The Challenge of Bringing Nichiren Buddhism to America
From
the very beginning Buddhism has had a missionary imperative. Shakyamuni Buddha
himself, out of his compassion for others, sent his monks into the world to
teach the Dharma. In the Lotus Sutra
the imperative is also clear. Nichiren himself literally took up the banner of
the Lotus Sutra. He is often depicted
as a street-corner evangelist in Kamakura, beating a drum and proclaiming the
good news of the Lotus Sutra with a
banner behind him displaying Namu Myoho Renge Kyo, "Devotion to the
Wonderful Dharma of the Lotus Flower Sutra." The effort to propagate
Nichiren's interpretation of the Lotus
Sutra overseas began when Nichiji, one of Nichiren's six major disciples,
traveled to China in 1295. The Nichiren Shu considers him the patron saint of
foreign missionaries. One of the major turning points in the history of
Nichiren Buddhism was the missionary effort of the monk Nichizo to Kyoto.
Nichizo was the half-brother of Nichiro, another of the six major disciples of
Nichiren. On his deathbed, Nichiren Shonin commissioned Nichizo with the task
of converting the emperor in Kyoto to the Wonderful Dharma of the Lotus Flower
Teaching. Nichizo endured three short exiles in his efforts to win recognition
for the practice of Namu Myoho Renge Kyo until the Emperor Godaigo granted him
permission to teach and establish the Myokenji Temple in Kyoto. From that time
until the Edo period, most of the major developments in the history of Nichiren
Buddhism occurred in Kyoto.
Unfortunately, however, it was almost 600 years from the time of Nichizo and Nichiji until
Nichiren Buddhism finally succeeded in establishing congregations and temples
overseas. In 1892, Rev. Asahi Nichimyo founded the Nichiren Shu Overseas Propagation
Association. In 1902, the first Nichiren Shu temple in Hawaii was built at
Kapapala. In 1914, the first Nichiren Shu temple in the continental US was
established in Los Angeles by Rev. Nichimyo's disciple, Rev. Kanjo Asahi. In
1933, the Nichiren Order of North America was established. However, it was not
until the 1990s that Nichiren Shu temples outside of Japan truly began to open
their doors to those who were not ethnic Japanese. Given the evangelical
imperative of Buddhism itself, and Nichiren Buddhism in particular, why did it
take roughly 600 years from the time of Nichiji for Nichiren Buddhism to spread
outside Japan, and almost 700 years before the temples opened their doors to
non-Japanese devotees of the Lotus Sutra?
History reveals many of these reasons. In the early 17th century, the Tokugawa
Shogunate, in an effort to eliminate Christianity from Japan, set up the danka system, whereby everyone in Japan
had to register as a parishioner at his or her local temple. A system of temple
regulations was also set up, totally subordinating the Buddhist temples to the
bureaucracy. Buddhists were no longer permitted to debate their doctrines, to
proselytize, or to make any innovations. The temples were supported by their
parishioners and in return they would register them and perform funerals and
memorial services for them. In effect, Buddhism in Japan had been eviscerated.
As Yoshio Tamura put it: "The Buddhist establishment as a whole was
corrupted and tamed by its feudal masters." (p. 133, Japanese Buddhism: A Cultural History) The one exception was the
hard-line Fuju Fuse school of Nichiren Buddhism, but that was soon wiped out and its adherents forced underground.
In
1868 the Tokugawa Shogunate fell and the emperor was returned to power in the
Meiji Restoration. The new government was determined to abolish all rivals to
Imperialist Shinto. Part of this was a violent suppression of Buddhism, peaking
in 1871. The government destroyed Buddhist temples and laicized many of the
clergy. Soon after, the government repealed the laws that forbid Buddhist
clergy to marry, eat meat, and wear secular clothes. These changes were
resisted at first, but they eventually led to the widespread practice of
priests marrying and leaving their temples to their sons. The danka system continued under the Meiji
government, but it had become a family funeral and memorial business run by a
thoroughly secularized clergy.
