persatuan soka gakkai malaysia publication pp 6848/12/2012 ... · pp 6848/12/2012(031182) rm2.50...

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JULY 1-2020

Persatuan Soka Gakkai Malaysia PublicationPP 6848/12/2012(031182) RM2.50 UNTUK AGAMA BUDDHA SAHAJA

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The reason that I made “Take good care of our successors” the very firstof these guidelines was to confirm that producing a steady stream of capable successors is

the lifeblood for realising kosen-rufu and ensuring the eternal transmission of the Law. Fostering successors is a goal I have continued to pray about deeply since

I became the third Soka Gakkai president.

— SGI President Ikeda

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Nichiren Buddhism enables us to transform even times that portend misfortune into times that are rich with good fortune and happiness.

As practitioners of the Mystic Law, which has the power to revitalise our lives, we can grow younger and more vibrant in spirit with each passing year.

Let’s make the sun of time without beginning – the sun of our innate Buddhahood – rise in our hearts again today through chanting Nam-myoho-renge-kyo, and move forward with fresh energy

The bad luck of your thirty-third year[an age thought to be unlucky for women]

will turn into the happiness of your thirty-third year. That is what is meant by the passage,

“The seven disasters will instantly vanish, and the seven blessings will instantly appear.”1

You will grow younger, and your good fortune will accumulate. “The Unity of Husband and Wife” (WND-1, pg 464)

and vitality. Let’s enact an inspiring drama of lifelong youthfulness by advancing with a youthful spirit, together with the youth, while welcoming many new young people to our movement.

Advancing with the Gosho: Words of Encouragement from SGI President Ikeda

From SGI Newsletter No. 9512 dated 15.12.2016

1. From the Benevolent Kings Sutra. The “seven blessings” means averting or eradicating the seven disasters.

SGI President Ikeda’s Words of EncouragementMoving Forward With an Ever-youthful Spirit (43)

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C O N T E N T S

Editor-in-ChiefKoh Sia Feai

EditorDinesh Chandren

Assistant EditorGoh Lim Erng

Material CompilationTay Biby

Art DirectorChew Meng Tatt

DesignerKoh Wei Chaw

DistributionChai Siew LinNg Shy Huh

Cover PhotoLum Heng

Discussion Meeting Gosho Study Material2 The Faith of a Wise Person in Overcoming the

Three Obstacles and Four Devils

Questions and Answers from the Discussion Meeting 8 What does “human revolution” really mean?

Young Women’s Division Gosho Study10 I wish to build trust from where I am right now

Women’s Division Gosho Study11 How Those Initially Aspiring to the Way Can

Attain Buddhahood Through the Lotus Sutra

Lions of Justice: Studying Soka Spirit16 The Pure Stream of Nichiren Buddhism Is

Rigorously Protected by Soka Mentors and Disciples

Buddhist Fundamentals for Youth18 Win with the Gosho

SGI President Ikeda’s Lecture Series21 The Buddhism of the Sun — Illuminating the World (52)

To My Friends of Each Division Engaged in Our Shared Struggle (Part 6): The Future Division – My Young Successors, I Entrust Everything to You!

Buddhism in Life34 “Now Is the Last Moment of One’s Life”

37 Practice during the Daishonin’s Lifetime

SGI President Ikeda’s Encouragement 40 Constructing the New Era

Making a Vibrant and Joyous Advance

Significant Dates in the Soka Gakkai43 July

SGI President Ikeda’s Poem45 “Protectors of Life – The Lofty Spirit of Hope!”

Subscriptions enquiriesFor enquiries on subscriptions, please contact:

Email:[email protected]

Tel: 03-9075 6876 / 018-388 4997

Discussion Meeting Gosho Study Material

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The Faith of a Wise Personin Overcoming the

Three Obstacles and Four Devils

Background and Outline

This letter was written by Nichiren Daishonin in Minobu and addressed to Hyoe no Sakan Munenaga, the younger of the two Ikegami brothers living in Ikegami, Musashi Province (present-day

Ota Ward, Tokyo). Though it was originally believed to have been written in the first year of Kenji (1275), it is now apparent that it

was written in the third year of Kenji (1277).

Both the Ikegami brothers were disciples of the Daishonin since the pioneering days. They were artisan officials in the Kamakura shogunate. Their father, Saemon no Tayu Yasumitsu, was a loyal follower of the priest Ryokan of the True Word Precepts school. He strenuously opposed the brothers’

There is definitely something extraordinary in the ebb and flow of the tide, the rising and setting of the moon, and the way in which summer, autumn, winter, and spring give way to each other. Something uncommon also occurs when an ordinary person attains Buddhahood. At such a time, the three obstacles and four devils will invariably appear, and the wise will rejoice while the foolish will retreat.

“The Three Obstacles and Four Devils” (WND-1, pg 637)


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Main Points

• Great hardships are opportunities for making great transformation.

• It is we ourselves who are being tested by devilish obstacles.

belief in the Lotus Sutra and disowned his eldest son, Uemon no Tayu Munenaka. The Daishonin composed this letter not long after Munenaka was disowned for the second time.

In the feudal society of the shogunate era, being disowned by one’s family results in the loss of the right to inherit, social status and financial security. This tempted the younger brother Munenaga to abandon his beliefs for the right to inherit his father’s estate. It was an attempt indeed to provoke a rift between the brothers who were united and earnest in practising faith.

Amidst such adversity, the elder brother resolutely carried through with his faith. However, the faith of the younger brother, Munenaga, was shaken. The Daishonin was worried that the younger brother would give up faith and hence, wrote this thoughtful yet stern letter to encourage him, with the hope that he could find the

courage to strengthen his faith.The Daishonin teaches in this

letter not to obey parents who are “enemies of the Lotus Sutra,” but be the “votary of the Lotus Sutra” who save the parents, for this is true filial piety.

He also points out that when an ordinary person attains Buddhahood, the three obstacles and four devils will invariably appear. Hence, he reminds his disciples not to retreat but wholeheartedly overcome these hardships with the “faith of a wise person.”

Lastly, through the case of those who were deceived by the Nembutsu believers and persecuted the Daishonin receiving severe retribution, the Daishonin encourages Munenaga to overcome the current predicament together with his elder brother.

The two brothers, supported by the Daishonin's guidance and encouragement, carried through with their faith. And, as a result


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of their tenacious dialogue and efforts, they finally led their father to accept faith in the Daishonin’s teaching.

The Faith of a Wise Person in Overcoming the Three Obstacles and Four Devils

Here we learn about the “faith of a wise person” in overcoming hardships.

In the Gosho passage we are studying, Nichiren Daishonin states, “There is definitely something extraordinary in the ebb and flow of the tide, the rising and setting of the moon, and the way in which summer, autumn, winter, and spring give way to each other.”

The Daishonin teaches that similarly, when an ordinary person, who has repeated the cycle of birth and death in the deluded world, attains Buddhahood, the three obstacles and four devils will invariably appear.

To the Ikegami brothers who were fervent in practising faith, the act of their father in disowning the elder brother is undoubtedly a major blow. However, in order to open up the life-state of Buddhahood, obstacles and devilish functions must be

overcome. At such a time, one’s attitude in facing these obstacles is critical.

First, we must see through obstacles and devilish functions. If we are distracted by, go along with or are afraid of obstacles and devilish functions, we will not be able to walk the path of attaining Buddhahood in this lifetime.

On the other hand, if we overcome obstacles and devilish functions, we will attain Buddhahood. Hence, the Daishonin states, “The wise will rejoice while the foolish will retreat.” He encourages us to rejoice when we encounter obstacles and devilish functions, and face them with faith as this is the way of a wise person.

In the face of adversity, do we falter and retreat thinking we’ve reached a deadlock and succumb to helplessness caused by fear? Or do we instead see opportunities for great transformation and rise to the challenge? When faced with obstacles and devilish functions, our faith is put to the test.

SGI President Ikeda wrote:

“My mentor, Soka Gakkai 2nd president Josei Toda, often spoke about the three obstacles and four devils.


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He said they represented the valleys of training and development that lie in between the hills of benefit that we climb on the way to scaling the highest mountain of Buddhahood.

“The important thing is how we approach the three obstacles and four devils. We need to ‘own’ them, to look at them as something we ourselves have summoned up. It may seem that we are being assailed by the three obstacles and four devils, but the true reality is just the opposite. Because we have voluntarily set ourselves to the task

of climbing the peak of Buddhahood, they have arisen. The fact that we encounter these obstacles and devilish functions is proof that we are upholding the correct teaching and advancing in the right direction.”1

With faith as our basis, let us, to the very end, defeat all the three obstacles and four devils and live a life of happiness and victory.

Translated by Wong Kang Yingfrom the April 2020 Jiao Xue Yan Xi, the Taiwan

Soka Association monthly study journal.

1. FLOW No. 559 (01.07.2013), pg 8–9.

In order to open up the life-state of Buddhahood, obstacles and devilish functions must be overcome.

At such a time, one’s attitude in facing theseobstacles is critical.


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SGI President Ikeda’s Guidance Excerpts

The greater the difficulties and challenges we encounter, the greater the life-state we can develop. Therefore, we must not be intimidated by “the three obstacles and four devils” – that is, the obstacles and hindrances that invariably arise in the course of our Buddhist practice. With wisdom derived from faith, we should see through such phenomena, recognising them for what they are, based on Nichiren Daishonin’s teachings, and regarding their occurrence as an opportunity to change our karma. We should then stand up with even deeper conviction and courage, chanting daimoku with unwavering resolve and forging boldly ahead.

