applauding our men’s and women’s division group leaders€¦ · these are points on which the...

The NSGI Times1

Inspiring people can be found among themost humble of ordinary citizens.Especially, the efforts of many wise andcourageous women—unsung heroes whospeak out for justice—are a powerfuldriving force for building a peacefulsociety. These are points on which theAustralian peace scholar Stuart Rees andI found deep agreement.

The SGI is filled with the shiningpresence of such genuine heroes of thepeople all around the world.

I would particularly like toexpress my deepest respect and gratitudeto the men’s and women’s division groupleaders, who are striving day after dayon the front lines of our movement forkosen-rufu to pave the way forward forfresh development and victories. Thankyou for your constant efforts!

Nichiren Daishonin writes:

In this entire country of Japan, Iam the only one who has beenchanting Nam-myoho-renge-kyo. I am like the single speck ofdust that marks the beginning ofMount Sumeru or the single dropof dew that spells the start of thegreat ocean. Probably twopeople, three people, ten people,a hundred people will join inchanting it, until it spreads to oneprovince, two provinces, and allthe sixty-six provinces of Japan,and reaches even to the twoislands of Iki and Tsushima.Those persons who have spoken

slanderously of me will in timechant in the same way. (WND-1,672)

The Daishonin himself opened thegreat path of kosen-rufu through hispersonal efforts to awaken the Buddhanature in one individual after another.Carrying on his deeply compassionatespirit, our leaders at the group and districtlevels, in particular, are reaching out totheir fellow members in honest, heart-to-heart dialogue, helping those who arestruggling reinvigorate their lives, andpersonally fostering capable people forkosen-rufu.

In our blocks and districts, we findthe very essence of Buddhist practice. Wefind a realm of encouragement and supportthat characterizes the people-centeredBuddhism of Nichiren Daishonin, as wellas a preeminent model for a humancommunity that can illuminate the future.

The Daishonin writes: “All thosewho keep faith in the Lotus Sutra are mostcertainly Buddhas” (WND-1, 756); and“[The Lotus Sutra] says [regarding aperson who accepts and upholds thissutra], ‘You should rise and greet him fromafar, showing him the same respect youwould a Buddha’ [LSOC28, 365]. Youshould respect one another [as Buddhas]”(WND-1, 757).

Today, members from throughoutJapan and around the world are gatheringatthe Hall of the Great Vow for Kosen-rufu(in Shinanomachi, Tokyo), where they are

being welcomed by youthful staffmembers embodying this spirit of “risingand greeting others from afar, showingthem the same respect one would aBuddha.” This spirit, which the Daishonindeclared was “the foremost point he [theBuddha] wished to convey to us” (OTT,192), is also embraced by all our dedicatedSGI leaders everywhere who are sincerelysupporting their fellow members day andnight.

My mentor, second Soka Gakkaipresident Josei Toda, said: “All of ourmembers are Bodhisattvas of the Earthwho have emerged in the garden of theSoka Gakkai. Even members who maynot be attending meetings now are certainto join us at a crucial moment.”

While I was in Osaka in July1956, I paid a home visit to a Kansaiwomen’s division group leader. Just likemany of our women’s division group anddistrict leaders today, she strove earnestlyfor kosen-rufu while raising her youngchildren—often bringing them to meetingswith her—and caring for her ill mother-in-law. This women’s division leaderpassed away recently, but she remainedactively engaged in Soka Gakkai activitiesto the very end. She once declared: “Ourlocal community is a treasure land that hasbeen entrusted to us by the Daishonin.There’s no way we won’t be able toexpand our network of capable peopleand friends who share a connection withthe Daishonin’s Buddhism.” Loved andappreciated by members andnonmembers alike, she adorned her life

with brilliant victory. This is the true SokaGakkai spirit.

The hearts of my wife and I arealways with our men’s and women’sdivision group leaders who are strivingharder than anyone.

I hope you will all actively involveyourselves on the front lines of ourmovement. Please work together withyour fellow members, supremely noblechampions of the people, so that ourgroups and districts, which directly reflectthe spirit of Nichiren Daishonin, will flourisheven more strongly and vigorously.

Cheerfully making our wayon the journey of kosen-rufu,dedicated to encouraging others,we travel happily with fellowmemberswho are our eternal family.

