2 Buddha's Wisdom Changes Your Life 2010 Volume 53 Rissho Kosei-kai 12 Essentials for Good Living Nirvana Is Eternally Tranquil Aging Acceptance Rejection All Phenomena Are Characterized by Suffering We introduced the concept that All things are impermanent in the December issue, and the idea that All things are devoid of a separate self in the January issue. This month we would like to introduce you the final teaching from the Three Seals of the Dharma: Nirvana is eternally tranquil. We d also like to mention the concept that All phenomena are characterized by suffering here, because it is sometimes combined with the three teachings above. Together, these are known as the Four Seals of the Dharma. Nirvana is eternally tranquil indicates a peaceful and calm condition or state of mind, without any delusion. This teaching says you can attain such a state, if you truly understand the other two of the Three Seals of the Dharma. On the other hand, All phenomena are characterized by suffering means a state or condition where you find suffering in everything. For example, you can never stop time from moving forward, no matter how desperately you may pray that you stay young forever. Every one of us, without exception, eventually gets old. Although you know this fact, you will probably become depressed as you see your skin begin to change with age, start to feel pain in your lower back and legs, and wonder if your memory is beginning to slip. On the other hand, as you grow older, you may become kinder to others, and start to empathize with them more than you used to. You may also become a model for younger people, who can make use of your past experiences. Further, you may become aware of the value of things and events in a way that never would have occurred to you when you were younger. In that sense, because you are in the midst of impermanence, you can continue to grow spiritually and learn all the time. When you know everything is in a constant state of change, and that your life exists in relationship to countless other lives, your self-centered thought patterns will change to a sense of gratitude. This is changing your perspective, in other words. If your perspective changes for the better, you can leave illusion or attachments behind, so that you can live a more positive, joyful life. The Four Noble Truths, the Eightfold Path and the Six Perfections allow us to truly make the concepts of the Three Seals of the Dharma our own. We will start going over these new ideas in the next issue. We are happy to announce that a new book, Basic Buddhism Through Comics, has been published by RKINA. This is the English translation of Manga Konpon Bukkyo (illustrated by Mitsutoshi Furuya), which was published by Kosei publishing company. The English edition was primarily translated by leaders in North America, and edited by Rissho Kosei-kai International. We sincerely hope that this book will be read and used by many people. Title Basic Buddhism Through Comics (by Mitsutoshi Furuya) Published by Rissho Kosei-kai International of North America How to order Price Area of your residence Oceania and Asia How to Purchase Please order from Kosei Publishing Company, Ms. Okazaki kspub@kosei-shuppan.co.jp * In case of the personal order, please pay by credit card. Price 950 (including tax shipping charge Other than Oceania and Asia Order at your nearest bookstore. Available March 2010. US$9.95 tax
Guidance by President Niwano The Power of Forbearance President of Rissho Kosei-kai Nichiko Niwano When Shakyamuni was in the Jetavana monastery, a young Brahman suddenly verbally attacked Shakyamuni by rebuking and reproaching him. Shakyamuni quietly listened to the slanderous complaints, and then inquired, When your family has prepared a banquet, and no one eats the food that is served, what happens to it? Then it becomes mine, the young man replied. Shakyamuni then calmly said, You have just tried to shame and criticize me, but I have not accepted your comments. So to whom do your abusive statements and anger belong? Our daily life closely parallels this anecdote from the sutras. You may have had the experience of being the target of someone s rage, or on the contrary becoming angry because things did not turn out as you expected or feeling righteous indignation over some injustice. These days, everyday life can be very stressful, so generally speaking people seem more likely to be moved by feelings of anger and at the same time are required to persevere and endure hardship on many occasions. At such times the short exchange between Shakyamuni and the young man holds an invaluable lesson for us. Above all Shakyamuni did not blame the angry young man. And even when he was confronted by explosive anger, he deflected it and did not respond with similar anger. Someone once said that anger, in a manner of speaking, is a paroxysm of defilements, really nothing more than a natural phenomenon. More so than the momentary anger itself, what is truly wrong is returning anger directed at us with anger and letting resentment and hostility build up along with wrathful emotions. Shakyamuni s calm response to the intensely emotional young man clearly shows us what it is to be patient. Shakyamuni next said, Do not return anger with anger; instead, control your emotions. That is what it is meant by diligence.
