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Preparing for the July / August 2002 Gosho Study
On Establishing the Correct
Teaching for the Peace of the Land
The Writings of Nichiren Daishonin, 23-24
Living Buddhism, July 2002, Pages 7-13
Possible supplemental resources:
Study Points Selected by the SGI-USA Study Department
Page 2 1.
teaching /
Page 9
The spirit of Rissho Ankoku, establishing the correct
the spirit of dialogue
2. Evaluation of the teachings
Page 10 3. To associate with “a friend in the orchid room” /
the importance of the organization
Page 14 4. To become upright, “as mugwort growing among hemp” /
the power of dialogue
Page 18 5. Actualizing world peace / the century of the humanism
San Francisco Research Group notes:
Thanks to these contributors:
Jim Johannsen
Karen Henderson
Chisato Arai
And, thanks to the newly formed local proofreading group!
As always, comments, disagreements, suggestions and help are welcome. E-mail [email protected]
Mark Willwerth, East Bay Region Study Dept. Leader for the members of the SF Research Group
Abbreviations that may have been used in this packet:
WND
The Writings of Nichiren Daishonin
MW
The Major Writings of Nichiren Daishonin
GZ
Gosho Zenshu
LS
The Lotus Sutra: translated by Burton Watson
LG
Learning From the Gosho: The Eternal Teachings of Nichiren Daishonin
Translation updates we may have made (indicated with an asterisk or [brackets]): Mentor for master, SGI-USA for
NSA, Nichiren Daishonin’s Buddhism or SGI for Nichiren Shoshu, Bodhisattvas of the Earth for followers of the
Bodhisattvas of the Earth. Object of Devotion for Object of Worship. WND references have been added for Gosho
that were quoted in speeches printed prior to the WND being published. The Major Writings references have been
included if possible.
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1.
The spirit of Rissho Ankoku, establishing the correct teaching / spirit of dialogue
If you care anything about your personal security, you should first of all pray for order and tranquillity
throughout the four quarters of the land, should you not?
On Establishing the Correct Teaching for the Peace of the Land, WND, 24
Submitted to Hojo Tokiyori on July 16, 1260 from Kamakura
From now on, with your kind instruction to guide me, I wish to continue dispelling the ignorance from
my mind. I hope we may set about as quickly as possible taking measures to deal with these slanders
against the Law and to bring peace to the world without delay, thus insuring that we may live in safety
in this life and enjoy good fortune in the life to come. But it is not enough that I alone should accept and
have faith in your words — we must see to it that others as well are warned of their errors.
On Establishing the Correct Teaching for the Peace of the Land, WND, 26
Submitted to Hojo Tokiyori on July 16, 1260 from Kamakura
Again, one should preach only the Lotus Sutra even to those who slander the Law, so that they may
establish a so-called “poison-drum relationship” with it.
The Teaching, Capacity, Time, and Country, WND, 49
Written on February 10, 1262 from Ito on the Izu Peninsula — recipient unknown
Life lasts no longer than the time the exhaling of one breath awaits the drawing of another. At what
time, what moment, should we ever allow ourselves to forget the compassionate vow of the Buddha,
who declared, “At all times I think to myself: [How can I cause living beings to gain entry into the
unsurpassed way and quickly acquire the body of a Buddha]?”
Questions and Answers about Embracing the Lotus Sutra, WND, 62
Written in March of 1263 from Kamakura — recipient unknown
I pray that you will embrace the Mystic Law, which guarantees that people “will enjoy peace and
security in their present existence and good circumstances in future existences.” This is the only glory
that you need seek in your present lifetime, and is the action that will draw you toward Buddhahood in
your next existence. Single-mindedly chant Nam-myoho-renge-kyo and urge others to do the same; that
will remain as the only memory of your present life in this human world.
Questions and Answers about Embracing the Lotus Sutra, WND, 64
Written in March of 1263 from Kamakura — recipient unknown
“The Lotus Sutra is the teaching of shakubuku, the refutation of the provisional doctrines.” True to the
letter of this golden saying, in the end, every last one of the believers of the provisional teachings and
schools will be defeated and join the retinue of the Dharma King. The time will come when all people
will abandon the various kinds of vehicles and take up the single vehicle of Buddhahood, and the Mystic
Law alone will flourish throughout the land. When the people all chant Nam-myoho-renge-kyo, the
wind will no longer buffet the branches, and the rain will no longer break the clods of soil. The world
will become as it was in the ages of Fu Hsi and Shen Nung. In their present existence the people will be
freed from misfortune and disasters and learn the art of living long. Realize that the time will come
when the truth will be revealed that both the person and the Law are unaging and eternal. There cannot
be the slightest doubt about the sutra’s promise of “peace and security in their present existence.”
On Practicing the Buddha’s Teachings, WND, 392
Written to all believers in May of 1273 from Ichinosawa on Sado
Even a stranger, if you open up your heart to him, may be willing to lay down his life for you.
On Rebuking Slander of the Law and Eradicating Sins, WND, 444
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Written to Shijo Kingo in 1273 from Ichinosawa on Sado
But these passages in the sutra concern events in the distant future, and so it is difficult to expect
ordinary people like ourselves to have faith in them. It is thus difficult for ordinary people, who have no
knowledge of the distant past or future, to have faith in this sutra. That being the case, even if we were
to carry out its practice, what meaning could it have for us?
In light of all this, it would seem that, when one who is able to show clearly visible proof in the
present expounds the Lotus Sutra, there also will be persons who will believe.
Letter to Horen, WND, 511-12
Written to Soya Kyoshin in April of 1275 from Minobu
Slander can be either minor or serious, however, and sometimes we should overlook it rather than
attack it. The True Word and Tendai schools slander the Lotus Sutra and should be severely rebuked.
But without great wisdom it is hard to differentiate correctly between their doctrines and the teachings
that Nichiren spreads. Therefore, at times we refrain from attacking them, just as I did in On
Establishing the Correct Teaching for the Peace of the Land.
Whether or not we speak out, it will be difficult for those who have committed the grave offense of
slander to avoid retribution. Our seeing, hearing, and making no attempt to stop slander that, if we
spoke out, could be avoided, destroys our gifts of sight and hearing, and is utterly merciless.
The Embankments of Faith, WND, 625
Written to Sennichi on September 3, 1275
In such an age of conflict, when the pure Law of the other sutras ceases to be effective, the wonderfully
efficacious medicine of the Lotus Sutra will provide the cure for all these grave disasters.
How Those Initially Aspiring to the Way Can Attain Buddhahood through the Lotus Sutra,
WND, 879
Written to Myoho in 1277 from Minobu
The people of today in any event already turn their backs on the Lotus Sutra, and because of that error
they will undoubtedly fall into hell. Therefore, one should by all means persist in preaching the Lotus
Sutra and causing them to hear it. Those who put their faith in it will surely attain Buddhahood, while
those who slander it will establish a “poison-drum relationship” with it and will likewise attain
Buddhahood.
How Those Initially Aspiring to the Way Can Attain Buddhahood through the Lotus Sutra,
WND, 882
Written to Myoho in 1277 from Minobu
3 — The Path of Dialogue and Tolerance
Similarly, Nichiren, who demonstrated a familial affection and tender concern for the common people,
was uncompromising in his confrontations with corrupt and degenerate authority. Always unarmed in
the chronically violent Japan of his time, he relied exclusively and unflinchingly on the power of
persuasion and nonviolence. He was promised power if he renounced his faith and threatened with the
beheading of his parents if he adhered to his beliefs. Nevertheless, he maintained the courage of his
convictions. The following passage, written upon his exile to a distant island from which none was
expected to return, typifies his leonine tone: “Whatever obstacles I might encounter, so long as persons
of wisdom do not prove my teachings to be false, I will never yield! [WND, 280]”
Nichiren took a course of action that could be expected only of someone dedicated to the salvation
of the whole human race. He worked to clarify philosophical right from wrong and to remove the evils
that torment people. His weapon of choice in that task was discussion, the sole weapon for the
enlightened.
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When dialogue is pursued in the spirit or with the intention of influencing others, it is impossible to
proceed without discussing the issues of right and wrong, good and evil. This is because, as Montaigne
says, the ultimate purpose of dialogue is to search for the truth, and the mutual critique developed by the
participants thereby represents the sublime manifestation of the human spirit.
For the Sake of Peace, pp. 60-61
3 — The Path of Dialogue and Tolerance
True dialogue is only possible when both parties are committed to self-mastery. But there is another
essential element without which dialogue becomes manipulative rhetoric: respectful compassion for the
other — no matter how culturally different they are from oneself or seemingly opposed to one’s own
interest. The Buddhist approach can, I believe, loosen the shackles of abstract concepts and language
that can be so destructive. Thus freed, we can use language to the greatest effect and can engage in the
kind of dialogue that creates the greatest and most lasting value. Dialogue must be pivotal in our
endeavors, reaching out to all people everywhere as we week to forge a new global civilization.
For the Sake of Peace, pp. 57
On taking Action
The biggest challenge is to awaken people everywhere to the dangers of humanity as a whole and to
each individual. But encouraging people to act and demanding change are not easy tasks and may have
to be carried out person-to-person. Such activities may be disheartening at times and certainly demand
perseverance. A strong will, together with hope — driven by a powerful spirit — are supremely
important.
