Dharma Talk by Dr. Reeves - Kosei-kai

"Kosei-kai"
September 23, 2001

Dr. Gene Reeves, International Advisor to the IBC, started his Dharma talk with some comments on Ms. Akiko Mori's testimony, saying: "The Buddha always gives you new challenges and opportunities as a gift through which you'll grow and be a stronger person in the Bodhisattva Way. Your speech shows a good example of how the Buddha is a part of your life."

Then he gave a talk entitled "Kosei-kai," referring to some significant implications involved in this term.

Let's start with "kai" which means association. This common Japanese word is very important in the sense that this organization is not just temple Buddhism but a Buddhist association or community, a kind of congregational Buddhism.

"Rissho" comes from Nichiren's writing, Rissho Ankoku Ron (立正安国論), and so the word reminds us of Nichiren and our debt to him. "Ritsu (立)" is to establish and "sho (正)" is the truth or right. So, the term "Rissho" means to establish the true Dharma. "Kosei (佼成)" also consists of two characters. The second one, "sei," means to become or perfect or create or even transform, while the first one, "ko," signifies associations or relationships of human beings. "Ko-sei" together, therefore, means a development of relationships among human beings.

In short, Rissho Kosei-kai is an association for the purpose of establishing the true Dharma through working on or developing association between human beings. People here are learning to develop themselves through relationships with other people.

Interestingly, Buddhism was not founded in India as a natural community determined by birth. Buddhism created a new kind of community, the community of monks and nuns, and a large number of people chose to join this voluntary association, rejecting their natural communities of family and village.

Today we have a similar kind of situation. After the Second World War, the traditional extended family system began to break down for several reasons. In Japan and around the world, people began moving to cities where the physical size of housing made it more difficult to maintain extended families. City life also made it unnecessary to have a lot of children to help with the work on farms. Also, while having lots of kids once worked as a kind of social security system to prepare for old age, in which you were usually taken care of by your children, with improved health systems, fewer people die while young. More and more, children could live longer than their parents. We also have social security systems and pension schemes, making it unnecessary in old age to depend on children as much as before. Besides, the transportation system facilitated this tendency. After the war everyone was beginning to live in suburbs and drive cars. How many kids can you put in a car? All these rapid changes in the social structure created much less need to have big families.

In place of traditional village life as a community, people began to look for other forms of "kosei" or social association. That's one of the reasons why Rissho Kosei-kai grew so rapidly into a huge organization in just fifteen years or so from 1950 to 1965. This organization satisfied the needs of people who wanted to grow together within a large family-like system.

Then Dr. Reeves discussed a community described in the Lotus Sutra.

There isn't much discussion of community in the Lotus Sutra In the parables you often have fathers and sons, but no wives or mothers are around. The father-son relationship is very common, but there is not much discussion about communities or other relationships between the monks.

But there is an exception, which comes almost at the end of the Lotus Sutra. It's the wonderful story in Chapter 27 about a king called Wonderfully Adorned.

In that story the Buddha tells the assembly that long ago there was a Buddha who taught the Lotus Sutra named Wisdom Blessed by the King of Constellations called the Sound of Thunder in the Clouds. In his realm was a king named Wonderfully Adorned and a queen, Pure Virtue, with two sons, Pure Treasury and Pure Eyes. The sons had already gained great magical powers by following the bodhisattva way.

Seeing such magic, the King was impressed and wanted to know who had taught the sons. They replied that it was the Buddha Wisdom Blessed, and the father indicated his desire to go with them to the Buddha. Then they went back to their mother and begged her to allow them to leave the family and follow the Buddha. The father, mother and two sons went to visit the Buddha, accompanied by various attendants, and the whole family together became members of the Buddha's Sangha.

This story is interesting because a whole family entered the Buddhist community. It's a kind of integration of two kinds of communities, one natural and one voluntary. And it also shows a kind of Buddhist respect for the integrity of a family. The four of them respected each other. It's a nice little story of people respecting and helping each other, supporting each other, encouraging each other. And the result of it is that the whole family became a part of a larger Sangha.

The King and Queen took off valuable necklaces and placed them over the Buddha. Then the necklaces flew up into the sky and were transformed into a platform. This scene implies that even a small gift given to the Buddha can become a very great thing. I like the analogy to the Donate-One-Meal Campaign, where people's small donation can be multiplied into something quite wonderful.

Then the Buddha announced to everyone that this King Wonderfully Adorned was going to become a Buddha named Sal-Tree King.

Following this, the King renounced ordinary life and under that Buddha, with his wife and two sons, practiced the Buddha Way according to the Lotus Sutra for eighty-four thousand years. Following contemplation, the former king went to the Buddha up in the sky to praise his sons for being his teachers. Almost everywhere else in the Sutra, it's always the older Buddha or Buddha-figure who is the teacher. But here we have a very nice example of children teaching their parents. We should all be open to learning from people we don't expect to learn from. We shouldn't assume that we're only going to learn from our teachers. You can learn from your own children.

This is a kind of nice lesson. The magic the sons used is a symbol of the transformed power of the Dharma. Their magical powers are an indication that by following the Buddha, they not only have learned some teachings, they have incorporated them into their lives. The ability to do all these things is a symbol of a fact that their whole life had been changed. And they in turn transform the life of their father by putting on a great magical show.

The family members respected and helped each other despite differences. Notice that in this story the family value isn't merely conservative, as so many would like us to believe. In this story it's just the opposite--the family members give support to each other for their transformation, for their change.

My hope is that this IBC will become a kind of "kosei," not merely for protecting and serving the Dharma, but for finding new ways for the Dharma to be embodied both in our lives and in the world. We are creating here a kind of experimental "kosei," for the purpose of doing some transformation for the sake of the Dharma. I hope that pretty soon all of you, all of us, like the sons of King Wonderfully Adorned, will be able to walk on water.

"Are your ailments and troubles few? Is your daily life and practice going smoothly? ... Are the affairs of the
world tolerable? Are the living beings easy to save? Are they not excessively greedy, angry, foolish, jealous
and arrogant? .... Don't they have wrong views and inadequate goodness? Are they not unrestrained in their
five emotions?"

Dr. Reeves concluded this talk by suggesting four things Buddhists can do now in response to this tragedy.

First of all, we can express sympathy-sympathy for the victims, their friends and loved ones; sympathy for those who have worked so hard to rescue or treat or comfort victims; and sympathy, too, for those who are now and will suffer from acts of vengeful retaliation.

Second, we can reflect on what contributed to the Tuesday's tragedy. We might ask ourselves, for example, whether by blindly supporting American policies on the Middle East Japan has also contributed to Tuesday's tragedy?

Third, we need to work to spread the dharma. Too few Buddhist voices are being heard in America today. Buddhism is becoming more and more popular in the West, but this week I haven't heard a single Buddhist voice on American television or radio.

Finally, we might cooperate with those who seek peace. Many Christians, Muslims, and Jews are, in a sense, practicing Buddha-dharma without knowing it. Through a variety of international agencies we can try to support them, encourage them in many ways. The same Bible that says, "an eye for an eye" also says, "turn the other cheek." We need to join the peacemakers of every religious tradition, promoting interfaith cooperation and encouraging them to work together to build a more peaceful world.

"Bodhisattva" means one who seeks to be enlightened by working for others. But another meaning of "bodhisattva" is one from whom we can learn, just as Shakyamuni learned from Devadatta. May Tuesday's tragedy be Tuesday's bodhisattva for all of us?