Because
of these unfortunate developments, by the time Japanese Buddhism began to spread
to the United States, what was spreading was little more than an overseas
extension of the danka system for the
benefit of Japanese immigrants who viewed the temples as nothing more than
bastions of Japanese culture in the midst of alien and even hostile societies.
The missionary imperative and universal outlook of Buddhism and the Lotus Sutra had succumbed to the
atrophying effects of the Tokugawa's totalitarianism and the Meiji's
suppression and eventual secularization. Japanese Buddhism had become very
insular both in Japan and abroad. It should be said, however, that the
missionary priests were making great sacrifices by leaving the relative
prosperity and comfort of the Japanese temples in order to lead an impoverished
and uncertain life ministering to the needs of overseas Japanese in lands where
Buddhists ministers were neither needed nor wanted by the mainstream
population.
The
first Japanese immigrants to Hawaii and North America were in a precarious
position. They were faced with a vociferously racist culture that greeted them
with contempt, hatred, and even fear as they struggled to deal with nearly
insurmountable barriers of language and culture. This culminated on February
19, 1942, when more than 120,000 Japanese-Americans were forced into internment
camps during World War II. Aside from the tremendous harm done to the
Japanese-Americans themselves, these internments also led to the looting and,
in some cases, even the loss of Japanese Buddhist temples. That
Japanese-Americans were able to establish and maintain their temples in the
face of all these challenges is a testimony to their fortitude and courage.
Nevertheless, the experience of being interned during World War II caused the
Japanese to become especially wary of reaching out to the larger population.
More than ever, the temples became places of refuge for the Japanese-Americans
and community centers for the preservation and celebration of Japanese language
and culture. Even in temples and churches that did attract members from outside
their own group there was often a tension between the needs of the core ethnic
membership and converts who were seeking Buddhism but not Japanese culture.
The
example of Shunryu Suzuki is instructive. Suzuki Roshi became the resident priest
of the Soto Zen temple Sokoji in San Francisco in 1959. He opened the doors of
the temple to the wider community, but the original Japanese-American
congregation made him choose between closing the doors again or leaving the
temple and taking his non-Japanese followers with him. Suzuki chose the latter
and founded Tassajara and the San Francisco Zen Center. Today, the San
Francisco Zen Center is at the hub of a thriving Zen community. Sokoji,
however, barely has enough members left to make holding weekly services
worthwhile. The older generation of Japanese-Americans has passed away, and the
younger generations have either moved away, or have left Japanese Buddhism
behind in their assimilation to the mainstream culture. This story highlights
the problems that all Japanese Buddhist temples have to face. If they cannot
reconcile the needs of their founding members with the needs of the mainstream
culture, they will eventually face extinction as the older generation passes
away and the younger generations assimilate. To survive, these temples must
reach out to the mainstream community. But the transition is difficult, and it
is not easy to reconcile the ethnic Buddhism of faith, devotion, and
traditional culture with the contemplative and intellectual Buddhism that
Americans interested in Buddhism often seek.
In
short, the conservative and inward looking Buddhism which is the legacy of Edo
and Meiji period Japan was not prepared to propagate Buddhism outside the
boundaries of its rigidly defined constituency. Even when priests desired to
spread Nichiren Buddhism more widely, they were given little or no support from
their own temple members who did not want any of the scrutiny or negative
attention that a missionary effort might bring to them nor were they given much
support from Japan. In addition, there were huge barriers of language, culture,
and worldview that made it very difficult to share Buddhism with others,
particularly the highly devotional and therefore culturally contextualized
Buddhism of the Lotus Sutra. The
situation has been changing over the past ten years however. Several temples
now have a sizable non-Japanese membership and there are even Sanghas of
non-Japanese members who are in the process of creating new temples. This is
occurring in North America, Western Europe, India, Malaysia, and many other
places. There are three major reasons for this.