Pg. 15
Choose Hope: Your role in Waging Peace in the Nuclear Age, David Krieger & Daisaku Ikeda
Global Unity of Mankind, 36th General Meeting, December 16, 1973, Osaka, Japan
In the first chapter of the Rissho Ankoku Ron (On Establishing the Correct Teaching for the Peace of the
Land) of Nichiren Daishonin there is a short passage that has startling pertinence to conditions today:
“When a nation becomes disordered, it is the spirits that first show signs of rampancy. Because the
spirits become rampant, all the people of the nation become disordered (WND, 8). I think this passage
shows how necessary it is in times of trouble to turn an attentive ear to the teachings of a great
philosophy with a venerable history. In the Ongi Kuden, another of Nichiren Daishonin’s writings, “evil
spirits” are explained as those things that rob humanity of life, the beings who deprive us of fortune.
They are, in other words, those forces within humanity that destroy life itself and deprive us of
happiness. In more modern terms, they represent the demonic nature of life. The state man is in when
he is completely under the control of his own ego is best expressed as demonic in this sense. When the
demonic nature of a human life runs rampant, that life represents the condition described as “evil spirits
in turmoil.”
The word “land” in the title refers, of course, to land in the usual sense, but it also means
something very close to the word “society.” Whenever the total unity that ought to exist between man
and his natural environment is upset, at the root of the trouble it is possible to see the operation of the
human ego — or, more fundamentally, the operation of the demonic nature of life. As a result of this
upset, all people are driven into turmoil; and the entire land is pushed toward destruction. Turmoil of
the evil spirits is becoming increasingly violent in present society; and, unless the people have an
understanding of these spirits and their place in the basic nature of life, the misery of the land cannot be
alleviated.
A Lasting Peace, pg. 81-82
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11 — Our Concern for Kosen-rufu Enables Us To Become Buddhas
Of these four powers, “fearlessness” means to expound the Law bravely and without fear. It indicates
the Buddha’s unshakable self-confidence in expounding the Law.
The Buddha is fearless in his preaching in four ways. The first is in declaring that he is enlightened
to the supreme truth; that is, he has great confidence in the Mystic Law. The second is in proclaiming
that he has permanently extinguished all illusion; that is, he definitely will not be defeated by worries or
sufferings. The third is in teaching people about delusions and hindrances that can obstruct the way to
enlightenment; in other words, he encourages others to defeat the three obstacles and four devils. The
fourth is in teaching people the definite path to attaining Buddhahood; that is, he vociferously proclaims
that he has found the path to happiness.
Fearlessness means that when talking about these things, he does not have any fear. In short,
fearlessness means courage arising from great confidence.
Lectures on the Expedient Means & Life Span Chapters, Vol. 1, pg. 114
11 — Our Concern for Kosen-rufu Enables Us To Become Buddhas
[The Daishonin] indicates that such actions exemplify the spirit indicated in this passage from
“Emerging from the Earth” chapter of the Lotus Sutra: “‘They [the Bodhisattvas of the Earth] are clever
at difficult questions and answers, / their minds know no fear’” (LS15, 223).
This passage explains that the Bodhisattvas of the Earth are skilled at discussing difficult doctrine,
and that they have not the slightest fear of their opponents in debate. The Bodhisattvas of the Earth are
clever at questions and answers, and they bravely stand up to even the most powerful of enemies.
If you have fear, then you cannot say anything that will strike a chord in another person’s heart.
Nor will any wisdom well forth in your life.
Lectures on the Expedient Means & Life Span Chapters, Vol. 1, pg. 115
7 — Teachers of the Law Live Among the People
Allow me to share another anecdote. Once there was a Brahman who was upset that his wife had
become Shakyamuni’s follower. Since his wife praised the Buddha so highly, he went to try to defeat
him in debate. But instead of refuting Shakyamuni, the Brahman was so impressed by his preaching that
he converted to Buddhism himself. His fellow Brahmans thought this scandalous. They stormed into
the Jetavana Monastery and there heaped curses and abuse on Shakyamuni. What do you suppose
Shakyamuni did in response?
Shakyamuni asked one of the Brahmans, “If a relative or friend came to your house, would you
welcome him as a guest?”
“That’s right,” the Brahman replied. “I sometimes entertain guests.”
“If the person does not accept the food that is provided for him, then to whom does it belong?”
Shakyamuni continued.
“It naturally belongs to me, the head of the household.”
“In the same way,” Shakyamuni said, “if I do not accept the abuses that you hurl at me, then will
not these return to you and become your own?
The Wisdom of the Lotus Sutra, Vol. II, pp. 201-2
Mahayana Buddhism and Twenty-first-Century Civilization, 9/24/1993, Harvard University, Boston
Since its inception, the philosophy of Buddhism has been associated with peace and pacifism. That
emphasis derives principally from the consistent rejection of violence combined with stress on dialogue
and discussion as the best means of resolving conflict. Descriptions of the life of Shakyamuni provide a
good illustration. His life was completely untrammeled by dogma, and his interactions with his fellows
stressed the importance of dialogue. The sutra, recounting the travels that culminated his Buddhist
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practice, begins with an episode in which the aged Shakyamuni uses the power of language to avert an
invasion.
According to the sutra, Shakyamuni, then eighty years old, did not directly admonish the minister
of Magadha, a large country bent on conquering the neighboring state of Vajji. Instead, he spoke
persuasively about the principles by which nations prosper and decline. His discourse dissuaded the
minister from implementing the planned attack. The final chapter of the same sutra concludes with a
moving description of Shakyamuni on his deathbed. As he lay dying, lie repeatedly urged his disciples
to raise any uncertainties that they might have about the Buddhist Law (Dharma) or its practice, so that
they would not find themselves regretting unasked questions after his passing. Up until his last moment,
Shakyamuni actively sought out dialogue, and the drama of his final voyage from beginning to end is
illuminated by the light of language, skillfully wielded by one who was truly a “master of words.”
Why was Shakyamuni able to employ language with such freedom and to such effect? What made
him such a peerless master of dialogue? I believe that his fluency was due to the expansiveness of his
enlightened state, utterly free of all dogma, prejudice and attachment. The following quote is
illustrative: “I perceived a single, invisible arrow piercing the hearts of the people.” The “arrow”
symbolizes a prejudicial mindset, an unreasoning emphasis on individual differences. India at that time
was going through transition and upheaval, and the horrors of conflict and war were an ever-present
reality. To Shakyamuni’s penetrating gaze, it was clear that the underlying cause of the conflict was
attachment to distinctions, to ethnic, national and other differences.
In the early years of this century, Josiah Royce (one of many important philosophers Harvard
University has given the world) declared that:
Reform, in such matters, must come, if at all, from within… The public as a whole is whatever
the processes that occur, for good or evil, in individual minds, may determine.
As Royce points out, the “invisible arrow” of evil is not to be found in the existence of races and classes
external to ourselves but is embedded in our hearts. The conquest of our own prejudicial thinking, our
own attachment to difference, is the necessary precondition for open dialogue. Such discussion, in turn,
is essential for the establishment of peace and universal respect for human rights. It was his complete
absence of prejudice that enabled Shakyamuni to expound the Law with such freedom, adapting his style
of teaching to the character and capacity of the person to whom he was speaking.
Whether he was mediating a communal dispute over water rights, converting a violent criminal, or
admonishing someone who objected to the practice of begging, Shakyamuni attempted first to make
others aware of the “arrow” of their inner evil. The power of his extraordinary character brought these
words to the lips of one contemporaneous sovereign: “Those whom we, with weapons, cannot force to
surrender, you subdue unarmed.”
My Dear Friends in America, pp. 335-36
Opening Up a Brilliant New Century with the Buddhism of the Sun, December 19, 1987, Tokyo, Japan
During one of our dialogues, Rector Logunov once remarked, “My world has expanded; my humanity
has been greatly awakened.” He went on to comment about current problems facing society, saying,
“The whole world is now seeking and yearning for the kind of ‘awakening of humanity’ that you are
always speaking of and practicing.”
The more individuals isolate themselves, the wider the vicious circle of divisiveness and
confrontation grows and the more often it repeats itself; this is the reality of the world today. How, then,
can this be redirected into a trend toward dialogue and harmony? This is the most fundamental question
facing our modern age. In order to break this deadlock, even though progress may be nearly invisible,
steady one-to-one dialogue and mutual awakening are of crucial importance. For this reason, I have
continued my dialogues with many world leaders, and over the years have been proposing summit
meetings between the United States and the Soviet Union for the sake of peace.
Buddhism in Action, Vol. VII, Pg. 43
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Banner of Peace — Procession of Wisdom and Justice, President Ikeda’s May 3rd poem
The essence of humanity
is found in efforts
to create and give rise to value.
Consequently,
our fundamental endeavor
to uphold and advance along
the great path of humanism
that is kosen-rufu
serves the highest good.
…
No matter how
people may debate peace,
pursue peace,
build innumerable
organizations for peace,
without a fundamental revolution
in human life itself,
the terrible risk will always remain —
that, in an instant,
entire peoples
may be thrust into
hellish suffering,
with the dreadful frenzied force of
atoms ripping apart.
