Mike Barrett, secretary of the Nichiren Buddhist Sangha of Texas dead link, was kind enough to answer a few questions from Lisa Jones via e-mail.

Mike Barrett: First my disclaimer. I am writing this as a private individual. Any and all opinions or statements below reflect my own opinions and (lack of ) knowledge and are not official positions or opinions of either the Nichiren Buddhist Sangha of Texas or the Nichiren Order of North America.

Lisa Jones: You used to be a member of SGI, but now you practice with Nichiren Shu and serve as the secretary of your sangha. Does your role as secretary have an SGI equivalent, or is the organizational structure of Nichiren Shu totally different?

MB: I was a member of NSA and then SGI-USA for almost 20 years. I formally joined Nichiren Shu on April 21, 2002. Pictures of the service can be seen at http://www.nbstx.org/pictures/thumbnails.html dead link.

Organizationally, I should start with the last question first. There is no such thing as the "organizational structure of Nichiren Shu." Nichiren Shu is not a monolithic organization. Each temple or sangha is an independent entity with its own set of bylaws and organizational structure. Nichiren Shu doesn't have a high priest either. There is a council that elects an Archbishop, if I remember correctly. I know for a fact that the Bishop for North America is elected to a four-year term.

The Nichiren Order of North America (NONA) is a loose umbrella organization of Nichiren Shu temples and sanghas on this continent. NONA has its own bylaws and criteria for becoming a member temple or sangha. NONA officers are elected by the membership to four year terms.

As Secretary of NBSTX, I am responsible for keeping and distributing minutes of sangha planning sessions to all members of the sangha, and handling all formal correspondence of the sangha, both internal and external. Since we are still young as an organization, the responsibilities of all of our officers are still evolving.

LJ: I have heard of many disaffected SGI members joining Nichiren Shu. Some people have accused Nichiren Shu of "targeting" SGI members, trying to lure them away from SGI. What are your observations? How many members are there in Nichiren Shu, and do most of your new members come from the SGI?

MB: Membership first. I can't speak to the total number of Nichiren Shu practioners in the US or North America. I don't believe that statistic is kept as a regular thing. Someone would have to survey each temple and sangha. In our group, there are at least 10 people who have joined Nichiren Shu, some who are practicing and studying with us who have not joined, and a number of people who come out to meetings occasionally. There are also some who joined and have since resigned. As far as Texas goes, I only know that we are the only incorporated Nichiren Shu sangha in Texas at this time. Our members come from various backgrounds --some were SGI-USA members, some who were originally introduced by SGI-USA but didn't join them (and found us later), some who come from non-Nichiren Buddhist traditions, and some who haven't practiced any type of Buddhism before.

As to "targeting" -- all I can tell you is what we have done here in Houston. I have no knowledge of what is being done elsewhere, although from a general standpoint I would doubt that "targeting" SGI members is a policy of any given Nichiren Shu temple or sangha. From experience, there are definite issues in making that switch; it is something that an individual must truly desire to do. In Houston, we made a formal announcement to all of our friends and acquaintances from SGI-USA that we had switched to Nichiren Shu. This was in response to a campaign in SGI-USA Houston telling their members we had gone over to "the temple." We informed people what we were doing. After that announcement we have answered questions when asked. We have not attempted to hide, but we have not attempted to "entice" or "attract" anyone from any other group. We will also not exclude anyone from any other group who wishes to study or practice with us.

LJ: So, this may be a touchy question, but why did you leave SGI for Nichiren Shu? I recall hearing about a group of disaffected SGI members in the Houston area, but I don't know the whole story. As I understand, it involved organizational finances.

MB: First, we didn't leave SGI-USA for Nichiren Shu. The subject as far as I am concerned isn't touchy in the least. Yes, the "group of disaffected SGI members in the Houston area" is what became the core of NBSTX, with a few exceptions. The decision to join Nichiren Shu wasn't synonymous with leaving SGI-USA, however. We drifted away from the SGI-USA organization and explored a number of different possibilities before making contact with Nichiren Shu. The reasons for me leaving SGI (I won't claim to speak for others) had to do with the dichotomy between what I understood the ethics of Nichiren Buddhism to be, and how the SGI-USA organization conducted its business. The details are no longer important -- spilt milk under the bridge, etc.

I ultimately decided that it would be hypocritical for me to continue trying to change SGI-USA into what I wanted it to be, when so many members seemed perfectly happy with it the way it was. Rather than attempt to force them away from their convictions to mine, it seemed more productive and more compassionate, let alone less stressful, to leave and find another path. I didn't feel I was creating value (to use an SGI-ism) in my life or in that organization by continuing that particular struggle. There are people who began with us and have decided that Nichiren Shu isn't for them; it is an individual decision, and one which I won't attempt to coerce anyone to.