Excerpt from FLOWNo. 457 (01.04.2009), pg 20.

The fact that we encounter these obstaclesand devilish functions is proof that

we are upholding the correct teaching andadvancing in the right direction.

– Daisaku Ikeda


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From the perspective of Buddhism, encountering problems is a sign of sure victory in the future. That is why the tougher things are, the more we should joyfully face our challenges and strive energetically, knowing that tackling our problems is a chance to transform our lives in a big way. This is what Nichiren Buddhism teaches. Courageous faith can transform the greatest challenge into the biggest opportunities.

Excerpt from FLOWNo. 604 (15.05.2015), pg 44.

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Countless times in his writings, the Daishonin tells us that difficulties are trials that we must overcome to attain Buddhahood. When we face hardships with the awareness that our faith is being tested, we cannot fail to overcome them. Our efforts expand our state of life and make our Buddhahood shine forth ever brighter.

Excerpt from COSMIC, May 2017, pg 7.

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A Buddhist text states: “As practice progresses and understanding grows, the three obstacles and four devils emerge in confusing form, vying with one another to interfere … One should be neither influenced nor frightened by them.” (WND-1, pg 501) Devilish forces arise in the most troublesome and confusing of forms, but if we can see them for what they are, we can defeat them. If we courageously face them head-on, they will retreat. Then we can experience a bright, clear, expansive life-state resembling the blue skies after a storm.

Excerpt from FLOW No. 500 (15.01.2011), pg 42.

Questions and Answers from the Discussion Meeting

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Q: What does “human revolution” really mean?

Mr Cheng (District men’s division leader)

Mrs Lim(District women’s division leader)

Michael Tan(Young men’s division member)

Pravin (Young men’s division member)

Lee Yan (Young women’s division

member)

Characters featured inthis discussion meeting

Pravin: The young men’s division are going to study The New Human Revolution. But…

Mrs Lim: What’s wrong?

Pravin: Please don’t get me wrong. I am not saying that I dislike or oppose studying the serialised novel. But I don’t fully comprehend what “human revolution” really means… it puzzles me at times.

Michael Tan: I have the same feeling. I thought I understood what it meant, but when I tried describe it in words, I faltered. (Laughs)

Mr Cheng: The term human revolution was introduced by Soka Gakkai 2nd president Josei Toda, and expanded by SGI President Daisaku Ikeda. This term indicates the purpose and significance of our practice, and lies at the very heart of Nichiren Buddhism.

Lee Yan: I am sure it has profound meaning, but the word “revolution” may frighten people, especially from the usual understanding of the word.

Mrs Lim: That may be so. Revolution is read as geming in Chinese. The Chinese character

Discussion Meeting Question TimeThe following is a dialogue between leaders and youth members

at a monthly discussion meeting.

Questions and Answers from the Discussion Meeting

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for ge means to change or start over. For it means to change or renew our life each day.

Mr Cheng: No matter how advanced information technology develops, no matter how prosperous industries and economies become, all this cannot make human beings happy. Human revolution, an endeavour in which every individual transforms their own karma and builds an indomitable self – no matter what happens or what hardship one faces – is indeed the most fundamental of revolutions.

Pravin: I see.

Michael Tan: Nichiren Buddhism teaches us we have the power to transform our karma, right?

Mr Cheng: Absolutely! That’s wonderful. Michael, I think you are one step closer to becoming a capable person. (Laughs)

Mrs Lim: I think what you are trying to say, Mr Cheng, is that Michael has always been a capable person, and an outstanding one at that!

Michael Tan: Thank you Mrs Lim! (Laughs)

Mrs Lim: That being said, Buddhism

expounds the teaching of three thousand realms in a single moment of life (Jpn ichinen sanzen). What this teaching says is, “If we change our determination (ichinen), we can also change the world.” Chanting daimoku to the Gohonzon makes this possible.

Mr Toda once taught that faith is the practical way for changing ourselves for the better. When we chant daimoku to the Gohonzon, we can transform ourselves from a person who was at the mercy of our circumstances into someone who has a strong self that is undefeated by anything. This is what human revolution means.

Lee Yan: I understand it now.

Pravin: Me too. I think I can now participate actively in the upcoming study meetings.

Mr Cheng: Since the youth are doing their best, I too must refresh myself anew and carry out human revolution more earnestly than ever.

A: Human revolution is about building an indomitable self that is undefeated by anything.

Translated by Andrew Tay Yu Yan from the March 2020 issue of the Daibyakurenge,

the Soka Gakkai’s monthly study journal.

Young Women’s Division Gosho Study

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Live so that all the people of Kamakura will say in your praise that Nakatsukasa Saburo Saemon-no-jo is diligent in the service of his lord, in the service of Buddhism, and in his concern for other people.

“The Three Kinds of Treasure” (WND-1, pg 851)

I wish to build trust fromwhere I am right now.

The first thing youths should win is trust.

In one’s youthful days, to be incomplete is natural. There is no need to show off or to gloss over oneself.

Be your own self and strive your very best in the work right in front of you. Be sincere in keeping your promises. Even if you fail, learn from it and challenge again. No matter how inconspicuous your efforts, persevere strongly and continuously innovate.

If you continue to strive in this way, you will definitely be able to build trust.

Excerpt from “Humanistic Teachings for Victory (49)”, tentatively translated from the April 5,

2014 issue of the Soka Shimpo, the Soka Gakkai youth division’s fortnightly newspaper.

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If you remain true to yourself and strive with sincerity based on faith in the Mystic Law, you will be able to move things into a positive direction, turning every experience into a lesson or opportunity for growth. You will be able to win at work and gain even greater trust from those around you. This is the power of the Mystic Law…

Let us strive with sincerity in every endeavour. With confidence and joy, let us win in both work and life. I know you will be victorious in the end, for you are my disciples.

Excerpt from SGI President Ikeda’s “Guidance for Youth: My Young Friends – Leaders of a

New Age”, FLOW No. 542 (15.10.2012), pg 15.

Women’s Division Gosho Study

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How Those Initially Aspiringto the Way Can Attain Buddhahood

through the Lotus Sutra

When with our mouths we chant the Mystic Law,our Buddha nature, being summoned, will invariably emerge. The Buddha nature of Brahma and Shakra, being called, will protect us, and the Buddha nature of the Buddhas and bodhisattvas, being summoned, will rejoice. This is what the Buddha meant when he said, “If one can uphold it [the Mystic Law] even for a short while I will surely rejoice and so will the other Buddhas.”

(WND-1, pg 887)

This Gosho was written by Nichiren Daishonin when he was 56 years old in 1277, but the details of it are unknown.

While the letter’s date and recipient are unclear, its content focuses on refuting the Nembutsu school’s view of the existence of an otherworldly Pure Land, which formed the heart of Amida worship during the Daishonin’s day. There is also a brief reference made to the attainment of enlightenment by women taught in the Lotus Sutra. The contents, therefore, suggest that the letter

may have been addressed to a female follower of the Daishonin – who had either formerly recited the Nembutsu (the name of Amida Buddha) or was still drawn to the Pure Land practice – with the aim of teaching her the basics of faith in the Lotus Sutra, the essence of which is chanting Nam-myoho-renge-kyo.

The Gosho passage that we are studying this month is part of the closing session of the Gosho. Here, the Daishonin teaches that chanting Nam-myoho-renge-kyo, which is the heart of the Lotus


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Sutra, is the fundamental Law for attaining Buddhahood. No matter what happens, as long as we base ourselves on the practice of chanting daimoku, the state of Buddhahood in our lives will surely open up.

Furthermore, when we chant daimoku, the protective functions of the universe such as Brahma and Shakra will be summoned forth to protect us.

Nichiren Daishonin’s guidance infused with absolute conviction must have aroused joy in the woman disciple in practising faith and inspired her to strengthen her faith further.

Most important of all is to persevere in chanting daimoku and taking action to fulfil one’s vow for kosen-rufu, no matter what. It is important to forge faith dedicated to realising kosen-rufu with the same wish as the Daishonin to help all people attain enlightenment.

SGI President Ikeda gave the following guidance:

“The most important point is whether or not our faith is dedicated to actualising kosen-rufu. The teaching of the Mystic Law is infused with the Buddha’s unchanging

wish for the happiness of all people. That is why chanting Nam-myoho-renge-kyo earnestly for kosen-rufu and giving our all to each Soka Gakkai activity leads to our individual prayers being answered.”

As long as we chant daimoku in one mind with the mentor who opened the path for worldwide kosen-rufu and continue to share the truth of Soka philosophy, not only can we attain Buddhahood ourselves, we can also activate the Buddha nature of those who are resistant to Buddhism. In this way, we will definitely be able to achieve victory for oneself and others.

Gathering the Rising Tide of Good Fortune in One’s Life

During my YWD days, I earnestly engaged myself in Gakkai activities, and soon got married. Although blessed with two sons and one daughter, my life was far from peaceful. Difficulties appeared one after another, including my husband falling ill and my eldest son refusing to attend school. My life was shrouded in darkness as if I was stuck in a tunnel without any exit in sight. During those


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days, the only thing that kept me going was President Ikeda's message to the Miyazaki Prefecture General Meeting held in 1975.