The
first reason is the appearance of motivated and adaptable ministers from Japan
with enough mastery of English to enable them to communicate with both
non-Japanese and the younger generations of Japanese-Americans, both of whom
rarely speak Japanese. No more are they ministers of a parochial Japanese faith
to an overseas ethnic minority; they are now international citizens with a
mission to share the universal teaching of the Buddha Dharma to all people.
Because of them, the temples have been able to accommodate new members from a
broader spectrum of society, adapt to their needs, and thereby change and grow.
The
second reason is the growing interest in more mainstream forms of traditional
Nichiren Buddhism. This interest has arisen among two very different groups of
people. One group consists of those who have discovered Nichiren Buddhism
primarily through the outreach efforts of the Nichiren Shu, such as open houses
at temples, appearances at events like Tricycle magazine's annual "Change
Your Mind Day," and the publication of books like Introduction to the Lotus Sutra, Nichiren: Leader of Buddhist Reformation and the seven volume
series Writings of Nichiren Shonin.
Their interest may range from a simple general interest in Buddhism to a
particular interest in the Lotus Sutra
and/or Nichiren's teachings. The other group of people consists of those who
have been previously exposed to some form of Nichiren Buddhism, and who, for
various reasons, have become dissatisfied with their former affiliations. In
the Nichiren Shu these people discover teachings and practices which are more
consistent with what is found in the writings of Nichiren and in the Lotus Sutra, a more democratic and
financially accountable structure both locally and in the national
organization, and a much more open and less sectarian atmosphere which
nevertheless stays true to the teachings of Nichiren and the Lotus Sutra.
Finally,
the Nichiren Shu has begun ordaining non-Japanese ministers from around the
world who can carry on the work of teaching Nichiren Buddhism in their own
countries. These ministers are the disciples of the more forward looking
Japanese ministers. They have received a lot of support and training from
Japan. They have been commissioned to create the kind of Buddhism that will be
most appropriate in their home countries. In this respect, they can be compared
with the 8th century Japanese monk Saicho. He initially relied on books to
study T'ien-t'ai teachings in Japan, but he eventually was able to travel to
China to study T'ien-t'ai at its source. His teachers in China entrusted him
with the mission of taking T'ien-t'ai Buddhism back to Japan and adapting it to
the needs of the Japanese people. This was the origin of the Tendai School,
which eventually became one of the pillars of Japanese Buddhism. Even the mass
movements of Kamakuran Buddhism, which are still so influential today, were themselves
initiated by former Tendai monks such as Honen, Shinran, Dogen, and Nichiren.
This
is an exciting but delicate time for Nichiren Buddhism in the United States
and, in fact, around the world. Like Nichiji or Nichizo, Nichiren ministers
from Japan are traveling around the world in order to share the Lotus Sutra and the practice of Namu
Myoho Renge Kyo. In the United States, the temples are in a transition from
being ethnic enclaves to Buddhist temples whose doors are open to all those who
seek the Dharma. Finally, men and women from outside Japan are being trained
and ordained and put in charge of temples in their home countries. They are
being entrusted with the crucial task of transforming Nichiren Buddhism from a
parochial and feudal school of Japanese Buddhism to a worldwide religious
movement.
Appendix:
Shakyamuni
Buddha told his first 60 disciples: Go now and wander for the welfare and
happiness of many, out of compassion for the world, for the benefit, welfare
and happiness of gods and men. Teach the Dhamma that is good in the beginning,
good in the middle and good in the end, with the meaning and the letter.
(Vinaya)
In
chapter 23, the Lotus Sutra says After my passage into extinction, within the
last five hundred years, broadly proclaim and propagate it in Jambudvipa, never
allowing it to be cut off... (p. 301) The Japanese pronunciation of the
Chinese characters used for broadly proclaim and propagate is kosen rufu and that word has often been
taken by Nichiren Buddhists of many different schools as a both a rallying cry
for the sharing of the Lotus Sutra
and even as a synonym for world peace.
In The Selection of the Time, one of his
five major writings, Nichiren stated: ...is there any doubt about the spread
of the Lotus Sutra, the true teaching of the Buddha, all over Japan and the
world... (p. 58)
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