It is the purpose and place
of real philosophy,
of religion that is
of and for humanity,
to lead people, with dignity
to sustained and lasting peace.
World Tribune, May 17, 2002, p. 6
Religion Exists for the People, 8th HQ Leaders Meeting, August1, 2001, Sugamo, Tokyo, Japan
Establishing a peaceful and prosperous society based on the correct teaching of Buddhism (Jpn rissho
ankoku) was the Daishonin’s cherished dream and one that was shared by President Makiguchi. We
have devoted ourselves energetically to constructing a peaceful global society, thereby steadily
transforming this great ideal into reality, one step at a time. What other organization in the world is
working as actively and widely for peace? It is an achievement of the people that will shine eternally in
the annals of history. I declare that the achievements of the people, of the SGI, will endure for all time.
World Tribune, August 31, 2001, p. 5
Dialogue on the Lotus Sutra, #42, ‘Supernatural Powers of the Thus Come One' chp.21, pp. 22-37
The prayers of those who are exerting themselves to accomplish the propagation of the Mystic Law
cannot fail to be answered. The Daishonin says in his writing entitled ‘True Aspect of All Phenomena,’
“If you are of the same mind as Nichiren, you must be a Bodhisattva of the Earth,” (WND, 385). To be
“of the same mind as Nichiren,” means to cherish the same determination for kosen-rufu. When we
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work for kosen-rufu and stand up with the resolve to demonstrate the victory of faith, our lives overflow
with benefit beyond belief.
We receive benefit because we work for kosen-rufu, which is the wish of the Buddha.
Living Buddhism, October 1999, p. 29
June 26
This spirit of engaging others in dialogue on equal terms is the essence of Buddhism. Ordering people
about in a high-handed, arrogant manner, shouting at them to do one's bidding is truly deplorable
behavior. Such a world has no relation to Buddhism. Through dialogue Shakyamuni opened hearts that
were closed, softened hearts that had grown hard and melted hearts that were frozen.
For Today and Tomorrow, pg. 194
Dialogue on the Lotus Sutra, # 41, “Supernatural Powers on the Thus Come One (21st) chapter
The Lotus Sutra is Shakyamuni’s will and testament. It embodies the teaching he most wanted to leave
to posterity.
Shakyamuni’s most ardent prayer was for all people to become happy. He says, “Just as a mother
would protect her only child at the risk of her own life, even so, let him cultivate a boundless heart
towards all people. He is basically imploring us: “Strive to help all living beings become happy, just as
a mother will put her life on the line to protect her only child!” This is what it means to stand up for
kosen-rufu.
Living Buddhism, September 1999, p. 26
Chapter 4 — Rissho Ankoku
The message of ‘Establishing the Correct Teaching for the Peace of the Land,’ is that each of us should
accomplish a personal human revolution based on the principle of humanism and thus become key
players in realizing social prosperity and world peace.
The New Human Revolution, vol. 4, pp. 241-42
President Ikeda’s Lecture on The True Entity of Life
Kumarajiva accomplished the task of translating Buddhist text from Sanskrit into Chinese by engaging a
great number of people in dialogue. … One would think he had devoted decades to these difficult
translations, confined to his study with nothing but dictionaries around him, but that was not the way he
worked, he worked with the people, acutely sensing their innermost feelings as he carried on discussions
about Buddhism with them. His translation of the Lotus Sutra was the fruit of this broad and sensitive
approach. I am convinced this is why Kumarajiva was able to produce such a smooth and still accurate
rendition of the sutra’s original meaning. No matter how important or valuable the teaching of
Buddhism may be, if they cannot be correctly understood, they will never become part of the lives of the
people. Philosophy’s true value can only shine through communication between people and in their
daily experience…. [Kumarajiva] devoted himself to dialogue with the people, always remaining
among them.
Selected Lectures on the Gosho, pp. 14-15
Chapter 4 — Rissho Ankoku
Nichiren strove to spread the True Law by examining the validity of each teaching through debate and
dialogue among the different Buddhist schools.
The New Human Revolution, vol. 4, p. 235
Forging Outstanding Character, 15th HQ Leaders Meeting, March 3, 2002, Hachioji, Japan
[President Makiguchi explained to a young teacher] that he arrived at his faith in Nichiren Buddhism by
constantly seeking ever higher principles, moving from inconsequential, immediate benefits to greater
benefits, from minor laws to great laws, from the leaves and branches to the root, from the partial to the
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whole. Having finally come upon the supreme law of life, it is only natural to want to teach and
propagate it to others. If he failed to do so, he would be guilty of stinginess and lack of compassion.
World Tribune, April 19, 2002, p. 6
Dialogue Transforms Society and Opens the Future
Dialogue is beyond mere verbal exchange. Rather, it is how our character and spirit communicate with
others. By conversing on a profound level, people can awaken to a more valuable way of life and find
inspiration to seek even higher value. This, I believe, is the significance of dialogue…. Dialogue is the
sole weapon for realizing peace — this is the fundamental spirit of Buddhism.
World Tribune, May 24, 1996, p. 15
2.
Evaluation of the teachings
The Five Guides for Propagation
With regard to the first item, the teaching consists of all the sutras, rules of monastic discipline, and
treatises expounded by the Thus Come One Shakyamuni, comprising 5,048 volumes contained in 480
scroll cases.
The Teaching, Capacity, Time, and Country, WND, 48
Written on February 10, 1262 from Ito on the Izu Peninsula — recipient unknown
[Note: The fivefold comparison is a subset of this first point. An article on it can be found in the
September 2001 issue of Living Buddhism on pages 15-17.]
Second is the matter of capacity. One who attempts to propagate the teachings of Buddhism must
understand the capacity and basic nature of the persons one is addressing.
The Teaching, Capacity, Time, and Country, WND, 48
Written on February 10, 1262 from Ito on the Izu Peninsula — recipient unknown
Third is the consideration of time. Anyone who hopes to spread the Buddhist teachings must make
certain to understand the time.
The Teaching, Capacity, Time, and Country, WND, 49
Written on February 10, 1262 from Ito on the Izu Peninsula — recipient unknown
Fourth is the consideration of the country. One must never fail to take into account the kind of country
in which one is spreading the Buddhist teachings.
The Teaching, Capacity, Time, and Country, WND, 50
Written on February 10, 1262 from Ito on the Izu Peninsula — recipient unknown
Fifth is the sequence of propagation. In a country where the Buddhist teachings have never been
introduced, there of course will be none who are familiar with Buddhism. But in a country where
Buddhism has already been introduced, there will be those who believe in the Buddhist teachings.
Therefore, one must first learn what kind of Buddhist doctrines have already spread in a particular
country before attempting to propagate Buddhism there.
The Teaching, Capacity, Time, and Country, WND, 50
Written on February 10, 1262 from Ito on the Izu Peninsula — recipient unknown
Chapter 1 — Sunrise
“My biggest fear,” continued Shin’ichi, “is that leaders might fall into the trap of thinking that the
way things are done in Japan is absolute and that members in other parts of the world must do exactly
the same. This would be like forcing people in other countries to wear traditional Japanese clothing.
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“If leaders come to believe that such ways are what constitute correct faith, they will then be
turning Buddhism into something extremely narrow and rigid. Should this happen, then instead of
Buddhism, we’ll have ‘Japanism.’ After all, the Daishonin’s Buddhism exists not only for the Japanese;
it is a religion for all people the world over.”
Since the day Josei Toda had entrusted him with the mission of worldwide kosen-rufu, Shin’ichi
had considered the various problems he was likely to face overseas and had weighed each one carefully.
Naturally, he had delved thoroughly into the question of how to deal with the differences in custom and
tradition that existed between Japan and other areas of the world.
Already painted vividly in his heart was a grand and elaborate vision of the future of global kosenrufu. Yet not one person was aware of this.
The New Human Revolution, Vol. 1, pg. 33
3
To associate with “a friend in the orchid room” / importance of the organization
To call a person a good friend means that that person is neither one’s teacher nor one’s disciple.
The Opening of the Eyes (1), WND, 248
Written to Shijo Kingo in February of 1272 from Tsukahara on Sado
When a tree has been transplanted, though fierce winds may blow, it will not topple if it has a firm stake
to hold it up. But even a tree that has grown up in place may fall over if its roots are weak. Even a
feeble person will not stumble if those supporting him are strong, but a person of considerable strength,
when alone, may fall down on an uneven path
Three Tripitaka Masters Pray for Rain, WND, 598
Written to Nishiyama on June 22, 1275 from Minobu
Therefore, the best way to attain Buddhahood is to encounter a good friend. How far can our own
wisdom take us? If we have even enough wisdom to distinguish hot from cold, we should seek out a
good friend.
Three Tripitaka Masters Pray for Rain, WND, 598
Written to Nishiyama on June 22, 1275 from Minobu
Therefore, you should take every care to ward off slanderers of the Law in the same way that you would
never wish a courtesan even to come near your home. This is the meaning of “Thrust aside evil friends
and associate with good companions.”
The Real Aspect of the Gohonzon, WND, 832
Written to Nichinyo on August 23, 1277 from Minobu
On courage
The courage of one person transmits itself to others until there are ten thousand courageous people
moving triumphantly forward.