(Translated from the September 2014issue of the Daibyakurenge, the SokaGakkai monthly study journal)

Applauding Our Men’s and Women’s Division Group LeadersApplauding Our Men’s and Women’s Division Group LeadersApplauding Our Men’s and Women’s Division Group LeadersApplauding Our Men’s and Women’s Division Group LeadersApplauding Our Men’s and Women’s Division Group Leaders

SGI President Ikeda’s Editorial

SGI President Ikeda’sNew Year’s Message for2014Let’s Make Fresh Strides

toward World Peace!

New Year Messagesfrom Nepal SGI Leaders

SGI President Ikeda’sDedicationThe Vow for Kosen-rufu

The New Human Revolu-tionVigilant Safeguarding 1 - 11

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SGI HISTORYJAN 26 : SGI DAY

BUDDHIST CONCEPTSPrayer in Buddhism

NSGI NEWS19th Annual General MeetingLotusbari- A sprout towardschange

TREASURE OF THEHEART

A Boar and a Gold Mountain

With regard to believing in theLotus Sutra, I [Nichiren] am theforemost sage in Jambudvipa [theentire world]. My name resoundsthroughout the pure lands of theten directions, and heaven andearth no doubt know it. If [onedeclares oneself to be] Nichiren’sdisciple, I do not think that evildemons of any kind can claimignorance of my name.

From “The Good Medicine for All Ills”

(WND-1, 938).

Mentor and Disciple Ar eEternally United

The Mystic Law is the fundamental lawgoverning life and the universe. Thenames of all dedicated practitioners of thisLaw will resound throughout the Buddhalands of the ten directions.

When we declare ourselves to bedisciples of Nichiren Daishonin andchampions of Soka, even “evil demons”will become our allies. Linked by thebonds of mentor and disciple, all of uswho are working for kosen-rufu canforever travel the path of eternity,happiness, true self, and purity throughoutthe three existences—past, present, andfuture. Those who have exertedthemselves in faith with sincere devotionwill definitely win in the end.

(Translated from the June 21, 2013, issue of theSeikyo Shimbun, the Soka Gakkai daily newspaper)

The NSGI Times 2

(12) Shining with Boundless Good Fortune and Benefit (13) The Sun of Happiness Resides in Our Own Lives

One-on-one encouragement is anSGI tradition. Because we haveput great energy into personally

visiting and encouraging members, thereare capable leaders for kosen-rufu allaround the world today. I have also madeevery effort to meet with membersindividually and offer them wholeheartedencouragement.

Don’t worry that you may not bean eloquent speaker. Just persevere witha positive spirit. Remember, you arecarrying out the noble work of the

Buddha. All of your present efforts arepart of your training to become a fineleader. The struggles you undertake eachday to visit a member or meet withsomeone to talk about Buddhism enableyou to deepen your life and shine with goodfortune and benefit.

*

The benefit of embracing faith in theGohonzon is truly immeasurable. NichirenDaishonin assures us: “The Gohonzon willbe with [you] and protect [you] always.Like a lantern in the dark, like a strongguide and porter on a treacherousmountain path, the Gohonzon will guardand protect you . . . wherever you go”(WND-1, 832). This passage perfectlydescribes the noble lives of each one ofyou who is striving for kosen-rufu withtireless dedication and commitment.

At times, life may present you withindescribable challenges, but theGohonzon and the Daishonin are alwayswith you. Second Soka Gakkai presidentJosei Toda said: “The unexpectedhappens, but it’s important to vieweverything from the perspective of theeternity of life. If we strive hard to fullytransform our negative karma now, we willbe able to open the way to happiness thatendures eternally. The important thing forour movement is that we enable eachperson to bring forth their full potential sothat they can win through all and have noregrets.”

As long as we brim with thevibrant spirit of faith, the SGI will always

be able to succeed in its endeavors.Striving together energetically, let’s leadprofound, meaningful, and joyful lives ofabsolute victory.

(Translated from the March 23, 2014,issue of the Seikyo Shimbun, the SokaGakkai daily newspaper)

In spring, when the cherry trees are inbloom, I am always filled with specialnostalgia for my mentor, second Soka

Gakkai president Josei Toda, hisindomitable figure rising in my mind’s eye.

In a time of war, Mr. Todamaintained steadfast faith in NichirenBuddhism even at the risk of his life. I’msure he would be overjoyed to see thehigh hopes and warm praise that manypeople around the world today have forthe SGI’s great network for peace.