Anger becomes the cause, even if there may be s just reason for it, that at its worst leads to wars and is the power behind destruction. On the individual level, anger alienates one from friends and family, leading one to experience the suffering of solitude. This illustrates the mental state of the hells in the ten realms of existence as taught in Buddhism. The important challenge put to us, therefore, is controlling our anger every day, just as Shakyamuni did. The Sutra of Innumerable Meanings contains the phrase makes an angry one give rise to the mind of forbearance, that is, through forbearance we are taught to control our anger and bitterness, and the first step toward forbearance is being calm and silent. Then, when our emotions have at last settled down, we often are able to see that we become upset over something quite trivial. Furthermore, when we express gratitude toward people who caused anger in us and treat them gently, our anger can be soothed. In other words, forbearance is more than merely enduring someone s anger; it is taking a positive approach to it and accepting it for what it is, which allows even one s sense of endurance to dissipate naturally. What matters most at such a time is that we recognize the truth. When we realize that the roots of all lives are one and the same and we are caused to live in this world of dependent origination, we are compelled to reflect upon ourselves as being not entirely without faults, and then we can free ourselves from the lonely isolation of anger and move toward being in harmony with others. As is written in the Sutra of Meditation on the Boddhisattva Universal Virtue, You must sit correctly, and meditate on the ultimate reality of all things. All sins are just as frost and dew, so wisdom s sun can melt them away. When we know the truth and open our wisdom-eye, angry thoughts evaporate. The power of forbearance is generated by wisdom. It thus removes ignorance, nurtures a compassionate heart considerate of others, and builds a world of harmonious living. From Kosei February 2010 Translated by Kosei Publishing Company
In the Footsteps of the Founder K a i s o - s a m a n i N a r a i t e President-designate of Rissho Kosei-kai Kosho Niwano Kaisosama ni Naraite We can sum up the meaning of the peace movement among people of faith as being for the purpose of becoming a buddha. This means that each individual engages in training to become a buddha, and calls out to many others to become buddhas themselves. If we forget this basic, underlying purpose, no amount of campaigning will bring true peace to our world. (Yakushin, March 1982) Founder Nikkyo Niwano declared, I will travel anywhere for the purpose of world peace and interreligious cooperation. These were not idle words: he devoted the latter part of his life to the world peace movement. In 1979, during the hostage crisis at the American Embassy in Tehran, Iran, he traveled to the Middle East to offer himself as a substitute hostage. In 1994, he ignored his advanced age of eighty-eight years to attend the Sixth Assembly of the World Conference of Religions for Peace in Riva del Garda, Italy. What motivated the founder, why did he devote himself wholeheartedly to the pursuit of world peace? Of course it was in an attempt to end conflicts and bring harmony to the world. However, I believe that the motivation that brought him to risk his life for this cause was the same thing that motivated him always his determination to fulfill the Buddha s wish at all times and to revere the buddha-nature in all people. For the founder, who thoroughly and completely practiced reverence for the buddhanature in the manner of Bodhisattva Never Despise, taking part in world peace and interreligious cooperation movements was exactly the same thing as revering the buddha-nature in a single person standing right next to him. For him, these movements existed in order to bring to perfection reverence for the buddha-nature as practiced by Bodhisattva Never Despise by applying it to all the people of the world. I think all of us should follow the founder in this by revering the buddha-nature in others, starting with the person right next to