SGI Newsletter 9023

7/17/2019 SGI Newsletter 9023

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SGI NewsletterPublished by Soka Gakkai

© The Soka Gakkai. All rights reserved. For the exclusive use of SGI-related organizational newspapers and periodicals.15-3, Samon-cho, Shinjuku-ku, Tokyo 160-0017, Japan Phone: 03-5360-9841 Fax: 03-5360-9887

No. 9012

Thursday, June 12, 2014

SGI President Ikeda’s Message

6TH SOKA GAKKAI HEADQUARTERS LEADERS MEETING

Celebrating the Faith and Courage of Soka Women

(SGI President Ikeda sent the following message to the 6th Soka Gakkai Headquarters

Leaders Meeting of the New Era of Worldwide Kosen-rufu, which was held

concurrently with the Soka Women’s General Meeting—celebrating SGI Ikeda

Kayo-kai Day, June 4, and Women’s Division Day, June 10—at the Toda Memorial

Auditorium in Sugamo, Tokyo, on June 7, 2014. The meeting was also attended by

SGI representatives from 21 countries and territories.)

My deepest and most heartfelt congratulations on this bright, upbeat, and hope-filled

Soka Women’s General Meeting!

What joy this gathering would surely bring to Nichiren Daishonin and

Shakyamuni, as well as the Soka Gakkai’s first and second presidents, TsunesaburoMakiguchi and Josei Toda—all of whom sincerely wished and worked for the

happiness of women and mothers.

Allow me also to warmly welcome the visiting SGI leaders from 21 countries

and territories, who have traveled all the way to Japan with such noble seeking spirit in

faith.

Representatives from the United States, Argentina, Europe, Taiwan, and South

Korea, and members of a delegation of women’s division leaders from South and

Southeast Asia—thank you so much for joining us today!My wife and I are absolutely delighted to see this lively, joyous gathering of

members of the Soka family from around the world, led by the women’s and young

women’s divisions.

I would like to begin by presenting two poems to celebrate this occasion:

[Poem for women’s division members:]

You, the mothers of kosen-rufu,

while accumulating unseen virtue,

have resolutely won.



2

In this century of women,

your visible reward shines ever brighter.

[Poem for young women’s division members:]

Your youth as

vibrant Kayo-kai members

shines with happiness

as you extend a rainbow of hope

across the skies of the entire world.

*

There are some words from Nichiren Daishonin that I would like to share and deeply

reflect upon with you once again today. They are from a letter addressed to a female

follower whom he honored with the name, Nichinyo (lit. Sun Woman). I have always

regarded this passage as being especially directed to all Soka women, whose presence

is also like the sun:

Never seek this Gohonzon outside yourself. The Gohonzon exists only within

the mortal flesh of us ordinary people who embrace the Lotus Sutra and chant

Nam-myoho-renge-kyo. The body is the palace of the ninth consciousness,1 the

unchanging reality that reigns over all of life’s functions. (WND-1, 832)

The Gohonzon, the object of fundamental respect or devotion, doesn’t exist in

some special place outside of us. It exists “within the mortal flesh” of us ordinary

people who, just as we are, embrace faith in the Mystic Law, chant

Nam-myoho-renge-kyo, and strive for kosen-rufu. We embody within us the brilliant,

originally inherent state of life that is completely pure and unsullied, supremely noble

and indestructible.

The Daishonin thus clearly taught this female follower the great principle of the

supreme worth and dignity of life—a teaching that presented a view of human beings

and Buddhism that was radically different from that prevalent in his day.

In the same letter to Nichinyo, the Daishonin went on to state: “This Gohonzon

also is found only in the two characters for faith”2 (WND-1, 832).

1 Ninth consciousness: Also, amala-consciousness. The Buddha nature, or the fundamental purifying force, that is free from all karmic impediments.2 The Japanese word for faith consists of two Chinese characters.



3

A woman who dedicates herself to faith in the Mystic Law can make her life

shine with infinite noble inner brilliance, illuminating the darkness of the Latter Day of

the Law.

It is entirely due to the strong, correct, and beautiful faith of our women’s and

young women’s division members that the beneficial power of the Gohonzon is being

demonstrated so widely all over the world.

*

There is a wonderful women’s division member—a noble mother of kosen-rufu in

South America—whom my wife and I will never forget. Many years ago, she was

struggling with a host of problems, including the bankruptcy of her husband’s business,

family discord, and a life-threatening illness. It was at such a time that she encounteredthe Mystic Law and, through practicing Nichiren Buddhism, went on to turn poison

into medicine and change her karma. She shared the incredible joy she gained from her

Buddhist practice with one person after another. She personally helped more than 750

households start practicing Nichiren Buddhism, while the combined number of

households introduced by her and her entire family is more than 1,000. Transforming

tears of sadness into tears of joy, she magnificently adorned her existence in this

lifetime with the drama of human revolution.

She said: “All people possess the same life [of Buddhahood] as the Gohonzon.Eventually, they’ll come to seek the Daishonin’s Buddhism. That’s why it’s important

to sow the seeds of the Mystic Law and to continue being a good friend to others. . . .

The most vital requirement for happiness is courage.”

The present worldwide development of our movement for kosen-rufu is being

acclaimed as a truly extraordinary accomplishment of our times. I proudly declare here

and now that this is unquestionably the triumph of the faith and courage of Soka

women who are directly carrying on the Daishonin’s spirit. Don’t you all agree?

The human race has for too long been let down by religions, philosophies, and

ideologies that fail to respect human beings, women, and life. People today are

thirsting for a genuine philosophy of hope that they can wholeheartedly believe in.

Together with our youth division members who are developing so vigorously,

let’s all continue to eagerly seek and study the great teachings of Nichiren Buddhism

and use our voices unsparingly to share them with others. And let’s strive even more

energetically to help as many people as possible open their own shining inner “palaces”

brimming with the joy of life, the triumph of happiness, and everlasting peace.

*



4

I’m happy to report that I am in fine health and continue to devote myself to my

writing, in the spirit of conducting heart-to-heart dialogues with all of you, my beloved

fellow members around the world.

The “Intense Challenge”3 chapter of my novel The New Human Revolution

[currently being serialized in the Seikyo Shimbun] will soon come to a close and a new

chapter will begin. It is titled “Seeking Spirit,”4 and will center on my visits to Miyagi

and Fukushima prefectures in Tohoku in May 1978 and to Hokkaido the following

month.

Making the admirable seeking spirit of our dedicated women’s and young

women’s division members our model, let’s all—the entire Soka family—continue to

forge ahead victoriously, in harmony and friendship, on our journey to realize the great

vow for worldwide kosen-rufu.

In closing, I present you with this poem:

Because your lives

shine like the sun,

there is nothing to fear.

May your united efforts for peace

illuminate the entire world.

Congratulations on this brilliant Soka Women’s General Meeting!May good health, happiness, and benefit bloom in your lives!

Daisaku and Kaneko Ikeda

(Translated from the June 8, 2014, issue of the Seikyo Shimbun, the Soka Gakkai daily

newspaper)

3 Tentative English title.4 Tentative English title.





2

selflessly dedicate themselves to the happiness of others, in spite of their very busy

lives and their own challenges, such as sickness and economic hardship. This is the

strength and nobility of the Soka Gakkai.

These are not the charitable activities of a leisured class that is wealthy and living

in idle luxury. They are the activities of ordinary people who, based on empathy and

encouragement, work to help others become truly happy.

Bold Advance 30

Tomi Nishimine was born in Fukui Prefecture in the Chubu region. She was the sixth

of seven siblings—she had two brothers and four sisters. The family was poor, so she

had to start working after graduating from junior high school.

Tomi was introduced by a friend to her future husband, Isao, who ran a Chineserestaurant in Meguro Ward. In 1962, they married and Tomi joined the Soka Gakkai at

the request of Isao, a Gakkai member. But as she joined simply to respond to her

husband’s wish, she wasn’t actively practicing.

Later, the couple closed the Chinese restaurant to start a catered lunchbox

delivery service.

Tomi was motivated to begin practicing Buddhism seriously five years later,

when her infant son died of pneumonia at the age of four months. She was devastated

with grief, overwhelmed by the weight of her karma.At that time, a Gakkai member reached out to her with warm concern, kindly but

strongly encouraging her. She said: “The best way to honor your son’s life is to strive

in your Buddhist practice and become happy. If you live with sadness, I think your son

would be sad, too. I am sure he would support you, wishing for you to get back on

your feet once again.”

Those words deeply touched Tomi’s heart.

“That’s right,” she thought to herself. “I need to become strong. I will strive in

this Buddhism for my child, too!”

Tomi started to play an active role as a women’s division member on the front

lines of the organization.

In 1968, an oil fire in the shop’s kitchen set the ceiling on fire. It looked like the

fire might get out of control. However, people from the neighboring shops rushed to

their aid with fire extinguishers and it died down. By the time the fire trucks arrived,

they didn’t even need to use the fire hose.

Tomi felt as though they had been protected.

From that time on, she and her husband took extra care when cooking with gas.

In addition, they also created more opportunities to forge ties with their neighbors out

of their profound gratitude for the local shop owners who had assisted them. As a



3

result, they gained even greater trust in the community. They truly felt they had

changed poison into medicine and experienced great benefit from practicing

Buddhism.

As long as we continue in faith, we can redirect any of life’s misfortunes or

failures into something positive. That’s why genuine practitioners of Nichiren

Buddhism are never deadlocked. Wholeheartedly chanting and dedicating oneself for

kosen-rufu—such passionate determination and practice can illuminate the darkest

night.

* * *





No. 9014

Thursday, June 12, 2014

SGI President Ikeda’s Encouragement

Opening a New Era of Kosen-rufu Together

(19) Develop Your Lives and Build the Foundation for Lifelong Happiness

The youth division members are making truly wonderful efforts toward the Soka

Youth Festivals, which will shortly be held throughout Japan. I am delighted to see

them all striving so energetically. [SGI Newsletter Editors’ Note: Soka Youth Festivals

began to be held from May and will continue through July 2014.]

The youth are really growing. Let’s all support them!

The men’s and women’s division members are also joining together to warmly

encourage the youth as if they were their own children or younger brothers and sisters.

I am sincerely praying for the health and safety of everyone involved in the

upcoming youth festivals and for each festival to be a great success.

*

Second Soka Gakkai president Josei Toda once declared: “We live in an age where

neither Japan nor the world can accomplish anything without the enthusiastic,

unrestrained support of young people.”

It is to the youth that we will entrust the future. Heart-to-heart ties are formed

and people fostered through working together to accomplish a shared goal.

Efforts to foster people can take place anytime or anywhere. Even if it’s just on

the way to or from a meeting, we can use that time to talk with juniors in faith, giving

them the opportunity to share their problems and dreams.

Our sincere prayers to help someone grow to become even more capable than us,

together with our unwavering belief in their great mission, will definitely resonate in

the other person’s life.

Everyone, no matter who they are, faces challenges in life. Some may struggle

with things such as illness, financial difficulty, or human relationship problems. To

overcome such challenges, we have to develop and strengthen our lives.



2

For the young men’s and young women’s division members, the youth festivals

present an opportunity to break through their limitations, gain unshakable conviction

in faith, and build the foundation for lifelong happiness.