LJ: Is it fair to say that you left SGI for "organizational" reasons rather than doctrinal ones, and do you see a big difference in doctrine between SGI and Nichiren Shu? Why did you choose Nichiren Shu instead of Nichiren Shoshu, or going independent?

MB: The "organizational" reasons were the original impetus for me. I was aware of a number of ill-defined areas in SGI's doctrine vis-à-vis Nichiren Shoshu, but that wasn't the reason. Today I have a deeper understanding of Nichiren Buddhism, and of Buddhism as a whole. From that perspective, I now have a number of doctrinal questions about SGI's positions that I didn't have at the time we drifted away.

Why Nichiren Shu vs. Nichiren Shoshu, or vs. independent? That is a complex question, and it really was about organizational issues rather than doctrinal ones. I didn't personally investigate Nichiren Shoshu here in Texas. We made contact with NONA to find out if they had any sangha in Texas we could visit. We found out there was none, but that they were very interested in outreach. A plan was reached for John Petry (NONA President) and Rev. Ryuoh Michael Faulconer to visit us here in Houston and discuss our situation and Nichiren Shu's organization, doctrine, and other issues. They came in August of 2001. We had a number of discussions that weekend regarding the similarities and differences between SGI and Nichiren Shu, both doctrinally and organizationally. Most of us liked what we heard, and after chanting and reflecting, several weeks later decided to form a Nichiren Shu sangha in Texas. Some of our initial group did elect to stay with SGI-USA, but we remain friends. As to independent status, we were headed that way before contacting Nichiren Shu. Had they not been receptive, and supportive, that would have likely been our path.

The doctrine question: There are differences. The biggest one is that Nichiren Shu (as well as almost all other Nichiren sects beyond Nichiren Shoshu and SGI) does not consider Nichiren to be the original or True Buddha. Nichiren himself never claimed this in any verifiable extant writing. He does claim to be fulfilling the mission of Bodhisattva Superior Practice, or Jogyo. Shakyamuni is both the historical and Eternal Buddha for this age per Nichiren’s writings. Beyond that, Nichiren Shu doesn’t recognize the wooden mandala in Nichiren Shoshu's possession as being special in any particular way. Nichiren Shu doesn't look on other Nichiren sects, or other Buddhist sects, as particularly slanderous or evil. Yes, they have serious points of difference on doctrine, but that doesn't require elimination or destruction of these groups.

LJ: One of the things that SGI members often say about Nichiren Shu is that it's "funeral buddhism" -- a practice of empty formality that comes in handy for weddings and funerals, but is not integrated into a practitioner's daily life. It's my understanding that Nichiren Shu members do not chant or study daily and rely on priests to do all of the spiritual "heavy lifting," as it were. Some SGI members are put off by what they see as a "priestly elite" in Nichiren Shu, and a situation in which ordinary members are not seen as equals. Is there any truth to this view?

MB: I would like to invite the SGIers making these comments to visit a Nichiren Shu temple or sangha to see for themselves. The comments you mention sound like repetitions of things I heard from SGI-USA leaders while I was an SGI-USA member. They certainly don't reflect what my experience with Nichiren Shu has been. One significant point (again) is that Nichiren Shu isn't monolithic. Each temple and congregation are different. Each sets their own schedule and activities, which will reflect the congregation's wishes and habits. As for integration into daily life, I think the range is probably similar to SGI-USA. Some live their practice deeply, some lightly. I think one reason for the "funeral" slur might be the fact that Nichiren Shu observes many traditional Buddhist and Nichirenist holidays with special services, including special altar decorations and appropriate prayers. Since this is rather foreign to SGI members it would be very easy to misinterpret, and some people find these traditional services irrelevant or unnecessary.

Your understanding that Nichiren Shu members do not chant or study daily and rely on priests to do all of the spiritual "heavy lifting," is inaccurate in my experience. I am sure there are some Nichiren Shu members who do practice this way, but this isn't the way we've been taught or encouraged. The normal practice for lay members is to conduct a service at least once a day. Service can be a number of things: a recitation of any of several portions of the Lotus Sutra (either in English or Shindoku); recitation of Odaimoku; Shodaigyo (a combination of silent meditation and Odaimoku recitation); Shakyo (a meditation consisting of copying the Odaimoku or the Lotus Sutra in kanji); or any combination of the above.

As for study, I have studied more, and more intensively, since joining Nichiren Shu than I ever did in SGI -- and I completed the SGI-USA study curriculum. One of the things I really appreciate is that I have been encouraged to read as many translations of both the gosho and the Lotus Sutra as I can find. It can be very revealing to read 3 or 4 different translations of the same work and see how differently the each translator approached a given passage.