“Forging our lives and growing as an individual who can gather the rising tide of good fortune and fill one’s heart with it begins with a solid inner determination that is not visible to the naked eye.”

Reading this guidance over and over again, I summoned forth the strength to stand up again, resolving that “Now is precisely the best opportunity for me to expand my life-state! No matter what, I will thoroughly chant daimoku right till the very end. I will never be defeated! I’m going to fight based on strong faith!” I chanted daimoku single-mindedly and gave my all in Gakkai activities without retreating even a single step.

Amidst all these challenges, in 2013, my husband was diagnosed with pancreatic cancer. United in one heart, my entire family offered fervent prayers. As a result, the surgery was a great success. Thereafter, he even went back to work while going through treatment. He also succeeded in introducing his friend to receive the Gohonzon. He continued to show the great actual proof of

prolonging his life span over three more years before passing away peacefully.

The friend who joined the Soka Gakkai through my husband’s introduction took the entrance-level Buddhist study examination and passed the exams. He is now striving in Gakkai activities while experiencing the joy of practising faith. My eldest son, together with my two other children have overcome various challenges one by one and are now striving hard in their respective path of mission.

Although I’ve gone through so many challenges in life, I am now filled with gratitude that I’ve been able to overcome them all because I single-mindedly continued to pray with firm faith in the Gohonzon. With this sense of gratitude, I am determined to continue striving for the kosen-rufu in Miyazaki to my utmost best.

From May 3 to July, the month of youth! Basing ourselves on powerful prayers that will move the hearts of those we encounter, let’s bring the flowers of dialogue to “establish the correct teaching for the peace of the land” to full bloom!

Article by Hisako Hidaka, Miyazaki Prefecture women’s division general leader.


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SGI President Ikeda’s Guidance Excerpts

Prayer Is the Way the Microcosmof Our Lives Communes

with the Macrocosm of the Universe

The universe is never still for a moment. It is always in motion. The ultimate Law governing that ceaseless activity is Nam-myoho-renge-kyo, the essence of the Lotus Sutra. As [Nichiren] Daishonin writes: “It is the power of the Buddhist Law that enables the deities of the sun and moon to make their rounds of the four continents.” (WND-1, pg 685) Nam-myoho-renge-kyo is the fundamental Law that gives form to all things in the universe.

By chanting daimoku and dedicating ourselves to the Mystic Law, our lives merge with the wondrous rhythm of the universe. Prayer is the way the microcosm of our lives communes with the macrocosm of the universe.

Through prayers based on the Mystic Law, we bring forth the supreme power, wisdom, and compassion of the universe in our own lives.

That is why the Daishonin constantly stresses the importance of one’s attitude in prayer to us, his disciples. In order to fulfil our wishes, we need to continuously rouse courage and persevere in Buddhist practice until our prayers are answered.

Excerpt from “The Buddhism of the Sun, Illuminating the World: To My Friends

of Each Division Engaged in Our Shared Struggle – Part 1

The Women Division – Suns of Hope Illuminating the Century of Women,”

FLOW No. 715 (01.01.2020), pg 26-27.

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Supplementary Notes

Brahma and Shakra

Brahma and Shakra (or simply Indra) were originally gods in Indian mythology. They were later incorporated into Buddhism as the two principal protective gods of Buddhism.

In this Gosho, Nichiren Daishonin teaches that the act of chanting Nam-myoho-renge-kyo is what activates the protective functions of Brahma and Shakra.

Buddhism teaches the principle of “the Buddha nature manifesting itself from within and bringing forth protection from without.” When our Buddha nature emerges internally, it also activates the Buddha nature in the lives of others, which then manifests in the form of external protection.

Protection received from the positive forces of the universe, therefore, is dependent on us first bringing forth our Buddha nature. Or put another way, it is our determination in faith and single-minded daimoku that sets these protective functions into motion.

Hence, in one of his writings, the Daishonin comments: “So long as one maintains firm faith, one is certain to receive the great protection of the gods.” (WND-1, pg 614)

Just expecting protection from the Buddhist gods without transforming our own life is not the correct way of prayer in Nichiren Daishonin’s Buddhism. It is our inner transformation – namely, bringing forth our Buddha nature – that spurs them to action.

Translated and adapted by Tan Kok Leongfrom the May 2019 issue of the Daibyakurenge,

the Soka Gakkai’s monthly study journal.


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Lions of Justice: Studying Soka Spirit

The Pure Stream of Nichiren Buddhism Is Rigorously Protected

by Soka Mentors and Disciples

In June 1943, a startling incident that illustrated this occurred – the so-called Shinto talisman incident.

Having adopted State Shinto as a spiritual pillar for uniting the Japanese people behind its war effort, the militarist government pursued a policy of thought control. As a result, it directed the head temple of Nichiren Shoshu to enshrine the Shinto talisman dedicated to the sun goddess.

At the end of June 1943, the Nichiren Shoshu priesthood summoned Soka Kyoiku Gakkai president Tsunesaburo Makiguchi, general director Josei Toda, and other leaders to the head temple. In a meeting in the presence of High Priest Suzuki Nikkyo and other senior priests, the head of the Nichiren Shoshu General Affairs Bureau suggested that the Soka Kyoiku Gakkai also accept the Shinto talisman, at least for appearances’ sake. He explained that the priesthood had already decided to do so. In other

words, fearing persecution, they had bowed to the government’s demands.

Accepting the Shinto talisman was an extremely grave matter, touching on the very heart of the teachings and doctrines of Nichiren Buddhism. It also signified forfeiting religious freedom and submitting to the militarist government’s policy of thought control.

Mr Makiguchi replied adamantly: “I cannot agree to this. I absolutely refuse to accept the talisman.”

His refusal was based on Nikko Shonin’s admonition: “Do not follow even the high priest if he goes against the correct teaching of Buddhism and propounds his own views.” (GZ,

pg 1618)

With his resolute words, Mr Makiguchi led the organisation onto the correct path of the true teaching of Nichiren Buddhism, onto the great path of selfless

Lions of Justice: Studying Soka Spirit

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devotion to propagating the Law that is the pride and honour of the Daishonin’s disciples.

Suppressing the raging emotions in his heart, Mr Makiguchi said to his disciple, Josei Toda, after leaving the meeting: “What I lament is not the ruin of a single school, but the destruction of an entire nation before our very eyes. I’m afraid of the terrible sorrow this would bring the Daishonin. Isn’t this precisely the time to remonstrate with the government?”1

His disciple responded: “Sensei, I will fight with my life. Whatever happens, I will remain steadfastly at your side.”

The Soka mentor-disciple relationship is a spiritual bond based on a commitment to give one’s very life for kosen-rufu.

Soon afterwards, Mr Makiguchi and Mr Toda were arrested on suspicion of high treason and violation of the Peace Preservation

Law, and subsequently imprisoned. Nineteen other leaders of the Soka Kyoiku Gakkai were also arrested.

Thrown into a state of panic by the arrest of Mr Makiguchi and the other leaders of the lay organisation, Nichiren Shoshu moved to sever ties with the Soka Kyoiku Gakkai, banning Mr Makiguchi and his fellow members from visiting the head temple.

The pure stream of Nichiren Buddhism was rigorously protected by Soka mentor and disciple, Mr Tsunesaburo Makiguchi and Mr Josei Toda, who upheld the correct teaching at the risk of their lives.

Excerpt from The New Human Revolution,vol. 27, “Justice” chapter (Soka Gakkai Malaysia

booklet No. 106, pg 26–28).

1. Translated from Japanese. Josei Toda, “Soka Gakkai no Rekishi to Kakushin” (The His-tory and Conviction of the Soka Gakkai), Toda Josei Zenshu (The Collected Writings of Josei Toda), vol. 3 (Tokyo: Seikyo Shim-bunsha, 1983), pg 107.

Points to Ponder

• Why did the priesthood accept the Shinto talisman?

• Why did Mr Makiguchi refuse to accept the talisman?

• How do we uphold the spirit of Mr Makiguchi in protecting the True Law and Justice at the risk of one’s life?

Buddhist Fundamentals for Youth

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Win with the Gosho

The SGI always moves forward based on the Gosho. The Gosho contains a winning philosophy that enables us to open up our lives. It is a fountain of the highest wisdom, and has the power to call forth indomitable courage from within us.

My mentor, Soka Gakkai 2nd president Josei Toda, was a brilliant mathematician. He often said that faith inspires us to gain an understanding of the principles of Buddhism, and that such understanding, in turn, deepens our faith.

As you practise Nichiren Buddhism in earnest, you may start to wonder why we chant daimoku and why our prayers are answered. You will want to know the reasoning behind these things. Studying the Gosho can provide you with the answers to such questions. At the same time, looking for those answers helps further deepen your faith.

The Daishonin writes: “The [Chinese] characters of this sutra [the Lotus Sutra] are all without exception living Buddhas … But because we have the

eyes of ordinary people, we see them [only] as characters.” (Cf.

WND-1, pg 486) If you continue to read the Gosho, combined with regularly chanting daimoku, all the words contained in its writings will come to manifest the power of the Buddha and be vigorously absorbed into your lives.