The victories you go on to achieve based on faith will adorn the drama of your

human revolution and eloquently attest to the true greatness of the SGI.

*

Meaningful and enriching human connections are incredibly important in today’s

society. Buddhism teaches four kinds of beneficial efforts that can promote community

flourishing. Known as are “the four methods of winning people over,”1 they could be

expressed in simple, lay terms as: (1) giving someone a gift of some kind, or imparting

encouragement and wisdom to them and removing anxiety and fear; (2) speaking to

someone kindly; (3) taking action to benefit another person; (4) going into people’s

midst and working together with them in a spirit of equality.

Let’s make even greater efforts to expand our circles of friendship and create

priceless memories—together with youth dedicated to kosen-rufu throughout the

world.

(Translated from the May 19, 2014, issue of the Seikyo Shimbun, the Soka Gakkai

daily newspaper)

1 Four methods of winning people over: Four methods employed by bodhisattvas to attract others

to Buddhism. They are (1) expounding the Buddha’s teachings and/or giving material things; (2)

speaking in a kindly manner; (3) acting to benefit others; and (4) sharing others’ hardships andcooperating with them. Bodhisattvas carry out these four kinds of conduct to win people’s

friendship and trust and finally to lead them to the way of the Buddha.





No. 9015

Friday, June 13, 2014

The New Human Revolution––Volume 26: Chapter 4

Installments: “Bold Advance” 31–32

By Ho Goku

Bold Advance 31

When Tomi Nishimine was appointed Mukaihara Chapter women’s division leader in

January 1978, she pledged to treasure each member and build a chapter overflowing

with benefit. She resolved to do everything possible to support the chapter members

and not spare any effort to ensure that everyone became happy.

Tomi stressed to members chanting daimoku and introducing others to Buddhism

was the key to bringing benefit into their lives.

She also made a point of directly meeting and talking with members if possible,

even when a phone call was enough. It was a way to get to know each other better, so

they could deepen their relationship.Mutual understanding, friendship, and unity all begin with meeting and talking

face-to-face.

Through these talks, she realized that experiences have an incredible power to

encourage members and inspire them to stand up in faith.

A phonograph recording of the experience of Mariko Oyabu, a Mukaihara

Chapter women’s division block leader, was made so that it could be played at January

discussion meetings nationwide. It encouraged many members, and was particularly

exciting for those in the Mukaihara Chapter.

There was a time when Mariko was struggling with a difficult relationship withher mother-in-law who lived with the family, as well as her son’s sickness. On top of

this, her husband’s business was in trouble, leading to him to collapse from high-blood

pressure brought on by the stress. In her experience, she related how she faced these

trials and hardships, and was able to overcome each one of them to build a happy and

harmonious family.

The Mukaihara Chapter members could strongly relate to their fellow chapter

member’s experience. With the determination to overcome their problems and be able

to proudly share their own experiences in faith, they joyfully threw themselves into

chanting, introducing others to Buddhism, and expanding the organization. Many

experiences came out as a result, such as that of a women’s division member’s



2

husband who started to practice, and of another person who turned his business

around.

A single experience of gaining benefit in faith can light the flame of courage and

conviction in another’s heart. That leads to yet more new experiences, until the entire

organization is brightly shining with the joy of benefit—this in itself is the spread ofkosen-rufu.

Bold Advance 32

At the Headquarters leaders meeting, women’s division chapter leader Tomi Nishimine

spoke energetically about her activities over the past month: “Whenever I met with a

chapter member, I encouraged them: ‘No matter what happens, keep chanting before

the Gohonzon. Making each Soka Gakkai activity an opportunity to overcome your

own personal problems and troubles, give it your all and achieve a victory.’

“In so doing, many of the members have received great benefits, and this joy has

motivated them to talk to others about Buddhism.

“I am happy to report that this month I was also able to talk to a friend about

Buddhism and they started to practice!”

The participants applauded loudly.

In any activity, the greatest impetus for victory is when leaders are in the

vanguard. When leaders set an example, everyone will courageously follow suit. It is

like the Japanese saying: “There are no weak soldiers under a brave general.”

Tomi, becoming even more enlivened, continued: “I hope to share this joy with

each one of my fellow chapter members. And with ‘compassion and tireless effort’ as

my motto, I pledge to create a truly wonderful chapter!”

Through listening to Tomi’s report, Shin’ichi Yamamoto was pleased to see how

the chapter leaders were advancing kosen-rufu with the same determination as him to

enable all members to become happy.

Following the path of shared commitment of mentor and disciple does not mean

imitating one’s mentor on a surface level, or the passive attitude of waiting for orders

and being content with only doing what is asked. It begins when disciples make thementor’s spirit their own and take action with the same resolve. It means the disciples

shouldering full responsibility for kosen-rufu in the mentor’s stead. In other words, it

depends on the disciples deeply studying and internalizing the mentor’s guidance, and

achieving victories for the happiness of others and the development of kosen-rufu.

Shin’ichi wanted all men’s and women’s division chapter leaders to stand up and

triumph by striving with the same spirit and commitment for kosen-rufu that he had.

This would pave the way to a bright future for kosen-rufu.

* * *





No. 9016

Monday, June 16, 2014

SGI President Ikeda’s Encouragement

On Our Shared Journey for Kosen-rufu—II

(33) The Warm and Humanistic Realm of Faith

The realm of faith is one of warmth and caring, dedication and sincerity. It is a pure

realm of the heart, where we warmly encourage and impart hope to those who are

suffering, and people’s sincerity is rewarded.

A pure and sincere heart is the essence of faith. Dedication is strength, and

sincerity creates ties of trust.

SGI leaders must never become devious or dishonest. They must always make

serious efforts to strengthen and deepen their faith.

In praise of the dedicated faith of Shijo Kingo, Nichiren Daishonin said that if, in

some unlikely event, Kingo should fall into hell, he would accompany him, because

the two of them would be able to transform hell into the Land of Tranquil Light (cf.

WND-1, 850). Such was the Daishonin’s profound compassion. The essence of

Nichiren Buddhism is found in sharing others’ sufferings and joys. This is because, as

the Daishonin states, “The purpose of the appearance in this world of Shakyamuni

Buddha, the lord of teachings, lies in his behavior as a human being” (WND-1, 852).

Members of the SGI strive with all their might to support those who are

struggling with life’s hardships and pursuing lofty ideals. The SGI is a warm, caring

realm where people understand others’ struggles and efforts. Leaders must never

forget this. People’s lives won’t be moved by the organization or authority of

leadership positions alone. It is the integrity, character, and humanity of leaders that

inspire people to work with them for kosen-rufu.

*

Nichiren Buddhism teaches the principle of true cause; it is the spirit of always moving

forward from today. Let’s continue writing a grand epic of worldwide kosen-rufu by

making steady and persistent efforts now into the future.

Second Soka Gakkai president Josei Toda declared: “Have faith that is like



2

ceaselessly flowing water. Stagnant water becomes putrid because it stands still. The

same is true of our lives: not advancing is regressing.”

We have built a network of friendship spanning the globe. Let’s continue to

achieve one victory after another, based on strong prayer for the sake of peace and

happiness—together with our fellow members around the world!

(Translated from the August 25, 2013, issue of the Seikyo Shimbun, the Soka Gakkai

daily newspaper)





2

A person filled with gratitude is also filled with joy. And a joyous spirit is the

driving force for new endeavors, development, victory, and happiness.

Bold Advance 34

Shin’ichi Yamamoto knew better than anyone the hard work and effort that the men’s

and women’s division chapter leaders and all other leaders were putting into activities.

By reaffirming the significance of their efforts, therefore, he wanted to encourage and

uplift them.

“As leaders,” he continued, “you are regularly meeting all sorts of members and

offering them guidance and encouragement. There are probably times when you

wonder why your way of reasoning or sincerity is not communicated to them. All of

these challenges are part of your Buddhist practice or training toward attaining

enlightenment.

“Striving as you are for the happiness of others, you are definitely emissaries of

the Buddha. If you were not Bodhisattvas of the Earth, you would not be able to carry

out such noble efforts.

“I hope you will remember that racking your brains and dedicating yourselves to

support members to grow in faith also leads to your development. Please realize that

for you, as leaders, the members are all ‘good friends,’ helping you do your human

revolution and attain Buddhahood in this lifetime.

“I hope that you, the chapter members, too, will have gratitude for your leaders

and seniors in faith who are taking the lead and guiding everyone so that they can

climb the mountain of attaining Buddhahood together. Their leadership in faith is not

only for you, but to lead all your family and loved ones on the path to indestructible

happiness. So please follow and apply their guidance with a sincere and seeking

spirit.”

With the highest hopes for the men’s and women’s division chapter leaders,

Shin’ichi added: “It is often said that the true measure of a leader is how many

outstanding individuals he or she fosters.

“The Buddha regarded helping all living beings attain enlightenment as hismission and joy. Likewise, let us, as disciples of the Buddha, in our respective

capacities, make it our greatest joy to chant for our juniors to surpass us as leaders and

for them to actively make great contributions to our movement. This is what gives us

meaning as leaders of kosen-rufu.

“Through doing activities together with your juniors, please share with them the

basics of faith. Capable individuals are fostered through shared struggle.”

* * *





No. 9018

Tuesday, June 17, 2014

SGI President Ikeda’s Speech Excerpts

The following are excerpts from SGI President Ikeda’s speech at the 34th Soka Gakkai

Headquarters Leaders Meeting in Kyoto, Japan, on May 27, 1999. These excerpts

were featured in a video of the speech, which was shown during the 6th Soka Gakkai

Headquarters Leaders Meeting of the New Era of Worldwide Kosen-rufu, held in

Tokyo, on June 7, 2014. The excerpted text appeared in the June 16, 2014, issue of the

Seikyo Shimbun, the Soka Gakkai daily newspaper.

It was at the beginning of April 1919—in the season of the cherry blossoms. A young

man departed for China from the port of Kobe in Kansai. . . . The young man was

Zhou Enlai. He had been studying in Japan, but he decided to return to China to

dedicate his youth to a revolution to save his troubled homeland. . . .

When we [Chinese Premier Zhou and I] met many years later (on December 5,

1974), he said to me: “Fifty years ago, I left Japan when the cherries were in

bloom.” . . .In response, I issued the invitation: “Please come to visit Japan again in the

cherry blossom season.”

[At that time, Premier Zhou, who was already gravely ill, responded: “I would like to

very much, but it is impossible. My body no longer obeys my wishes.” President

Ikeda’s meeting with him took place just a little more than a year before his death (on

January 8, 1976).]

Several years later, Zhou Enlai’s widow, Madame Deng Yingchao, traveled to

Japan in her husband’s stead.

*

Today, I would like to talk a little about Madame Deng’s mother. . . .

The name of Madame Deng’s mother was Yang Zhende. . . . Before the Chinese

Revolution was won, Madame Deng’s mother was targeted and arrested for being

“the mother-in-law of the revolutionary leader Zhou Enlai.” She spent three years in

prison, though innocent of any crime. . . . She endured cruel torture, boldly declaring



2

to her captors: “. . . I cannot compromise my daughter’s beliefs. Besides, I am proud

of my daughter who is working for the revolution. If you wish to kill me, go ahead!”1

What tenacious spirit! What indomitable conviction! It is magnificent. . . .

