's Law everyone Saja after his death, but tells them: "Give up, men of devout faith! There is no need to do so." This means that Sakyamuni refuses to allow the spread provisional bodhisattvas Sutra Lotus in the day after I knew the law limits their ability to practice Buddhism at the time wicked. At that time, the earth shook and countless Bodhisattvas of the earth emerged, led by four. They look very noble and bright. Stunned by this event, the Bodhisattva Buddha Mirobu asked who had trained. This is part of the preparation for the Buddha revealed the eternity of his Buddhahood, Shakyamuni replied that they are disciples to whom he had been teaching since the remote past, which meant that Sakyamuni had attained enlightenment in the remote past, long before this experience. The Bodhisattva Mirobu asks doubtfully, "I had never seen these Bodhisattvas in the past Where did they come? Who taught that enlightened Law? Who began their practice? I implore you to reveal to us the reason." In response, the Buddha addresses Mirobu. "I've been teaching these Bodhisattvas from eons ago." However, Mirobu and others could not understand the meaning of "eons ago" and he said with hesitation, "In such a short time since it gained enlightenment in Bod-Gaya, how he could have taught these countless Bodhisattvas and lead to Enlightenment? this is unthinkable, how can I believe? "This is the third Doshu Shogui in the Lotus Sutra. In answering this question, in the sixteenth chapter (Lluryo) Sakyamuni first revealed that he actually attained enlightenment in the unimaginably distant past known as Gojiaku Llintengo, which demonstrated the eternity of his Buddhahood.

Sakyamuni preached usually answering questions from his disciples, however, how significant it is noted in these three chapters is that he broke his usual pattern. That is, before preaching according to the understanding of the person and their situation in life, but in these three chapters, was preparing to spread his teachings according to their own desire, causing his disciples had doubts about their attachment to previous lessons (Doshu-Shogui). This meant that something important would be revealed, the wisdom of all Buddhas.

In modern times, people tend to adhere to their own prejudiced ideas. In Buddhism, the practice of shakubuku method is the supreme cause that people raised questions about their attachment to superficial teachings. Let's put all our efforts to propagate Buddhism and to share this happiness with all people, doing shakubuku and Doshu Shogui.

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(From the edition of August 19, 1998 of Seikyo Shimbun, the newspaper of the Soka Gakkai.)

Seikyo Taken from Criollo, September 1998

The ideals forged during Youth sparkle like diamonds and illuminate our hearts and our minds. September 6 will take place throughout Japan to examine the second level of study for the Youth Division. Many have spent the summer studying for this test boldly. Nichiren Buddhism draws people from the most exalted humanism. The strength and passion of young people who have this philosophy without even shape the new century.

Why is it so important for young people studying the teachings of the Daishonin? There are many arguments, but I think the answer can be summarized in the following three points.

First, the study delves Buddhist faith. Never forget the time that Mr. Toda said, with deep regret that the reason why most of his colleagues had left their convictions to be pressured by the military authorities during the Second World War was that they had acquired a solid Based on knowledge of Nichiren Buddhism Daishonin. "The members did not understand really what was the faith, because it had deepened the study" he said. It terrified and bowed to the chase. It was very unfortunate. I am determined that this error does not repeat "The study is the torch illuminates the path of faith. Even the subtle and complex attacks negative forces show their true nature in the light of the Mystic Law. The study builds a solid structure for the faith and spurs our human revolution. So, Mr. Toda is dedicated to promoting hard to rebuild the Soka Gakkai after the war, as evidenced in his comprehensive series of lectures on the Lotus Sutra.

Second, the study gives impetus to the advancement of Kosen-rufu. The Gosho states the validity of Nichiren Daishonin and propagation method based on the refutation of the erroneous and the revelation of truth. Teaches in detail the commitment required of those seeking to spread widely the Mystic Law, the qualities of the Buddhist leaders and key to building capable successors. Study the Gosho is contact with the spirit of the Daishonin, is to receive, directly from the original Buddha, the supreme encouragement in the faith and for guidance to follow the right path in the transmission of his teachings. Only when we act according to the Gosho can say we have grasped the principles of Nichiren Buddhism. The study without practice is meaningless. A thorough knowledge is a source of infinite courage and let us draw our highest human potential.

Third, the study is the key to establishing a new humanistic philosophy. Extremely serious problems facing today the menace of nuclear war, ethnic conflicts, environmental problems and the collapse of education systems. People want peace and happiness, but the situation becomes increasingly obscure and confusing. This is due to the lack of a philosophy that gives the true nature of life and its functions. And here is where Buddhism. Only by returning to principles such as dignity of life, mercy, unity of body and mind, and the indivisibility of life and its environment, we can begin to pave the way for a new humanism. The Declaration on the Elimination of Nuclear Weapons Mr. Toda was also a compassionate expression of the principles of Buddhism, which seeks to protect mankind from harm. Unless members of the Youth Division, our future leaders gain a solid foundation in Buddhist philosophy, there will be no bright future for the human race.

Ours is a supreme philosophy dedicated to bringing happiness to people all over the world. Mr. All felt strongly that young people who defended the Daishonin's Buddhism would become world leaders at various levels of human activity. Sincere devotion which he put on his lectures on Buddhism always reminded me of the master swordsman who provide entirely, body and soul to their daily practice. Once, he went to Osaka to give one of their great class, but was in such poor physical condition that he asked the head of the Department of Study to be prepared to replace it. However, when it is dusk, rose of bed and announced: "I lecture myself, after all chapter 'Life Span' (Lluryo) of the Lotus Sutra says: '[And that] the task of the Buddha, is something I have never neglected even for a moment '. A Buddha is continually working to save all suffering beings, does not rest a moment. I came here to give this conference, and now I can not pass that responsibility to another. My desire is to give it if I have to die for it. " The example of my mentor, their willingness to reach even risking his life to teaching, I learned how serious the task of transmitting the Daishonin's Buddhism.

In my youth, I studied the Gosho diligently. I read both, I ended up memorizing many of the major writings. This study was based on my present life. The exams are the best encouragement you may have to deepen their knowledge of Buddhism. People who say they will present "Make as much as possible! That summer of hard work and growth is a tender memory for years to come when struggling to become winners in the faith and unparalleled expertise in humanistic teachings of Buddhism. "