one and, with the purpose of revering all people, extending ourselves to take part in the peace movement. The gods and the buddhas are not partial; they do not extend their protection only to one person and not to another. They give their protection to everyone, whoever they may be, in the same way. This is the way it should be among people as well, we should share in the spirit of religious cooperation as a way of esteeming others. (Hosshin [Raising Aspirations], May 1990) In 1972 the founder was campaigning for support for the Second Assembly of the World Conference of Religions for Peace, and paid a visit to Bishop D. Hermann Kunst, who was the representative of the Protestant Evangelische Kirche in Deutschland (Evangelical Church in Germany) to the (then) West German government. As soon as the founder met
him, Bishop Kunst asked him quite pointedly, What qualifies you to come here to us on this errand? The founder replied, I have no particular qualifications, nor has any person sent me here. It is at the behest of the Original Eternal Buddha that I am attempting to meet with world leaders. And he shot back a question to Bishop Kunst, Does not the God in your heaven order you to call people to lead the world to peace? In reply to this question, Bishop Kunst simply thrust out his big hand and grasped the founder s hand tightly. Now I understand, he said. Let us have faith in all you say. The founder s consistent practice was to devote himself to the wish of the Original Eternal Buddha, who gives life to everything in existence, and thus he did not concern himself with the superficial differences among religions nor did he criticize the religions of others, but accepted and admired them. In this way he showed us that all religions have the same root, which is All arises from the One Law. When we speak of world peace, we are speaking of liberation down to the very roots, of the complete liberation of every single being on earth. Thus when we speak of world peace, we are speaking of the final conclusion when true liberation will be found. (Tada Hitasura Ni [Only Singlemindedly], p. 110) The First Assembly of the Asian Conference of Religions for Peace (ACRP) was held in Singapore in 1976. At that time, the news media carried reports of Vietnamese fleeing their country in small boats, without sufficient food, threatened by storms, lacking permission to land anywhere, adrift on the high seas and facing death by starvation. At this point, even the United Nations had not begun acting to assist these Vietnamese refugees. The officers of the ACRP and Religions for Peace cooperated on a resolution calling on the international community to lend a helping hand to these people. The reality of the situation was far from simple, however. Many obstacles existed, such as the international legal difficulties of accepting more than 500 refugees at a time and the complicated political situation in Asian countries then. The greatest problem of all, however, was lack of funds. Meeting upon meeting was held with no satisfactory outcome, so when every means possible seemed to have been exhausted, members of the Japanese committee of Religions for Peace held an emergency session. The founder believed that a solution would definitely be found if only everyone would let their hearts follow the dictates of the gods and the buddhas, and he addressed the meeting saying, I believe the time has come when we as religious practitioners must put the truth into practice. Having thus broached the subject, he made his initial appeal for donations. All participants nodded in approval of the appeal of the founder, and in the end the Japanese Committee of Religions for Peace decided to provide half of the funds needed. In these times it is not enough just to think of yourself. Every individual must now think of others, think of the whole planet, and act. (San Reizan Meiso [Meditations of Three Holy Mountains], p. 147) This decision resulted in a solution at the ACRP plenary session, and rescue operations were launched right away. Moreover, the action taken by these religious leaders proved to be a turning point, after which the United Nations began to assist the refugees in earnest. In his speech at the conclusion of the ACRP assembly, the founder said, Religion does not exist in doctrine it exists in sincere action. I believe that, for the founder, the peace movement was not an ideal or something ideological, but was no more nor less than a clear manifestation of buddha-nature in concrete form, and a way to revere the buddha-nature in all the people in the world. We have the teaching that all things mountains, rivers, plants, trees, and indeed all