In the Gosho, we can see the Daishonin’s firm resolve to uphold the correct teaching of Buddhism and his powerful conviction that all forms of hardship and adversity can be overcome without fail. The Daishonin shows us the way to attain absolute happiness, so that life itself becomes an unsurpassed joy.

Studying the Gosho, therefore, enables you to become an invincible champion, a sun illuminating your friends with hope, and a person who can lead the world to peace with genuine wisdom.

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I remember writing in my diary as a young man: “Read


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the Gosho. It is extremely difficult”1; and “Whenever I participate in a [Gosho] study session, I feel I have not studied enough. Profoundly aware of the importance of study.”2

I gave my all to learning under Mr Toda. On his behalf, I also presented many lectures on the Gosho to my fellow Soka Gakkai members. No matter how tired I was when I got home at the end of the day, I made it a habit to open the Gosho and record in my diary a passage that resonated with me.

Interestingly enough, you’ll find that those Gosho passages that you engrave in your life when you are young will always remain with you. Even if you don’t fully understand them at first, their meaning will eventually become clear to you.

Today, SGI members around the world are also eagerly studying the Daishonin’s Buddhism.

Naturally, it’s important to try to understand the principles of Buddhism intellectually, but even more crucial is engraving the Daishonin’s writings in your heart and putting them into practice in your young life.

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There are many SGI members who, when faced with difficulties, remembered the Daishonin’s teaching, “Employ the strategy of the Lotus Sutra before any other.” (WND-1, pg 1001) Reminding themselves not to strategise but to chant daimoku, they found the courage to surmount their problems.

There are also many members who, when they felt demoralised and down on themselves, remembered the words, “‘Attain’ means to open or reveal,” (OTT,

pg 126) and went on to reveal their vast inner potential and achieve remarkable personal growth.

If you take to heart even one Gosho passage, earnestly chant daimoku, and continue to make steady efforts, your youth and your life will definitely open up.

Engraving the Gosho in your heart and putting it into practice in your life will give you

1. Daisaku Ikeda, A Youthful Diary: One Man’s Journey from the Beginning of Faith to Worldwide Leadership for Peace (Santa Monica, California: World Tribune Press, 2000), pg 49.

2. Ibid., pg 139.


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unshakeable conviction in the power of faith in the Mystic Law and also in your ability to win if you follow the teachings of the Gosho.

The Gosho passage you choose as a source of inspiration will become your conviction and be reflected in the way you live your

life. Those who have a favourite Gosho passage are strong. They are unbeatable when they face obstacles.

Excerpts from FLOWNo. 588 (15.09.2014), pg 37–39.

Adapted and edited by the SGM study department

Interestingly enough, you’ll find that those Gosho passages that you engrave in your life

when you are young will always remain with you. Even if you don’t fully understand them at first,

their meaning will eventually become clear to you. – Daisaku Ikeda

SGI President Ikeda’s Lecture Series

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The Buddhism of the Sun — Illuminating the World (52)

To My Friends of Each Division Engaged in

Our Shared Struggle — Part 6

The Future Division – My Young Successors, I Entrust Everything to You!

An ability to foster successors is the first requirement of any leader.

At a Soka Gakkai Headquarters leaders meeting in August 1976, I offered the following guidelines for leaders of the Mystic Law:

Take good care of our successors.

Take good care of the elderly.

Take good care in your daily words and actions.

Take good care in your personal appearance.

Take good care of women and young women.

Take good care of your workplace and society.

The reason that I made “Take good care of our successors” the very first of these guidelines was to confirm that producing a steady stream of capable successors is the lifeblood for realising kosen-rufu and ensuring the eternal transmission of the Law.

Future Division Members Active around the World

Fostering successors is a goal I have continued to pray about deeply since I became the third Soka Gakkai president. The key to achieving this goal has been the establishment of the various divisions that today form the future division.

As a start, I established the


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high school division on June 7, 1964, amidst my efforts to advance worldwide kosen-rufu.

Now, 55 years later, a steady stream of future division members, young Bodhisattvas of the Earth, is emerging dynamically throughout Japan and the world.

A Treasure of the Soka Gakkai and a Beacon of Hope for Humanity

On the day the high school division was established, inaugural meetings were held across Tokyo. I attended one at a Soka Gakkai community centre in Koto Ward, where I said to our bright-eyed young members: “I hope you will all study hard over the next 10 years and build a solid base for your lives … I also hope that you will become the foundation of the Soka Gakkai and promote kosen-rufu in the future, working for the happiness of others and world peace.”

This remains my cherished wish and prayer to this day.

Each future division member is a treasure of the Soka Gakkai and a beacon of hope for all humanity.

Summer is a time of training, learning, and growth. In this instalment, I would like to explore

passages from Nichiren Daishonin’s writings with you – my dear friends of the future division who will go on to become “bluer than the indigo”1 and shoulder the next generation – along with your family members and the leaders who earnestly pray for your growth and support and protect you. Let us imagine that we are seated in a shady grove together as we study the Daishonin’s spirit towards “those who embrace and teach” the Mystic Law (Cf. WND-1,

pg 401).

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In the eighth volume of the Lotus Sutra, in the “King Wonderful Adornment” (27th) chapter,

1. The simile “blue dye is bluer even than indigo itself” derives from a writing of the Chinese philosopher Hsün Tzu. The liquid extracted from the indigo plant is not a deep blue colour, which is only obtained by repeatedly dipping the cloth into the dye until it attains a blue more intense than the colour of the juice from the plant itself. The simile expresses the meaning of deepening one’s learning and knowledge through study. It is cited in T’ien-t’ai’s Great Concentration and Insight. Nichiren Daishonin often employs this simile of the indigo plant not only in the context of deepening one’s Buddhist practice, but also growing as successors.


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we are told how King Wonderful Adornment and his consort, Queen Pure Virtue, were guided to the correct teaching by their two sons, Pure Storehouse and Pure Eye. Now you have been blessed with this daughter, Lady Kyo’o, who can act as a filial child, carrying on your line in this present existence, and in your next existence guiding you to the attainment of Buddhahood. (“Regarding the Birth of Kyo’o”; WND-2, pg 457)2

A Story of the Shared Enlightenment of Parents and Children

In “Regarding the Birth of Kyo’o,” the Daishonin encourages one of his disciples by recounting a story from the “Former Affairs of King Wonderful Adornment” (27th)

chapter of the Lotus Sutra that describes the shared enlightenment of parents and children.

Long, long ago, there was a ruler by the name of King Wonderful Adornment. He and his wife, Queen Pure Virtue, had

two sons, the young princes Pure Storehouse and Pure Eye.

The princes embraced the teachings of the Buddha of that age and practised them with dedication. Their father was a firm adherent of non-Buddhist doctrines, however, and had no interest in the Buddha’s teachings.

The Buddha sought to lead the king and all those in the realm to enlightenment by preaching the unsurpassed Law. Aware of this, the princes Pure Storehouse and Pure Eye resolved to speak to their parents, the people closest to them, about the Lotus Sutra. In this way, they took decisive action to respond to their teacher’s hopes.

They first conferred with their mother, who suggested they invite their father to attend one of the Buddha’s sermons with them. But since their father was unlikely to want to hear the Buddha’s teachings, she encouraged them to persuade him by performing various types of supernatural feats.

The two princes went to their father, the king, and performed

2. Nichiren Daishonin wrote this letter in 1272 while in exile on Sado Island. In it, he affirms that no matter how troubled and confused the times, those who believe in the Lotus Sutra, the Gohonzon, are certain to attain Buddhahood.


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many wondrous acts, such as walking and reclining in mid-air and producing water and fire from their bodies.

Observing these “supernatural wonders,” King Wonderful Adornment rejoiced and asked his sons to take him to see their teacher, the Buddha. (Cf. LSOC27,

pg 354–55)

Children Leading Their Parents to Buddhahood

In our lives today, demonstrating proof of our personal human revolution is the equivalent of the two princes displaying supernatural wonders.

These supernatural wonders are what we call actual proof, or “actual fact,” as the Daishonin puts it, when he says: “Even more valuable than reason and documentary proof is the proof of actual fact.” (WND-1, pg 599)

Inspired by their teacher’s spirit to help others attain enlightenment, the princes succeeded in leading their parents and the rest of the kingdom to the path of attaining Buddhahood due to the astonishing actual proof they achieved through their Buddhist practice.

To return to the passage in

“Regarding the Birth of Kyo’o,” the Daishonin expresses his great delight at the birth of his disciple’s daughter, a future successor in faith. He goes on to encourage his disciple by saying that she will be a filial child, carrying on the family line in this lifetime, and in the next existence guide her parents to the attainment of Buddhahood, just like the princes Pure Storehouse and Pure Eye did. (Cf. WND-2, pg 457)

Family Bonds Forged by the Mystic Law

No bonds are nobler or stronger than those forged by the Mystic Law. From the perspective of life enduring throughout past, present, and future, they are wondrous connections that enable us to enter the path of eternal happiness together.

The Great Teacher T’ien-t’ai3 stated that King Wonderful

3. T’ien-t’ai (538–597): Also known as the Great Teacher T’ien-t’ai or Chih-i. The founder of the T’ien-t’ai school in China. His lectures were compiled in such works as The Profound Meaning of the Lotus Sutra, The Words and Phrases of the Lotus Sutra, and Great Concentration and Insight. In the latter work, a record of lectures he delivered, he presents the doctrine of “three thousand realms in a single moment of life.”


