Buddha's Wisdom Changes Your Life

2010
2
Volume 53
Rissho Kosei-kai

How Changing Your Perspective Allows 12 Es

sentia
You to See Another Dimension of the World ls for
Good
Livin
g
Nirvana Is Eternally Tranquiland
All Phenomena Are Characterized by Suering

All phenomena are characterized by suffering means a

Nirvana Is Eternally Tranquil
Acceptance
Aging
Rejection
people, who can make use of your past experiences.
All Phenomena Are Characterized by Suffering
We introduced the concept that All things are imperma-
nent 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.
Wed also like to mention the concept that All phenomena
are characterized by suffering here, because it is some-
times 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,
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
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.

Basic Buddhism Through Comics

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.
TitleBasic Buddhism Through Comics (by Mitsutoshi Furuya)
Published byRissho Kosei-kai International of North America
How to orderPrice
Area of your residence How to Purchase Price
Please order from Kosei Publishing Company,
>950 (including tax
Oceania and Asia Ms. Okazakikspub@kosei-shuppan.co.jp
shipping charge
* In case of the personal order, please pay by credit card.

Other than Oceania and Asia Order at your nearest bookstore. Available March 2010. US$9.95tax
 Guidance by President Niwano

The Power of Forbearance

President of Rissho Kosei-kai Nichiko Niwano
Not Returning Anger

When Shakyamuni was in the Jetavana monas-

tery, 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 someones 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 nothing more than a natural phenomenon. More so
the same time are required to persevere and endure than the momentary anger itself, what is truly
hardship on many occasions. wrong is returning anger directed at us with anger
At such times the short exchange between and letting resentment and hostility build up along
Shakyamuni and the young man holds an invalu- with wrathful emotions. Shakyamunis calm
able lesson for us. response to the intensely emotional young man
Above all Shakyamuni did not blame the angry clearly shows us what it is to be patient.
young man. And even when he was confronted by Shakyamuni next said, Do not return anger
explosive anger, he deflected it and did not respond with anger; instead, control your emotions. That is
with similar anger. what it is meant by diligence.
Someone once said that anger, in a manner of
speaking, is a paroxysm of defilements, really
Recognizing the Truth
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 Shakya-
muni 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
someones anger; it is taking a positive approach to
it and accepting it for what it is, which allows even
ones 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 with-
out 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
wisdoms 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
Kaiso-sama ni Naraite

President-designate of Rissho Kosei-kai Kosho Niwano

The following begins a new series of English translations from the Japanese-language book Kaiso-
sama ni Naraite (In the Footsteps of the Founder) by Rev. Kosho Niwano, president-designate of Rissho
Kosei-kai.

The Peacemakers: Cooperation among Religions

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 alwayshis determination to fulfill the Buddhas
wish at all times and to revere the buddha-nature in all people.
For the founder, who thoroughly and completely practiced reverence for the buddha-
nature in the manner of Bodhisattva Never Despise, taking part in world peace and interreli-
gious 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 founders hand tightly. Now I
understand, he said. Let us have faith in all you say.
The founders 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, mem-
bers 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 doctrineit exists in sincere action.
I believe that, for the founder, the peace movement was not an ideal or something ideo-
logical, 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 thingsmountains, rivers, plants, trees, and indeed all
President-designate Kosho Niwano
President Nichiko Niwanos 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 partici-
pants 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 existencecan 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 coopera-
tion 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.

FromKaiso-sama ni Naraite
Kosei Publishing Co.P.130138

Real Invitation, Welcome and Inclusion
Our Present Hope and Our Future
Mr. John Michael Kyoji Schuh, New York Dharma Center Chicago Branch
This personal testimony was shared during the 50th Anniversary of Dissemination in U.S. Ceremony.
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 Rissh Ksei-kai and felt so welcomed by Mr.
Sat, my Dharma parent.
Most everyone here today is a member of Rissh
Ksei-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
Rissh Ksei-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
S piritual
Journey
This will be serialized in two segments.
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: Diver-
sity 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 Rissh Ksei-kai a known organization in the United
States, and work to spread the liberating truth of the Lotus
Sutra as guided by our founder Nikky Niwano, utilizing
the strengths of both its 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 RKKs teachings and its practices have liber-
ated 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 under-
stand 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 parents and Dharma childs
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 prac-
tice, along with hza practice is what makes RKK unique.
As we strive toward greater inclusion, Rissh Ksei-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 bodhi-
sattva 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 compassion-
ate 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-
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.
ings of the Buddha and founder Niwano. In so doing grow
Rissh Ksei-kai into the future.
Together, we the members of Rissh Ksei-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 Shakya-
muni, Make yourself a light, make the Dharma your
light.
(The End)