President-designate Kosho Niwano President Nichiko Niwano s oldest daughter, Rev. Kosho Niwano was born in Tokyo. After graduating with a degree in Law from Gakushuin University, she studied at Gakurin Seminary, the training institution for Rissho Kosei-kai leaders. Presently, as she studies the Lotus Sutra, she continues to act as President-designate, making speeches for participants in the main ceremonies of Rissho Kosei-kai, and handling activities for interfaith cooperation at home and abroad. Married to Rev. Munehiro Niwano. Mother of one son and three daughters. things in existence can all attain buddhahood. The Lotus Sutra tells us that we should recognize the value in all things and allow them to exist. This applies not just to other living beings, but also to mountains, rivers, plants, trees, and every single thing in existence, as all have the buddha-nature and all partake in the same gift of life. The Lotus Sutra teaches us that, rather than resorting to confrontation, we should live allowing each person to make the best of his or her own particular qualities. This is the concept that will bring liberation to our present world. The teaching of the Lotus Sutra is something that can transform a world of confrontation and disputes into one of peace based on cooperation and understanding and at the same time lead humanity toward true happiness. (San Reizan Meiso [Meditations of Three Holy Mountains], p. 147) If there is even one person who is able to pay reverence to others, the Buddha will certainly bring happiness to us. These are the words of the founder, who truly had faith in people and sincerely believed that true human nature is the buddha-nature. The goal of lasting world peace that the founder hoped for is part of what he meant when he said this. All of us are human, and we are all the children of the Buddha. We all have life and are nothing else but living proof of the buddha-nature itself. It is when we are faced with difficulties that we discover whether we truly believe in that buddha-nature and whether we can revere others without restraint. Kaiso-sama ni Naraite
Real Invitation, Welcome and Inclusion Our Present Hope and Our Future Mr. John Michael Kyoji Schuh, New York Dharma Center Chicago Branch piritual SJourney This personal testimony was shared during the 50th Anniversary of Dissemination in U.S. Ceremony. This will be serialized in two segments. In preparation for this testimony, I have spent much time in deep reflection on my life, my actions, my choices and challenges. This has been a painful, but also a growth-filled blessing of the Buddha. I was given the gift of exploring those deep memories of feeling betrayed and unwelcome and also the memories alive with the richness of being welcome. I am now aware that these deep-rooted feelings have strongly influenced my actions, both conscious and unconscious over so many years. I regret any hurt I may have caused others by lack of inclusion, being unwelcoming, or building walls of division. What we offer or do not offer to others creates a karmic ripple that continues outward and reshapes this plain of existence. I have talked about my early years of family, school and faith when I suffered betrayal and being unwelcome. Then my early adulthood when I found a new spiritual home at Risshō Kōsei-kai and felt so welcomed by Mr. Satō, my Dharma parent. Most everyone here today is a member of Risshō Kōsei-kai and while we may have many differences and dissimilar journeys, we have found a home together. We have been invited in and welcomed. Our inclusion in Risshō Kōsei-kai has been strengthened by our Dharma parents. This said, how are we in turn being