Full Version: Nichiren Buddhism and torture
E-sangha, Buddhist Forum and Buddhism Forum > Traditions > East Asian Buddhism > Japanese Buddhism > Nichiren Buddhism
I know many religious orders and groups have adopted positions against the use of torture, whoever may be using it and whether those employing it are willing to call it such. I was curious if Nichiren Shu, Nichiren Shoshu, SGI, or other groups rooted in the teachings of Nichiren have adopted such positions and if they have published them for public viewing (such as on a website).
Generally , Nichiren Buddhism is an engaged school of Buddhim that actively advocate to promote the root of creating world peace , since the day Nichiren wrote his treatise of 'On establishing of peace and security of the land through correct Dharma' ( Rissho Ankoku Ron )
you may check at:
Victory over Violence - Youth Project
Quest For Peace- Working Toward a Non-Violent World
Victory Over Violence (VOV) is a youth-sponsored initiative to help young people identify and counteract the root causes of violence in their lives and in their communities. VOV outreach programs began in 1999 as a response to growing concerns over the rise in youth-related violence.
The Goals of VOV
1. To promote awareness, introspection and the spirit of non-violence through dialogue among our youth, our families, our schools and our communities in order to inspire and awaken the energies for positive change.
2. To provide "a source of hope and courage for young people who have suffered the effects of violence."
3.To "transform the tendency to downplay the sanctity of life that became deeply rooted in the minds of our children during the twentieth century, the century of war and violence."
Be The Change You Wish To See In The World
How do we counteract violence, especially passive violence? First of all, it is important to stop comparing ourselves to others, since it is neither good for us, nor for others. Second, we can embrace and accept ourselves for who we are today - not for the person we want to be in 5 years, or for the person we're glad we're not, but for the person that we are today. When we accept ourselves for who we are, we free ourselves from the shackles of comparison and allow ourselves to grow and develop from where we are now. Next, we can do our best to confront whatever task or challenge with which we are faced. By doing our best, we develop a form of confidence that enables us to feel good about who we are as individuals and that helps us to see our shared identity as human beings. When people start to awaken to their deeper identity, we create a revolution in consciousness and begin to see our similarities rather than focus on our differences.
Trust & Tolerance through Dialogue
The VOV approach is a grassroots, peer-to-peer and heart-to-heart dialogue in a supportive and open atmosphere. It encourages participants to reflect on how violence affects their lives and how they can begin to make a change for the better.
While VOV was inspired by the long-standing Buddhist traditions of nonviolence and respect for all living beings, VOV programs are interfaith and community based. This all -inclusive approach allows VOV programs to focus on our human potential and on the value of dialogue in building a culture of peace. VOV programs encourage youth to develop tolerance, trust and friendship with each other despite differences in backgrounds such as race, religion, sex, color, language, or sexual orientation.
The Youth Peace Committee
Victory Over Violence was created by the Youth Peace Committee (YPC) of the Soka Gakkai International (SGI) - USA Buddhist Association as part of their ongoing activities to support the United Nations' "Culture of Peace" initiative.
ASN
you may check at:
Victory over Violence - Youth Project
Quest For Peace- Working Toward a Non-Violent World
Victory Over Violence (VOV) is a youth-sponsored initiative to help young people identify and counteract the root causes of violence in their lives and in their communities. VOV outreach programs began in 1999 as a response to growing concerns over the rise in youth-related violence.
The Goals of VOV
1. To promote awareness, introspection and the spirit of non-violence through dialogue among our youth, our families, our schools and our communities in order to inspire and awaken the energies for positive change.
2. To provide "a source of hope and courage for young people who have suffered the effects of violence."
3.To "transform the tendency to downplay the sanctity of life that became deeply rooted in the minds of our children during the twentieth century, the century of war and violence."
Be The Change You Wish To See In The World
How do we counteract violence, especially passive violence? First of all, it is important to stop comparing ourselves to others, since it is neither good for us, nor for others. Second, we can embrace and accept ourselves for who we are today - not for the person we want to be in 5 years, or for the person we're glad we're not, but for the person that we are today. When we accept ourselves for who we are, we free ourselves from the shackles of comparison and allow ourselves to grow and develop from where we are now. Next, we can do our best to confront whatever task or challenge with which we are faced. By doing our best, we develop a form of confidence that enables us to feel good about who we are as individuals and that helps us to see our shared identity as human beings. When people start to awaken to their deeper identity, we create a revolution in consciousness and begin to see our similarities rather than focus on our differences.
Trust & Tolerance through Dialogue
The VOV approach is a grassroots, peer-to-peer and heart-to-heart dialogue in a supportive and open atmosphere. It encourages participants to reflect on how violence affects their lives and how they can begin to make a change for the better.
While VOV was inspired by the long-standing Buddhist traditions of nonviolence and respect for all living beings, VOV programs are interfaith and community based. This all -inclusive approach allows VOV programs to focus on our human potential and on the value of dialogue in building a culture of peace. VOV programs encourage youth to develop tolerance, trust and friendship with each other despite differences in backgrounds such as race, religion, sex, color, language, or sexual orientation.