As for the "priestly elite," as you call it: I think that is SGI's antagonism towards Nichiren Shoshu speaking. Again, I would invite those commenting to actually observe this for themselves. First, "priest" is really not the correct term. "Priest" generally indicates a celibate monastic. Nichiren Shu ministers are generally not monastic and are not celibate except by individual choice. Nichiren Shu ordains women, and non-Japanese-speaking people. Ordination requires four to five years of study with a master (a current minister) to become a novice minister, including a month-long final training session at Kuon-ji Temple in Japan, known as Shingyo Dojo. Nichiren Shu has graduated three non-Japanese-speaking American ministers to date, with more in training. Rev. Faulconer, who is working with us here in Texas, is one. In September 2002 he was assigned as the resident minister for the Nichiren Buddhist Temple of Portland, Oregon, and he regularly travels to Houston to work with us. Many people online are familiar with Rev. Ryuei Michael McCormick, who was ordained at the same time as Rev. Faulconer. Each resident minister has an individual contract with his/her temple, and can be removed by the congregation. Many Nichiren Shu ministers also have a "day job" since ministering doesn't generally pay much.

As far as ordinary members being seen as equal with ministers, all of the Nichiren Shu ministers I have met in person or corresponded with have treated me with great equality. Rev. Faulconer is there to support me and my practice, not the other way around. He has undergone training and study that I have not, so he would be unlikely to defer to me on a question of doctrine. In all other matters, I have personally observed far more equality between ministers and laity with Nichiren Shu than I did between members and top leadership in SGI-USA. I haven't had personal contact with any of the Japanese Nichiren Shu ministers yet, so I couldn't comment there.

LJ: I've already exposed my total ignorance about Nichiren Shu, so I suppose it won't hurt to ask a few more questions. Do Nichiren Shu members do gongyo, and do you guys chant to statues, and if so, why?

MB: The most common form of daily service would be recognizable as "gongyo" to an SGI member. It includes the same portions of the second and the 16th chapters of the Lotus Sutra, Odaimoku chanting and prayers. Nichiren is revered as the Founder, and is mentioned in the prayers directly after Shakyamuni Buddha.

And then the statue question: There are a number of recognized forms of honzon in Nichiren Shu. A scroll-form mandala is only one of them. Several others combine a mandala and statue(s), and at least one is comprised of statues of Shakyamuni and Taho Buddhas, and a small stupa in the center with the Odaimoku on the stupa itself, representing the Treasure Tower. This form is most commonly seen in temples. All honzon are representations of the Eternal Buddha Dharma in the 16th Chapter of the Lotus Sutra. Whether one chooses to chant focusing on this representation in mandala form, statue form, or a combination makes no difference. It's only a matter of personal preference. One note: as in Nichiren's day, statues can be expensive.

LJ: In your opinion, what is Nichiren Shu doing right that SGI is doing wrong?

MB: Right and wrong are not the question here. I no longer believe in "one right way" to the exclusion of any other. Many are comfortable with SGI-USA and how it operates -- and that's fine. I find myself much more comfortable with Nichiren Shu's typical structure and operation. Others want to practice completely independent from any organization. It's a preference, not right and wrong. There are far too many different kinds of people in this world for only "one right way" to achieve the Buddha's great vow to save all people from suffering.

I won't soapbox much here about SGI-USA; others have done a far better job elsewhere than I possibly could, or should, now that I have moved on. I do think that SGI-USA and Nichiren Shoshu in the US could take at least one lesson from Christians here -- your local Lutheran congregation isn't trying to destroy the little Baptist storefront on the next block, or the big Catholic Church across town. They definitely have doctrinal disagreements, but have managed -- in this country anyway -- to coexist peacefully. Their structures and operations are VERY different, but they all have the same end in mind. Nichiren Shu doesn't consider itself "opposed to" any other religious organization.

That brings up a pet issue of mine. Thanks to Lisa and BuddhaJones for this opportunity, and I'll climb off the soapbox momentarily. I would like close with a series of questions for all who read this to think about.

• What exactly does your personal vision of Kosen Rufu, or World Peace, or Widely-Propagated-and-Spread Nichiren Buddhism look like?
• Is there one large organization with everyone joyously practicing together?
• Or are there numerous groups, large and small, each practicing a little differently?
• Is the vision you have the only possible correct one?
• If your vision is the only correct one, what lengths are you willing to go to in order to make sure everyone else agrees with you?
• Finally, how peaceful and happy does contemplating those lengths make you feel?