invitational, welcoming and inclusive of others? If our slogan Many in Body, One in Spirit is to transcend the level of simple rhetoric we must work to give it life and meaning in this country. We must explore how we individually and collectively are striving to make, Many in Body, One in Spirit a reality. Have we invited others to a Dharma Circle? How willing have we been to do missionary work or be an attentive Dharma parent? Are we open to becoming more diverse? Can we move beyond the often imposing walls of culture? It was Rev. William Sloane Coffin who said: Diversity may be both the hardest thing to live with and the most dangerous thing to be without. If we choose the path to become more diverse and grow RKK into the future we must explore creative ways to make Risshō Kōsei-kai a known organization in the United States, and work to spread the liberating truth of the Lotus Sutra as guided by our founder Nikkyō Niwano, utilizing the strengths of both it s American and Japanese members. Invitation, welcome and inclusion are the key. We U.S. RKK members must move beyond our fear of missionary outreach and spread the Lotus Sutra among our circles, family, school, work and in our communities. I believe this difficulty, in part, relates back to our current crossroads - preserving Japanese culture vs. spreading the Dharma and growing RKK in the U.S. Our churches must be places where new people feel welcome and are easily included. The Japanese missionary method is a well tested one and we North Americans must be willing to speak openly about our Society and its activities. We must be willing to share how RKK s teachings and its practices have liberated us from our sufferings. Omichibiki or missionary work is an excellent practice for a bodhisattva-in-training. Once an individual is brought to membership, the Dharma parent must understand the great importance of this karmic connection. It is very important that the spiritual guidance of a fledgling
member be recognized as a valued skillful means to advance both the Dharma parent s and Dharma child s spiritual growth. Our Dharma parent-child relationships are opportunities to share our struggles and achievements. Such relationships mirror each other and together the two learn how to better incorporate the Lotus Sutra in their daily lives. This Dharma-parent/child relationship practice, along with hōza practice is what makes RKK unique. As we strive toward greater inclusion, Risshō Kōsei-kai in the United States must take care not to pattern itself after other North American Buddhist groups that have chosen the path of individual liberation, as opposed to the bodhisattva way of walking hand in hand together toward enlightenment. In addition, U.S. RKK, needs to foster Sanghas that are welcoming and embrace diversity making it known that our Church community accepts all peoples, regardless of race, skin color, culture, economic status, gender or sexual identity. Our inclusiveness and welcome must extend to our ancestors as well. Ancestor appreciation and respect for parents, can also be a vital way to restore a sense of family that has been lost to the pursuit of unbridled individualism. If an individual does not feel a strong familial connection with his blood family, let him or her know the compassionate embrace of our Sangha in the spirit of Many in Body, One in Spirit. So while the work that lies ahead will be a challenge, our efforts will be fruitful if we are willing to roll up our shirtsleeves and take the risks required to spread the teach- ings of the Buddha and founder Niwano. In so doing grow Risshō Kōsei-kai into the future. Together, we the members of Risshō Kōsei-kai, can tear down those walls that divide us and transform those walls into ever expanding circles of compassion. In closing, I would like to quote Founder Niwano, Shakyamuni Buddha stated at the end of Chapter Two of the Lotus Sutra, Skillful Means, Rejoice greatly in your hearts knowing that you will become buddhas. If we really want to become enlightened, let us always meet people with cheer and joy. And let us guide people to the faith. Becoming fully aware that if we walk the path of the bodhisattva way, we will, without fail, become buddhas. We must also know that it is only by diligent devotion of repeating our deeds over and over again, day by day, that we will become buddhas. And lastly hear these words from the Buddha Shakyamuni, Make yourself a light, make the Dharma your light. (The End) Shanzai welcomes your religious experience.why don't you share your religious experience through Shanzai with members all over the world?please send the script or inquiry to the email address; shanzai.rk-international@kosei-kai.or.jp. Thank you.