Madame Deng’s mother taught her daughter to be strong as an individual.

She told her: “You are not Mrs. Zhou Enlai. You are Deng Yingchao, anindependent woman, whose husband is Zhou Enlai. People no doubt will treat you

well because you’re Zhou’s wife. . . . But I ask that you study and strive with all your

might and become a person who will be respected, not for being the wife of Zhou,

but for your own self, as Yingchao.” . . .

Madame Deng’s mother always said to her: “. . . You have to think for yourself

and decide your own destiny.” . . . “Be an independent person, an independent

woman!” and “Study, increase your knowledge, and continue studying throughout

your life.” She also said: “Don’t cry! Crying won’t change anything. As a woman,you must keep striving hard, even gritting your teeth if you have to, so that you won’t

be called a crybaby.”

In the case of our young women’s division members, Deng Yingchao’s call to

women to strengthen themselves by studying—increasing their knowledge and

continuing to learn throughout their lives—would include gaining a thorough

grounding in Buddhist study.

*

Where did Deng Yingchao get her incredible strength? From her mother.

The people around Madame Deng were always amazed: because the tougher the

going got, the more cheerful she became!

Even when things looked dark for the revolution and there was no glimmer of

hope on the horizon, a bright smile never left Madame Deng’s face. She declared: “I

am an optimist at heart. Besides, if we are gloomy, it will infect everyone else. These

are really hard times, but I believe we must show in our attitude that our revolution

will lead to a bright future. I want everyone to have confidence in our victory.”There are some SGI leaders, who, if the results for some event or activity are

not so great, immediately start to panic and get annoyed, their grim faces seeming to

lay the blame at the members’ door. . . . When the outcome is less than expected, the

leader should try to reassure everyone, saying for instance: “It’s all right. Don’t worry.

The Latter Day of the Law spans ten thousand years and more! Everything’s fine.”

That way everyone will feel encouraged and strive to do their best again next

time. . . .

1

The quotes here and below—citing Deng Yingchao or her mother, Yang Zhende—are takenfrom the Japanese biography of Deng Yingchao: Kazuteru Saionji, Tou Eicho—Tsuma toshite,

Doshi toshite (Deng Yingchao—As a Wife, As a Comrade), (Tokyo: Ushio Shuppansha, 1999).



3

Deng Yingchao was constantly encouraging those around her. She would say:

“Let’s do our best. We have the conviction and ideals of our revolution. We refuse to

be defeated. If we give in to fear, all is lost.”

We of the SGI similarly possess the ideal of kosen-rufu. Who but we are

working with burning commitment for such a lofty ideal?Madame Deng declared: “We are right, and right is never defeated. Even if we

should fall, others will keep advancing, moving on over our dead bodies. So,

therefore, let us save as many of our comrades, our soldiers, as possible.”

*

Madame Deng’s mother passed away on November 18, 1940, during the Second

World War. The date is exactly four years before first Soka Gakkai presidentTsunesaburo Makiguchi’s death [on the same day in 1944].

Gazing at her deceased mother’s face, Madame Deng made a silent pledge to

her: “Mother, thank you. I am proud with all my heart to be your daughter. I will

strive to become even stronger. And I will devote myself to serving the people. No

matter what hardships I may encounter, I won’t be beaten, just like you. I will never

do anything that would make you ashamed of me, so please rest in peace.” . . .

Madame Deng lived out her life true to the promise she made her mother.

Her activities in China’s revolution were a wonderful success. Why? There were

three special characteristics that marked them.

First, speed of action.

She would immediately contact relevant individuals or go anywhere if it was

necessary, no matter how far away it was. This is just like our women’s division

members.

Second, meeting face-to-face.

Letters, messages, phone calls and other modern methods of communication

alone do not fully allow us to convey our true intent, nor do they allow us to grasp the

other party’s true feelings. As much as possible Deng Yingchao tried to go to see the person or people involved, or had them come to see her, making every effort to talk

face-to-face. She insisted that it is important to communicate and understand each

other’s sentiments.

Third, always paying due respect to others.

She personally tried to keep her appearances in the public limelight to the

absolute minimum, and devoted herself wholeheartedly to working behind the

scenes.

In this way, she gained everyone’s trust.

*



4

In her last years, Deng Yingchao devoted great energy to nurturing successors who

would carry on China’s revolution.

The key to the future lies in fostering the youth. My present sentiment is exactly

the same on this point.

Madame Deng cherished the belief that “leaders should be advisers and

supporters of young people,” and that they should “never order them about or coerce

them.” She also spoke quite sternly on the need for leaders to raise their own children

into fine successors. . . .

When Madame Deng retired and handed over all her official duties to

successors, she said: “The person retires, but the heart retires not,” and “Though I

may have retired from office, I have not retired from the revolution.”. . .

“I will fight as long as I live!”—this was Deng Yingchao’s cry.She kept fighting right up to her death at the age of 88, remaining true to her

youthful pledge to herself, her pledge to her mother, to her comrades, and to her

husband, Premier Zhou.

If the present members of the youth division live to 88, they have another 50, 60

or 70 years before them in which to fight for kosen-rufu. Viewed in that light, the

SGI’s future in the coming century is indeed bright. . . .

In closing, I pray with all my heart for the vigorous health and great endeavors

of SGI members throughout the world.Thank you.

(Excerpts are from SGI Newsletter No. 3947 with slight revisions. The order of

paragraphs may vary slightly from the original.)





No. 9019

Wednesday, June 18, 2014

SGI President Ikeda’s Editorial

Living with the Gosho, Striving with the Same Spirit as the Daishonin

We were all born to shine with happiness. Life, essentially, is an unfolding drama of

dispelling the darkness of suffering and misfortune. How long have people been in

search of that source of light?

Through our good fortune, we have been able to encounter Nichiren Buddhism.

The brilliant, sunlike scripture that fully elucidates this supreme teaching of respect for

the dignity of life is none other than the Gosho, the writings of Nichiren Daishonin.

The Daishonin states: “The Buddha’s mind found expression as the written

words of the Lotus Sutra. These written words are the Buddha’s mind in a different

form. Therefore, those who read the Lotus Sutra must not regard it as consisting of

mere written words, for those words are in themselves the Buddha’s mind” (WND-1,

86). Likewise, by reading the Gosho, we can directly perceive the Daishonin’s mind or

spirit and come into contact with his towering life state, just as it is.

The writings of Nichiren Daishonin constitute the words he set down out of hisdeeply compassionate wish to lead all people to enlightenment. They were composed

in the midst of unceasing struggle, as he battled against the myriad onslaughts of the

three obstacles and four devils and the three powerful enemies and triumphed over one

life-threatening persecution after another.

When we read his writings, our lives are refreshed and revitalized, as if bathed in

the brilliant morning sun of time without beginning. A bright flame of courage, hope,

strength, and wisdom surges within us.

My mentor, second Soka Gakkai president Josei Toda, declared: “No matter what

difficulties we may encounter, if we challenge ourselves as the Daishonin teaches,

we’ll be able to overcome them. To win by directly connecting our lives with the

Daishonin through his writings—that is the Soka Gakkai spirit.” With this great light

of striving based on the Gosho, the foundation for absolute victory, the mentors and

disciples of Soka have continued to illuminate the hearts of suffering individuals.

Encouraging the lay nun Toki, who was struggling with illness, the Daishonin

writes: “Even if [your illness were due to karma], you could rely on the power of the

Lotus Sutra [Nam-myoho-renge-kyo] to cure it. . . . Be deeply convinced, then, that

your illness cannot possibly persist, and that your life cannot fail to be extended! Takecare of yourself, and do not burden your mind with grief” (WND-1, 656).



2

The most fundamental way to break through the inescapable sufferings of birth,

aging, sickness, and death is clarified in the Gosho.

Following the Daishonin’s teachings, we of the SGI encourage and support one

another as we strive to change poison into medicine and show actual proof of

transforming our karma. In this manner, we are creating an ever-growing network of

people whose lives shine with the four noble virtues of eternity, happiness, true self,

and purity.

In the Gosho, the Daishonin also sets forth the principle of “establishing the

correct teaching for the peace of the land”—a principle for building peaceful and

prosperous societies, triumphing even over the harsh adversities of war or natural

disasters. It is a compass showing the way for uniting all humanity and building a new

global society.

Last year (in November 2013), a long-awaited SGI chapter was formed inCroatia in Eastern Europe, a country recovering from the tragedy of conflict.

Dedicated members there are earnestly studying the Gosho and conducting inspiring

dialogues with those around them.

The leaders of the new chapter proudly communicate the spirit: “Those who have

suffered deeply have an unparalleled capacity to demonstrate the power of the Buddha

and make their country a model of worldwide kosen-rufu.” “We are Bodhisattvas of

the Earth, who have voluntarily chosen our mission.” “There is no resignation or

retreat in Nichiren Buddhism, which teaches the principle of three thousand realms ina single moment of life, through which the human revolution of a single individual can

open the way to happiness for all.”

The SGI, whose members diligently strive in the “two ways of practice and study”

(WND-1, 386), now exists all over the world, and study exams are regularly held not

only in Japan but countries across the globe.

I hope that those taking study exams and those helping them prepare will study

together with a vibrant seeking spirit and then put what they have learned into practice.

Living with the Gosho and striving with the same spirit as the Daishonin, let’s

achieve brilliant victories again today!

We joyfully

read the Gosho,

strengthening our conviction

to withstand

the fiercest storms.

(Translated from the July 2014 issue of the Daibyakurenge, the Soka Gakkai monthly

study journal)





2

men’s division leaders meeting, not for Tokyo, but for the Shin’etsu region

(encompassing Nagano and Niigata). He was firmly convinced that when each region

made the most of its unique strengths and led the way forward for kosen-rufu, it would

truly mark the opening of the second phase of kosen-rufu.

Bold Advance 36

On February 19, the day after the February Headquarters Leaders Meeting, young

men’s division members from the Shin’etsu region gathered at the Tachikawa Culture

Center in Nishi-Kunitachi, Tokyo.

The members came from afar, some having crossed the sea from Sado Island, and

others still wearing snow boots after traveling from mountain villages buried under

deep snows. They were all visibly excited, brimming with seeking spirit and the

resolve to build a new age.After arriving at Tokyo’s Ueno Station, the members had to take the Yamanote

Line to Kanda, then transfer to the Chuo Line and travel to Tachikawa. At Tachikawa,

they transferred again to the Nanbu Line and rode one stop to Nishi-Kunitachi—the

closest station to the Tachikawa Culture Center.

Though many of the members had traveled to Tokyo on numerous occasions,

they had no idea how to get to the outlying Nishi-Kunitachi Station. Regional and

prefectural leaders took great pains to coordinate the movement so that everyone could

get to the center without losing their way.

The Shin’etsu young men who assembled at the Tachikawa Culture Center werein high spirits. They had the attitude that they would be prepared to go anywhere to

seek their mentor’s guidance and to enthusiastically engage in a struggle for

kosen-rufu in even the most challenging of places. This is the true spirit of the young

men’s division.