At the old Soka GakkaiHeadquarters branch office in Tokyo’sIchigaya area [during the early 1950s], Mr.Toda used to hold personal guidancesessions for members on an almost dailybasis. Some had so many difficult problemsthat they didn’t know which way to turn.Mr. Toda would pour his whole being intogiving each person the powerful convictionthat they could achieve absolute victorythrough practicing Nichiren Buddhism.

Every individual has greatpotential; every individual is a treasure.We must impart courage and hope to eachprecious person.

Mr. Toda said: “I am like a singleindividual standing up amid a dark,swirling torrent, holding aloft a singlebanner. Should I relax my vigilance in theleast, both I and the banner will be sweptaway by the surging waters.”

Each interaction, eachopportunity to encourage someone iscrucially important. A truly humanisticreligion seeks to help those who are

suffering. The SGI is a genuine friend tosuch people. No matter what obstacleswe face, we continue to exert ourselvesfor others’ happiness. There is surelynothing nobler than this.

*

People around the world are seekingNichiren Buddhism. Let’s tell others aboutour movement in a very natural and honestway. Nothing is stronger than the truth.

Nichiren Daishonin writes: “Alantern [can light up even] a place that hasbeen dark for a hundred, a thousand, orten thousand years” (cf. WND-1, 923).

The sun of happiness resides inyour own lives. I hope that when you arefaced with challenges or difficulties, youwill earnestly chant daimoku, brightlyvanquish the darkness of even the mostpainful adversity, and unstintingly impartthe warm sunshine of encouragement toothers.

With all divisions uniting togetheras one, let’s foster the youth division,support the future division, and realize amagnificent blossoming of benefit and joy,and of capable people for kosen-rufu.Let’s do so with the spirit of repaying debtsof gratitude.

(Translated from the March 30, 2014,issue of the Seikyo Shimbun, the SokaGakkai daily newspaper)

One-on-oneencouragement

is an SGItradition.

One-on-oneencouragement

is an SGItradition.

The NSGI Times3

2.4 The Gohonzon Encompasses All of the Ten Worlds

Introduction:

The Gohonzon inscribed by Nichiren Daishonin has Nam-myoho-renge-kyo—the ultimate law of the universe and life—in the center, surroundedby representative beings of the Ten Worlds. In this excerpt, President Ikedaexplains how, through our practice of gongyo and chanting daimoku(Nam-myoho-renge-kyo) before the Gohonzon, the Ten Worlds within us,just as depicted on the Gohonzon, come to be based on the Mystic Lawand function to create positive value and contribute to our happinessand attainment of Buddhahood.

President Ikeda’s Guidance:

From a speech delivered at an SGI-USA Youth Training Session,Malibu Training Center, California, February 20, 1990.

The Japanese word honzon means “object of fundamental respect ordevotion”—in other words, the object that we respect and devote ourselvesto as the basis of our lives. It is only natural, therefore, that what we take asour object of devotion will have a decisive impact on the direction of ourlives.

Traditionally, objects of devotion in Buddhism were often statues ofthe Buddha. In some cases, paintings of the Buddha were used. While statuesof the Buddha did not exist in early Buddhism, they later began to appear inthe Gandhara region of northwest India, due to the influence of Grecianculture. They were, if you like, a product of cultural exchange on the ancientSilk Road. Through statues and paintings, people became familiar with theimage of the Buddha, leading them to arouse faith in the Buddha and reverehim.

The object of devotion in Nichiren Daishonin’s Buddhism, however,is the Gohonzon, which consists of written characters. In that sense, ratherthan simply a visual or graphic depiction, I would call it the highest andnoblest expression of the world of the intellect, of the great wisdom of theBuddha of the Latter Day of the Law. In this respect alone, the Daishonin’sobject of devotion is fundamentally different from those traditionallyworshipped in Buddhism.

Written words are wondrous; they have tremendous power. Takepeople’s names, for example. When people sign their names, it embodieseverything about them—their character, social position, power, emotionaland physical condition, personal history, and karma.

Similarly, the daimoku of Nam-myoho-renge-kyo [which is inscribeddown the center of the Gohonzon] encompasses all things in the universe.All phenomena are expressions of the Mystic Law, as the Great TeacherT’ien-t’ai indicates when he states (in Great Concentration and Insight):“Arising is the arising of the essential nature of the Law [Dharma nature],and extinction is the extinction of that nature” (WND-1, 216).