The Teaching of Founder Nikkyo Niwano Creating Harmony through the Will of the Universe our body and function within it; we can see how infinite variety maintains harmony. In the same way, people have infinite varieties of character, physical strength and ability, so when they get together, it is possible to form a society, create meaning, and make progress through the process of mutual inspiration. ޓ This is based on the will of the universe, or, to express it in religious terms, God s will or the wish of the Eternal Buddha Shakyamuni. Needless to say, people are all essentially equal. But it is also true that people differ from one another in terms of gender, physical strength, character and ability. Why are we different in so many ways, despite the fact that we are all basically equal? ޓ The answer may be that such differences simply exist because the universe has need of various different aspects. Each eye, heart and bowel has its own function and role. ޓ No single part can replace another. Each organ has a unique role that only it can play. These organs form A wave of extremely cold weather hit From Kaisozuikan 4 (Kosei Publishing Co.) P. 14-15 Translated by Rissho Kosei-kai International years ago. From the start, the Japanese- ceremony held on January 10 knew well Oklahoma City on that day. The tempera- born minister was determined to dissemi- how this Sangha has grown. Their feelings ture was -18C. It was the first time I had nate the Dharma to the American people of gratitude to her seemed to warm the ever experienced such cold. However, there. But, in reality, this was a difficult task. interior of the center, as opposed to the when I stepped into the Oklahoma Dharma She almost gave up several times. In the bitter Center, I entered a different world. cold outside. Rev. Ladusau The midst of this situation, Kris Ladusau was succeeded the ministry at the Oklahoma center was filled with an atmosphere of guided to the teachings of Rissho Kosei-kai. Dharma Center from ޓ Ms. Hildebrand. warmth by members who participated in the Reverend Hildebrand brought her in front Now, let s give her and members there such ceremony for both Ms. Yasuko Hildebrand, and sustained the members at Oklahoma hearty encouragement that the dissemina- the former minister, and Rev. Kristen behind them. tion by American people to American Ladusau, the new minster. Ms. Hildebrand Sangha of American people has developed. came to Oklahoma as the chapter head 10 All members who participated in the As a result, a wonderful people may be further developed. (Kotaro Suzuki) Rissho Kosei-kai is a lay Buddhist organization whose holy scripture is the Threefold Lotus Sutra. It was established by Founder Nikkyo Niwano and Co-founder Myoko Naganuma in 1938. This organization is composed of ordinary men and women who have faith in the Buddha and strive to enrich Rissho Kosei-kai their spirituality by applying his teachings to their daily lives. At both the local community and international levels, we, under the guidance of the President Nichiko Niwano are very active in promoting peace and well-being through altruistic activities and cooperation with other organizations. London, The United Kingdom Geneva, Switzerland Ulaanbaatar, Mongolia Sukhbaatar Venezia, Rome Kathmandu, Nepal Paris, France Sacramento San Jose Colorado Vancouver, Canada Seattle Lumbini Delhi, India Sakhalin, Russia Seoul, Korea Hong kong Pusan Masan Klamath Falls Kolkata Colombo, Sri Lanka Kandy-Wattegama Polonnaruwa Habarana Galle Chittagong, Bangladesh Dhaka Mayani Patiya Domdama Cox s Bazar Satbaria Laksham Raozan Chicago San Francisco Los Angeles RKI