Founder Niwano said that, “Hoza is the life of Rissho Kosei-kai. The heart of all the faith-driven activities of Rissho kosei-kai, if we can speak of such a thing, is nothing other than hoza.”President Nichiko Niwano says that, “Hoza is the place where members practice the faith, the place where they most feel solidarity with each other, and the place of spreading the dharma.”

The term “hoza” does not indicate a specific meeting place. Most broadly, wherever people gather and talk about the dharma there is a hoza. Thus, a hoza can be formed at any time, anywhere and by anyone. Rissho Kosei-kai holds hoza everyday wherever churches and regional center buildings are located.

However, when we use the word “hoza,” it is generally understood to mean a dharma circle in which members sit together with a leader, and talk about personal problems they are faced with, and try to solve them. Also, there may be some attempt to convey the teachings and deal with other necessary matters.　This style of hoza is quite unique to Rissho Kosei-kai.

The origin of hoza
You can read the following two sentences in the pamphlet entitled Rissho Kosei-kai, Buddhism for Today: “The origin of hoza is found in Shakyamuni's method of teaching his disciples. Rissho Kosei-kai has adapted and revived it for people today, so that they can overcome their problems and learn how to make practical use of the Buddha's teachings in every day life.”

Formation of hoza in Rissho Kosei-kai
Rissho Kosei-kai was founded in 1938. At the very beginning there were no hoza of the kind we have now. In those days, guidance was given entirely by the two revered teachers, Founder Niwano and Mrs. Naganuma, the co-founder. By 1941, however, the number of member households was over a thousand and it was impossible for the two leaders to provide all the direct, personal guidance. A need to educate leaders to guide members gradually emerged. And in 1942, taking the completion of the very first training hall of the organization as the opportunity, hoza in the present form was initiated. This can be said to be the beginning of hoza in Rissho Kosei-kai.

In content, these hoza were modeled after Founder Niwano's guidance. At the very beginning of the organization, Founder Niwano used to counsel members in a small tatami-mat room in his own home about once every 5 days using what little time he had available between milk delivery work, michibiki,the dissemination work, and tedori,personal attention and care for members by visiting their homes. The form was not like that of the hoza circle. With the altar behind him, the founder sat at a low table facing the members. Guidance was given in a one on one style. Each member in turn asked the Founder about some problem from which they were suffering and the Founder helped them in finding a solution to it. Other members listened to this, and those with similar problem sometimes shared their own experience for the benefit of the person seeking help. Much of the hoza of those days, involvedname interpretation as well as guidance based on Buddhist teachings. By observing what the founder did, other leaders learned what to do on their own. In those days, other common elements included konjo-naoshi,purifying one’s mind and improving one's disposition, ancestor veneration and michibiki,guidance of others to the faith.

After 1944, hoza gradually were held more often and soon became an everyday thing. The word, "wa"輪, meaning "circle," was used frequently to mean "hoza." The circle was emphasized as the fundamental form of hoza. People were also taught that "wa,” written with a different character和, also means "harmony,” and that each participant should recognize that what is taught to others is also a lesson for oneself.　Linking up hoza with dissemination work was an effective way of making members happier.

By about 1950 the membership had increased to some 60,000 households. Shibucho,chapter heads, became hoza leaders. Founder Niwano and Myoko-sensei taught the chapter heads, convening them almost every morning. The main emphasis was that hoza leaders wipe the clouds from the minds of members suffering from problems and try to elevate their state of mind to that of a white rose of innocence. There was also a need develop the kind of attitude in hoza leaders which would enable them to guide members in the light of the dharma.

In 1958, Founder Niwano declared "the manifestation of the truth." Doctorinal seminars were held in various places and such teachings as the Four Noble Truths, the Six Perfections, the Eightfold Path and the Twelve-link Chain of Interdependent Origination were taught to leaders. These teachings were gradually reflected in hoza guidance. The Four Noble Truths was especially used when hoza leaders made musubi, answers based on the dharma, to solve problems from which members were suffering. Though the tradition can be traced back to Shakyamuni Buddha, the hoza of Rissho Kosei-kai was developed within the RKK community during these years.

To summarize the functions of hoza, the following can be listed:

(1) Hoza is a place to teach members to think about fundamentals of being human.

(2) Hoza is a place to help each other improve one’s personality, especially by thinking of the various things which contribute to meeting and knowing people.