Creating Harmony
through the Will of the Universe
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? 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. No single part can replace another. Each organ
has a unique role that only it can play. These organs form
The Teaching of Founder Nikkyo Niwano
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 inspira-
tion. This is based on the will of the universe, or, to
express it in religious terms, Gods will or the wish of the
Eternal Buddha Shakyamuni.
From Kaisozuikan 4 (Kosei Publishing Co.) P. 14-15 Translated by Rissho Kosei-kai International

A wave of extremely cold weather hit
Oklahoma City on that day. The tempera-
ture was -18C. It was the first time I had
ever experienced such cold.
when I stepped into the Oklahoma Dharma
Center, I entered a different world.
center was filled with an atmosphere of
warmth by members who participated in the
ceremony for both Ms. Yasuko Hildebrand,
the former minister, and Rev. Kristen
Ladusau, the new minster. Ms. Hildebrand
came to Oklahoma as the chapter head 10
years ago. From the start, the Japanese-
born minister was determined to dissemi-
nate the Dharma to the American people
However, there. But, in reality, this was a difficult task.
She almost gave up several times. In the
The midst of this situation, Kris Ladusau was
guided to the teachings of Rissho Kosei-kai.
Reverend Hildebrand brought her in front
and sustained the members at Oklahoma
behind them. As a result, a wonderful
Sangha of American people has developed.
All members who participated in the
ceremony held on January 10 knew well
how this Sangha has grown. Their feelings
of gratitude to her seemed to warm the
interior of the center, as opposed to the
bitter cold outside. Rev. Ladusau
succeeded the ministry at the Oklahoma
Dharma Center fromMs. Hildebrand.
Now, lets give her and members there such
hearty encouragement that the dissemina-
tion by American people to American
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.

Sacramento
Vancouver, Canada San Jose
London, The United Kingdom Seattle Colorado
Denver
Geneva, Switzerland Ulaanbaatar, Mongolia Klamath Falls Chicago
Sakhalin, Russia
Venezia, Rome Sukhbaatar
Kathmandu, Nepal New York
Seoul, Korea San Francisco Oklahoma
Paris, France Lumbini Tokyo, Headquarters
Pusan Los Angeles
Masan Tampa Bay
Delhi, India Hong kong RKI of North America (Irvine)
Taipei Dallas
Hawaii San Antonio
Taichung
Kolkata Jilung Kona
Colombo, Sri Lanka Tainan Maui
Kandy-Wattegama Pingtung
San Diego
Polonnaruwa
Habarana Las Vegas
Galle Arizona
Singapore
Chittagong, Bangladesh Bangkok, Thailand
Dhaka
Mayani
Patiya Sao Paulo, Brazil
Domdama Mogi das Cruzes
Coxs Bazar Sao Miguel
Satbaria Sydney, Australia
Laksham
Raozan

Rissho Kosei-kai International Branches

SHAN-ZAIVolume 53 (February 2010)

Published by Rissho Kosei-kai InternationalFumonkan, 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 EditorRev. Kotaro SUZUKI EditorMs. Shiho MATSUOKA Editorial StaffMs. Chika IKEBUCHI, Ms. Akiko IMAFUJI, Ms. Ms. Yukino KUDO and Ms. Kaoru SAITO

*SHAN-ZAI will sometimes be published in other languages in addition toJapaneseEnglish