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Adornment and his wife and sons were fellow practitioners who sought the Buddha way in their past existences. They became family because of their connection to the Mystic Law.4

Buddhism does not see the roles of parents and children as fixed. In terms of faith, children may sometimes encounter Buddhism before their parents do. In fact, there are many examples of parents deciding to practice Buddhism or deepening their faith by observing the growth of their children.

Families whose members are linked by the Mystic Law keep growing together; they are creative families that illuminate their communities and societies with the light of happiness. Each member of such a family is a truly respect worthy individual fulfilling a great vow. They inspire and motivate one another through their shared, lofty mission of kosen-rufu, aimed at elevating all people without exception to the life-state of Buddhahood.

Nurturing Young Successors in the Garden of the Soka Gakkai

In “On the Buddha’s Prophecy”, the Daishonin stresses the

importance of successors, stating: “Even when … [Buddhist] priests set out from Japan to take some sutras [back] to China, no one was found there who could embrace these sutras and teach them to others. It was as though there were only wooden or stone statues garbed in priests’ robes and carrying begging bowls.” (WND-1, pg 401) In other words, without people who embrace and transmit the Buddhist teachings, Buddhism will become as lifeless as “wooden or stone statues garbed in priests’ robes and carrying begging bowls.” The undeniable reality is that no group or organisation will endure without people who “embrace and

4. In The Words and Phrases of the Lotus Sutra, Great Teacher T’ien-t’ai says that in a past existence King Wonderful Adorn-ment, Queen Pure Virtue, and the princes Pure Storehouse and Pure Eye were all Buddhist practitioners. They had agreed on an arrangement in which one of them worked to support the other three and al-low them to devote themselves exclusively to their Buddhist practice. As a result, the three practitioners attained enlightenment, but the one who worked to support them did not. Because of the benefits he had acquired through his support for the oth-ers, however, he was always reborn as a king. The other three, meanwhile, decided to become the king’s family members in order to lead him to the Buddha way and thus repay their debt of gratitude from the past.


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teach” its ideals to others – in other words, without successors.

The simile describing priests whose lack of action is reminiscent of wooden or stone statues dressed in priests’ robes underscores a unique characteristic of Buddhism – that without practitioners to carry on and spread it, the spirit of Buddhism will be lost, even though its teachings and images may survive. Buddhism only remains alive and vital through real living people carrying on the

teachings in their actions. From that perspective, our

future division members have an incredibly important mission as people who will “embrace and teach” the Mystic Law.

Fostering future division members is creating a bright tomorrow. Let us warmly nurture these emissaries of the future in the garden of the Soka Gakkai, a realm of unsurpassed humanism. Fostering and supporting successors who embrace Nichiren

Families whose members are linkedby the Mystic Law keep growing together;

they are creative families that illuminate their communities and societies with the light of happiness.

– Daisaku Ikeda

Photo: Jeffery Lum


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Buddhism and advancing kosen-rufu are key to realising the Daishonin’s ideal of “establishing the correct teaching for the peace of the land”. Doing so is the direct path to building a just society and actualising world peace.

Successors to Our Movement for Human Revolution

Let’s now take a closer look at the meaning of “embrace and teach”.

What is it that future division members will embrace and teach to future generations? Or conversely, what is it that we should help these emissaries from the future embrace and teach?

The answer is the faith and practice of Nichiren Buddhism taught in the Soka Gakkai that they learn from their family members at home. In other words, the eternal and indestructible Law expounded in Buddhism, the principles and tenets of human equality and respect for the dignity of life.

Concretely speaking, to embrace and teach Buddhism is – as the princes Pure Storehouse and Pure Eye showed their father – for each individual to believe in the infinite potential of their own life and continue to make efforts in

their human revolution. One person’s human revolution

can transform their family and those around them, spreading understanding and empathy that can even bring change to their community and society at large. Expanding this movement for human revolution throughout the world and ensuring that it endures is the meaning of kosen-rufu. Those who “embrace and teach” Buddhism are none other than the successors to this movement.

The main theme of my novel The Human Revolution is that “A great human revolution in just a single individual will help achieve a change in the destiny of a nation and, further, will enable a change in the destiny of all humankind.” It was also a vow I made while envisioning the magnificent future development of worldwide kosen-rufu, a vow that I wanted to pass on to the successors of our movement.

I began writing The Human Revolution in December 1964, six months after the establishment of the high school division, and it began serialisation in the Seikyo Shimbun in January 1965, shortly before the junior high school division was established (in January 15, 1965).


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Beginning and Ending with “Dawn”

At a summer training course for the junior high and high school divisions held in August 1965, a member asked how The Human Revolution would conclude.

Noting that I had titled the first chapter of the novel “Dawn,” I said: “In the end, the theme of the novel will return to a new dawn. It started with the dawn and it will close with the dawn. Mr Toda ushered in the dawn of the Soka Gakkai before the end of World War II. After Mr Toda, there is a new dawn with me in the lead, and then after me, you, the high school division members, will create another new dawn.”

Twenty-eight years after that unforgettable exchange, I brought the 12 volumes of The Human Revolution to a close with a chapter titled “New Dawn.”

“Dawn” has the meanings of the end of the night, the first light of a new day, and the start of something new. The members of our future division generation have the mission of creating the next era, always setting out from a new dawn.

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Since childhood, I, Nichiren, have never prayed for the secular things of this life but have single-mindedly sought to become a Buddha. Of late, however, I have been ceaselessly praying for your sake to the Lotus Sutra, Shakyamuni Buddha, and the god of the sun, for I am convinced that you are a person who can inherit the soul of the Lotus Sutra. (“The Hero of the World”; WND-1, 839)5

“A Person Who Can Inherit the Soul of the Lotus Sutra”

Here, the Daishonin says that he is always praying for his dear disciple

5. This letter was written to Shijo Kingo in 1277. At the time, he was in disfavour with his lord, Ema, as a result of events relating to the Kuwagayatsu Debate. In the debate, the Daishonin’s disciple Sammi-bo defeated a priest named Ryuzo-bo, who was under the patronage of Ryokan of Gokuraku-ji temple. Shijo Kingo merely attended the debate as an observer, and did not utter a word, but it was alleged to Lord Ema that Shijo Kingo had burst into the debate with a number of confederates with weapons drawn and disrupted the proceedings. Be-lieving this false charge, Lord Ema ordered Shijo Kingo to compose a pledge renounc-ing his faith in the Lotus Sutra or his estates would be confiscated.


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Shijo Kingo, firmly convinced he is “a person who can inherit the soul of the Lotus Sutra.” (WND-1,

pg 839)

At the time, Shijo Kingo was facing one of the greatest crises in his life. The Daishonin therefore offers him heartfelt encouragement to help him overcome this difficulty.

In the same letter, the Daishonin declares: “Buddhism is reason. Reason will win over your lord.” (WND-1, pg 839) Buddhism is the highest form of reason, articulating the eternal truth. By living in accord with that truth we are guaranteed to triumph in the end over every devilish function. Indeed, Buddhism means being victorious.

Shijo Kingo’s troubles were a result of false rumours that turned his lord against him. If he continues to serve his lord with utmost sincerity and patient devotion, the Daishonin tells him, he will be able to clear up all misunderstandings and regain his lord’s trust.

The Disciple’s Victory Is the Victory of the Mentor and of Buddhism

The Daishonin begins the above

passage stating that he has never prayed for his own mundane concerns but only single-mindedly sought to become a Buddha. His life was a series of struggles against obstacles and persecutions arising from his efforts to teach and spread the Mystic Law for the happiness of all people in the Latter Day, in accord with his wish to enable himself and others to attain Buddhahood.

“A person who can inherit the soul of the Lotus Sutra” refers to a disciple who, taking the Daishonin’s words deeply to heart, battles difficulties based on the Mystic Law, just as the Daishonin did. “The soul of the Lotus Sutra” is the teaching of universal enlightenment that is the sutra’s essence. “A person who can inherit the soul of the Lotus Sutra” is therefore someone who dedicates their life to propagating this principle. A disciple who stands up with the same great vow and spirit as the Daishonin can ensure the eternal transmission of the Law.

That is why, the Daishonin says, he continues to pray earnestly for the triumph of such a disciple. The triumph of the disciple is the triumph of the mentor and of Buddhism.


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Here, we can see the boundless compassion and tremendous hope the Daishonin has for “a person who can inherit the soul of the Lotus Sutra.”

Appreciation for Those Who Encourage and Support the Future Division

Making the Daishonin’s heart our own and sharing the spirit “I don’t need anything else – all I hope for are capable people,” both Mr Toda and I devoted ourselves to training and fostering capable individuals. This is the foundation of everything. Young people to whom we can entrust the future are crucial. Fostering a single precious future division member creates immeasurable good fortune and benefit that will lead to the expansion of kosen-rufu.

In order for our successors in the future division to grow, it is extremely important that they have “good friends”6 who closely support them, chant for them, and cheer them on. I would like to take this opportunity to thank all those in the youth division, student division, the men’s and women’s divisions, and our education department who have been devoting themselves

tirelessly on this front. I hope you will make the summer holiday period this year another wonderful occasion for fostering and encouraging our future division members.