The true aspect of the ever-changing universe (all phenomena) isperfectly expressed, just as it is, in the Gohonzon. The true aspect of the

macrocosm of the universe is exactly the same for the microcosm of eachof our lives. This is what the Daishonin tells us in his writings. In addition,the Gohonzon embodies the principle of the “oneness of the person and theLaw,” and expresses the enlightened life state of Nichiren Daishonin, theBuddha of the Latter Day of the Law.

In that sense, the Gohonzon inscribed by the Daishonin is anembodiment of the fundamental law of the universe that should be reveredby all people; it is the true object of fundamental devotion.

The universe contains both positive and negative workings orfunctions. Representatives of the Ten Worlds are all depicted on theGohonzon—from the Buddhas Shakyamuni and Many Treasures, whorepresent the world of Buddhahood, to Devadatta, who represents the worldof Hell. The Daishonin teaches that such representatives of the positive andnegative workings of the universe are all without exception illuminated bythe light of Nam-myoho-renge-kyo, enabling them to display “the dignifiedattributes that they inherently possess,” and that this is the function of theGohonzon (cf. WND-1, 832).

When we do gongyo and chant Nam-myoho-renge-kyo before theGohonzon, both the positive and negative tendencies in our lives begin tomanifest “the dignified attributes that they inherently possess.” The worldof Hell with its painful suffering, the world of Hunger with its insatiablecravings, the world of Anger with its perverse rage—all come to function tocontribute to our happiness and to the creation of value. When we base ourlives on the Mystic Law, the life states that drag us toward suffering andunhappiness move in the opposite, positive direction. It is as if sufferingsbecome the “firewood” that fuels the flames of joy, wisdom, and compassion.The Mystic Law and faith are what ignite those flames.

In addition, when we chant Nam-myoho-renge-kyo, the positiveforces of the universe—represented by all Buddhas, bodhisattvas, andheavenly deities such as Brahma and Shakra (the tutelary gods ofBuddhism)—will shine even more brightly, their power and influenceincreasing and expanding endlessly. The gods of the sun and moon that existin the microcosm of our lives will also shine brilliantly to illuminate thedarkness within. All of the workings—both positive and negative—of theTen Worlds and the three thousand realms function together at full power,propelling us toward a life of happiness, a life imbued with the four virtuesof eternity, happiness, true self, and purity.

In life, it is only natural that we sometimes fall ill. Based on theteaching of the Mystic Law, however, we can look at illness as an inherentpart of life. Seeing it this way, we will not be swayed by illness when ithappens to us, or allow it to be a source of suffering and distress. Viewedfrom the perspective of the eternity of life, we are definitely on the way toestablishing a “greater self” overflowing with absolute happiness. In addition,we will be able to overcome any obstacle we encounter in life, using it as aspringboard for developing a new, more expansive state of being. Life willbe enjoyable, and death will be peaceful, marking the solemn departure forour next wonderful lifetime.

When winter arrives, trees are, for a while, bare of flowers and leaves.But they possess the life force to grow fresh green leaves when spring comes.Similar to this, but on an even more profound level, for us, as practitionersof the Mystic Law, death is the dynamic process by which our life itselftransitions, without pain, to quickly begin its next mission-filled existence.

*

Part 1: Happiness

The NSGI Times 4

2.5 “Never Seek This Gohonzon outside Yourself”

Introduction:

Sometimes people think that the Gohonzon is greater than themselves. Inthis excerpt, however, President Ikeda discusses the profound significanceof the Daishonin’s teaching that the Gohonzon exists within our own lives.We possess within us boundless life force and infinite wisdom, which ourpractice of Nichiren Buddhism enables us to tap freely.


From a speech at a Representatives Gathering CommemoratingApril 2, the anniversary of second Soka Gakkai president Josei Toda’spassing,held at the Ota Culture Center, Tokyo, April 3, 1993.

In any religion, the object of worship or devotion holds a place of primeimportance. What, then, is the true meaning of the object of devotion, or theGohonzon, in Nichiren Buddhism?