In fact, this particular Shin’etsu Young Men’s Division Leaders Meeting was

being held because of the members’ strong request, based on their desire to go to

where their mentor was and from there set forth into the front lines of kosen-rufu.

Shin’ichi Yamamoto was pleased by their sense of determination.

From the time of his own youth, too, Shin’ichi had always willingly rushed to themost difficult areas for kosen-rufu, wherever they might be. He had gone to such

places as Kamata, Bunkyo, Arakawa, and Katsushika in Tokyo; Otaru, Sapporo, and

Yubari in Hokkaido; as well as Osaka and Yamaguchi. He would often tell himself:

“Knowing that members are going through an intense struggle, but failing to take

action to support them is a sign of coldhearted indifference. That is not how I will live

my life!”

True unity and the path to victory lie in everyone uniting in spirit and taking

courageous action from the broader perspective of kosen-rufu.

* * *





No. 9021


SGI President Ikeda’s Essay

The Song of Human Victory

By Shin’ichi Yamamoto

Sowing the Seeds of Happiness, Hope, and Peace

Happiness blooms brilliantly

from the seeds of sincerity

planted by the mothers of kosen-rufu.

In commemoration of June 10, Women’s Division Day, the women’s division is now

holding lively and enjoyable small group general meetings throughout Japan, with

many friends from the local community attending these hope-filled gatherings.

According to the 24 seasonal divisions of the year in the old Japanese lunar

calendar, we are currently in the season of boshu, which means “the time for plantinggrain seeds.” This is an appropriate name, indeed, for the month dedicated to the

women’s division, whose members are always engaging in cheerful dialogue to sow

the seeds of happiness, hope, and peace.

On June 4, the young women’s division also celebrated the Day of the SGI Ikeda

Kayo-kai. My congratulations to both the women’s and young women’s division

members on making June such a wonderful month of shared celebration!

My friend Rosa Parks (1913–2005), the American civil rights activist, wrote in a

letter to a young friend: “Your hope for yourself and for the future can make this worlda better place to live.”

1

The women of Soka are doing just that. No matter what difficulties and

challenges they might encounter, they radiate hope and brightly illuminate their

families, communities, societies, and the future.

*

1 Rosa Parks, with Gregory J. Reed, Dear Mrs. Parks: A Dialogue with Today’s Youth (NewYork: Lee and Low Books, Inc., 1996), p. 32.



2

My mentor, second Soka Gakkai president Josei Toda, would often say about our

discussion meetings: “Even if only two or three people gathered, we would talk about

the Gohonzon and the Gakkai, and everyone would go home inspired and filled with

joy. That’s how our present organization started and developed.”

Kosen-rufu begins from small gatherings attended by just a few individuals. The

women’s division’s small group general meetings are crucial frontline activities in this

new era of worldwide kosen-rufu.

Everyone has their problems or struggles that no one else is aware of. Nichiren

Daishonin writes: “When the pine flourishes, the cypress is overjoyed; when grasses

wither, orchids weep. Even insentient plants and trees share as one a friend’s joys and

sorrows” (WND-2, 964). In the SGI, we share one another’s joys and sorrows,

laughter and tears. Strong, beautiful bonds of empathy and harmony characterize the

realm of faith in the Mystic Law and our SGI gatherings, which are truly safe havenswhere we can transform suffering into hope.

An enormous amount of effort goes into holding even a single meeting, no matter

how small. But the reward and satisfaction for all that hard work is the smiling faces of

the members as they make their way home, a bright flame of hope glowing in their

hearts. We also gain immeasurable benefit through the sincere efforts we make toward

the meeting, including chanting earnestly for the happiness of those who will attend,

racking our brains over what to present, and doing whatever we can to make the

meeting a success.

*

Nichiren Daishonin declares: “There is no true happiness for human beings other than

chanting Nam-myoho-renge-kyo” (WND-1, 681). Daimoku is the ultimate source of

hope. The lives of Soka women, who chant Nam-myoho-renge-kyo and encourage

others to do the same, are the very embodiment of hope.

A women’s division member, who is now living in the United States with her

husband and contributing to society there, shared a turning-point experience she had

when she was a member of the young women’s division Shirakaba Group (for those in

the nursing profession) in Kansai.

At that time, she was facing some big challenges in her life and her conviction in

faith was wavering. One evening, while on nurse duty and checking on the patients in

her ward, a gravely ill elderly woman tried to say something to her. The words were

broken and indistinct, but she could make out the words “faith” and

“Nam-myoho-renge-kyo.” Startled, she asked the patient once more what she was

saying. The woman replied that she wanted her to chant Nam-myoho-renge-kyo for

her because she was too ill to do so herself.



3

The elderly woman was suffering from multiple medical problems and also had

dementia. The nurse hadn’t told her she was a member, yet, strangely, the patient

asked her to chant for her. The nurse felt that it was as though the elderly woman could

sense that she was struggling. Her promise that day to chant for the ailing patient

enabled her to revitalize her own life and practice.

In The Record of the Orally Transmitted Teachings, Nichiren Daishonin states:

If one can establish a relationship with even just one phrase of the Wonderful

Law [Mystic Law], that relationship will continue unbroken over a million

kalpas, and one can bring to realization the priceless jewel of the Great Vehicle

[the life state of Buddhahood]. (OTT, 219)

Even when facing the unavoidable realities of sickness and aging, we can bring

the priceless jewel of Buddhahood to shine in our own lives and help others do the

same. Such are the lives of those who have had the great good fortune to encounter the

Mystic Law.

We of the SGI chant Nam-myoho-renge-kyo for the happiness of ourselves and

others. We embrace faith in the Mystic Law, which is the source of eternal hope that

allows us to experience joy in both life and death.

*

My wife, Kaneko, is always happily sharing with me reports on the steadfast efforts of

the members of the Soka Gakkai’s young mothers group, which celebrates the 40th

anniversary of its establishment this September.

The members of the group are extremely busy, juggling family finances, caring

for their families, raising their children, and promoting friendship in their

communities. This is all training for them, however, to become truly strong and wise

women who can lead their families and loved ones along the path to happiness.

June 6 is the anniversary of the birth of Soka Gakkai founding president

Tsunesaburo Makiguchi (1871–1944). While imprisoned for his beliefs during World

War II, Mr. Makiguchi depended a great deal on his young daughter-in-law, Sadako.

She was the mother of his granddaughter, whom he would often ask about in his letters

to her. He asked Sadako to watch over the family in his absence and take care of her

health, and also encouraged her to place utmost importance on her Buddhist faith and

practice. [SGI Newsletter Editors’ Note: Sadako was the wife of Yozo, Mr.

Makiguchi’s third son, who had been conscripted into the army and died in the war in

August 1944.]



4

L. M. Montgomery (1874–1942), author of Anne of Green Gables, wrote: “Make

a jest of your difficulties but overcome them.”2 There are no difficulties that we cannot

overcome through faith in the Mystic Law. I would like to present these words of the

Canadian author to the members of our young mothers group, whose smiles brighten

the hearts of all around them as they surmount even the greatest challenges with deep

faith and shine as radiant suns in the vanguard of our movement.

Some of you may have family members who are not SGI members, but there’s

no need to let that worry you. We practice the Daishonin’s Buddhism to become

happy. A single beacon of light can lead everyone in the right direction. I therefore

hope you will cultivate mutual respect and understanding with all your family

members, and embrace them with warmth and compassion. Please persevere in your

efforts, cheerfully and wisely, to create a happy and harmonious family filled with

smiles and laughter.

*

The Daishonin writes: “Great evil portends the arrival of great good” (WND-1, 1122).

This is a passage that my fellow members in Tohoku and I have engraved deeply in

our lives. The indestructible “treasures of the heart” shine brightest amid storms of

adversity.

A pioneering women’s division member in the city of Sendai in Tohoku, whom Iknow well, has two sons who continue to wage a heroic struggle with illness. She

taught them from an early age that we each create our own happiness. Both sons (now

45 and 38, respectively) have suffered from progressive muscular dystrophy since

early childhood. Over the years, there were many days of crisis when they were

plunged into dark despair. But they refused to be defeated, chanting earnestly together

as a family.

Both sons suffered frequent bouts of nausea and were often doubled over in pain.

Their mother spent many nights stroking their backs, calming and comforting them,

praying all the while. Her sons, in turn, strove their hardest to battle their illness,

determined not to let it get the better of them. Wishing to see their mother’s smiling

face, they transformed tears of suffering into tears of gratitude. As they strove with all

their might to keep the flame of life burning within them—and to make it burn strong

and bright—they both began to reveal a brilliant artistic creativity.

Today, they are active in their chosen fields. The elder son is an artist creating

beautiful images of flowers using computer graphics, while the younger is a poet

composing verses that inspire and uplift.

2 L. M. Montgomery, Anne of the Island (London: Puffin Books Ltd., 1994), p. 265.



5

Their mother’s strong conviction that we create our own happiness was

undoubtedly backed by her firm resolve to demonstrate this truth to her sons.

Her fingers are bent from the effort of caring for them, her hands wrinkled from

the labor of supporting her family. I would like to enfold those hands, the

compassionate hands of a Buddha, in my own with a spirit of the most profound

admiration and respect.

*

It has been 10 years since the positions of women’s division group leader and vice

group leader were renamed as White Lily leader and White Lily vice leader in Japan.

I’m sure I’m not the only one who feels as though it has actually been several decades

since this change was made, given all the incredible, courageous efforts our members

in these positions have made in that time.

There is no greater force for kosen-rufu than our groups—our very frontline

organizations—energetically taking initiative to advance our movement. The more our

group leaders illuminate their communities like the sun and spread hope to all around

them, the brighter the future of our movement.

As the Japanese poet Akiko Yosano (1878–1942) said: “Creativity is the ability

to invent a new future, using the past and present as one’s materials.”3

The situation in each community may be different, but as the Daishonin says:

“These mountain valleys and broad plains where we live are all, every one of them,

treasure lands of Eternally Tranquil Light” (OTT, 77). That is why it’s important for us

to chant earnestly and strive tirelessly with the resolve to make each of our groups a

golden bastion of capable individuals. When we do so, that will definitely happen.

As you strive to create such joyful development, please continue to warmly

encourage and foster the members of the youth and future divisions. The growth of our

successors is the hope for the future of our Soka movement and the dawning of a new

age.

*

The French painter Paul Cézanne (1839–1906) wrote: “Let us praise the sun, which

sheds such a beautiful light.”4

3 Translated from Japanese. Akiko Yosano, “Fujin mo Sansei-ken wo Yokyu-su” (WomenDemand the Right to Vote), in Yosano Akiko Hyoron-shu (Collected Essays of Akiko Yosano),(Tokyo: Iwanami Shoten, 1985), p. 255.4 Paul Cézanne, The Letters of Paul C é zanne, edited and translated by Alex Danchev (London:Thames and Hudson Ltd., 2013), p. 232.



6

Let us also raise our voices in praise for the women’s division.

Three cheers for all our women’s division group leaders, who are taking

responsibility for the realization of peace and happiness in their communities!

Three cheers for our women’s division members around the world, who shine as

the suns of Soka, the suns of encouragement and hope!