The Youth Peace Committee
Victory Over Violence was created by the Youth Peace Committee (YPC) of the Soka Gakkai International (SGI) - USA Buddhist Association as part of their ongoing activities to support the United Nations' "Culture of Peace" initiative.
ASN
QUOTE
Generally , Nichiren Buddhism is an engaged school of Buddhim that actively advocate to promote the root of creating world peace , since the day Nichiren wrote his treatise of 'On establishing of peace and security of the land through correct Dharma' ( Rissho Ankoku Ron )
Thank you Ansanna.
That is what I have to come to learn over the past decade since I first met a Nichiren Buddhist online at a Christian website where he was defending the science of evolution. Since then I have read various books regarding or related to Nichiren's Buddhism, including the Lotus Sutra and commentaries on the Sutra, and what you say accords well with what I have read as well as the people I have met online (including this forum). QUOTE
you may check at:
Victory over Violence - Youth Project
Victory over Violence - Youth Project
Perhaps my tired eyes have missed it, but I didn't find any explicit statement against torture?
I had no doubt that Buddhism in general and Nichiren Buddhism specifically hold the value of life, especially human life, in high regard. I just was just wondering if there were any aspect of the engaged programs directly naming and opposing torture itself.
Violence is the general term that includes tortures ( to oneself and to the other ) , what is the root of it ?
Fundamentally is the disregard and disrespect of lifes ( of oneself and to the other ) created by the illusion of the egoistic and deluted mind .
to resolve it is to transform the 3 poisons of greed , anger and stupidity into liberation ( from the bond of karma ), compassion ( nondual equality among self and others ) and wisdom ( to see the reality clearly )
-here refers to self tortures as the lack of wisdom
- here refers to fundamental of Buddha Dharma to respect the dignity of lifes
ASN
Fundamentally is the disregard and disrespect of lifes ( of oneself and to the other ) created by the illusion of the egoistic and deluted mind .
to resolve it is to transform the 3 poisons of greed , anger and stupidity into liberation ( from the bond of karma ), compassion ( nondual equality among self and others ) and wisdom ( to see the reality clearly )
QUOTE
Your practice of the Buddhist teachings will not relieve you of the sufferings of birth and death in the least unless you perceive the true nature of your life. If you seek enlightenment outside yourself, then your performing even ten thousand practices and ten thousand good deeds will be in vain. It is like the case of a poor man who spends night and day counting his neighbor’s wealth but gains not even half a coin. That is why the T’ien-t’ai school’s commentary states, “Unless one perceives the nature of one’s life, one cannot eradicate one’s grave offenses.”2 This passage implies that, unless one perceives the nature of one’s life, one’s practice will become an endless, painful austerity. -( Nichiren , ' On Attaining Buddhahood in This Lifetime , WND p1 )
-here refers to self tortures as the lack of wisdom
QUOTE
The first of the five precepts is not to take life, and the first of the six paramitas is that of almsgiving. The ten good precepts, the two hundred and fifty precepts, the ten major precepts, and all the other rules of conduct begin with the prohibition against the taking of life.
Every being, from the highest sage on down to the smallest mosquito or gnat, holds life to be its most precious possession. To deprive a being of life is to commit the gravest kind of sin.
When the Thus Come One appeared in this world, he made compassion for living things his basis. And as an expression of compassion for life, to refrain from taking life and to provide sustenance for living beings are the most important precepts.
In providing another with sustenance, one obtains three kinds of benefit. First, one sustains one’s own life. Second, one brings color to one’s face. Third, one gains strength.
“To sustain one’s own life” means to be born in the human or heavenly world and receive the karmic reward of long life. When one becomes a Buddha, one manifests oneself as the Thus Come One of the Dharma body, a body that is as vast as space.
Because one “gains strength,” having been born in the human or heavenly
world, one becomes a person of virtue and influence, attracting many followers. When one becomes a Buddha, one manifests oneself as the Thus Come One of the reward body, dwelling on a lotus pedestal where one shines like the full moon in a clear sky on the fifteenth night of the eighth month.
And because one “brings color to one’s face,” having been born in the human or heavenly world, one acquires the thirty-two features and becomes as graceful and dignified as a lotus flower. When one becomes a Buddha, one displays oneself as the Thus Come One of the manifested body and comes to resemble Shakyamuni Buddha. ( Nichiren , 'The Blessings of the Lotus Sutra' , WND p84 )
Every being, from the highest sage on down to the smallest mosquito or gnat, holds life to be its most precious possession. To deprive a being of life is to commit the gravest kind of sin.
When the Thus Come One appeared in this world, he made compassion for living things his basis. And as an expression of compassion for life, to refrain from taking life and to provide sustenance for living beings are the most important precepts.
In providing another with sustenance, one obtains three kinds of benefit. First, one sustains one’s own life. Second, one brings color to one’s face. Third, one gains strength.
“To sustain one’s own life” means to be born in the human or heavenly world and receive the karmic reward of long life. When one becomes a Buddha, one manifests oneself as the Thus Come One of the Dharma body, a body that is as vast as space.