In “The Real Aspect of the Gohonzon,” the Daishonin states: “Neverseek this Gohonzon outside yourself. The Gohonzon exists only within themortal flesh of us ordinary people who embrace the Lotus Sutra and chantNam-myoho-renge-kyo” (WND-1, 832). Discussing this passage in one ofhis lectures, Mr. Toda said:

Although we may pray to this great Gohonzon thinking it exists outsideus, the reality is that it resides directly within the lives of us whochant Nam-myoho-renge-kyo with faith in the Gohonzon of the ThreeGreat Secret Laws. This passage from the Daishonin is truly inspiring. Those who do not yet have faith in the Mystic Law are people at the“stage of being a Buddha in theory” [the first of the six stages ofpractice], where the Buddha nature, while appearing vaguely to bepresent, does not function in the least. We [Soka Gakkai members],on the other hand, because we chant to the Gohonzon, are at the “stageof hearing the name and words of the truth” [the second of the sixstages of practice]. At this stage, the Gohonzon already shinesbrilliantly within us. However, the degree to which it shines will differ depending uponthe strength of each person’s faith. It’s like a light bulb. A high-wattlight bulb shines brightly, and a low-watt light bulb shines faintly. To continue with the analogy of a light bulb, for those who haven’tyet embraced the Mystic Law, the light bulb isn’t connected to a powersource. Whereas for us, practitioners of the Mystic Law, the lightbulb that is the Gohonzon is turned on. Therefore, our lives shinebrightly.

Everything depends on the strength of our faith. When we have strongfaith, our life itself becomes a “cluster of blessings” (WND-1, 832), whichis how the Daishonin describes the Gohonzon. He further states: “ThisGohonzon also is found only in the two characters for faith” (WND-1, 832).

People of strong faith, therefore, never reach a deadlock. No matterwhat happens, they can transform everything into a source of benefit andhappiness. Naturally, in the long course of our lives, we are bound toencounter various kinds of problems and suffering. But we will be able toturn all difficulties into nourishment for developing a higher state of life. Inthis respect, for practitioners of the Daishonin’s Buddhism, everything isultimately a source of benefit and happiness at the most profound level. Theword “unhappiness” does not exist in the vocabulary of those who have strongfaith.

Toward the end of his Commentary on “The Object of Devotion forObserving the Mind,” Nichikan Shonin (1665–1726), a great restorer ofNichiren Buddhism who began the task of systematizing the Daishonin’steachings, writes:

When we embrace faith in this object of devotion [the Gohonzon]and chant Nam-myoho-renge-kyo, our lives immediately become theobject of devotion of three thousand realms in a single moment oflife; they become the life of Nichiren Daishonin. This is the truemeaning of the phrase “he [the Buddha] then adorned the necks of theignorant people of the latter age [with the five characters of Myoho-renge-kyo]” (cf. WND-1, 376). Therefore, we must venerate the powerof the Buddha and the power of the Law and strive to develop our ownpower of faith and power of practice. We must not spend our lives invain and regret it for all eternity, as the Daishonin says (cf. WND-1,622).

In this passage, Nichikan Shonin clearly states that, through faith inthe Gohonzon, our lives can instantly manifest the object of devotion andlife state of Nichiren Daishonin. It was for this very purpose that theDaishonin inscribed the Gohonzon. Here, we find the supreme essence ofNichiren Buddhism.

Faith enables us to manifest the Gohonzon that exists within us; itallows us to bring forth the diamond-like state of the Buddha and make itshine brightly.

Within the depths of our lives, we each inherently possess boundlesslife force and a wellspring of infinite wisdom. Faith allows us to freely tapthat inner life force and wisdom.

Mr. Toda often used to say: “What’s inside you comes out. What’snot there, won’t.” The strong and pure state of Buddhahood and the weak andbase states of Hell, Hunger, and Animality all exist within our lives and aremanifested in response to causes and conditions in our environment.

Since life is eternal throughout the three existences of past, present,and future, our past karma may also assail us in the present in the form ofsome major problem or suffering. However, just as the cause of sufferinglies within our lives, we also possess the power to transform our sufferinginto happiness. This is the power of the life state of Buddhahood.

As Mr. Toda declared, ultimately human beings are the product ofwhat lies inside them, no more, no less.

It’s vital, therefore, that we each cultivate the “earth” of our lives andput down deep and extensive “roots” of happiness. We must manifest theGohonzon that exists within us and forge a self that is as unshakable as amighty tree. In terms of our life state, this will be expressed as outstandinghumanity and exemplary behavior, while in terms of our daily lives, it willmanifest as benefit and good fortune.