May you advance cheerfully and positively again today, brimming with vibrant

life force, by putting daimoku first! And may you joyously and courageously open the

door to happiness and peace, day after day, through sincere dialogue!

A hope-filled path

is forged by the sincere prayers

of our White Lilies [the women’s group leaders].

(Translated from the June 6, 2014, issue of the Seikyo Shimbun, the Soka Gakkai daily

newspaper)





No. 9022


The New Human Revolution––Volume 26: Chapter 4

Installments: “Bold Advance” 37–38

By Ho Goku

Bold Advance 37

On February 19 at 2:30 p.m., at the Tachikawa Culture Center, where the Shin’etsu

Young Men’s Division Leaders Meeting was being held, Shin’ichi Yamamoto’s

powerfully determined voice boomed through the hall: “There is a famous line from

Walt Whitman’s Leaves of Grass that reads: ‘Allons! through struggles and wars! / The

goal that was named cannot be countermanded.’”1

The assembled youth listened to Shin’ichi’s words with total concentration.

In his youth, Shin’ichi had engraved these lines of Whitman in his heart until he

could recite them from memory. He often shared them with young people.

“‘Allons!’ (literally meaning ‘let’s go!’ in French) captures the youthful attitude

of living optimistically with one’s sights set on the future, not being held back by the

past. It is the spirit of daily development, focusing on this moment forward. It is the

spirit to keep challenging without cease.

“To continue is important in faith, but this doesn’t mean being content with just

doing the same thing you did yesterday. That is simply acting out of force of habit. The

real meaning of continuing in faith is rousing yourself to keep taking on challenges

day after day, with fresh determination, in the spirit of Whitman’s poem.

“I want you to remember that the key to human revolution and victory in life lies

in making each day a new start and one of victory.

“Arduous struggles and difficulties are an inevitable part of the journey you haveundertaken for kosen-rufu and your own victory in life. No great individuals have

lived free from hardship. All those who have achieved outstanding accomplishments

have invariably experienced opposition, criticism, and slander of some form, and faced

all kinds of adversity.

“Both Soka Gakkai’s first and second presidents Tsunesaburo Makiguchi and

Josei Toda, who pioneered the great path of Soka, risked their lives to stand up to

oppression by the Japanese militarist authorities during World War II. We are the

1 Walt Whitman, “Song of the Open Road,” in Leaves of Grass (London: Everyman’s Library,

1968), p. 134.



2

disciples of these two lionhearted men. Our own human revolution lies in

courageously taking on difficult challenges and breaking through them.”

Bold Advance 38

Life is full of twists and turns. There are also times when it is an uphill struggle, but

we just have to keep pushing forward. However, when we bravely face and challenge

such trials, we can develop and train ourselves, our lives growing stronger and more

expansive.

Shin’ichi Yamamoto continued with even greater emphasis: “Encountering

struggles in life are part of our unavoidable karma as human beings. But we have to

keep striving toward the finishing line of life—which for us is characterized by our

goal of kosen-rufu, attaining Buddhahood in this lifetime, developing ourselves as

human beings, and demonstrating actual proof of victory filled with good fortune.

“If we take the example of an airplane, once it takes off, the plane must keep

flying if it is to reach its next destination. Along the way, it may encounter strong

winds, or there may be thunder clouds in its flight path.

“This is even more so for us, because we are engaged in a struggle for kosen-rufu,

the sacred work of the Bodhisattvas of the Earth, and our life’s supreme purpose.

Naturally, we must be prepared for hardships.

“I am praying earnestly each day that you will regard hardships as a badge of

honor and, with conviction and joy in your faith, advance with vigor.”

Every hardship will make our personal experience shine that much more brightly.

Each challenge will enable us to accumulate more strength. Only by striving our

hardest can we grow into true leaders.

Referring to Josei Toda’s guidance for men’s and young men’s division members

on one occasion that they should strive to become leaders in their field, Shin’ichi then

urged each member to similarly aim to be the very best in their chosen area of

endeavor.

Next, he went on to relate how he and several other young men during the early

days of the Soka Gakkai took the lead in promoting a surge in kosen-rufu, and howthey spent many months striving intensely night and day for this purpose.

“The times are constantly changing,” said Shin’ichi. “But kosen-rufu, a religious

revolution carried out by individuals transforming their lives from their very

foundation, can only be realized if we are ready to give our lives to the effort. In other

words, whatever else you may do, the important thing is that you keep the flame of

faith burning brightly in your hearts, come what may.

“Additionally, it is essential to gain the trust and understanding of people in

society.”

* * *





No. 9023

Wednesday, June 25, 2014

Selected Excerpts of SGI President Ikeda’s Guidance

T HE W ISDOM FOR C REATING H APPINESS AND P EACE

Part 1: Happiness

Chapter 3: The Practice for Transforming Our State of Life

Introduction:

In the previous chapter, we examined the principle for transforming our lives taught in

Nichiren Buddhism. In this chapter, we explore the most fundamental practice for

carrying out that transformation, the practice known as gongyo.1

Gongyo in Nichiren Buddhism consists of reciting portions of the “Expedient

Means” (2nd) and “The Life Span of the Thus Come One” (16th) chapters of the Lotus

Sutra and chanting daimoku, or Nam-myoho-renge-kyo, with faith in the Gohonzon.The Lotus Sutra is the Buddha’s highest teaching, the quintessence of Buddhist

wisdom and compassion. Nichiren Daishonin identified the essential teaching or Law

implicit in the text of the Lotus Sutra as Nam-myoho-renge-kyo and embodied it in the

form of the Gohonzon, the object of devotion for our faith and practice.

SGI President Ikeda explains, based on the principle of the “actual three

thousand realms in a single moment of life” taught by Nichiren Daishonin, that

Nam-myoho-renge-kyo is the fundamental Law that pervades life and the universe. He

describes gongyo as a ceremony in which our lives commune with the universe. When

we chant Nam-myoho-renge-kyo with faith in the Gohonzon, we align our individual

lives with the rhythm of the Mystic Law of the universe, and can tap unlimited wisdom,

compassion, and courage.

As Nichiren Daishonin indicates in various writings, gongyo encapsulates within

it the significance of all Buddhist practices. Even without having a deep understanding

of Buddhist doctrines or engaging in austere practices that are not feasible for most,

we can elevate our life state infinitely by basing ourselves on the practice of gongyo.

In this way, the Daishonin’s Buddhism is a teaching for and accessible to all people.

1 The Japanese word gongyo literally means “assiduous practice.”



2

President Ikeda further stresses that, in seeking to genuinely transform our lives,

it is essential that we not only exert ourselves in the practice of gongyo, but also take

courageous action to effect positive change.

*

3.1 Gongyo: A Ceremony in Which Our Lives Commune with the Universe

Introduction:

In this excerpt, President Ikeda clarifies that Nam-myoho-renge-kyo is the

fundamental Law pervading all life and the universe. He bases his discussion on the

Buddhist concept of the interconnectedness of our lives and the universe. Various

Buddhist texts highlight this principle, such as Miao-lo’s Annotations on “Great

Concentration and Insight,” which states: “One understands that everything that is

contained within this body of ours is modeled after heaven and earth”2 (WND-2, 848).

Through the practice of chanting Nam-myoho-renge-kyo, President Ikeda goes on to

say, we can bring forth in our lives the limitless power of the Mystic Law.

President Ikeda’s Guidance:

Adapted from the dialogue Discussions on Youth, published in Japanese in March 1999.

Gongyo—reciting portions of the Lotus Sutra and chanting Nam-myoho-renge-kyo—

is a ceremony in which our lives commune with the universe. It is an act through

which, based on the Gohonzon, we can vibrantly draw forth the life force of the

universe within the cosmos of our lives. We exist. We have life. The universe, too, is a

giant living entity. Life is the universe and the universe is life. Each of us is a living

entity, just like the universe. We are our own miniature universe.One scholar, observing that the human body is made of the same elements

2 Nichiren Daishonin notes that the Great Teacher Miao-lo of China writes in The Annotations

on “Great Concentration and Insight”: “One understands that everything that is contained

within this body of ours is modeled after heaven and earth. . . . The breath going in and out of

the nose imitates the wind passing over the mountain lakes and stream valleys, the breath going

in and out of the mouth imitates the wind in the open sky. The eyes correspond to the sun and

moon, and their opening and closing correspond to day and night. The hairs of the head are like

the stars and constellations, . . . the veins like the rivers and streams, the bones like the rocks,the skin and flesh like the earth, and the body hairs like the thickets and groves of trees”

(WND-2, 848–49).





4

life and the universe are aligned around the Gohonzon—meshing together perfectly

like cogs in a machine—and we begin to move in the direction of happiness and

fulfillment.

We can be in rhythm with the universe 365 days a year—in spring, summer,

autumn, and winter—and manifest the life force, wisdom, and good fortune thatenables us to surmount any problem or suffering. When we rev up the powerful engine

of life force that is Buddhahood, we can break through any impasse and keep moving

forward, boldly steering ourselves in the direction of hope and justice.

*

3.2 Chanting Nam-myoho-renge-kyo: A Practice Accessible to All

Introduction:

The vast body of Buddhist teachings set forth many difficult methods of practice.

Nichiren Daishonin, however, insists that all of these diverse Buddhist practices are

encompassed in the single practice of chanting Nam-myoho-renge-kyo with faith in the

Gohonzon. Here, President Ikeda stresses, based on the Daishonin’s writings, that this

simple, faith-based practice is the direct path for attaining Buddhahood.


From a speech delivered at

an SGI-Italy Representatives Conference,

Milan, Italy, July 2, 1992.

Nichiren Daishonin sent many letters to his lay follower Toki Jonin.3 In one of them,

titled “On the Four Stages of Faith and the Five Stages of Practice,” he outlines the

correct Buddhist practice for people in the Latter Day of the Law, clarifying that such practice lies in “making [the] single word ‘faith’ the foundation” (cf. WND-1, 785).

The essence of Nichiren Daishonin’s Buddhism is not ceremony or formality. It

is our heart. It is our faith. The Daishonin further states that the practice of chanting

Nam-myoho-renge-kyo with faith in the Gohonzon contains within it all other forms of

3 Toki Jonin (1216–99): A lay follower of the Daishonin. He lived in Wakamiya, Katsushika

District of Shimosa Province (part of present-day Chiba Prefecture) and was a leading samurai

retainer of Lord Chiba, the constable of that province. He converted to the Daishonin’s teaching

around 1254, the year after it was first proclaimed at Seicho-ji temple. Also known as the lay priest Toki, he was the recipient of many of the Daishonin’s writings, including “The Object of

Devotion for Observing the Mind,” the majority of which he carefully preserved.



5

practice. He explains with the following simple allegory: “The two characters that

comprise the name Japan contain within them all the people and animals and wealth in

the sixty-six provinces of the country,4 without a single omission” (WND-1, 788).

Similarly, he says, the phrase “Nam-myoho-renge-kyo” contains within it the entirety

of the Lotus Sutra. Therefore, the practice of chanting Nam-myoho-renge-kyo is itselfthe direct path to attaining Buddhahood. All other practices, especially those

entrenched in formality, are secondary practices that, if given primary importance, can

become an impediment to faith.