Pg. 8
Choose Hope: Your role in Waging Peace in the Nuclear Age, David Krieger & Daisaku Ikeda
5: Friendship and Perspectives on Life During Youth (1)
The best friends are those with whom you can advance together toward a shared goal.
And one can surely have no more wonderful friends than those we find in our fellow SGI members
who embrace the same beliefs and the same lofty purpose and ideals as we do. As SGI members, we are
all friends devoting our lives to kosen-rufu, that is, the eternal happiness of all humankind.
Nothing is more beautiful than friendships developed among people challenging themselves and
encouraging one another as they work toward the realization of a common goal. Such relationships are
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even more beautiful than those between parent and child, husband and wife, and lovers. This kind of
profound friendship is the highest mark, and the very flame, of humanity.
Discussions on Youth, Vol. 1, pg. 91
On younger generations
Pg. 21
There are always younger generations to learn from the words and actions of those who precede them. I
also put great faith in young people. Inevitably the future is in their hands, and it is up to them to choose
what the future will be. Empowering young people to realize their potential for creating a just world is a
goal worth fighting for regardless of criticism and obstacles. Achieving it is the duty of citizens of earth.
Choose Hope: Your role in Waging Peace in the Nuclear Age, David Krieger & Daisaku Ikeda
5: Friendship and Perspectives on Life During Youth (1)
People of conviction, who stand alone, who pursue their chosen path — not only are such people good
and trustworthy friends themselves, but they can make genuine friends of others.
The bamboo groves of autumn are gorgeous. Each bamboo tree stands independently, growing
straight and tall toward the sky. Yet in the ground, out of sight, their roots are interconnected.
In the same way, true friendship is not a relationship of dependence, but of independence. It is the
enduring bond that connects self-reliant individuals, comrades who share the same commitment, on a
spiritual dimension.
Friendship is also determined by the way we live our lives.
Discussions on Youth, Vol. 1, pp. 93-94
5: Friendship and Perspectives on Life During Youth (1)
The important thing is that you never forget the true meaning of friendship and make it the basis for
your interactions with others.
In the Gosho, Nichiren Daishonin talks about “a friend in the orchid room” (WND, 23). This
expression means that just as orchids in a room impart their exquisite fragrance to all who enter, we
should strive to be the kind of friend who has a positive and uplifting effect on others.
All you have to do is become like the orchid. In the East, the orchid is symbolic of a person of
lofty character. Therefore, please develop your character so that it exudes a beautiful orchid-like
fragrance.
Discussions on Youth, Vol. 1, Pg. 99
6: Friendship and Perspectives on Life During Youth (2)
Takemura: Expanding ties of friendship is the way toward peace, isn’t it?
Ikeda: Yes, just as an exquisite tapestry is woven from many varied threads, if countless beautiful
friendships are woven across the world, forming bridges that span the oceans to connect all countries,
they will lead to the creation of a happy and peaceful world. Treasuring friendship is deeply meaningful
in that it embodies the spirit of humanism and peace. It is the first step toward realizing an ideal society
where people can live together in harmony.
Discussions on Youth, Vol. 1, Pg. 107
If in the process of entrusting this sutra to others I were to employ these supernatural powers for
immeasurable, boundless hundreds, thousands, ten thousands, millions of asamkhya kalpas to describe
the benefits of the sutra, I could never finish doing so. LS21, 274
21: Why Do We Have an Organization?
The Soka Gakkai is an organization working to realize the great objective of kosen-rufu — of achieving
peace and happiness for all humanity based on the principles and philosophy of Nichiren Daishonin’s
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Buddhism. Such an objective cannot be accomplished through the efforts of one person alone. It
becomes possible only when people in various spheres of society come together, organize themselves
into a cohesive force, and work to achieve that goal.
Discussions on Youth, Vol. 2, Pg. 218
21: Why Do We Have an Organization?
The organization of the Soka Gakkai emerged naturally from that spirit — the spirit to somehow
encourage another person, to want to see others become happy. The Soka Gakkai didn’t appear first and
then become filled with people. People began forging bonds with one another, and then those ties of
friendship spread, naturally giving birth to the Soka Gakkai organization. For that reason, we must be
aware that the organization exists for people. People don’t exist for the organization. Please never
forget this point.
Discussions on Youth, Vol. 2, Pg. 221
21: Why Do We Have an Organization?
Because those young people were united in their desire to do anything they could to help, they could
make a powerful contribution. Our organization exists to mobilize such human goodness, people’s
desire to help and benefit others, and use it to create great value. You might say the Soka Gakkai is a
body or organism that took form and came to life specifically to bring together the basic goodness of
people’s hearts, to further develop that goodness and strengthen it. Without the organization, there
would be no cohesion or order to our efforts.
An organization dedicated to good enhances people’s capacity to work for good and promotes
unlimited growth and self-improvement. It does not hinder people’s progress or lead them astray. It
supports people’s self-development, putting them on a sure course to happiness and personal growth.
And it is for this purpose that our organization exists.
In that respect, the organization is a means. The end, meanwhile, is for people to become happy.
Discussions on Youth, Vol. 2, pp. 222-23
8 — The Heart of the True Aspect of All Phenomena: The Endless Challenge To Transform Reality
Ikeda: In his rationale for having written the thesis “On Establishing the Correct Teaching for the
Peace of the Land,” Nichiren Daishonin states: “I say all this solely for the sake of the nation, for the
sake of the Law, for the sake of others, not for my own sake” (WND, 164). However fiercely the
Daishonin was persecuted, the flame in his heart for the salvation of others could not be extinguished.
Tsunesaburo Makiguchi, the first president of the Soka Gakkai, inheriting this spirit and deeply
committed to the realization of a peaceful society through the wide dissemination of the True Law, died
a martyr’s death in prison. With this same spirit, Mr. Toda rose up alone from the barren wasteland of
defeat after World War II.
In the “Record of the Orally Transmitted Teachings,” the Daishonin says: “The essence of the
Lotus Sutra is that earthly desires are in themselves enlightenment and that the sufferings of birth and
death are in themselves nirvana”; and “The doctrine that a single moment of life contains three thousand
realms removes suffering and imparts pleasure” (GZ, 773).
The sole purpose of Buddhism, the sole purpose of the SGI, is to save people from suffering. The
SGI is doing its utmost to bring happiness to humanity. It has no other reason for existing.
How praiseworthy are the lives of those who strive toward that goal with the SGI! How noble!
The Wisdom of the Lotus Sutra, Vol. 1, pp. 189-190
7 The Revelation of the Single Buddha Vehicle: Opening the Door to the Oneness of Mentor & Disciple
Ikeda: In the “Orally Transmitted Teachings,” Nichiren Daishonin says: “The ‘children’ are the
Bodhisattvas of the Earth and the ‘father’ is Shakyamuni” (GZ, 803). Those disciples who cherish the
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same vow, the same sense of responsibility, as their mentor — in other words, those disciples who stand
up united as one with their mentor — are the Bodhisattvas of the Earth.
The Daishonin writes, “If you are of the same mind as Nichiren, you must be a Bodhisattva of the
Earth” (WND, 385). There is special significance to the Daishonin’s phrase “of the same mind.”
The SGI, whose members have made the Daishonin’s vow their own, working tirelessly to promote
kosen-rufu, is an organization of the Bodhisattvas of the Earth carrying out the mission they pledged
themselves to in the infinite past. It is a gathering of disciples indivisibly united with the Daishonin.
The Wisdom of the Lotus Sutra, Vol. 1, pp. 158-159
7 — Teachers of the Law Live Among the People
In “On Establishing the Correct Teaching for the Peace of the Land,” Nichiren Daishonin calls the
“host” who engages the “guest” in dialogue a “friend in the orchid room” (WND, 23). When someone
spends time in a room filled with orchids, the fragrance of the flowers naturally permeates clothing.
Similarly, dialogue should be conducted in such a way that the other person is imbued with the
“fragrance of compassion.”
Propagation does not mean trying to force something on someone, nor is it for the sake of the
organization. Propagation is an act of venerating the Buddha nature in the lives of others. Therefore,
our efforts in shakubuku should be motivated by a spirit of the greatest respect for the other person.
President Toda said, “The basis for doing shakubuku is a feeling of sympathy for others’
sufferings.” Compassion, in other words, is fundamental. You don’t propagate Buddhism with a
confrontational spirit of trying to refute someone’s ideas and win the person over to your own side.
The Wisdom of the Lotus Sutra, Vol. II, pp. 196-97
Chapter 1 — Westward Transmission
Human beings cannot see their past or future lives. An understanding of the causal law of life operating
across the three existences — past, present and future — however, offers clear direction as to how we
should live in this present existence. The direction we take will determine our future lives.
Shin’ichi Yamamoto spoke with great passion:
“We have been born as human beings in this life. Moreover, we know the fundamental law of the
universe and are working for kosen-rufu as Soka Gakkai members. This is truly extraordinary.
“For instance, it is said that wherever we step in the forest, there are anywhere from tens of
thousands to hundreds of thousands of tiny living organisms — such as dust mites — under our feet. So
if we were to add up the number of all living things on this planet — right down to microscopic bacteria
— we would arrive at a truly mind-boggling figure.