Treasuring Our Precious Emissaries of the Future

Fostering future division members is like weaving a fabric. In addition to the horizontal strands of leaders’ encouragement, the vertical strands of parents’ efforts to pass on their faith to their children are important and, in fact, key.

It goes without saying that no matter how close the family, children don’t always grow up the way their parents hope.

I recall that in question-and-answer sessions held by Mr Toda, many parents brought up the difficulties they encountered in trying to communicate their Buddhist faith and practice to their children.

Addressing a parent whose child was opposed to the practice,

6. Good friend: Also, good companion. One who leads others to the correct teaching, or helps them in their practice of the correct teaching. In this sense, “good friend” may also be called good teacher.


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Mr Toda said very clearly: “Just love your child with all your heart.” Offering a simple, concrete first step for dealing with this issue, he said: “The most important thing is to show your children how much you love them.”7

The Daishonin writes: “When the parents attain Buddhahood, then so will the child. And when the child attains Buddhahood, then so will the parents.” (GZ, pg 813).8

The attainment of Buddhahood by parents and children is interconnected. There’s no need to worry or rush things. The seed of Buddhahood that has been sown is guaranteed to sprout eventually. Parents just need to pray earnestly that they will be able to lead their children to the path of attaining Buddhahood.

The Daishonin also states: “One also owes a profound debt to one’s teachers for preventing one from following erroneous doctrines and leading one to the correct way.” (WND-2, pg 204)

Having a teacher who instructs us in the correct teachings of Buddhism is crucial. Indeed, the princes Pure Storehouse and Pure Eye were inspired to take action in response to their teacher’s wish to help all people attain Buddhahood.

Transforming a Society Racked by Conflict and Division

My mentor stood up amidst the ruins of post-war Japan and embarked on his great lifelong goal of realising kosen-rufu and the Daishonin’s ideal of “establishing the correct teaching for the peace of the land.” Because of that, we young people were able to carry out our human revolution based on the Mystic Law and devote ourselves to achieving happiness for both ourselves and others.

Mr Toda once said to a gathering of young children: “In the future, we must build a peaceful world of global citizenship, free of national and ethnic division – a world in which everyone can experience true happiness. I hope you will remember what I’ve said here today and contribute to achieving this dream, even in a small way.”

Overcoming conflict and division and building a peaceful world in which all can savour

7. Cf. Translated from Japanese. Josei Toda, Toda Josei Zenshu (Collected Writings of Josei Toda), vol. 2 (Tokyo: Seikyo Shimbun-sha, 1982), pg 300–301.

8. “Oko Kikigaki” (The Recorded Lectures); not translated in WND, vols. 1 or 2.

SGI President Ikeda’s Lecture SeriesSGI President Ikeda’s Lecture SeriesSGI President Ikeda’s Lecture Series

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genuine happiness – that was my mentor’s dream, and I made it my dream, too. It is also the dream that I have entrusted to our youth division and to members of the future division. The protagonists who will make that dream a reality are each and every one of you, youthful Bodhisattvas of the Earth who hold high the banner of the Mystic Law, the banner of human equality and respect for

the dignity of life. That’s why it is so important

that all of us in the Soka Gakkai make even greater efforts to interact sincerely and earnestly with our future division members and teach them the Soka Gakkai spirit. Children have the ability to see truth and what is right. Each one of them is a precious “person who can inherit the soul of the Lotus Sutra”.

Fostering a single precious future division member creates immeasurable good fortune and

benefit that will lead to the expansion of kosen-rufu.– Daisaku Ikeda


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From the Soka Gakkai’s Centennial – Onwards into the Future

In 2030, the centennial of the Soka Gakkai, you, today’s future division members, will be very active as young adults in your late teens and 20s. As “proud bearers of the flag of victory”,9 you will play a leading role in the first half of the 21st century. You will have the important mission of fostering the capable individuals who will shoulder the 22nd century and passing the baton of kosen-rufu to them. You are champions linked by a wondrous karmic connection who will eternally carry on the mentor-disciple spirit of the first three Soka Gakkai presidents.

Looking Forward to Your Wonderful Contributions

Why did Shakyamuni, Many Treasures Buddha, and the Buddhas of the ten directions and three existences assemble in the Lotus Sutra? To ensure the perpetuation of the Law in the Latter Day – in other words, to ensure that all the children of the Buddha would attain Buddhahood.10 The wish of the Buddhas throughout the

universe is for all people of the Latter Day of the Law to become happy. And today, it is we of the Soka Gakkai who are advancing worldwide kosen-rufu in actuality.

Friends around the world are praying and looking forward to the wonderful contributions that will be made by you, our present future division members, towards creating secure and prosperous societies and a peaceful world of harmonious coexistence in the period from the Soka Gakkai’s centennial on into the 22nd century.

The glorious stage on which you, our “Torchbearers of Justice”, will take your place stretches out limitlessly before you. A new hope-filled dawn in human history has begun.


9. A line from the future division song “Torch-bearers of Justice”.

10. In “The Opening of the Eyes”, the Daishonin writes: “If we examine the ‘Treasure Tower’ chapter of the Lotus Sutra, we find Shakya-muni Buddha, Many Treasures Buddha, and the Buddhas of the ten directions who are emanations of Shakyamuni Buddha gather-ing together. And why? As the sutra itself says, ‘Each … has come to this place on purpose to make certain the Law will long endure.’ [LSOC11, pg 216]” (WND-1, pg 286)

Buddhism in Life

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“Now Is the Last Momentof One’s Life”

“With the profound insight that now is the last moment of one’s life” (WND-1, pg

216) doesn’t simply mean being ready or resolved. “With profound insight” means recognising and fully comprehending that this is the real nature of life.

We all think that we have plenty of time left in our lives. But none of us knows when death may overtake us. We may die in the next instant. That is the true reality of life.

Even if we were to be guaranteed another 20, 30, or even 50 years of life, such time spans are, in the context of eternity, no more than fleeting moments. This is another sense of the insight that “now is the last moment of one’s life.” (WND-1, pg 216)

Any thoughtful person, having understood this, cannot help feeling the profound significance of being alive now and practising Nichiren Buddhism. Such things as worldly power, fame, and riches are irrelevant. To accumulate good fortune that will not perish with death and for the sake of the eternal future, we cannot but focus on the true purpose of life while

Introduction:

In “The Heritage of the

Ultimate Law of Life,”

Nichiren Daishonin writes:

“For one who summons

up one’s faith and chants

Nam-myoho-renge-kyo with

the profound insight that

now is the last moment of

one’s life, the sutra [Lotus

Sutra] proclaims: ‘When

the lives of these persons

come to an end, they will

be received into the hands

of a thousand Buddhas,

who will free them from

all fear and keep them

from falling into the

evil paths of existence’

[LSOC28, pg 363].” (WND-

1, pg 216) Based on this

passage, President Ikeda

discusses the ultimate

spirit of faith.

From a lecture on “The Heritage of the Ultimate Law of Life”, published in Japanese in the Seikyo Shimbun, April 1977.

Buddhism in Life

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exerting ourselves wholeheartedly in our Buddhist practice.

This is the ultimate spirit of faith. Even so, as Buddhists and as members of human society, we are not meant to literally renounce or sacrifice everything of this world. Rather, when we exert ourselves earnestly in faith and practice with the great objective of kosen-rufu, everything in our lives is put to good use based on the Mystic Law. That is the essence of our commitment to live with the awareness that “now is the last moment of one’s life.”

When we live each moment of our life with this commitment, we “will be received into the hands of a thousand Buddhas, who will free [us] from all fear and keep [us] from falling into the evil paths of existence.”

(LSOC28, pg 363) That means that we attain a state of complete security and never fall into the evil paths of existence – namely, the worlds of Hell, Hunger, Animality, and Anger.

On a superficial level, the passage “When the lives of these persons come to an end, they will be received into the hands of a thousand Buddhas” (LSOC28, pg

363) seems to suggest that this takes place at the moment of

death, but on a more profound level, “come to an end” refers to each successive moment in life. In that sense, it is describing a state that we can actually attain while still alive.

The phrase “now is the last moment of one’s life” urges us to put our entire being into the present moment. It means living each day wholeheartedly. It means to strive our hardest and give our all to achieve kosen-rufu and attain Buddhahood in this lifetime.

Even when it comes to sharing Buddhism with someone, if you allow the present opportunity to slip by, you never know if you will ever have another chance to talk to that person at length. Also, if you interact with people in earnest, based on the awareness that this is your only chance to help them transform their karma, you are already living with the spirit that “now is the last moment of one’s life.”

Whether you are chanting to the Gohonzon, engaged in Buddhist study, or writing words of encouragement to your friends – the crucial thing is to devote yourself to that activity fully and wholly each moment.

Upon reflection, life is nothing more than the accumulation of

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each present moment. If you are unable to make today fulfilling, you won’t reap any positive results tomorrow. You can make the grandest long-term plans, but if you can’t treasure each moment, those plans will just end as empty pipe dreams. Past causes and future results are all encapsulated in the true aspect of all phenomena in the present moment, and a transformation in that single moment of life

can both extinguish karmic impediments from the distant past and ensure good fortune that will continue into the eternal future.