The Daishonin further teaches that even though we may not understand the

profound meaning of Nam-myoho-renge-kyo, we can still gain the benefit of chanting

daimoku. Here, employing another allegory, he states: “When a baby drinks milk, it has

no understanding of its taste, and yet its body is naturally nourished” (WND-1, 788).

Though we may not understand Buddhist doctrine, if we simply chant daimoku

free of doubt, then, just as a newborn baby gains nourishment from milk, we will

naturally be able to imbue our lives with the great power of Nam-myoho-renge-kyo.

The Daishonin’s Buddhism is the Buddhism of the people; it exists for and is

accessible to all.

In the same writing, Nichiren Daishonin states: “The five characters of

Myoho-renge-kyo5 do not represent the sutra [Lotus Sutra] text, nor are they its

meaning. They are nothing other than the intent of the entire sutra” (WND-1, 788).

Nam-myoho-renge-kyo, which we chant, is the heart and essence of the Lotus Sutra.

Fundamentally, it is the very spirit of Nichiren Daishonin. Accordingly, though we

may not grasp its profound meaning entirely, when we chant daimoku with faith in the

Gohonzon, we can come into contact with the Daishonin’s spirit. We can bring forth

within us the life state of the Daishonin that is one with Nam-myoho-renge-kyo. How

truly fortunate we are!

*

3.3 Winning in Life with Daimoku

Introduction:

What should our attitude be when chanting Nam-myoho-renge-kyo? In this excerpt

from The New Human Revolution, the novel’s protagonist Shin’ichi Yamamoto

(whose character represents President Ikeda) is speaking to members in Peru who

have just started practicing Nichiren Buddhism. He offers them several pieces of

4 The sixty-six provinces refer to the entire country of ancient Japan.5

Myoho-renge-kyo is written with five Chinese characters, while Nam-myoho-renge-kyo iswritten with seven (nam, or namu, being composed of two characters). The Daishonin often uses

Myoho-renge-kyo synonymously with Nam-myoho-renge-kyo in his writings.



6

advice, such as: “Firmly resolve to win and chant Nam-myoho-renge-kyo with the

power of a lion’s roar.”


Adapted from The New Human Revolution, volume 11,

“Pioneering New Frontiers” chapter,

published in Japanese in October 2002.

Those who challenge themselves earnestly, aligning their lives with the Mystic Law,

kosen-rufu, and the SGI, lay the foundations for eternal happiness and realize ultimate

victory in life.

I would like all of you to become such great victors. In that connection, allow me

today to talk a little about the key requirements for victory.

The first is chanting Nam-myoho-renge-kyo.

Our health, courage, wisdom, joy, desire to improve, self-discipline, and so on,

could all be said to depend on our life force. Chanting Nam-myoho-renge-kyo enables

us to bring forth limitless life force. Those who base themselves on chanting

Nam-myoho-renge-kyo are therefore never deadlocked.

The important thing is to continue chanting every day, no matter what happens.

Nam-myoho-renge-kyo is the fundamental power of the universe. Please chant

resounding daimoku morning and evening with the vibrant and energetic rhythm of

majestic horses galloping through the heavens.

When we chant before the Gohonzon, we are facing the Buddha, so we should

remember to have a respectful attitude. Other than that, though, we should feel free to

express what’s in our hearts honestly and directly to the Gohonzon.

The Gohonzon is the embodiment of the Buddha endowed with infinite

compassion. We should therefore chant about our desires, our problems, and our

aspirations, just as they are. When we’re suffering, feeling sad, or experiencing hard

times, we should take everything to the Gohonzon with an open heart, like a child whothrows itself into its mother’s arms and clings to her. The Gohonzon will “listen” to

everything. Let’s chant as if carrying on a conversation, confiding our innermost

thoughts. In time, even hellish sufferings will vanish like the morning dew and seem

but a dream.

If, for instance, we recognize that we have done something wrong, we should offer

sincere prayers of apology and humbly reflect on our behavior. We can resolve never to

repeat the same mistake again and set forth anew.

Also, when we encounter a crucial situation, we can firmly resolve to win and

chant Nam-myoho-renge-kyo with the power of a lion’s roar or the ferocity of anasura demon, as if to shake the entire universe.



7

Furthermore, in the evening, we can joyfully chant to the Gohonzon with

profound appreciation for that day.

In The Record of the Orally Transmitted Teachings, Nichiren Daishonin cites the

words: “Morning after morning we rise up with the Buddha, evening after evening we

lie down with the Buddha”6

(OTT, 83). This means that those who continue to chant inearnest are always together with the Daishonin, the Buddha of the Latter Day of the

Law. This holds true not only for this lifetime but even beyond death, with the

Daishonin and all heavenly deities throughout the universe extending their protection

to us. We can therefore feel a deep sense of security from the depths of our being and

be free of all fear. We can enjoy and live out our lives with complete confidence.

Chanting transforms suffering into joy, and joy into greater joy. That’s why it is

important for us to single-mindedly chant Nam-myoho-renge-kyo, come what may,

whether we are feeling happy or sad, in good times or in bad. This is the direct path to

happiness.

*

3.4 The Significance of the “Expedient Means” and “Life Span” Chapters

Introduction:

The liturgy of gongyo consists of reciting passages from the “Expedient Means” (2nd)

and “Life Span” (16th) chapters of the Lotus Sutra. Here, President Ikeda discusses

the significance of the “Expedient Means” chapter, which teaches that all beings are

Buddhas, and the “Life Span” chapter, which describes the philosophy of the eternity

of life.



a World Peace Commemorative Gongyo Meeting,Soka Culture Center, Shinanomachi, Tokyo,

September 8, 2002.

I once composed the following poem:

Morning and evening,

joyously attune your lives

6 From a commentary by Fu Ta-shih.



8

to the melody of the universe,

as you recite the “Expedient Means”

and “Life Span” chapters!

What wonderful efforts we are making toward the creation of peace andhappiness when we recite these important chapters that comprise the heart of the Lotus

Sutra, the highest of all the Buddhist sutras, and vibrantly chant

Nam-myoho-renge-kyo, the supreme teaching of Buddhism and ultimate Law of the

universe!

The Lotus Sutra was expounded to enable all living beings to attain

enlightenment. When read in terms of its implicit meaning—namely, from the

doctrinal standpoint of Nichiren Buddhism—the Lotus Sutra takes on profound

significance as an “explanation” of the object of devotion (Gohonzon) of Nam-myoho-renge-kyo, the fundamental Law that opens the way for the

enlightenment of all living beings throughout the entire world into the eternal future of

the Latter Day of the Law.

The essence of this sutra is contained in the “Expedient Means” chapter, which

expounds the “true aspect of all phenomena,” and in the “Life Span” chapter, which

reveals the Buddha’s “attainment of Buddhahood in the remote past.”

From the standpoint of Nichiren Buddhism, the “Expedient Means” chapter

praises the wisdom of Nam-myoho-renge-kyo (the Mystic Law) as infinitely profoundand immeasurable, and elucidates the principle that all living beings are Buddhas. In

particular, the section that clarifies the “true aspect of all phenomena” and the “ten

factors of life” (the portion that we recite three times during gongyo) indicates that all

the ever-changing forms and states of life (all phenomena) are without exception

manifestations of Nam-myoho-renge-kyo (the true aspect). The Daishonin writes: “All

beings and environments in the Ten Worlds . . . are without exception manifestations

of Myoho-renge-kyo” (WND-1, 383). All living beings are inherently entities of the

Mystic Law. Therefore, all those who chant Nam-myoho-renge-kyo and work forkosen-rufu are assured of attaining the life state of Buddhahood just as they are.

We don’t need to go to some faraway place to attain Buddhahood. We don’t need

to become someone special. We can commune dynamically with the universe as and

where we are, and fully reveal the brilliance of our own innate “true aspect”—that is,

our true self as an entity of Nam-myoho-renge-kyo. That is the purpose of gongyo and

the realm of faith. We can bring forth from within us the wisdom, courage, and

compassion of the Mystic Law. We therefore have absolutely nothing to fear.

The term “life span” of “The Life Span of the Thus Come One” chapter contains

the meaning of measuring the life span and benefits of the Buddha. Read from the



9

perspective of the meaning implicit in its text, this chapter offers a detailed description

of the eternal life span and the benefits of the “Thus Come One

Nam-myoho-renge-kyo” (OTT, 123) extending from the infinite past. Here, the eternal

nature of life is revealed, along with the fact that this constitutes the true nature of all

living beings. Also revealed in this chapter is the mission of the Bodhisattvas of the

Earth7 to spread this great Law and lead all living beings to enlightenment.

The verse section of the “Life Span” chapter, in particular, is a grand paean to the

infinitely great, noble, and eternal life force we all possess.

The Daishonin notes that when we combine the Chinese character ji (self) of the

opening line of the verse section— “ji ga toku burrai” (Since I attained Buddhahood)

(LSOC16, 270)—and the final Chinese character shin (body) of the closing

line— “soku joju busshin” (quickly acquire the body of a Buddha) (LSOC16, 273),

this forms the word jishin, meaning “oneself” (cf. OTT, 140). From beginning to end,

the verse section praises the “self” and the “life” of the Buddha, and, as such, it is also

a paean to the state of eternal and absolute freedom inherent in our lives.

The verse section offers direct answers to the ultimate questions that form the

basis of all thought, philosophy, and religion—in other words, the timeless questions

of life, such as “What is the meaning of our existence?” “What is the true essence of

our being?” “Where have we come from and where are we going?” and “What are life

and death?” The verse section comprises a teaching of hope and joy with the power to

illuminate all humanity and all life for eternity.In the verse section, we find the lines: “Ga shi do annon. Tennin jo juman.”

(This, my land, remains safe and tranquil, / constantly filled with heavenly and human

beings) [LSOC16, 272].

There is still immense suffering in the world today—suffering as painful as being

“consumed in a great fire” (LSOC16, 272). Our noble movement for kosen-rufu,

upholding the philosophy of the eternity of life, is firmly committed to creating a

world where people live together in happiness and peace—an ideal society that

humanity has always longed for. This is the way to secure the right to lead a happy,fulfilled existence for all people in the 21st century, an aspiration shared by countless

philosophers, religious leaders, and peace scholars.

*

7 Bodhisattvas of the Earth: An innumerable host of bodhisattvas who emerge from beneath the

earth and to whom Shakyamuni Buddha entrusts the propagation of the Mystic Law, or the

essence of the Lotus Sutra, in the Latter Day of the Law. They are described in the “Emergingfrom the Earth” (15th) chapter of the Lotus Sutra, the first chapter of the sutra’s essential teaching

(latter 14 chapters).



10

3.5 Gongyo Purifies Our Lives

Introduction:

In this excerpt, President Ikeda discusses gongyo as the fundamental method for

polishing our lives. Through the practice of gongyo, we purify the functions of the six

sense organs (eyes, ears, nose, tongue, body, and mind)—our mental and perceptual

faculties—and, in so doing, purify our lives.



an Arts Division General Meeting,

Soka Culture Center, Shinanomachi, Tokyo,

May 10, 1987.

The Mystic Law is the key to polishing our lives. In “On Attaining Buddhahood in

This Lifetime,” Nichiren Daishonin writes:

This is similar to a tarnished mirror that will shine like a jewel when polished.