“Yet among this great diversity of life, we have been born as human beings and can practice
Nichiren Daishonin’s Buddhism. The odds of achieving this would have to be far more difficult than
winning first prize in a lottery untold times. It is undeniably because of our immense fortune and
profound mission that we have been fortunate enough to encounter an unrivaled opportunity to attain
Buddhahood in this lifetime.
The New Human Revolution, Vol. 3, Pg. 57
The Soka Gakkai: Good Influence for Correct Faith, March 1, 1988, Shizuoka, Japan
“Ignorance leads to darkness, while learning leads to light.” This is what the first president,
Tsunesaburo Makiguchi, often remarked. Along with Gosho studies, an interest in the principles
underlying all the affairs of the world will become a source of brilliance enhancing your own
capabilities. Another name for the Buddha is the supreme leader of the world Those of you who
embrace Buddhism should become capable individuals who can take on important roles in society. In
this context, Mr. Makiguchi gave the following guidance which begins with the above-mentioned quote:
It is important that we adopt a humble and serious attitude and attempt to draw forth the infinite
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wisdom that is stored in the treasure house of our environment. Buddhism teaches the correct path
for seeking the ultimate reality. The fundamental Law that pervades all life — humanity, nature
and the universe — and causes all things to reveal themselves in the most creative way is Nammyoho-renge-kyo, the life of the Buddha. The sutra says, “The wisdom of all Buddhas is
infinitely profound and immeasurable.” When we harmonize our life-activities with the
fundamental rhythm of this vast and powerful cosmic life, we will be able to experience the
unlimited dynamism of our own life force; that is to say, we will be able to manifest deep,
unbounded wisdom. This is known as the principle of the fusion of objective reality and
subjective wisdom.
Nothing of significance is to be gained simply by thinking of the Law of the universe in abstract
terms. For this reason, Nichiren Daishonin established a practical method for all people to grasp
this Law. He embodied fundamental life, or the entity of all phenomena, in the form of the
Gohonzon of Nam-myoho-renge-kyo. Consequently, when we have faith in the Gohonzon as our
object of devotion*, we will be able to fuse with the life of the great universe. The Daishonin
states: “When the reality is an infinitely broad and deep riverbed, the water of wisdom will flow
ceaselessly. Enlightenment is the fusion of wisdom and reality.” We must understand that faith is
the very wellspring of wisdom, which allows us to perfectly and brilliantly manifest our true
selves.
Just as Mr. Makiguchi asserted, as long as you are persisting in your practice admirably, you will
naturally gain the wisdom to open up your life and society.
You will also be able to create happiness everywhere around you, and embellish your entire life.
Every one of you is practicing this incredible Buddhism and pushing forward in faith so as to reshape
your life and revitalize all living beings. Be convinced that even in today’s world you will definitely be
able to display a life of true self, happiness, purity and eternity, in which all desires are fulfilled.
Buddhism in Action, Vol. VII, pp. 205-7
4
To become upright, “as mugwort growing among hemp” / the power of dialogue
On good vs. evil
The terrorist attacks of September 11, 2001, serve as a tragic example of this, an ultimate manifestation
of evil that shows us the vilest depths to which human nature can sink. While it is impossible not to be
outraged at the senseless loss of so many lives, in the end, the evil over which we must triumph is the
impulse toward hatred and destruction that resides in us all. Unless we can perceive our fellow human
beings and feel their sufferings as our own, we will never be free of conflict and war. In other words, a
transformation within in our own lives is important.
Pg. 33-34
Choose Hope: Your role in Waging Peace in the Nuclear Age, David Krieger & Daisaku Ikeda
Chapter 4 — Light of Compassion
To take a stance in distinguishing between good and evil and to show generosity toward others — these
two things are in no way incompatible and are essentially part of the same whole.
Let’s suppose, for example, that someone eats poisonous mushrooms and is rushed to a doctor.
Irrespective of who the patient may be, the doctor naturally exhausts all possible means to save the
person and also offer sincere words of encouragement. This, we might say, is an example of ‘generosity
toward others.’
It is also likely, however, that the doctor will warn the patient not to eat harmful mushrooms in the
future. I am sure there is no doctor who would stand by indifferently while the patient declares, “But
poisonous mushrooms are delicious, I want to eat them again.” This corresponds to “taking a strict
stance toward the Law.”
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In both these instances, the doctor is motivated by compassion and commitment to removing the
patient’s suffering. This is also the behavior of a Buddhist.
For that reason, there is no contradiction between the spirit of shakubuku — that of ‘refuting the
erroneous and revealing the true” — and true friendship. The spirit of compassion is fundamental to
both. Consequently, it is the Buddhist ideal that, the more we exert ourselves in faith, the greater the
generosity with which we can embrace our friends and deepen our friendships. Because shakubuku is
an endeavor to touch the others’ lives through dialogue, trust and friendship are essential.
The New Human Revolution, vol. 1, pp. 204-5
11 — Our Concern for Kosen-rufu Enables Us To Become Buddhas
Highly articulate and eloquent people are treasures of kosen-rufu. Eloquence does not mean verbosity;
it is the power to win others’ wholehearted understanding. Sometimes even a single word from a person
of strong faith is enough to win the wholehearted understanding of someone whom not even a great
scholar could reach. This is the power of wisdom, the power of character, the power of faith.
Amid a storm of calumny, all of you have been persistently carrying out dialogue of justice,
unafraid of the winds of arrogant criticism. Without doubt you qualify as people of fearlessness, as
people who “are clever in difficult questions and answers.”
Lectures on the Expedient Means & Life Span Chapters, Vol. 1, pp. 115-16
11 — Our Concern for Kosen-rufu Enables Us To Become Buddhas
What are genuine soft and gentle words? This is not determined by how harsh or kind the words sound.
Rather, it depends on whether they are laden with value, and whether there is compassion in the heart of
their speaker.
In society today, “truthful words” are few. We are deluged by words of self-interest and
calculation, words intended to cause injury, and words of playful caprice. These days we simply don’t
hear words of truth that issue from the depths of one person’s heart and penetrate the heart of another.
True words perfectly coincide with the actions of the speaker. Words spoken out of personal
conviction, words on the basis of which we have lived our lives are certainly true words. True words are
living words that issue from a lively and exuberant heart.
Nikko Shonin admonished against indulging in “idleness and chatter” (GZ, 1617). Similarly,
President Toda likened words not based on faith to smoke.
In conclusion, “soft and gentle words” means words spoken in good faith. Such words are sincere;
they are earnest; and they have propriety. Moreover, words that clearly convey what you want to say are
“soft and gentle.”
With abundant self-confidence, let us conduct dignified dialogue, never losing our inner latitude,
poise and humor. Such dialogue is the true “weapon” of a Buddhist.
Confusion of language portends confusion in society. In an age lacking “truthful words,” our
movement, which is based on dialogue, is becoming a great light of hope for the world.
Lectures on the Expedient Means & Life Span Chapters, Vol. 1, pp. 121-22
2 — Belief and Understanding: The Dynamic Relationship of Faith and Wisdom
Through believing in and devoting ourselves to the Mystic Law, the Mystic Law becomes manifest in
our lives, and our lives will accord with the Law. The “proof” of vibrant life force that we attain
through faith in the Mystic Law represents the wisdom that “functions in accordance with changing
circumstances,” or the understanding of “belief and understanding.”
The Daishonin also says: “Belief represents the value or price we attach to a jewel or treasure, and
understanding represents the jewel itself. It is through belief that we can ‘purchase’ the wisdom of the
Buddhas of past, present and future” (GZ, 725).
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In that regard, belief and understanding are far from opposites, nor is belief something static that is
enlisted in support of understanding. In fact, they are essentially one. If we try to separate them, we can
only describe them as partners in a dynamic cycle in which belief leads to understanding and
understanding further strengthens belief. Through this unending cycle, we can continuously cultivate
and improve ourselves. This is the fundamental meaning of “belief and understanding.”
It is interesting that the Sanskrit adhimukti can also be translated as “will” or “intent.”
Buddhahood is not a static state. The true state of the Buddha’s life is one of endlessly seeking selfimprovement, in which wisdom deepens compassion and compassion deepens wisdom. It is a process
of boundlessly and continuously striving for perfection. The two wheels of that will to perfection, which
carry it along on its eternal journey, are faith and understanding.
The Wisdom of the Lotus Sutra, Vol. II, Pg. 58
A Humanistic Organization Is the Very Foundation of Religion, December 12, 1987, Tokyo, Japan
Ours is an age in which nobody takes a step unless they are convinced to the very bottom of their heart.
When a person is absolutely certain about something, there is a very real chance that he will display
unimaginable power. Thus thoroughgoing planning meetings have taken on increasing significance; and
one-to-one dialogue is also considered to have unlimited merit. Recently many large organizations,
which used to be quite prosperous, have begun to suffer from conditions of stagnation and stalemate, but
the Soka Gakkai goes on attracting many people, including youth, and developing. One reason for this
may be said to be our emphasis on dialogue and conversation. This manner of conducting ourselves will
remain a matter of fundamental principle with us into the future as well.