of North America (Irvine) Oklahoma Tokyo, Headquarters Taipei New York Tampa Bay Dallas San Antonio Hawaii Taichung Jilung Denver Kona Maui Tainan Pingtung San Diego Las Vegas Arizona Singapore Bangkok, Thailand Sao Paulo, Brazil Mogi das Cruzes Sao Miguel Sydney, Australia Rissho Kosei-kai International Branches SHAN-ZAI Volume 53 (February 2010) Published by Rissho Kosei-kai International Fumonkan, 2-6-1 Wada Suginami-ku, Tokyo, 166-8537 Japan TEL: 03-5341-1124 FAX: 03-5341-1224 E-mail : shanzai@kosei-kai.or.jp Senior Editor Rev. Kotaro SUZUKI Editor Ms. Shiho MATSUOKA Editorial Staff Ms. Chika IKEBUCHI, Ms. Akiko IMAFUJI, Ms. Ms. Yukino KUDO and Ms. Kaoru SAITO *SHAN-ZAI will sometimes be published in other languages in addition to Japanese English, Chinese, Portuguese, and Thai. *If you have any questions or comments, please contact us at the above address. *Please request permission to use contents of SHAN-ZAI to Rissho Kosei-kai International.
2010 Rissho Kosei-kai Oversea s Dharma Centers Rissho Kosei-kai Intetnational 5F Fumon Hall, 2-6-1 Wada, Suginami-ku, Tokyo, Japan Tel: 81-3-5341-1124 Fax: 81-3-5341-1224 Rissho Kosei-kai International of North America (RKINA) 4255 Campus Drive, University Center A-245 Irvine, CA 92612, U.S.A. Tel : 1-949-336-4430 Fax: 1-949-336-4432 e-mail: info@buddhistcenter-rkina.org http://www.buddhistcenter-rkina.org Brunch under RKINA Rissho Kosei-kai of Tampa Bay c/o Unitarian Universalists of Clearwater 2470 Nursery Rd. Clearwater, FL 33764, USA Rissho Kosei-kai Buddhist Church of Hawaii 2280 Auhuhu Street, Pearl City, HI 96782, U.S.A. Tel: 1-808-455-3212 Fax: 1-808-455-4633 e-mail: info@mail.rkhawaii.org http://www.rkhawaii.org Rissho Kosei-kai Maui Dharma Center 1817 Nani Street, Wailuku, Maui, HI 96793, U.S.A. Tel: 1-808-242-6175 Fax: 1-808-244-4625 Rissho Kosei-kai Kona Branch 73-4592 Mamalahoa Highway, Kailua, Kona, HI 96750, U.S.A. Tel & Fax: 1-808-325-0015 Rissho Kosei-kai Buddhist Church of Los Angeles 2707 East First Street, Los Angeles, CA 90033, U.S.A. Tel: 1-323-269-4741 Fax: 1-323-269-4567 e-mail: rk-la@sbcglobal.net http://www.rk-la.com Rissho Kosei-kai Dharma Center of San Antonio 6083 Babcock Road, San Antonio, TX 78240, U.S.A. Tel: 1-210-561-7991 Fax: 1-210-696-7745 e-mail: trina_ozuna@juno.com Rissho Kosei-kai Buddhist Center of Arizona Rissho Kosei-kai Buddhist Center of Denver Rissho Kosei-kai Buddhist Center of San Diego Rissho Kosei-kai Buddhist Center of Las Vegas Rissho Kosei-kai of San Francisco 1031 Valencia Way, Pacifica, CA 94044, U.S.A. Tel: 1-650-359-6951 Fax: 1-650-359-5569 e-mail: rkksf@sbcglobal.net Rissho Kosei-kai of Seattle s Buddhist Learning Center 28621 Pacific Highway South, Federal Way, WA 98003, U.S.A. Tel: 1-253-945-0024 Fax: 1-253-945-0261 e-mail: rkseattle@juno.com Rissho Kosei-kai of Sacramento Rissho Kosei-kai of San Jose Rissho Kosei-kai of Vancouver Rissho Kosei-kai of New York 320 East 39th Street, New York, NY 10016, U.S.A. Tel: 1-212-867-5677 Fax: 1-212-697-6499 e-mail: koseiny@aol.com Rissho Kosei-kai of Chicago 1 West Euclid Ave., Mt. Prospect, IL 60056, U.S.A. Tel & Fax: 1-847-394-0809 e-mail: murakami3370@hotmail.com Rissho Kosei-kai of Dharma Center of Oklahoma 2745 N.W. 40th Street, Oklahoma City, OK 73112, U.S.A. Tel & Fax: 1-405-943-5030 e-mail: ok.risshokoseikai@gmail.com http://www.rkok-dharmacenter.org Rissho Kosei-kai Buddhist Center of Dallas Rissho Kosei-kai Buddhist Center of Klamath Falls 724 Main St. Suite 214, Klamath Falls, OR 97601, U.S.A. Tel : 1-541-810-8127 Rissho Kosei-kai, Dharma Center of Denver 4340 E Kentucky Ave #345 Glendale CO 80234, U.S.A. Tel : 1-303-319-2765 Fax : 1-720-876-4534 Risho Kossei-kai do Brasil Rua Dr. José Estefno 40, Vila Mariana, São Paulo-SP, CEP 04116-060, Brasil Tel: 55-11-5549-4446 Fax: 55-11-5549-4304 e-mail: hiromi_mat@yahoo.com http://www.rkk.org.br Risho Kossei-kai de Mogi das Cruzes Av. Ipiranga 1575-Ap 1, Mogi das Cruzes-SP, CEP 08730-000, Brasil Tel: 55-11-4724-8862 Rissho Kosei-kai of Taipei 4F, No.10 Hengyang Road, Jhongjheng District, Taipei City 100 Tel: 886-2-2381-1632 Fax: 886-2-2331-3433 Rissho Kosei-kai of Taichung No.19, Lane 260, Dongying 15th St., East Dist., Taichung