A mind now clouded by the illusions of the innate darkness of life is like a

tarnished mirror, but when polished, it is sure to become like a clear mirror,

reflecting the essential nature of phenomena [Dharma nature] and the true

aspect of reality. Arouse deep faith, and diligently polish your mirror day and

night. How should you polish it? Only by chanting Nam-myoho-renge-kyo.

(WND-1, 4)

Our society today is rife with negative influences. People’s lives are easily

clouded and sullied. That is why we need this fundamental method for polishing and

purifying our lives.

A life that has been thoroughly polished [by chanting Nam-myoho-renge-kyo]

shines with wisdom, and this wisdom serves as a beacon guiding the way to victory in

life. In “The Benefits of the Teacher of the Law” (19th) chapter of the Lotus Sutra, the

wisdom of those who uphold the Mystic Law is likened to “a pure bright mirror / in

which forms and shapes are all reflected” (LSOC19, 303). Just as a bright, clear mirror

reflects every object as it is, a life that has been well polished [by chanting

Nam-myoho-renge-kyo] can discern the true reality of all things in the world.



11

In The Record of the Orally Transmitted Teachings, Nichiren Daishonin

comments on this passage:

The sutra passage is saying that persons whose six sense organs are pure will be

like lapis lazuli or like bright mirrors in which one sees the major world system

(or the thousand-millionfold world).8

Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they

see and understand the ten thousand phenomena [i.e., all phenomena],9 as

though these were reflected in a bright mirror. (OTT, 149)

Lapis lazuli is one of the seven kinds of treasures.10

The purification of the six sense

organs11

is one of the benefits achieved by practitioners of the Mystic Law that is

outlined in the “Benefits of the Teacher of the Law” chapter. In other words, throughBuddhist practice, we purify and enhance our mental and perceptual faculties as

represented by our eyes, ears, nose, tongue, body, and mind—that is, our life in its

entirety.

The “bright mirror” of a well-forged and polished life fully reflects the universe,

society, and human life. The “bright mirror,” fundamentally, is the Gohonzon—in

other words, the life of Nichiren Daishonin. In a broader sense, it is the “bright mirror

of the single mind [of faith]” (cf. OTT, 149) of all those who believe in the Gohonzon

as disciples of the Daishonin.This is the profound significance of faith in the Mystic Law. Through strong

faith, we can elevate and transform our lives—spiritually and physically—to their

purest and strongest possible state. The purification of our lives through faith is the

driving force for our victory as human beings. That is why it is vital for us to persevere

in faith until the very end of our lives.

*

8 Major world system: Also, thousand-millionfold world. One of the world systems described in

ancient Indian cosmology.9 “Ten thousand” here means “all” or “innumerable.”10 Seven kinds of treasures: Also, the seven treasures. Seven precious substances. The list differs

among the Buddhist scriptures. In the Lotus Sutra, the seven are gold, silver, lapis lazuli, seashell,

agate, pearl, and carnelian.11 Purification of the six sense organs: Also, purification of the six senses. This refers to the six

sense organs of eyes, ears, nose, tongue, body, and mind becoming pure, making it possible to

apprehend all things correctly. “The Benefits of the Teacher of the Law” (19th) chapter of the

Lotus Sutra explains that those who uphold and practice the sutra acquire 800 benefits of the eyes,nose, and body, and 1,200 benefits of the ears, tongue, and mind, and that through these benefits

the six sense organs become refined and pure.



12

3.6 Change Starts from Prayer

Introduction:

In this excerpt, President Ikeda lectures on Nichiren Daishonin’s writing “OnPrayer,” in which the Daishonin declares that the prayers of a practitioner of the

Lotus Sutra never go unanswered. While explaining that prayer in Nichiren Buddhism

is the driving force for carrying out a correct practice, President Ikeda stresses that

prayer must also be accompanied by action if we truly seek to transform our lives.


Adapted from a lecture

on Nichiren Daishonin’s writing “On Prayer,”

published in Seikyo Shimbun, October 22, 1977.

Nichiren Daishonin writes:

The prayers offered by a practitioner of the Lotus Sutra will be answered just as

an echo answers a sound, as a shadow follows a form, as the reflection of the

moon appears in clear water, as a mirror collects dewdrops,12

as a magnet

attracts iron, as amber attracts particles of dust, or as a clear mirror reflects the

color of an object. (WND-1, 340)

In this passage, the Daishonin states that the prayers of the votary of the Lotus Sutra

are always answered. His use of natural principles and phenomena as analogies

demonstrates his strong confidence in what he is saying.

Wherever practitioners of the Lotus Sutra chant Nam-myoho-renge-kyo, just as

an echo answers a sound and a shadow follows a form, their prayers will unfailingly

produce positive results there. The Daishonin teaches that our lives aretransformed—both spiritually and physically—by prayer, which in turn exerts a

positive influence on our environment.

Prayer is not something abstract. Many today may regard the intangible, unseen

realm of life as nothing more than a product of the imagination. But if we were to view

things only from a material perspective, then our relationships with people and things

would largely appear to arise solely from the chaos of randomness. The penetrating

insight of Buddhism, however, discerns the Law of life in the depths of chaos and

apprehends it as the force that supports and activates all phenomena from within.

12 Vapor condenses on a mirror placed outside at night. It was said that the mirror drew this water

down from the moon.



13

The Daishonin writes: “As life does not go beyond the moment, the Buddha

expounded the blessings that come from a single moment of rejoicing [on hearing the

Lotus Sutra]”13

(WND-1, 62). Because “life does not go beyond the moment,” as he

says, our focus should be on the power that emerges from within us at each moment to

support us and give fundamental direction to our lives. Prayer—namely, chanting Nam-myoho-renge-kyo—is the only way for us to confront on this fundamental level

the delusions inherent in life.

It thus follows that prayer is the driving force for maintaining a correct practice

and tenacious action. Nothing is as insubstantial as action without prayer. For those

who neglect prayer, things may appear to go quite smoothly for a while. They may

even seem very upbeat. But once faced with adversity, they tend to fall into despair,

their lives as fragile as a withered tree. Lacking self-mastery, they are tossed about like

leaves on the turbulent waters of society.

The path up the hill of life doesn’t follow a straight line. There are successes and

mistakes. Sometimes we win and sometimes we lose. With each step on our way, with

every curve and corner we navigate, we grow a little bit more. In this process, prayer

functions as a powerful force preventing us from becoming arrogant in victory or

devastated by defeat.

That’s why none are stronger than those who base themselves on prayer. Our

strong, focused prayer manifests as the power of faith and practice, which in turn

activates the power of the Buddha and the Law. The main player in this drama is

always the human being—it is we ourselves.

Prayer produces a change within our hearts, within the depths of our lives. This

profound, intangible inner change does not end with us alone [but inspires a similar

change in others]. Likewise, when one community changes, it will not be limited to

that community alone. Just as a single wave gives rise to countless others, change in

one community will create a ripple effect of change in other communities as well.

I wish to assert that the first step toward such social change is a change in the

heart of a single individual.

This is also, I believe, where the deep significance of the Daishonin’s statement

that “Buddhism is reason” (WND-1, 839) lies.To return to the passage from “On Prayer” that we are studying, “sound,”

“form,” and “clear water” correspond to our attitude in prayer, while “echo,”

“shadow,” and “reflection of the moon” correspond to the natural way in which

prayers are answered. Just as these three analogies refer to phenomena that arise in

accord with natural principles, the prayers of a practitioner of the Lotus Sutra will also

13 The Daishonin writes: “As life does not go beyond the moment, the Buddha expounded the

blessings that come from a single moment of rejoicing [on hearing the Lotus Sutra]. If two or

three moments were required, this could no longer be called the original vow of the Buddhaendowed with great impartial wisdom, the single vehicle of the teaching that directly reveals the

truth and leads all living beings to attain Buddhahood” (WND-1, 62).



14

be definitely answered in accord with the inexorable Law of life and in accord with

reason.

Prayer in Nichiren Buddhism is free of all arrogance and conceit. The very act of

sitting before the Gohonzon and chanting Nam-myoho-renge-kyo pulses with the

humble spirit to transcend attachment to one’s own shallow wisdom and limited

experience to become one with the Law of life and the fundamental rhythm of nature

and the universe, which were revealed through the Buddha’s enlightened wisdom.

Without being self-abasing, we concentrate all our actions into a single life

moment—into our determined prayer—while recharging our lives to prepare for

boundless, vibrant growth. That is the healthiest and most fulfilling state of life.

Let us chant to the Gohonzon about all of our problems in life and challenge

them.

Prayer is essential. Let’s never forget that everything starts from prayer. If welose sight of prayer and fail to transform our lives in actuality, then even the most

eloquent speeches and high-minded arguments will all be just empty theory, pipe

dreams, and illusions. Faith and the Soka Gakkai spirit, too, arise from praying

strongly and deeply about our actual situations and realities.

In the Daishonin’s Buddhism, prayer by itself isn’t enough. Just as an arrow

flying toward its target contains the full power and strength of the archer who shot it,

our prayer contains all of our efforts and actions. Prayer without action is just wishful

thinking, and action without prayer will be unproductive.I therefore would like to point out that lofty prayer arises from a lofty sense of

responsibility. Serious prayer will not arise from an irresponsible or careless attitude

toward work, daily living, and life itself. Those who take responsibility for every part

of their lives and give their all in every endeavor will make a habit of prayer.

Living in society can be difficult, so I hope you will deal with every aspect of

your lives based on strong prayer.

*

3.7 Daimoku: Quality or Quantity?

Introduction:

Here, President Ikeda responds to a question from an Italian member about whether

quantity or quality is more important in chanting daimoku. Pointing out that Buddhist

practice is not about rules and formality, President Ikeda says that we should chant

and act in a way that creates value and gives us a sense of satisfaction and fulfillment.



15


From remarks at a question-and-answer session

during the North Italy Representative Leaders Meeting

commemorating July 3, Mentor-Disciple Day, Milan Community Center, Milan, Italy,

July 3, 1992.

A 100,000-lira note is worth more than a 10,000-lira note. It goes without saying that it

is preferable to have the note with the greater value. In the case of daimoku, the

important thing is to chant earnestly and with strong conviction. Of course, it would be

even better to have lots of 100,000-lira notes! [Laughter.] The bottom line is that both

quality and quantity matter in chanting.

The principle of “responsive communion” is very important in Nichiren

Buddhism. To use an analogy, when talking on the phone, if the connection is good,

we’ll be heard even if we speak softly, but if it’s bad, then sometimes the other person

won’t be able to hear us even if we shout. In order for our prayers to be effective, we

need to express them honestly and directly to the Gohonzon.

The Daishonin states: “What is called faith is nothing unusual” (WND-1, 1036).

In other words, we can just be ourselves. He continues:

Faith means putting one’s trust in the Lotus Sutra, Shakyamuni, Many

Treasures, the Buddhas and bodhisattvas of the ten directions, and the heavenly

gods and benevolent deities, and chanting Nam-myoho-renge-kyo as a woman

cherishes her husband, as a man lays down his life for his wife, as parents

refuse to abandon their children, or as a child refuses to leave its mother.