, 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.
Overseas Dharma Centers
Rissho Kosei-kai
2010
Rissho Kosei-kai Intetnational Rissho Kosei-kai of Dharma Center of Oklahoma
2745 N.W. 40th Street, Oklahoma City, OK 73112, U.S.A.
5F Fumon Hall, 2-6-1 Wada, Suginami-ku, Tokyo, Japan
Tel: 81-3-5341-1124 Fax: 81-3-5341-1224 Tel & Fax: 1-405-943-5030
e-mail: ok.risshokoseikai@gmail.com http://www.rkok-dharmacenter.org
Rissho Kosei-kai International of North America (RKINA) Rissho Kosei-kai Buddhist Center of Dallas
4255 Campus Drive, University Center A-245 Irvine, Rissho Kosei-kai Buddhist Center of Klamath Falls
CA 92612, U.S.A. 724 Main St. Suite 214, Klamath Falls, OR 97601, U.S.A.
Tel : 1-949-336-4430 Fax: 1-949-336-4432 Tel : 1-541-810-8127
e-mail: info@buddhistcenter-rkina.org http://www.buddhistcenter-rkina.org
Rissho Kosei-kai, Dharma Center of Denver
4340 E Kentucky Ave #345 Glendale CO 80234, U.S.A.
Brunch under RKINA Tel : 1-303-319-2765 Fax : 1-720-876-4534
Rissho Kosei-kai of Tampa Bay
c/o Unitarian Universalists of Clearwater 2470 Nursery Rd. Risho Kossei-kai do Brasil
Clearwater, FL 33764, USA Rua Dr. Jos Estefno 40, Vila Mariana, So Paulo-SP,
CEP 04116-060, Brasil
Rissho Kosei-kai Buddhist Church of Hawaii Tel: 55-11-5549-4446 Fax: 55-11-5549-4304
2280 Auhuhu Street, Pearl City, HI 96782, U.S.A. e-mail: hiromi_mat@yahoo.com http://www.rkk.org.br
Tel: 1-808-455-3212 Fax: 1-808-455-4633 Risho Kossei-kai de Mogi das Cruzes
e-mail: info@mail.rkhawaii.org http://www.rkhawaii.org Av. Ipiranga 1575-Ap 1, Mogi das Cruzes-SP,
Rissho Kosei-kai Maui Dharma Center CEP 08730-000, Brasil
1817 Nani Street, Wailuku, Maui, HI 96793, U.S.A. Tel: 55-11-4724-8862
Tel: 1-808-242-6175 Fax: 1-808-244-4625
Rissho Kosei-kai Kona Branch
Rissho Kosei-kai of Taipei
4F, No.10 Hengyang Road, Jhongjheng District, Taipei City 100
73-4592 Mamalahoa Highway, Kailua, Kona, HI 96750, U.S.A.
Tel: 886-2-2381-1632 Fax: 886-2-2331-3433
Tel & Fax: 1-808-325-0015
Rissho Kosei-kai of Taichung
Rissho Kosei-kai Buddhist Church of Los Angeles No.19, Lane 260, Dongying 15th St., East Dist.,
2707 East First Street, Los Angeles, CA 90033, U.S.A. Taichung City 401
Tel: 1-323-269-4741 Fax: 1-323-269-4567 Tel: 886-4-2215-4832/886-4-2215-4937 Fax: 886-4-2215-0647
e-mail: rk-la@sbcglobal.net http://www.rk-la.com Rissho Kosei-kai of Jilung
Rissho Kosei-kai Dharma Center of San Antonio
6083 Babcock Road, San Antonio, TX 78240, U.S.A. Rissho Kosei-kai of Tainan
Tel: 1-210-561-7991 Fax: 1-210-696-7745 No.45, Chongming 23rd Street, East District, Tainan City 701
e-mail: trina_ozuna@juno.com Tel: 886-6-289-1478 Fax: 886-6-289-1488
Rissho Kosei-kai Buddhist Center of Arizona Rissho Kosei-kai of Pingtung
Rissho Kosei-kai Buddhist Center of Denver No.4, Lane 60, Minquan Road, Pingtung City,
Pingtung County 900
Rissho Kosei-kai Buddhist Center of San Diego Tel: 886-8-732-1241 Fax: 886-8-733-8037
Rissho Kosei-kai Buddhist Center of Las Vegas
Korean Rissho Kosei-kai
Rissho Kosei-kai of San Francisco 423, Han-nam-dong, Young-San-ku, Seoul, Republic of Korea
1031 Valencia Way, Pacifica, CA 94044, U.S.A. Tel: 82-2-796-5571 Fax: 82-2-796-1696
Tel: 1-650-359-6951 Fax: 1-650-359-5569 e-mail: krkk1125@hotmail.com
e-mail: rkksf@sbcglobal.net Korean Rissho Kosei-kai of Pusan