City 401 Tel: 886-4-2215-4832/886-4-2215-4937 Fax: 886-4-2215-0647 Rissho Kosei-kai of Jilung Rissho Kosei-kai of Tainan No.45, Chongming 23rd Street, East District, Tainan City 701 Tel: 886-6-289-1478 Fax: 886-6-289-1488 Rissho Kosei-kai of Pingtung No.4, Lane 60, Minquan Road, Pingtung City, Pingtung County 900 Tel: 886-8-732-1241 Fax: 886-8-733-8037 Korean Rissho Kosei-kai 423, Han-nam-dong, Young-San-ku, Seoul, Republic of Korea Tel: 82-2-796-5571 Fax: 82-2-796-1696 e-mail: krkk1125@hotmail.com Korean Rissho Kosei-kai of Pusan 1258-13, Dae-Hyun-2-dong, Nam-ku, Kwang-yok-shi, Pusan, Republic of Korea Tel: 82-51-643-5571 Fax: 82-51-643-5572 Korean Rissho Kosei-kai of Masan Branches under the Headquarters Rissho Kosei-kai of Hong Kong Flat D, 5/F, Kiu Hing Mansion, 14 King s Road, North Point, Hong Kong, Special Administrative Region of the People s Republic of China Tel: 852-2-369-1836 Fax: 852-2-368-3730 Rissho Kosei-kai of Ulaanbaatar 39 Aaprtment, room number 13, Olympic street, Khanuul district, Ulaanbaatar, Mongolia Tel & Fax: 976-11-318667 e-mail: rkkmongolia@yahoo.co.jp Rissho Kosei-kai of Sukhbaatar 18 Toot, 6 Orts, 7 Bair, 7 Khoroo, Sukhbaatar district, Ulaanbaatar, Mongolia
Rissho Kosei-kai of Sakhalin 1-72 Amyrskaya Street, Yuzhno-Sakhalinsk 693000, the Russian Federation Tel & Fax: 7-4242-43-78-56 Rissho Kosei-kai (Geneva) 1-5 route des Morillons P.O Box 2100 CH-1211 Geneva 2 Switzerland Tel: 41-22-791-6261 Fax: 41-22-710-2053 e-mail: rkkgva@wcc-coe.org Rissho Kosei-kai of the UK Rissho Kosei-kai of Venezia CASTELLO 2229 30122 VENEZIA VE ITALY Tel: 0039-3282-60-4071 Rissho Kosei-kai of Paris 86 AV Jean Jaures 93500 Tentin Paris, France Tel: 0033-6131-48645/0033-1484-55750 Rissho Kosei-kai of Sydney International Buddhist Congregation (IBC) 5F Fumon Hall, 2-6-1 Wada, Suginami-ku, Tokyo, Japan Tel: 81-3-5341-1230 Fax: 81-3-5341-1224 e-mail: ibcrk@kosei-kai.or.jp http://www.ibc-rk.org/ Rissho Kosei-kai of South Asia Division 5F Fumon Hall, 2-6-1 Wada, Suginami-ku, Tokyo, Japan Tel: 81-3-5341-1017 Fax: 81-3-5341-1224 Thai Rissho Friendship Foundation 201 Soi 15/1, Praram 9 Road, Bangkapi, Huaykhwang Bangkok 10310, Thailand Tel: 66-2-716-8141 Fax: 66-2-716-8218 e-mail: thairissho@csloxinfo.com Rissho Kosei-kai of Polonnaruwa No. 29 Menik Place, Kaduruwela, Polonnaruwa, Sri Lanka Rissho Kosei-kai of Habarana 151, Damulla Road, Habarana, Sri Lanka Rissho Kosei-kai of Galle Suwisal Bataganwila, Imaduwa, Sri Lanka Rissho Kosei-kai of Kandy-wattegama 12 Station Road, Kapugastota, Sri Lanka Branches under the South Asia Division Delhi Dharma Center B-117 (Basement Floors), Kalkaji, New Delhi-110019, India Tel: 91-11-2623-5060 Fax: 91-11-2685-5713 e-mail: sakusena@hotmail.com Affiliation Rissho Kosei-kai of Kolkata E-243 B. P. Township, P. O. Panchasayar, KOLKATA 700094, India Rissho Kosei-kai of Kathmandu Ward No. 3, Jhamsilhel, Sancepa-1, Lalitpur, Kathmandu, Nepal Tel: 977-1-552-9464 Fax: 977-1-553-9832 e-mail: nrkk@wlink.com.np Rissho Kosei-kai of Lumbini Shantiban, Lumbini, Nepal Friends of Rissho Kosei-kai in Shanghai 114, Nanshi Si Road, Zenruzhen, Putuo-qu, Shanghai, China Rissho Kosei-kai of Bangladesh 85/A Chanmari Road, Lalkhan Bazar, Chittagong, Bangladesh Tel: 880-31-2850238 Fax: 880-31-710572 (c/o Hotel Agrabad) e-mail: bimanrkkbimanrkk@yahoo.com Rissho Kosei-kai of Dhaka House No.465, Road No-8, D.O.H.S Baridhera, Dhaka Cant.-1206, Bangladesh Tel: 880-2-8316887 Rissho Kosei-kai of Mayani Mayani Barua Paya, Mirsarai, Chittagong, Bangladesh Rissho Kosei-kai of Patiya Patiya, Post office road, Patiya, Chittagong, Bangladesh Rissho Kosei-kai of Domdama Domdama, Mirsarai, Chittagong, Bangladesh Rissho Kosei-kai of Cox s Bazar Phertali Barua Para, Cox s Bazar, Bangladesh Rissho Kosei-kai of Satbaria Satbaria, Hajirpara, Chandanish, Chittagong, Bangladesh Rissho Kosei-kai of Laksham Dupchar (West Para), Bhora Jatgat pur, Laksham, Comilla, Bangladesh Rissho Kosei-ka i of Raozan West Raozan, Ramjan Ali Hat, Raozan, Chittagong, Bangladesh Rissho Kosei-kai of Srilanka No. 18 Anura Mawatha, Off Anderson Road, Kalubovila, Dehiwala, Sri Lanka Tel: 94-11-2763035 Fax: 94-11-4205632 e-mail: rkksrilanka@visualnet.lk