(3) Hoza is a place to spread the teachings of the Buddha, one person at a time.

(4) Hoza is a place to establish a firm faith and gain energy for dissemination work.

(5) Hoza is a place to solve the problem of human suffering fundamentally and to help people be reborn as new persons.

(6) Hoza is a place to encounter the Buddhist community called Rissho Kosei-kai.

(7) Hoza is a place to give "taiki-seppo," sermons in accord with the mental and spiritual capacities of the listeners.

(8) Hoza is a place for verbal communication among members.

(9) Hoza is a place for thinking about real happiness, both ones’ own and others’.

(10) Hoza is a place for implementing Bodhisattva practice firmly.

In 1975 Founder Niwano said, “The years came and went and so did our slogans and projects, but two solid rocks gave us purpose for being and power to expand--the teachings of the Lotus Sutra and hoza.” At that time the Founder talked about why hoza, talking in a group, is important. "When a lecturer makes a speech from a stage,” he said, “the audience isn't free to ask questions to make sure they are following the lecture correctly. In hoza there is mutual cooperation to achieve understanding. Hoza not only helps those seeking relief from their problems, but at the same time gives deeper insight into what suffering is all about for those listening. When a member is in difficulty, another member is moved to help if they can. This desire to help others is a manifestation of compassion and it, in turn, sparks compassionate action in others."

Now I want to share some data about the present situation of hoza:

(1) Number of hoza
About 2500 chapters (shibu) are under the 239 churches in Japan. Basically, each chapterholds one hoza. In principle hoza are held everyday at the all churches throughout Japan and at the chapter centers, except for the 6th, 16th, and 26th day of each month, which are days for practicing the Dharma at home, and December 29th through January 7th which is for celebrating the new year, and the week including August 15th which is Obon. Members are free either to come to hoza every day or only when they want to or are able to.

(2) Average size of hoza
A standard hoza group usually has from 10 to 20 members. In a certain number of churches, ministers sometimes hold "big hoza," with the minister as the hoza leader. The number participating in them runs from 100 to 2 or 3 hundred. Often, following these big hoza the group is divided into chapter units and the hoza are continued for further exchange or detailed guidance about what was said at the big hoza. Chiku- katei- hoza, (hoza held in members’ homes) usually have 4 or 5 or more people. At evening hoza for mens groups or youth, the size varies according to various conditions.

When President Niwano visits churches on a "dissemination tour," after his sermon a huge hoza is formed with all the people there. They surround the President in the center, in numbers of several hundred or more.

(3) Frequency and length of time of a typical hoza.
At churches and chapter centers, after the morning sutra recitation is over around 9:45, the hoza starts. At 12 noon, this morning session ends. For some decades, afternoon sessions were also held from 1 to 3. In many churches these days, it is said that afternoon time is used for dissemination through visiting people or the minister guides hoza leaders after hearing about the hoza held in the morning. Other kinds of hoza may last a couple of hours, depending on the group.

(4) Hoza leaders.
In the past, hoza leaders were called "hoza shunin" (the one who takes charge of hoza). Some years ago however, the system changed to a geographical division of responsibility and the term “chiku shunin”was used for the head of the chiku, which just means an area under a chapter. Thus each chapter has several chiku shunin,depending on the size of the chapter and church. Sometimes the chiku shuninis also the hoza leader. Thus there is no official system of recognized hoza leaders. Often, however, the role is taken in rotation, such as Ms. A for Monday, Ms. B for Tuesday etc. When additional hoza are needed, people who are not chiku-shunin become hoza leaders. The average number of chiku shuninper chapter is about ten. Thus that total number is about 25,000

(5) Overseas hoza
Overseas there are 7 churches with 51 chapters, including 27 in the U.S. With various other occasions as well, hoza is mainly held on Sundays. In a report by Ms. Hattori based on interviews of 14 American members in Oklahoma, there are several comments on hoza. One says, “Warm and friendly Sangha and Hoza! Teachings can be obtained in other organizations or through reading books. However the support of a Sangha and its warmth can only be found here in RKK. Other churches emphasize supporting the church rather than people.”

Beyond Rissho Kosei-kai, after the 25th World Congress of IARF held at RKK here in Tokyo in 1984 some of the non-Japanese participants tried to use the same form of circle groups in their own churches. In 1999, at the Centennial World Congress of IARF there were several dozen small circle group discussions and hoza-like circles for congress participants.