This important passage from the Daishonin’s writings teaches the principle for changing our karma, the key to which lies in establishing solid faith based on the insight that “now is the last moment of one’s life.”

Adapted and edited by the SGM study department.

When we exert ourselves earnestly infaith and practice with the great objective

of kosen-rufu, everything in our lives is put togood use based on the Mystic Law.

– Daisaku Ikeda

Buddhism in Life

Photo: Jeffery Lum

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Buddhism in Life

Practice during theDaishonin’s Lifetime

I have often been asked recently about what form the lay believers’ practice took during the Daishonin’s lifetime, especially before he had inscribed the Gohonzon.

The Daishonin’s lifetime spent propagating the Law can be divided into two periods: “before Sado” and “after Sado.” There is a clear distinction between the teachings he espoused before and after being exiled to Sado Island, just as there is a difference between the Lotus Sutra and pre-Lotus Sutra teachings of Shakyamuni Buddha.

On September 12, 1271, at Tatsunokuchi [immediately before his exile to Sado], the Daishonin cast off his provisional status and revealed his true identity as the Buddha of the Latter Day of the Law. After that time, in this capacity, he began to inscribe Gohonzon and bestow them on specific, individual followers.

Among the early Gohonzon, there still exists one that the

Daishonin inscribed on October 9, 1271, the day before he left for Sado, at the residence of Lord Homma in Echi, Sagami Province. Legend has it that the characters were written using a small twig, the tip of which was crushed so as to form a crude, makeshift brush. [Hence, the Tatsunokuchi Persecution is the event that divides the Daishonin’s teachings into the two periods of “before Sado” and “after Sado.”]

How then did the Daishonin’s disciples and followers practise his teachings before Tatsunokuchi, when there were no Gohonzon?

According to many of the Daishonin’s writings, for the eighteen years between April 1253, when the Daishonin first declared true Buddhism, and the Tatsunokuchi Persecution, the practice for believers consisted solely of chanting the daimoku of the Lotus Sutra. With regard to the chanting of daimoku before

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the Sado Exile, the 26th high priest Nichikan Shonin wrote in his “Daimoku Sho Mondan” (Exegesis on the Chanting of the

Daimoku): “The true meaning [of chanting daimoku] was to believe in the five characters of Nam-myoho-renge-kyo – the heart of the ‘Life Span’ (16th)

chapter of the Lotus Sutra’s essential teaching – as the object of devotion and to chant Nam-myoho-renge-kyo.”

Nichikan Shonin says that the significance of chanting daimoku, even during the period when the Gohonzon had yet to be inscribed, was the same as chanting daimoku directly to the Gohonzon.

In the Gosho “Conversation between a Sage and an Unenlightened Man,” which was written before the Sado Exile, the Daishonin states:

“Therefore, if you recite these words of the daimoku once, then the Buddha nature of all living beings will be summoned and gather around you. At that time the three bodies of the Dharma nature within you – the Dharma body, the reward body, and the manifested body – will be drawn forth and become manifest. This

is called attaining Buddhahood.” (WND-1, pg 131)

When we chant even one daimoku, our own Buddha nature comes forth. Even now, this profound principle remains exactly the same.

After being exiled to Sado, the Daishonin began bestowing the Gohonzon on his followers. On the left-hand sides of the surviving Gohonzons that the Daishonin himself inscribed, where the names of the disciples or followers on whom he bestowed the Gohonzon were often written, we can confirm a total of no more than about 70 names. Also, there are only sixty-odd names listed in the register which Nikko Shonin kept to record the names of those who had received the Gohonzon from the Daishonin.

To be sure, there were probably many other believers who received individual Gohonzons from Nichiren Daishonin, but it is clear that he did not bestow them upon all of his lay followers and disciples.

Moreover, there were probably many people who, in light of housing conditions at the time, would have had no place to properly enshrine the Gohonzon even had they received it. For

Buddhism in Life

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this reason, it is believed that many people usually simply chanted daimoku in their homes, occasionally visiting the home of a prominent believer to chant before a Gohonzon enshrined in a special room or hall.

Today there are many SGI members outside Japan who practise in the same way. It is

interesting to note that the current form of practice is very similar to the practice during the Daishonin’s lifetime.

Excerpt from SGI President Ikeda’s guidance at a representatives meeting in celebration of

March 16, Kosen-rufu Day on March 15, 1992; SGI Newsletter No. 113 dated 20.03.1992.

Adapted and edited by the SGM study department

“ ...if you recite these words of the daimoku once, then the Buddha nature of all living beings

will be summoned and gather around you ... This is called attaining Buddhahood.”

– Nichiren Daishonin

Buddhism in Life

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SGI President Ikeda’s Encouragement

Constructing the New Era

Making a Vibrant andJoyous Advance

Nichiren Daishonin writes: “For those who have profound faith, it [the Lotus Sutra] is as though a full moon were illuminating the night.” (WND-1, pg 94)

The last full moon of the year will occur tonight. I am sure that the Daishonin, like the moon, is smiling down warmly on the members of our Soka family, who have made tireless efforts for kosen-rufu again this year.

Congratulations to the members of the new women’s division Young White Lily Generation1!

Nichiren Daishonin offered detailed guidance and advice to many women of this same generation. His encouraging words [in “The Unity of Husband and Wife”], “You will grow younger, and your good fortune will accumulate,” (WND-1, pg

464) were addressed to one such individual – Nichigen-nyo, the wife of Shijo Kingo.

Let’s all join in supporting the vibrant and joyous advance of these women’s division members, who brim with good fortune.

a a a

In the same letter to Nichigen-nyo, the Daishonin also writes: “The Buddha surely considers anyone in this world who embraces the Lotus Sutra … to be the lord of all living beings.” (WND-1, pg 463)

Those who dedicate their lives to spreading the Mystic Law are indeed “lords of all living beings”, precious individuals

1. At the Soka Gakkai Headquarters leaders meeting held on November 18, 2019, the women’s division announced that its members under the age of 50 would be referred to as the Young White Lily Genera-tion. “White Lily” is one of the symbols of the women’s division. In conjunction with this new development, the Young Mother’s Group in Japan has been dissolved and absorbed into this larger group.

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leading others to happiness and peace.

In a year that saw many natural disasters, our members have been an indispensable source of support and reassurance in their communities, workplaces, and society at large. The Daishonin is certain to be aware of your many unsung behind-

the-scenes efforts and untold hardships.

In another passage in this letter, the Daishonin encourages Nichigen-nyo by describing the functions of the Buddhist deities Same Birth and Same Name, who symbolise the rigorous workings of the law of cause and effect.

Let’s always try to be aware

Those who dedicate their livesto spreading the Mystic Law are indeed

“lords of all living beings”, precious individualsleading others to happiness and peace.

– Daisaku Ikeda


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of our fellow members’ efforts, thanking and praising them, and letting others know. Such actions are comparable to the workings of Same Birth and Same Name.

a a a

Life presents us with never-ending challenges.

Two of Shakyamuni’s disciples, the wealthy man Sudatta and his wife, experienced a series of reversals of fortune that saw them reduced to poverty seven times. (Cf. WND-1, pg 1086) But the couple selflessly gave their all to support their teacher, Shakyamuni, even when they themselves were enduring great hardship. As a result of the good fortune and benefit they gained through their actions, their wealth was restored, and they were able to build the Jetavana Monastery, which they donated to the Buddha.

We tackle every obstacle that arises and strive in our Soka Gakkai activities. Precisely because this is so challenging, we can accumulate immeasurable “treasures of the heart” (WND-

1, pg 851) and dramatically transform our life-state.

I am reminded of some

guidance by Mr Toda. He said: “Even if it is just one person, tell them about the Mystic Law, the essence of the Lotus Sutra. Talk with them from your heart, so that you can both go home feeling inspired.”

When we meet in person, we can communicate heart-to-heart. When we speak, our words will resonate with others. From such positive encounters, fresh value is created.

The Daishonin prayed for the safety and well-being of his disciples, voicing his hope that they would all “be free from illness this year.” (WND-2,

pg 754)

Please stay alert, take good care of your health, and remain free from accidents as you strive to bring this year to a victorious close. Let’s continue to expand our network of courage and hope!



Significant Dates in the Soka Gakkai

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JulyThis series, “Significant Dates in the Soka Gakkai,”

discusses important dates in thehistory of Nichiren Buddhism and the Soka Gakkai.

July 3: Mentor and Disciple Day

In June 1943, Josei Toda and his beloved mentor Tsunesaburo Makiguchi were arrested by the Japanese military authorities and charged of with being “thought-criminals” because of their refusal to renounce their belief in Nichiren Buddhism. In November 1944, Makiguchi died in prison, at the age of 73, of malnutrition and old age.

On July 3, 1945, Josei Toda was released from prison, the Japanese country and its people were completely devastated by World War II. Many people felt betrayed by the rulers and the religious groups who promoted the Emperor as a “god” and proclaimed that Japan would win the war.