Buddhism in Action, Vol. VII, Pg. 17
5: Friendship and Perspectives on Life During Youth (1)
Associating with self-destructive people, however, can certainly have harmful consequences, dragging
you down with them. You must have the courage not to succumb to the lures of such negative
influences.
Sometimes your friends can have a stronger influence over you than your parents or anyone else.
So if you make good friends — friends who are interested in improving and developing themselves —
you will move in a positive direction as well.
Andrew Carnegie (1835-1919), the American industrialist and philanthropist, modestly attributed
his success to having gathered around him people who were far more talented and capable than he.
Ultimately, the only way to make good friends is for you to become good friends yourselves.
Good people gather around other good people.
Discussions on Youth, Vol. 1, pp. 89-90
Chapter 4, Religion as Transformation, Universal Life-resonance,
Ikeda: At its deep levels, the latent energy of life extends to families, ethnic groups and all humanity;
thence still further to merge with other forms of life, including non-human forms. At the level visible to
human eyes, boundaries exist between these forms. Deep down, however, life is integrated and
boundary-less.
Karma may be good, bad or neutral. A life manifesting predominantly bad karma is at fate’s
mercy. The influence of its energy brings misfortune to others and can lead to environmental
destruction and even to the annihilation of the human race. It is of the utmost importance to transform
bad karma into good karma at the individual level. The transformation of the karma of one individual
evokes a similar transformation in other individuals. This process can expand to make possible similar
transformations in entire societies, in all humankind and even in the natural environment. This is the
meaning of the Soka Gakkai human revolution movement.
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Transforming bad karma into good karma cannot be done on the level of the Eighth Consciousness
alone. Universal life, which subsumes the Eighth Consciousness, is the Ninth Consciousness (the amala
vijnana), or the Buddha nature, which, as you say, must be strengthened as much as possible. Once
attained, the Buddha state of life purifies and reforms the Eighth Consciousness (Karma Storehouse) and
orients all karma toward ultimate good. This is the quintessential meaning of Buddhism.
The individual who perseveres along the path of the human revolution attains a realm of eternally
indestructible happiness beyond the life-death cycle. Such a person guides others’ innate energy in
promising directions and helps them bring forth deeper compassion and wisdom. A tide culminating in
the reformation of humanity and our planet is the ultimate goal of the human revolution.
Galtung: Your explanation is clearer than any I have ever heard before. But there are two main points I
should like to clarify still further. Inevitably we manifest both positive and negative energy. How
should we deal with negative energy?
Ikeda: On all dimensions, losing to negative force spells unhappiness; it brings loss of life-power,
destruction, decline and schism. It results in illness, economic hardships and struggle. War is a
concentration of all these sufferings.
Life in the four states that Buddhist philosophy calls the Four Evil Paths is dominated by less-thanhuman tendencies. These states represent negative energy. In contrast to them, the Four Noble Worlds
— Buddhahood, Bodhisattvahood, realization and learning — are conditions in which life generates
positive energy. These states spell happiness and fulfillment for human beings and produce the three
values advocated by Soka Gakkai philosophy: beauty, gain and goodness.
In a sense, human life and, in particular, work for peace represent struggles between positive and
negative energy. Some minus aspects are violence, destruction, schism and hostility; among the positive
aspects are nonviolence, creativity, union and harmony. As you have pointed out, throughout human
history the triumph of the positive has required each individual to conquer his or her own negative
aspects and convert them to positive aspects. Though it might seem circuitous, this is actually the
shortest, most direct way to the goal, the attainment of which is the reason for the existence of Buddhism
and the human revolution.
Galtung: To facilitate the interconnections and mingling of good life-energy we must remove as many
barriers and boundaries as possible. Of course, boundaries make for long cuts not shortcuts. Good liferesonance is possible only when the boundary lines between national states and other organizations have
been shortened and when unity and solidarity have been achieved. As an example, I might cite your
own successful exchanges of ideas and positive energy with Mikhail S. Gorbachev. Boundaries had to
be eliminated and space crossed before those exchanges could take place. For one thing, either you had
to be free to go to Moscow, or he had to be free to come to Tokyo. I believe that Buddhism agrees with
the need to eliminate boundaries.
Ikeda: Yes indeed. This is why I travel widely, trying to bring different parts of the world together.
A major Buddhist tenet teaches what are called the Three Realms of Existence (the realm of the
five components, the realm of living beings and the realm of the environment). Each realm embodies
boundaries of difference: personal differences, national differences and environmental differences.
People all over the world differ radically in terms of their antecedents, endowments, cultures and
traditions. Nonetheless, encounters occur in which it is possible to experience profound sympathetic
resonances that cross all these boundaries of difference. Comrades and friends advancing toward a
common goal draw together naturally and are soon walking side by side.
Galtung: You speak of life-resonance. In physics there is such a thing as the phenomenon of
resonance. If two tuning forks of the same pitch are placed side by side and one of them is struck, the
other will naturally vibrate in resonance.
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Ikeda: The same kind of resonance can easily occur between two people whose rhythms are similar.
For example, two people who live according to the universal Bodhisattva rhythm overcome boundaries
and differences to resonate together. The Buddhist faith may be described as a discipline for putting
oneself in agreement — establishing life-resonance — with the universal Buddha nature.
It is generally accepted that, just as scoundrels flock together, so outstanding people associate with
other outstanding people. Though starting points differ, a common goal and great faith enable those
who work for the lofty aim of world peace to communicate among themselves. This has helped me
make many friends all over the world.
A person with powerful life-energy exerts a great influence for orienting companions in a common
direction. People of strong faith initiate flows of energy as surely as pressure differential causes air
currents flow from areas of high to areas of low atmospheric pressure. To facilitate encounters making
these things possible, we must abbreviate social boundary lines and lower social barriers.
Choose Peace: Johan Galtung & Daisaku Ikeda, pp. 73-75:
5
Actualizing world peace / the century of humanism
If Nichiren’s compassion is truly great and encompassing, Nam-myoho-renge-kyo will spread for ten
thousand years and more, for all eternity, for it has the beneficial power to open the blind eyes of every
living being in the country of Japan, and it blocks off the road that leads to the hell of incessant
suffering.
On Repaying Debts of Gratitude, WND 736
Written July 21,1276 from Minobu to Joken-bo and Gijo-bo
If one uses the Lotus Sutra to pray for the welfare of the land, it will prove to be a great pure Law that
will secure and protect the nation, insuring joy and prosperity to everyone from the ruler on down to the
common people.
How Those Initially Aspiring to the Way Can Attain Buddhahood through the Lotus Sutra,
WND, 879
Written to Myoho in 1277 from Minobu
Loyalty to All Humanity
Ikeda: As globalization proceeds, we enter an age in which everybody’s actions strongly influence
everybody else. When we realize this, we can then alter our mindset and strive to build a global society
of mutual coexistence and mutual prosperity. This will be done by going beyond devotion to the
interests of the nation-state and devoting ourselves to the interests of all humanity. As Martin Luther
King Jr. said, injustice anywhere is a threat to justice everywhere. The key to the solution is, in your
terms, the imagination to care for others. It is the empathizing heart or what Buddhists refer to when
they talk about mercy.
Krieger: At no other time has that imagination been in greater demand than today. Most troubling to
me about the state of the world is a currently pervasive sense of complacency and indifference among
the well-to-do. This represents the diametric opposite of empathy and compassion. We have
tremendous potential to make the world a more decent place. Global news networks using modern
technologies inform us about what is happening all over the planet. In spite of this information,
however, many people remain in a state of complacency. The modern equivalent of fiddling while
Rome burns is people watching television sitcoms as suffering continues and global threats to human
dignity mount.
Ikeda: It is necessary for each individual to look reality in the face, speak out and initiate action in his
or her immediate surroundings. The worst thing we can do is to resign ourselves to believing we are
helpless. Instead, all of us must come together and revise our outlook. As the German philosopher Karl
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Jaspers said: “We can enjoy the happiness of existence in the interim granted to us. But it is a last
respite. Either we avert the deadly peril or prepare for the catastrophe.... Today we stand poised on the
razor’s edge. We have to choose: to plunge into the abyss of man’s lostness, and the consequent
extinction of all earthly life, or to take the leap to the authentic man and his boundless opportunities
through self-transformation.”
Pg. 14
Choose Hope: Your role in Waging Peace in the Nuclear Age, David Krieger & Daisaku Ikeda
On “the three Cs”
In such an age, I suggest a philosophy focused on the three Cs: compassion, courage and commitment.
A life founded on this philosophy would be one of service not accumulation. It would oppose violence
and discover value in others. Compassion in its deepest form — what we call Buddhist mercy — is the
fountainhead of courage and commitment. … Indeed, the three Cs are the mainstays of our movement
— compassion for our suffering friends, courage to confront evil and commitment to stimulate each
individual to act.
Pg. 105
Choose Hope: Your role in Waging Peace in the Nuclear Age, David Krieger & Daisaku Ikeda
Determination
Even one daimoku can penetrate the entire universe. How much greater than is daimoku’s capacity to
move anything when it is chanted with sincerity and determination! Daimoku chanted with the
profound conviction that “my life is the entity of the Mystic Law” or with the resolve that “I will
dedicate my life to spreading the Mystic Law as an emissary of the Buddha” cannot fail to draw a
response from the Gohonzon. Such daimoku cannot fail to permeate the universe.