(WND-1, 1036)

We should be honest and unpretentious when we chant to the Gohonzon. If we

are suffering or feeling sad, then we should take that suffering to the Gohonzonwithout hiding it, expressing in our prayers what is in our hearts.

It is the Daishonin’s wish that we all become happy. By coming in contact with

and connecting with the life of the Daishonin [by chanting to the Gohonzon],

therefore, we are certain to attain happiness. It is inconceivable that the Daishonin

would fail to protect those who are striving as his emissaries to realize kosen-rufu.

Essentially, we practice the Daishonin’s Buddhism for our own happiness and

well-being. In chanting daimoku, too, the main thing is that we ourselves feel happy

and satisfied. It’s not a matter of formality; there are no rules specifying how long we

have to chant and so on. While it is often helpful to set ourselves a target for theamount of daimoku we want to chant, when we’re too tired or sleepy, or we find



16

ourselves dozing off in front of the Gohonzon and just chanting out of force of habit,

then it is far more valuable to get some rest and chant properly another time, when

we’re refreshed in body and mind.

The most important thing is that we are filled with a satisfying sense of

revitalization after chanting. When we continue chanting in this way each day, we willnaturally come to experience a life in which all our desires are fulfilled.

*

3.8 Chanting Nam-myoho-renge-kyo Enables Us to Lead the Most

Meaningful Lives

Introduction:

In this excerpt, President Ikeda responds to the question of a member who asked:

“When we were chanting daimoku together with you earlier, the desire and courage to

realize my dreams came welling forth from my life. How can I chant daimoku with this

kind of feeling and live with courage all the time?” President Ikeda also emphasizes

that as long as we persevere in faith, we will be able to lead the most meaningful lives.


From remarks at a question-and-answer session

during the North Italy Representative Leaders Meeting

commemorating July 3, Mentor-Disciple Day,

Milan Community Center, Milan, Italy,

July 3, 1992.

Even one daimoku can pervade the entire universe. Truly heartfelt and determined

daimoku, therefore, has the power to move everything. To illustrate, the words “I love you” can have a completely different impact

depending on whether they are said from the heart or merely as an empty gesture.

Daimoku chanted with the deep conviction that one’s life is the entity of the

Mystic Law, or with the resolve to dedicate one’s life to spreading the Mystic Law as

an emissary of the Buddha, cannot fail to resonate with the Gohonzon or reach the

universe. A person who chants in this way will definitely attain a state of complete

freedom.

Of course, no one becomes an expert in anything right away. It is by overcoming

obstacles again and again, and continuing to press forward, that we gain a degree ofexpertise or mastery in a given field.



17

The same holds true for faith. There may be times when we give in to self-defeat

and our determination wanes, or when things don’t go as we’d hoped and we begin to

feel anxious or fearful. But the important thing is to continue chanting daimoku, no

matter what. Whether our prayers are answered right away or not, we must keep

chanting Nam-myoho-renge-kyo, without harboring any doubts. Those who maintainsuch faith will eventually attain the supreme path and highest pinnacle of value, and

savor the conviction that everything unfolded in the very best and most meaningful

way. They will build immensely fulfilling lives and come to regard everything as a

source of joy and a part of their mission. Such are the workings of the Mystic Law and

the power of faith.

Why is the Gohonzon important? Because, through having faith in it, we can

bring forth the Gohonzon, or the state of Buddhahood, that is inherent in our own

lives. The Daishonin states that the Gohonzon is found only in the faith of each one of

us (cf. WND-1, 832).

We ourselves and all human beings are worthy of respect because every single

individual is an entity of the Mystic Law. The Gohonzon is important above all

because it enables us to manifest the Mystic Law that exists within us.

*

3.9 Develop a Strong Inner Core

Introduction:

Here, President Ikeda responds to the concern of a future division member who was

failing to make any headway in solving a difficult problem even after having decided

to challenge it by earnestly doing gongyo every day. He explains that in Nichiren

Daishonin’s Buddhism, no prayer goes unanswered, but that the benefits we accrue

from faith in the Gohonzon are sometimes conspicuous and sometimes inconspicuous.

So, even if we do not see concrete results immediately from our practice, it’s important

that we continue to persevere in chanting and making efforts. If we do so, he says, wewill be able to move in the direction that is the very best for us.


Adapted from the dialogue Discussion on Youth,

published in Japanese in March 1999.

In Nichiren Buddhism, it is said that no prayer goes unanswered. But this is verydifferent from having every wish instantly gratified as if by magic. If you chant to win





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When you chant Nam-myoho-renge-kyo, you will definitely gain the best result,

regardless of whether that benefit is conspicuous or inconspicuous.

No matter what happens, the important thing is to continue chanting. If you do

so, you’ll become happy without fail. Even if things don’t work out the way you hoped

or imagined, when you look back later, you’ll understand on a much more profoundlevel that it was the best possible result. This is tremendous inconspicuous benefit.

Conspicuous benefit, for instance, might allow you to eat your fill today but

leave you worrying about your next meal. As an example of inconspicuous benefit, on

the other hand, you may have only a meager meal today, but you are moving steadily

toward a life in which you will never have to worry about having enough to eat. The

latter is a far more attractive prospect, I think, and is the essence of practicing Nichiren

Buddhism.

*

3.10 Gongyo and Daimoku: Our Daily “Spiritual Workout”

Introduction:

In this excerpt, President Ikeda responds to the concern of future division members

who feel guilty when they don’t do gongyo. Explaining that the purpose of Buddhism is

to free us, not to constrain us, he says that the spirit to keep challenging oneself, even

if only a little, is truly admirable.


Adapted from the dialogue Discussions on Youth,

published in Japanese in March 1999.

As long as we have faith in the Gohonzon, we are not going to suffer punishment or

negative consequences from missing gongyo, so please put your mind at ease.

Nichiren Daishonin says that chanting Nam-myoho-renge-kyo even once is a source of

limitless benefit. So imagine the immense benefit you will accumulate when you

continue earnestly to do gongyo and chant Nam-myoho-renge-kyo morning and

evening. It is something we do for our own sake; it is a right, not an obligation.

The Gohonzon will never demand that you chant to it. Having appreciation for

being able to chant to the Gohonzon is the heart of faith. The more you exert

yourselves in faith—in doing gongyo and chanting daimoku—the more you stand to

gain.



20

Also, Nichiren Daishonin writes nothing about the specific amount of daimoku

we should chant. It is entirely up to each individual’s awareness. Faith is a lifelong

pursuit, so there’s no need to be unnecessarily nervous or anxious about how much

you chant.

You don’t have to put unnecessary pressure on yourselves. Buddhism exists tofree people, not to restrain them. Chanting every day, even a little bit, is important. For

instance, the food you eat each day turns into energy that fuels your bodies. Your

studies, too, become a valuable asset when you make steady efforts on a daily basis.

Our lives are created from what we do and how we live every day. For that

reason, we should strive to live each day so as to continually improve ourselves. The

driving force for this is our morning and evening gongyo.

Exerting ourselves in the practice of gongyo each day amounts to what we might

call a “spiritual workout.” It purifies our lives, gets our “motors” running, and sets uson the right track. It gets our bodies and our minds moving and sets a good rhythm for

the day.

It is important to have the spirit to sit down in front of the Gohonzon. The spirit

to keep challenging yourself to pray before the Gohonzon every day, to chant

daimoku, even if only little, is truly admirable.

*

3.11 Daimoku Reaches the Buddhas and Bodhisattvas of the Ten Directions

Introduction:

Here, President Ikeda responds to a question from a member about the effectiveness of

reciting passages from the Lotus Sutra and chanting daimoku in a language one

doesn’t understand. He stresses that whether we understand the words or not, they are

the language of the realm of Buddhas and bodhisattvas. They are understood by the

Gohonzon and communicated to all the Buddhas and bodhisattvas of the universe, andenable us to attain great happiness, fulfillment, and joy.



an SGI-USA Youth Training Session,

Malibu Training Center, California,

February 20, 1990.



21

I would like to address the question of whether there is any value in reciting sutra

passages and chanting daimoku without understanding their meaning.

Of course, it is better if you understand their meaning. That will strengthen your

faith in the Mystic Law. But if you understand and yet fail to practice, it won’t get you

anywhere. Moreover, you cannot understand all of the profound significance of theLaw through reason alone.

Birds and dogs, for example, have their own language, their own speech. People

do not understand it, but other birds and dogs do. There are many comparable

examples among humans as well—codes, abbreviations, or foreign languages that are

comprehended by experts or native speakers but unintelligible to others. Married

couples also sometimes have their own language that only they understand!

[Laughter]

In the same way, the language of gongyo and daimoku reaches the Gohonzon

and the realms of the Buddhas and bodhisattvas of the ten directions and three

existences. We might call it the language of the Buddhas and bodhisattvas. That is why

our voices reciting the sutra and chanting daimoku before the Gohonzon reach all

Buddhas, bodhisattvas, and heavenly deities, whether we understand what we are

saying or not. They hear it and say in response, “Excellent, excellent!” rejoicing and

praising us. The entire universe envelops us in the light of happiness.

Nichiren Daishonin teaches that through reciting the sutra and chanting daimoku,

we can reach an elevated state of life in which, while engaged in our daily activities,

we freely traverse the cosmos. In “Reply to Sairen-bo,” the Daishonin writes: “Those

who are our disciples and lay supporters can view Eagle Peak in India and day and

night will go to and from the Land of Eternally Tranquil Light that has existed for all

time. What a truly inexpressible joy it is!” (WND-1, 313).

When we chant before the Gohonzon, the door to our inner microcosm instantly

opens to the macrocosm of the entire universe, and we savor a serene and boundless

happiness, as if gazing out over the entire cosmos. We feel a deep fulfillment and joy

along with a feeling of supreme confidence and self-mastery, as if we hold everything

in the palm of our hands. The microcosm enfolded by the macrocosm reaches out to

enfold the macrocosm in its own embrace.The Daishonin writes in “Letter to Niike”: “When nurtured by the chanting of

Nam-myoho-renge-kyo . . . , [we] are free to soar into the sky of the true aspect of all

phenomena” (WND-1, 1030).

In “On Offerings for Deceased Ancestors,” he also says: “Though he himself is

like the wisteria vine, because he clings to the pine that is the Lotus Sutra, he is able to

ascend the mountain of perfect enlightenment. Because he has the wings of the single

vehicle [Mystic Law] to rely upon, he can soar into the sky of Tranquil Light

[Buddhahood]” (WND-1, 821).

Just as we might climb the highest mountain peak to gaze down on the bright,clear scene of the world below, we can climb the mountain of perfect enlightenment,



or supreme wisdom, the Daishonin says. We can attain a state of eternal bliss,

experiencing moment after moment the infinite expanse and depth of life, as if soaring

through the universe and savoring the sight of myriad beautiful stars, blazing comets,

and glittering galaxies.

(Translated from the June 2014 issue of the Daibyakurenge, the Soka Gakkai study

journal)

With President Ikeda’s permission, some minor edits and revisions have been

made to the original Japanese, and excerpts of remarks originally in dialogue

format have been recast as monologues for ease of reading.

—Selected Excerpts Editorial Committee

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