Although struggling with ill-health and financial ruin, Toda immediately resolved to rebuild the Soka Gakkai as a movement rooted in the dignity of life which would create a wave of genuine

happiness in society.Twelve years later, on July 3

1957, Toda’s closest disciple and successor, Daisaku Ikeda, was imprisoned because of trumped-up charges that he had violated the election laws in Osaka, Kansai. This is known as the “Osaka Incident.” Daisaku Ikeda wanted to protect his mentor at all costs and also battle to clear his name and demonstrate the integrity of the Soka Gakkai in court. On January 25, 1962, he finally won a court verdict of not guilty and was fully exonerated. July 3 has become known as Mentor and Disciple Day. President Ikeda writes:

The day that my mentor. Soka Gakkai 2nd president Josei Toda, was released from prison on July 3 1945, is the starting point of the Soka Gakkai’s reconstruction … Standing alone amidst the burnt-out ruins left by war-time air raids, Mr Toda took the first step towards the

Significant Dates in the Soka Gakkai

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realisation of kosen-rufu.In the seven decades

since then, we, the mentors and disciples of Soka, have shaped the times and transform society.1

July 16: Nichiren Daishonin submits his treatise called “On Establishing the Correct Teaching for the Peace of the Land”

On April 28, 1253, Nichiren Daishonin established the teaching of Nam-myo-renge-kyo at Seicho-ji temple. After this, he moved to Kamakura, the seat of the military government, and began sharing these teachings with others.

Soon after the Daishonin arrived in Kamakura, the city and the country as a whole faced a series of disasters were happening. Nichiren Daishonin went to Jisso-ji temple in Suruga Province, which had many important sutras in its scripture library, and he stayed there from 1258 to the middle of 1260 studying intensively.

As a way to transmit what he had learned, Nichiren Daishonin wrote “On Establishing the Correct Teaching for the Peace of the Land”, the first of his five

major works and submitted to Hojo Tokiyori, the most influential member of ruling Hojo Clan, in July 1260. Its significance has been long lasting and far reaching, however, at the time it unleashed a wave of persecution for Nichiren Daishonin.

The treatise is presented in the form of dialogue between a “guest” and his “host.” In this way, it opens a way for SGI members to see how dialogue can have a vital role in transforming our world. As SGI President Daisaku Ikeda comments:

“Let us discuss the question at length.” (WND-1, pg 7) – with these words begins the dialogue in “On Establishing the Correct Teaching for the Peace of the Land.” Open dialogue is the supreme path for realising a world of true peace and happiness for all.

With voices ringing with courage forged through Buddhist study, let us continue to send the light of wisdom of Nichiren Buddhism into our dark, troubled world.2

1. FLOW No. 610 (15.08.2015), pg 28-29.

2. FLOW No. 646 (15.02.2017), pg 11.

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SGI President Ikeda’s Poem

SGI President Ikeda’s PoemIn commemoration of International Nurses Day on May 12,

an excerpt of President Ikeda’s 2000 poem dedicated to nurses, “Protectors of Life – The Lofty Spirit of Hope!”

was published by the Seikyo Shimbun. President Ikeda requested this out of his wish to express

his gratitude to all nurses around the world, especially those working tirelessly at this time to protect and

save lives in the battle against the global COVID-19 pandemic.

“Protectors of Life – The Lofty Spirit of Hope!” (Excerpt)

– With Deepest Appreciation for All the Noble Members of the Nursing Profession

My hands

are instruments

for protecting and saving

the precious lives

of many.

My silent,

calm actions

I take to serve

those who are suffering

and battling illness.

My arm

is a sword

for vanquishing

the devil of illness.

a a a

You have been called angels in

white –

but your profession is

not fashionable or glamorous.

The reality

is much harsher.

a a a

Many do not fully realise

the demanding nature of your

work,

your boundless empathy,

sharing others’ pain and tears.

At times,

you embrace a weary traveller

on the road to recovery

like a refreshing breeze,

warmly encouraging them:

“I see you are much better!”

“You’ll be well again soon.”

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At times,

you urge like a loving parent

or cheer on like a caring sibling:

“Be strong!”

“Be brave!”

Your Buddhist philosophy –

with its deep insights

into the fundamental questions

of birth, aging, sickness, and

death –

helps you give patients the

strength

to transform their fear and

anxiety

over the vagaries of destiny

into passion for life.

a a a

No matter how tired you are,

your compassionate eyes

remain deeply focused

on your patients and their

health.

While carefully measuring their

pulse,

you exercise your special ability

to encourage and lead them

from darkness

into light!

When you together win

over illness,

the patient’s smile sparkles,

applauding your mission

overflowing with honour

deep in your heart.

The Shirakaba [White Birch]

Group,

the young women’s nurses group

in Japan,

was founded on June 6, 1969 –

the anniversary of President

Makiguchi’s birth.

Like Bodhisattva Medicine King,

who burned his body

as an offering of light to the

Buddha,

Mr Makiguchi gave his life

in selfless dedication to

Buddhism.

The lives of our nurses,

the Bodhisattvas Medicine King

of Soka,

are always shining brightly

together with the founder of our

movement.

On the day

the Shirakaba Group was

established,


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my wife and I

shared a profound determination

and powerful prayer:

“May our precious, precious

nurses group members

enjoy superlative health and

longevity,

and lead truly wonderful lives!”

And to celebrate

the nurses group’s new beginning,

I sent this message:

“Please make it your mission

to encourage the sick

and the suffering.

Your noble voices

overflow with a genuine

compassion

that no politician or celebrity

could ever match.”

Now, to my great delight,

thousands and tens of thousands of

nurses of Soka, protectors of life,

are standing up to serve,

striving gallantly

with a deep commitment to

purpose,

day after day.

a a a

Your spirit of

tireless, unwavering dedication –

transcending all nagging fears

and doubts,

your gaze fixed on the horizon

of a sure recovery –

is revealed in all its profound

magnificence

in your calm visage.

Countless people

benefit from your daily care,

immensely reassured

by your presence.

a a a

I once composed these poems

for our nurses group members:

“You are most certainly

bodhisattvas and Buddhas

who have appeared

in this human world

to create an age of hope.”

“Heavenly deities –

Staunchly protect

our nurses group members,

who have such a lofty mission,

and praise them eternally!”


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In the dark hours of the night,

you make your rounds

through the quiet wards,

the rooms still, somber,

forgotten by the world.

In the solemn dawn,

tired after a busy shift,

you pray to regain your energy

to fight on.

Your eyes and bodies

are quickly alert,

responding to complex situations

with complete mastery;

you are the very embodiment

of true health professionals!

a a a

Our nurses –

infinitely strong,

infinitely kind,

infinitely embracing,

infinitely wise,

and infinitely positive!

A poet once extolled

Florence Nightingale as a saint,

deeming her spirit

nobler than that of an angel

for the way she cared for life

with deep wisdom

and swift action.

Nurses call to mind

the birch tree,

growing straight and tall

in the cold winds –

noble,

unyielding, majestic.

How admirable you are,

our nurses!

Your achievements,

your honour,

your pride,

your times of painful struggle,

even your future happiness –

all are for the sake

of those in your care!

Looking at the face of each patient

with an attentive expert eye,

and warmly watching over each

one of them,

you work day and night

to realise your dream of

helping everyone fulfill their wish

of living long, healthy lives –

what paragons of love and

compassion you are!

Daisaku IkedaJuly 12, 2000



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SOKA GAKKAI MALAYSIA (SGM) is a non-governmental organisation that promotes individual and societal

happiness based on the philosophy and practice of Nichiren Buddhism. SGM works in association with the SGI which has members in 192 countries and territories. SGM’s movement for peace, culture and education and our activities are driven by our understanding of the inseparable link between individual happiness and prosperity of our diverse communities. Our teachings place the highest emphasis on the dignity of life.

THE SGI HERITAGEThe SGI organisation has its origin in the educational theory of Tsunesaburo

Makiguchi, whose quest to understand the deepest meaning of life eventually led to his encounter with Nichiren Buddhism. Here, he discovered a philosophy that recognised and sought to develop the wisdom inherent in all human beings. The term soka gakkai (value-creating society) was first used by Mr Makiguchi in 1930 when he founded the lay organisation.

The Buddhist Tradition

The roots of the SGI worldview can be traced to the teachings of the historical Buddha, Shakyamuni, who lived some 2,500 years ago in what is modern-day Nepal. His enlightenment to the eternal, universal reality was most succinctly-articulated in the Lotus Sutra. Following Shakyamuni’s death, the Lotus Sutra spread through Central Asia into China and Japan. In the thirteenth century in Japan, Nichiren Daishonin revealed the truth hidden in the Lotus Sutra. According to Nichiren Buddhism, the workings of the universe are an expression of a single principle or Law — Nam-myoho-renge-kyo, the title and essence of the Lotus Sutra. By putting their lives in rhythm with this Law, individuals can unlock their hidden potential — the Buddha nature — and achieve creative harmony with the environment. Nichiren Buddhism is a vehicle of individual empowerment — that is, individuals have within themselves the power to transform the inevitable sufferings of life into happiness and to be a positive influence in the community.

What We Believe

Our core philosophy is expressed in the concept of human revolution, a process of inner transformation that centres on the idea that the causes we make through our thoughts, words and actions have influence that extends beyond their immediate context to affect the vast and complex web of life. Through undergoing an individual, inner revolution, we awaken to the responsibility we each have for our own circumstances and for our environment. This inner transformation will lead us to take the actions that bring about personal fulfilment and help us contribute to the harmony and healthy development of society.

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They are the “COMPASS” for human revolution.

Using the inspiration found within them, let’s infuse the hearts of one person after another with courage and hope!

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