Because one “gains strength,” having been born in the human or heavenly
world, one becomes a person of virtue and influence, attracting many followers. When one becomes a Buddha, one manifests oneself as the Thus Come One of the reward body, dwelling on a lotus pedestal where one shines like the full moon in a clear sky on the fifteenth night of the eighth month.
And because one “brings color to one’s face,” having been born in the human or heavenly world, one acquires the thirty-two features and becomes as graceful and dignified as a lotus flower. When one becomes a Buddha, one displays oneself as the Thus Come One of the manifested body and comes to resemble Shakyamuni Buddha. ( Nichiren , 'The Blessings of the Lotus Sutra' , WND p84 )
- here refers to fundamental of Buddha Dharma to respect the dignity of lifes
ASN
QUOTE(Ansanna @ Sep 15 2008, 09:21 PM)
Violence is the general term that includes tortures ( to oneself and to the other ) , what is the root of it ?
Fundamentally is the disregard and disrespect of lifes ( of oneself and to the other ) created by the illusion of the egoistic and deluted mind .
to resolve it is to transform the 3 poisons of greed , anger and stupidity into liberation ( from the bond of karma ), compassion ( nondual equality among self and others ) and wisdom ( to see the reality clearly )
Fundamentally is the disregard and disrespect of lifes ( of oneself and to the other ) created by the illusion of the egoistic and deluted mind .
to resolve it is to transform the 3 poisons of greed , anger and stupidity into liberation ( from the bond of karma ), compassion ( nondual equality among self and others ) and wisdom ( to see the reality clearly )
Quite right and well said. You continue to make excellent points. It is also true that naming specific problems can be useful in focusing attention and energy on them. For example, protecting the environment may be seen as a worthy sentiment, yet identifying particular problems (deforestation, polluting the water tables, dangerous levels of hydrocarbon emissions, etc) is essential for working toward that overall goal. When it comes to violence, it is the same. While we may individually work to create and sustain the conditions for peace within ourselves, we can and should also work together to address structural causes in our societies and global culture that lead to particular kinds of violence, such as rape, murder, torture, etc.
Tonythinker,
For specific issues, check this out the most recent issue and previous issues:
http://www.sgiquarterly.org/feature2008Jly-1.html
namaste
For specific issues, check this out the most recent issue and previous issues:
http://www.sgiquarterly.org/feature2008Jly-1.html
namaste
I checked it out. Yes, SGI Quarterly discusses specific topics, but even scanning through some of the previous issues I didn't see anything about torture. Maybe that would be a good topic for an upcoming issue?
I tried a quick internet search and the closest think I could find was this passage from Ikeda's 2004 peace proposal (emphasis added):
I tried a quick internet search and the closest think I could find was this passage from Ikeda's 2004 peace proposal (emphasis added):
QUOTE
What must be done to forestall the risk, inherent in the essential asymmetry of a "war"against terrorism, that it will become a deadly quagmire? Since it is probably unrealistic to expect self-restraint on the part of the terrorists, those who oppose them must put priority on the exercise of self-mastery--a quality that grows from the effort to consider and understand the position of the "other." This effort must take precedence over the use of hard power. Equally essential are the courage and vision to address the underlying conditions of poverty and injustice that are enabling factors in terrorism.
Only in this way can we express genuine proof of civilization. What is needed is not simply to repeat universal principles--that freedom and democracy are the fruits of civilization, for example. Our words need to be grounded in the spirit of self-mastery--the willingness to learn from the example of others and correct our behavior accordingly. They need to embody the kind of soft power that can persuade, "co-opt rather than coerce" in Joseph Nye's phrase (Paradox 9). And unless they are put into a concrete form that can be readily appreciated by the world's citizens, the loftiest expressions of ideals will remain void of content, mere empty rhetoric. This is a concern that I simply cannot dismiss.
Only in this way can we express genuine proof of civilization. What is needed is not simply to repeat universal principles--that freedom and democracy are the fruits of civilization, for example. Our words need to be grounded in the spirit of self-mastery--the willingness to learn from the example of others and correct our behavior accordingly. They need to embody the kind of soft power that can persuade, "co-opt rather than coerce" in Joseph Nye's phrase (Paradox 9). And unless they are put into a concrete form that can be readily appreciated by the world's citizens, the loftiest expressions of ideals will remain void of content, mere empty rhetoric. This is a concern that I simply cannot dismiss.
Yes, that is a direct way of confronting the un-civilized behavior causing and resulting from war. Also, I think in the 2008 peace proposal , President Ikeda speaks about cluster-bombs, a truly a horrific addition to the late 20th, early 21st century arsenal.
My personal inquiry, as posted some months ago, concerns the absence of any direct commentary concerning the human rights abuses that have consistently occurred for so many years now to the Tibetan communities. Of course, in general, human rights are a consistent concern for President Ikeda.
namaste
cl
My personal inquiry, as posted some months ago, concerns the absence of any direct commentary concerning the human rights abuses that have consistently occurred for so many years now to the Tibetan communities. Of course, in general, human rights are a consistent concern for President Ikeda.
namaste
cl
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