Faith Into Action, pg. 108
Buddhism Is Dialogue, 48th HQ Leaders Meeting, July 18, 2000, Hachioji, Japan
Pray that instead of devils or negative, destructive forces infiltrating your being, Brahma (Jpn Bonten),
Shakra (Jpn Taishaku) and the gods of the Sun and the Moon — the positive, protective forces of the
universe — will enter your life! Pray that they will enter the lives of all members in your region and the
entire membership of the SGI, as well. If you do this, your strength will multiply a hundredfold, a
thousandfold. With such prayer, with such faith, you will realize a fundamental transformation in the
very depths of your life. This is the secret to achieving your human revolution.
World Tribune, September 8, 2000, Pg. 5
16 — A Grand Epic of the Eternity of Life
Nichiren Daishonin describes conditions during the Latter Day of the Law, saying: “Those who espouse
Hinayana reject Mahayana, and those who espouse provisional teachings attack the true teaching, until
the country is overrun with slanderers of the Law” [WND, 400].
While the Daishonin is referring specifically to confusion regarding the Hinayana and Mahayana
teachings and the provisional and true teachings, his words perfectly describe the spiritual confusion of
the present age. Being strongly attached to bankrupt systems of values, people prefer what is base and
shrink from what is lofty. They are fond of the trivial and inauthentic and detest the genuine. The Latter
Day of the Law is an age when people are receptive to shallow thought and shallow ways of living, and
they disparage a way of life that is profound.
In a society with such topsy-turvy values, SGI members have persisted in their efforts to explain
the correct way of life to those who have lost their sense of direction and gone adrift. Just as the sutra
indicates where it says, “Each one of these bodhisattvas was the leader of his own great assembly”
(LS15, 213), as leaders of the people you are shedding light on many others.
This year marks the fiftieth anniversary of the end of World War II. It also marks the fiftieth year
since Josei Toda, the second Soka Gakkai president, stood up alone amid the devastation and took the
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first step to reconstruct the Soka Gakkai. The history of members’ spiritual struggle is engraved in
countless places throughout the country.
In Okinawa, the only place in Japan where a land war was fought; in Hiroshima and Nagasaki, the
first cities in the history of the world to experience the horrors of nuclear warfare — in all parts of the
country, the seeds of peace have been planted and great trees of happiness and prosperity have grown
up.
In areas facing the greatest of challenges — in rural villages that, amid rapid economic
development, have suffered from an exodus to urban areas; in mountainous regions that have been
devastated by the closure of coal mines; on remote islands; and in big cities where people’s hearts have
withered and dried up — you have followed the Daishonin’s encouragement to “grit your teeth and
never slacken in your faith” [WND, 498]. Because society’s values are upside down, you have had to
endure storms of untoward criticism and calumny.
And you have won!
Your cheerful, smiling faces have greatly changed Japan. And the same smiles are spreading to all
parts of the world.
President Toda declared:
I perceive that we have appeared in this world charged with the great responsibility to propagate
the seven-character Lotus Sutra during the Latter Day of the Law. If our status is assessed in
terms of this role, then we are certainly Bodhisattvas of the Earth.
All of you are proving in reality our mentor’s declaration, which is like a lion’s roar. How highly the
original Buddha and all Buddhas must be praising and applauding the great achievements of the
Bodhisattvas of the Earth of the twentieth century!
Yet, the world is still rife with tragedy and suffering. In Japan and elsewhere, the degree of turmoil
is only intensifying. The long march of the Bodhisattvas of the Earth continues — for peace and for
people’s happiness.
Toward that end, I hope you will advance in even better health and even more cheerfully, and that
you will lead long lives. The world and the twenty-first century eagerly await your smiling faces.
Lectures on the “Expedient Means” and “Life Span” Chapters, Vol. 2, pp.18-20
Create the New Century with Fresh Vitality, January 9, 1988, Soka Culture Center, Tokyo, Japan
It is my greatest joy to talk with young people like yourselves. Nothing brings me greater happiness. I
believe that dialogues between us are of particular significance now, because the time has come for me
to speak frankly with you about everything that it is important for you to know, and to entrust to you the
future of kosen-rufu.
There is no alternative other than to entrust the future of kosen-rufu and the Soka Gakkai to you
young successors. The vitality of youth is the force that will open up the new century, the wonderful
new era. This is a law of nature. In this sense, I feel that nothing is more meaningful than the life-to-life
dialogue I am conducting with you in the noble world of faith.
Your future is boundless, bursting with limitless potential. By sharing with you some of the
guidance from my mentor, second Soka Gakkai president Josei Toda, I mean to congratulate you on
your bright, promising future.
Mr. Toda would often encourage his youthful followers, saying:
It is only natural that you should meet with obstacles in the course of your life. When you
encounter a severe difficulty, you may despairingly feel that it is the end of everything; you may
want to give up. There may also be times when, due to your extreme suffering, you find yourself
in an abyss of despair. However, you should never succumb to such difficulties. You must win
by all means. When you do, you will later be able to look back with a feeling of satisfaction on
your days of desperate struggle.
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Just after the Second World War, Japanese people couldn’t find anything to be hopeful for about
the future. But if we look at what happened after five years, after ten years, it’s like a dream.
From this one instance we can imagine ten thousand: it will also be the same in our own lives.
My own experience has shown Mr. Toda’s guidance to be true.
Life is not easy for anyone. One may be exposed to violent storms or tossed about by a high tide of
obstacles. This is especially so for us, who are striving to accomplish the unprecedented task of kosenrufu. Although our lives are glorious, it is also to be expected that we will meet with greater difficulties
and have to undertake more painful struggles than those who merely seek to lead an ordinary life.
However, you should never be swept off course no matter what the hardship, nor should you retreat in
the face of any crisis.
We embrace the Mystic Law, the driving force for victory in life. When you sincerely dedicate
yourself to faith and practice, you can change every suffering into joy and hope, crowning your life and
your entire existence with glory. There are no greater happiness and honor than this.
Therefore, no matter what difficulties may beset you at present, you should continue to advance
proudly, always taking action and always cherishing fresh hope for the future. Please be convinced that
as long as you embrace the Mystic Law, the time will come when you will feel deep gratitude that you
have persevered and been able to surmount even the worst of circumstances.
Buddhism in Action, Vol. VII, pp. 62-3
The World of Nichiren Daishonin’s Writings #4
Ikeda: Here, the Daishonin is teaching the fundamental level at which the principle of “establishing the
correct teaching” takes place. That is, it occurs on the level of the heart. In other words, without a
transformation of the inner life of the individual, the correct teaching cannot be established.
The Daishonin says that when we win over the fundamental evil of slander of the Law and
transform the beliefs that we hold in our hearts, then the threefold world — the actual world in which we
live — becomes a pure Buddha land, an indestructible treasure realm. He also says that the teaching in
which we should believe is the “single good doctrine.” “Doctrine” means a true teaching and refers
namely to the Lotus Sutra. “Single good” means fundamental good.
The Lotus Sutra teaches that all people can manifest the Buddha nature, and that it is the duty of
those who uphold the sutra to take action to enable others to attain Buddhahood as well. This is the
wisdom and way of life of the Buddha. This philosophy and practice of the Buddha is precisely what is
meant by fundamental good. In the same vein, the Daishonin’s teaching of the Three Great Secret Laws
is none other than the practice of fundamental good for the Latter Day of the Law.
At any rate, those who embrace this philosophy and dedicate their lives to putting it into practice
are equal to the Buddha in their spirit and way of life. Their dwelling, wherever it may be, is a Buddha
land. From this we see that the Law of Buddhism is the fundamental underpinning of people’s lives.
The essence of “establishing the correct teaching” lies in believing in the fundamental good that is
the Lotus Sutra and in each individual establishing peace in his or her heart. Only when a society that
functions in accord with the fundamental good is firmly secured will a truly peaceful society be
actualized. This does not mean, however, that every person in a given society must be united by faith in
the Lotus Sutra. What matters is that the spirit of the great philosophy of peace expounded in the Lotus
Sutra, with its teaching that all people are Buddhas, be given full play in society as a whole. On a
societal level, “establishing the correct teaching” means establishing the concepts of human dignity and
the sanctity of life as principles that support and move society.
Saito: In his writings, the Daishonin frequently states that Buddhism functions as an underlying
principle that supports society. For example, he says: “Because Buddhism has gradually been turned
upside down, the secular world also has been plunged into corruption and chaos. Buddhism is like the
body, and society like the shadow. When the body bends, so does the shadow” (WND, 1039).
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Ikeda: Buddhism is the “body”; it is the basis of everything. When Buddhism is in disarray or its
teachings are lost, society falls into a state of confusion. Unless there is a philosophy in place that
supports society on a fundamental level, the world will lose its foundation. As a result, society will
descend into the path of Animality ruled by the law of the jungle, into the path of Anger bound by
ceaseless conflict, and into the path of Hunger swirling with discontent. Ultimately, it will plunge into
the realm of the endless suffering of Hell.
That is why “establishing the correct teaching” is of utmost importance. Once that is in place, “the
peace of the land” will be realized without fail.