The crucial point is whether we have faith. We must never make lightof the Daishonin’s assertion that “It is the heart that is important” (WND-1,1000).

What matters is not form or a person’s position or wealth. Thosewho have faith in their hearts are truly happy.

*

2.6 The Gohonzon Is the “Mirror” That Reflects Our Lives

Introduction:

In this excerpt, President Ikeda explains that the Gohonzon is like a mirrorthat reflects the true nature of our own lives. The Gohonzon is the ultimateexpression of Buddha wisdom, enabling all people to attain enlightenmentby perceiving the true reality of their lives.


From a speech at an SGI-USA Women’s Division Meeting,Soka University Los Angeles Campus, Calabasas, California, February 27, 1990.

..................................... To be continue on page 9

The NSGI Times5

Humanistic Education 23

In 1967, Hagino fulfilled his cherisheddream of becoming a teacher.

At the second school he wasassigned to, an elementary school in centralTokyo, he was in charge of a sixth-gradeclass. There was only one class of sixthgraders at the school, consisting of 20students. It was a class of students thatover the years had gained a reputation forbeing uncontrollable.

The students did things like take dirtfrom the flowerbeds situated on the schoolrooftop and throw it down onto the streetand shops below. They ganged up onyounger schoolmates. They builtbarricades with desks and chairs in theirclassroom. During music class some ofthem would beat so hard on the drumsthat they broke the drumheads, and theydestroyed many other instruments, oneafter another. They descended in groupson department stores, where theyengaged in shoplifting; when caught bystore clerks, they would claim to be fromanother school.

Their previous teacher, afterstruggling with the class for a long time,finally decided to transfer to another school.

Hagino was worried abouthow to handle the class, and hethought long and hard about the bestapproach. “This might simply proveto be too much for someone asinexperienced as me,” he thought.

At that time, he recalled thatShin’ichi Yamamoto had referred tochildren as the “treasures ofhumanity” and “the hope of theworld.”

“That’s right,” thought Hagino.“All these children were born with anoble mission to shoulder the future.Such precious children can’t reallybe bad at heart. My job is to teachthem that they each have a noblemission!”

He felt a ray of light illuminatehis heart. From that day, he beganto think about each student and chantfor them.

However, despite his bestefforts, many of the students continued totalk or face the rear of the room duringclass. One girl didn’t even attend at allbecause she was being bullied. Haginowrote a letter to encourage her.

Hagino had decided to trust thechildren, whatever happened. He never

scolded them harshly. He knew thatwithout having first established a trustingrelationship with the students, scoldingwould have no positive effect.

As the French poet Paul Éluard(1895–1952) wrote: “Of all of my waysof being/ to be trusting is the best.”

Hagino started to chant even moreseriously. He gained a sense of controlover the situation, and he was even ableto acquire a positive outlook. “They aren’tbad; they’re just mischievous and have toomuch energy!”


Hagino thought deeply about how hecould enable his students to find aconstructive outlet for their energy.

He came up with the idea of havingthem play dodge ball during recess andafter school. Using the strong rivalryexisting between the girls and boys, hedivided the students into girls and boysand had them play against each other.Gradually their energy was poured intododge ball. Hagino joined the girls’ teamand played with the students.

During gym class, as a warm-up hehad the students jog around theschoolyard three times—not just runningbut also making use of the jungle gym, bars,and other equipment on the schoolgrounds. When gym class was over, thestudents were all exhausted. Whileexpending their pent-up energy, they alsobegan to form bonds as a class, and quietwas restored to the classroom.

In the autumn, there was a ward-level track and field meet thatrepresentatives of the sixth gradersparticipated in. Because there were so fewstudents at Hagino’s school, almost all ofhis students were expected to take part in

the meet. They began to train veryhard after school. All the studentsgave it their all.

At the track meet, one of themcame in first in the 100-meter (100-yard) dash. Another came in secondin the high jump. The students didtheir best and they were even able toplace sixth among 36 schools in theboys’ relay race.

Both the principal and otherteachers at the school were full ofpraise for Hagino’s class, saying thatit was unheard of for a school withonly 20 sixth graders to do so well inthe ward contest.

The joy of succeeding afterputting in dedicated effort becomesa great source of self-confidence.One victory leads to a breakthroughand serves as a springboard for allfuture victories.

Some of Hagino’s studentsbegan to say that they wanted to attemptthe examinations to enter into private juniorhigh schools.