Training
Hoza training seminars are held from time to time. However, what is most important is sitting in hoza as much as possible and learning how senior leaders conduct the hoza, guiding members through listening carefully to them, guiding them to solve problems with the Four Noble Truths and other teachings of the dharma, and making them aware that the cause of the problem often lies in one’s own mind . Often a third person in the hoza introduces his or her own similar experiences. It is something like on the job training. Though there have been several publications on how to conduct effective hoza, just recently, a seemingly useful one edited by the Hoza Project of RKK Headquarters called “For Better Hoza” has been issued for the use of leaders.

The Present
President Niwano especially emphasizes the importance of hoza these days in order that the teaching of the dharma can be more effectively used to improve the lives of people.

And some changes in hoza can be seen in recent years. In the past, hoza leaders often taught what they believed to be good with confidence, saying to others, "Do this! It will lead you to the solution of your problem." But now, paying more attention to listening closely to what the member is faced with as an everyday problem and how he or she feels has become more important. The leader, by repeating a question or giving hints, tries to lead one to be able to see the right answer. A leader might say, "You are uneasy about such and such, aren't you? Here Buddhism teaches this and that, as you may probably know. What can be done in daily life?" The leader may also talk about his or her own experience with the other person’s story in mind, or call on other participants to relate their experiences. Sometimes people may feel that age or gender related issues are important, but in most cases problems are talked about in general, in hoza for everybody. Today, a hoza leader seems to be expected to be a facilitator rather than an instructor. Hoza is gradually tending to be more democratic, thus changing with the era. Listening closely rather than talking by the hoza leader, and making members aware of what one can do by oneself is reported to be included in "vivid hoza."

The other recent change has to do with privacy. In the past, everything was openly talked about in hoza since repentance in public was thought to be helpful not only for oneself but also for other participants. These days, however, depending on the issue, there may be individual and private counseling sessions and many leaders take courses at the Kosei Counseling Institute for professional skills.

In addition to hoza dealing with personal problems, which are mainly dealt with by interpreting the Four Noble Truths, sometimes there are hoza on a specific topic. In our IBC hoza we talked about the new year slogan given by President Niwano at the beginning of the year and also once talked about how to praise family members and friends so as to develop harmonious human relations and a brighter society. It is important to understand what the needs of the people of the day are.

The essential and the trivial
Finally, I’d like to mention an example of essential matters and trivial things. A few decades ago, in an English speaking country, there was a couple in an international marriage. Both were ardent members of Rissho kosei-kai. The wife, who was Japanese, born and raised in Japan, wanted to practice their religious life precisely in accord with what she had learned in Japan. The husband was western. He wanted to try to meet the needs in their local community by practicing the teachings of the Buddha. Sometimes he felt it necessary to modify some aspects of Japanese RKK practice. As time went by, friction began to enter their happy life and sometimes arguments developed. As the husband was worried, he flew all the way across the ocean and came to the Great Sacred Hall for guidance directly from Founder Niwano. Hearing what was the problem from him, Founder Niwano asked his secretary to bring a book from the next room. The book was a Japanese version of the Dhammapada.The title can be translated as "the Way of Truth" or "Words of Truth." It is a collection of moral teachings by the Buddha. Opening it to a certain page and showing it to the husband, the Founder said, "This is not the Lotus Sutra, but it is the teaching of Shakyamuni Buddha. We members of Rissho Kosei-kai can also read this and learn from it. What is important is to learn and practice the spirit of the Buddha. Depending on where you live, the needs may be different. It may not be necessary to cling to Japanese ways in every respect." In a sense, what the Founder taught at that time was knowing the difference between "essential matters and trivial things." The husband looked relieved and, with that book in hand, happily returned home to his wife. The couple's faith and life became harmonious and happy again. They still are.

In the nearly seven decades since the founding of Rissho Kosei-kai, there have been several transitions in methods and emphasis on how to conduct hoza. But the principal spirit and purpose have always been kept. For future, there might be the changes due to changes in time and there may be changes based on differences of countries or cultures. Our search for better hoza may always continue. As you may have noticed, the Great Sacred Hall is now undergoing renovation. The main purpose is to make it more fully functional for fundamental practices of all members. Hoza is one of the highest priorities. The renovation is to be completed by early 2006, the year of the one hundredth anniversary of the birth of Founder Niwano.