Living Buddhism, July 2002, pg. 22
7 — Teachers of the Law Live Among the People
“The ‘Thus Come One’s room’ is the state of one’s mind that shows great pity and compassion toward
all living beings. The ‘Thus Come One’s robe’ is the mind that is gentle and forbearing. The ‘Thus
Come One’s seat’ is the emptiness of all phenomena.” (LS10, 166)
Shakyamuni uses the images of “robe,” “seat” and “room” to clarify the Buddha’s spirit in
expounding the Lotus Sutra. And he urges people to broadly expound the teaching, saying in effect, “If
you base yourselves on this spirit, then, even if you encounter difficulties, you can lead people to
enlightenment unerringly just as the Buddha does.”
An attitude of compassion does not mean looking down on someone from a position of superiority.
It is not a vertical but a horizontal relationship. It is a feeling of sympathy toward others as human
beings. And it is based on respect.
That’s why it is called the “room of compassion.” We invite a friend into a compassionate life
space and warmly embrace them; we sit down in the same room and discuss life as equals. We discuss
things and learn from one another as human beings, and together we strive to improve our lives.
Creating such a warm and welcoming space for dialogue and exchange is itself shakubuku.
The Wisdom of the Lotus Sutra, Vol. 2, pp. 196
[Living Buddhism, 02-97, pp. 29-30]
2 — Belief and Understanding: The Dynamic Relationship of Faith and Wisdom
IKEDA: The reason the Lotus Sutra emphasizes faith or belief so strongly is that the goal of the sutra is
to eliminate the fundamental ignorance of life, what Buddhism calls “fundamental darkness,” and to
cause all beings to awaken to their “fundamental enlightenment,” the wisdom originally inherent in the
lives of each. This “fundamental enlightenment” can also be described as the Buddha nature or the
world of Buddhahood.
But this fundamental enlightenment exists at a level so deep within our being that the intellect or
reason, which operates more on life’s surface, is unable to reveal it in its entirety.
Only when we open our entire being, including our intellectual faculties, to the Mystic Law does
the Buddha nature, the world of Buddhahood, manifest in our lives.
The Wisdom of the Lotus Sutra, Vol. 2, pg. 57
2 — Belief and Understanding: The Dynamic Relationship of Faith and Wisdom
IKEDA: The belief taught in the Lotus Sutra provides no easy answers, no escape route from the
difficulties of human life. In fact, it rejects such easy answers; instead it implores us to take up the two
tools for exploring life, belief and understanding, and use them to continually challenge and work to
perfect ourselves. And it also provides us the energy to do just that.
What is called for now is a new unification of belief and reason encompassing all aspects of the
human being and society, including the perspective achieved by modern science. This is the great
challenge that modern civilization faces. It is an attempt to restore the wholeness of human society,
which has been rent asunder by reason without belief and irrational fanaticism.
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It might be construed as the story of the wandering son — modern rationality — returning to his
parental home — life itself.
This unification of belief and understanding will be the key to getting modern society back on
course from its spiritual drift and helping humankind attain the summit of life’s true promise.
The Wisdom of the Lotus Sutra, Vol. 2, pg. 59
3 — The Buddha’s Compassionate Wisdom Fosters Individuality
IKEDA: The Buddha’s compassion is perfectly equal and impartial. The Buddha views all beings as his
own children and strives to elevate them to attain his same enlightened state of life.
It’s not that there are no differences among people. Rather, it’s that the Buddha, while fully
recognizing people’s differences, does not discriminate among them. The Buddha respects people’s
individuality and desires that they may freely manifest their unique qualities. He is neither partial nor
adverse toward people on account of their individual proclivities. The Buddha loves, rejoices at and
tries to bring out each person’s uniqueness; this is his compassion and his wisdom.
The Wisdom of the Lotus Sutra, Vol. 2, pg. 71
3 — The Buddha’s Compassionate Wisdom Fosters Individuality
IKEDA: The important point is that the Buddha’s preaching begins from a recognition of human diversity.
The Buddha asks the question: How can I enable each person to attain Buddhahood, notwithstanding
differences in circumstance, temperament and capacity? The Lotus Sutra, without departing in the least from
the reality of the individual, clarifies the path to Buddhahood for all.
The humanism of the Lotus Sutra comes down to the tenet of treasuring the individual. This is the
Buddha’s spirit. The Lotus Sutra’s fundamental objective of universal enlightenment begins with treasuring
the individual and can be realized only through steadfast adherence to this point.
The Wisdom of the Lotus Sutra, Vol. 2, pg. 71-2
3 — The Buddha’s Compassionate Wisdom Fosters Individuality
IKEDA: The wisdom to understand the universal as well as the individual aspects of all phenomena —
that is to say, “wisdom manifesting as compassion” — is the wisdom of the Buddha who has attained
thorough mastery of his own life.
In Kiyoshi Miki’s Jinseiron Noto (Thoughts on Life), a book I read avidly in my youth, there is the
line, “Understanding yourself eventually leads to understanding others.” To the extent that we
contemplate ourselves and elevate our state of life, we can deepen our understanding of others.
Someone with a high state of life is capable of recognizing and treasuring people’s individuality.
A person of wisdom tries to invigorate and bring out the best in others.
The Wisdom of the Lotus Sutra, Vol. 2, pg. 80
3 — The Buddha’s Compassionate Wisdom Fosters Individuality
IKEDA: Those who appear to have wisdom but who lack compassion cannot invigorate others. On the
contrary, they develop a cruel and cunning “wisdom” and do others harm. Theirs is not genuine
wisdom.
Life embodies the mutual possession of the Ten Worlds and of the principle that a single moment
of life possesses three thousand realms; that is, the entire universe.
A Buddha, who perceives the true entity of his own life, naturally manifests the spirit to treasure
the lives of all beings as highly as his own or as he would his own children. The spirit to make the entire
world, the entire universe, peaceful and tranquil wells forth in his life. This is the Buddha’s compassion;
and the Buddha’s compassion is inseparable from his wisdom.
The Wisdom of the Lotus Sutra, Vol. 2, pg. 80
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3 — The Buddha’s Compassionate Wisdom Fosters Individuality
IKEDA: A movement or organization will not long survive if it is held together only by decrees or rules.
And it will fare still worse if the attempt is made to move people by force.
Only if we respect one another’s individuality, share one another’s joys and sorrows, and mutually
inspire one another with courage and hope can we unite in solidarity. It is such a spirit of harmony and
sense of inspiration that makes a true popular movement possible.
The Wisdom of the Lotus Sutra, Vol. 2, pg. 83
1999 Peace Proposal submitted to the United Nations on January 26. pp. 18-43
At the heart of the SGI movement is the effort to develop a new cosmology and to address the identity
crises head on.
This cosmology provides answers to fundamental questions inherent in our very humanity.
Moreover, it provides a framework — accessible to all — for resolving the identity crises and
transforming our fin-de-sie-cle chaos into a world where all human beings can find meaning for their
existence.
Living Buddhism, May 1999, p. 24 & July 1999 p. 22
A Perspective on the ‘Rissho Ankoku Ron’ pp. 43-8
It would be no exaggeration to say that though up until now the human race has cultivated the external
world, it has allowed the barbarian within to rampage unchecked. Though systems of ethics and
morality have been developed to control human emotions and desires, they have proven powerless
against the forces that reside in the subconscious depths of the human heart. The only way to truly and
fully overcome the great difficulties that humanity faces is to root out the many impurities and
defilements that arise from those depths, and to activate within the hearts and minds of us all a pure and
strong compassion and wisdom. There can be, in other words, no external peace without internal peace,
and in fact external peace only becomes possible when internal peace is firmly established.
Seikyo Times, November 1993, p. 44
A Foundation for People’s Lives —3-3-02, Hachioji, Japan
Buddhism teaches that all people are inherently Buddhas. I believe that this Buddhist view of humanity
embodies a fundamental principle for world peace.
“You are a Buddha and I am a Buddha. That’s why, we must not fight each other.” If leaders
around the globe truly, understood this, there would be no more war. I am firmly convinced that if all
the presidents, prime ministers and other pivotal leaders throughout the world would share this principle
and respect one another, honor one another and meet each other halfway, we would put an end to war
and move toward peace and happiness for all humanity.
This spirit of mutual respect is the essence of Buddhist humanism. It is the profound teaching of
Shakyamuni and the Daishonin. It is the light of hope that can transform the cycle of war and violence.
The significance of your efforts to widely communicate the Buddhist teachings is immense indeed.
World Tribune, April 5, 2002, p. 3
12 — Good and Evil
Ikeda: I agree entirely both that man has created his present crisis and that he holds the key to its
solution. The way to transform moral sense into moral action is not to abandon the ego but, always
regarding it in the proper light, to put it to active use at some times and to suppress it at others. As a
concrete method, simply teaching control as a kind of knowledge and attempting to propagate it in this
way are meaningless. A total reformation of the individual from below the depths of consciousness is
essential. Of course, this reformation cannot be imposed from without. Instead, the individual, in
striving to better his own personality, must consciously strive to effect his own reformation. At the
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least, a philosophy propounding the need for such a reformation must give its followers strength
sufficient to the task. It is this kind of reformation that I mean by the human revolution.
The Toynbee-Ikeda Dialogue: Man Himself Must Choose, pg. 308
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