Rissho Kosei-kai of Seattles Buddhist Learning Center 1258-13, Dae-Hyun-2-dong, Nam-ku, Kwang-yok-shi, Pusan,
28621 Pacific Highway South, Federal Way, WA 98003, U.S.A. Republic of Korea
Tel: 1-253-945-0024 Fax: 1-253-945-0261 Tel: 82-51-643-5571 Fax: 82-51-643-5572
e-mail: rkseattle@juno.com Korean Rissho Kosei-kai of Masan
Rissho Kosei-kai of Sacramento
Rissho Kosei-kai of San Jose
Branches under the Headquarters
Rissho Kosei-kai of Hong Kong
Rissho Kosei-kai of Vancouver
Flat D, 5/F, Kiu Hing Mansion, 14 Kings Road, North Point,
Hong Kong, Special Administrative Region of the Peoples Republic
Rissho Kosei-kai of New York of China
320 East 39th Street, New York, NY 10016, U.S.A. Tel: 852-2-369-1836 Fax: 852-2-368-3730
Tel: 1-212-867-5677 Fax: 1-212-697-6499
e-mail: koseiny@aol.com Rissho Kosei-kai of Ulaanbaatar
39 Aaprtment, room number 13, Olympic street, Khanuul district,
Rissho Kosei-kai of Chicago Ulaanbaatar, Mongolia
1 West Euclid Ave., Mt. Prospect, IL 60056, U.S.A. Tel & Fax: 976-11-318667
Tel & Fax: 1-847-394-0809 e-mail: rkkmongolia@yahoo.co.jp
e-mail: murakami3370@hotmail.com
Rissho Kosei-kai of Sukhbaatar
18 Toot, 6 Orts, 7 Bair, 7 Khoroo, Sukhbaatar district, Ulaanbaatar,
Mongolia
 Rissho Kosei-kai of Sakhalin Rissho Kosei-kai of Polonnaruwa
1-72 Amyrskaya Street, Yuzhno-Sakhalinsk No. 29 Menik Place, Kaduruwela, Polonnaruwa, Sri Lanka
693000, the Russian Federation
Rissho Kosei-kai of Habarana
Tel & Fax: 7-4242-43-78-56
151, Damulla Road, Habarana, Sri Lanka
Rissho Kosei-kai (Geneva)
Rissho Kosei-kai of Galle
1-5 route des Morillons P.O Box 2100 CH-1211 Geneva 2 Switzerland
Suwisal Bataganwila, Imaduwa, Sri Lanka
Tel: 41-22-791-6261 Fax: 41-22-710-2053
e-mail: rkkgva@wcc-coe.org Rissho Kosei-kai of Kandy-wattegama
12 Station Road, Kapugastota, Sri Lanka
Rissho Kosei-kai of the UK
Rissho Kosei-kai of Venezia Branches under the South Asia Division
CASTELLO 2229 30122 VENEZIA VE ITALY Delhi Dharma Center
Tel: 0039-3282-60-4071 B-117 (Basement Floors), Kalkaji,
Rissho Kosei-kai of Paris New Delhi-110019, India
86 AV Jean Jaures 93500 Tentin Paris, France Tel: 91-11-2623-5060 Fax: 91-11-2685-5713
e-mail: sakusena@hotmail.com
Tel: 0033-6131-48645/0033-1484-55750
Rissho Kosei-kai of Kolkata
Rissho Kosei-kai of Sydney E-243 B. P. Township, P. O. Panchasayar,
KOLKATA 700094, India
International Buddhist Congregation (IBC)
Rissho Kosei-kai of Kathmandu
5F Fumon Hall, 2-6-1 Wada, Suginami-ku, Tokyo, Japan
Ward No. 3, Jhamsilhel, Sancepa-1, Lalitpur,
Tel: 81-3-5341-1230 Fax: 81-3-5341-1224
Kathmandu, Nepal
e-mail: ibcrk@kosei-kai.or.jp http://www.ibc-rk.org/
Tel: 977-1-552-9464 Fax: 977-1-553-9832
e-mail: nrkk@wlink.com.np
Rissho Kosei-kai of South Asia Division Rissho Kosei-kai of Lumbini
5F Fumon Hall, 2-6-1 Wada, Suginami-ku, Tokyo, Japan Shantiban, Lumbini, Nepal
Tel: 81-3-5341-1017 Fax: 81-3-5341-1224

Thai Rissho Friendship Foundation Affiliation

201 Soi 15/1, Praram 9 Road, Bangkapi, Huaykhwang
Bangkok 10310, Thailand
Tel: 66-2-716-8141 Fax: 66-2-716-8218 Friends of Rissho Kosei-kai in Shanghai
e-mail: thairissho@csloxinfo.com 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 Coxs Bazar
Phertali Barua Para, Coxs 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