“This class is not very strongacademically, and things might not go aswell as they did with the track meet,”thought Hagino.

However, the students brimmedwith self-confidence: “By winning in thetrack meet, we learned how to win througheffort. We think we can do the same inthe entrance examinations.”

Some of the students began to useall their recess time to study. Hagino

decided, “I’ll make study printouts forthem every day and support them!” Hemade himself available after school to helpstudents with things they didn’t understand.

The students who had decided totake the entrance examinations were filledwith enthusiasm.

The NSGI Times 6


By the time the February junior high school entranceexaminations came around, Yoshimasa Hagino’s studentshad given their all to studying for their exams despite thelimited time they had to prepare. They each gave theirbest effort.

Several days after the examinations, the resultsbegan to be announced. Of the eight students who tookthe examinations for private junior high schools, sevenpassed. It was an unprecedented achievement in theschool’s history, where usually only one or two studentsa year passed the private junior high school examinations.

The day of the school play was approaching. The studentssaid that they wanted to do something to showthe teachers and parents for whom they hadcaused so much trouble over the years howmuch they had grown and changed. Theydecided that they would turn the Osamu Dazai(1909–48) story Run, Melos!, which tells ofthe trust and friendship of the protagonistsMelos and Selinuntius, into a play and performit. Hagino wrote the script for them.

The students started to build the propsand scenery themselves, and they rehearsedenthusiastically.

On the day of the school play, theyperformed with such fervor that when thedramatic scene in which Melos slapsSelinuntius in the face occurred, the sound ofthe slap rang throughout the hall.

The audience was moved by the students’impassioned performance, and many eyes were filled withtears. These were tears of emotion at how much thestudents had grown as people over the school year.

Several days before the graduation ceremony, areception was held during which the students expressedtheir appreciation to those who had supported them. Asorgan music played in the background, each studentstood up and shared memories of the previous year.

One student spoke of his gratitude for how theschool nurse had treated him when he’d hurt himself atschool. Another told of how everyone in his class, eventhose he’d fought with, came to see him when he was athome sick from school.

All the students sincerely thanked their teacher,Mr. Hagino.

Everyone was in tears. Hagino also dabbed at hiseyes with a handkerchief. “I’m glad I trusted my students.They all turned out to be wonderful children, just as Ithought.”

When the appreciation reception came to an end,the principal, who was retiring that year, remarked: “Whata wonderful appreciation reception! Thank you. It’samazing to see how much children can grow. I feel likeI’ve learned something vital at the end of my career.”


Not only Hagino but all the members of the Soka Gakkaieducation department began to energetically expand amovement for humanistic education, beginning in theirrespective workplaces and communities. As they did so,they felt a need to communicate to the public the concrete

principles behind their movement.In 1973, the year the education department

began to get seriously involved at the community level,Japanese society seemed to be on the verge of losing itspurpose.

Although the violent campus unrest had cometo an end, neither young people nor society as a wholehad a clear sense of direction, and a mood of passivity,

apathy, and alienation prevailed. Studentsseemed to be in a voluntarily state of limbo,avoiding adult responsibilities and notlooking for jobs.

The idea that all one had to do to get agood, well-paid job and lead a secure lifewas to graduate from a top-rankinguniversity led to fierce competition in theuniversity entrance examinations. ButTokyo University, the institution at thepinnacle of that pyramid of gooduniversities, and many other suchuniversities around the country, had beenwracked by conflict and dispute.

The students had occupied thecampuses and exposed the seamyunderside of the authority of the “ivory

tower,” calling for democracy, and even the dismantlingof the universities. This all came to an end when theautonomy of the universities was abolished and riot policewere called in to enforce the University Control Law.

Quiet was restored to the campuses, but peoplebegan to feel a powerful distrust in education, learning,and the government. Young people, in particular, felt therewas nothing worth dedicating their lives to and, alienatedand apathetic, they withdrew and succumbed to a moodof inner darkness and pessimism.

This darkness cast its shadow on the educationfield as a whole, with many educators losing sight of theirideals and the greater purpose of teaching students.

In this state of purposelessness, without any suregoal or focus to aim for, many teachers felt that it wasmeaningless to try to polish their skills as educators.

Education department volunteers strongly felt thatthe time had come for them to stand up and take action.A sense of mission brings forth fresh vitality from within.


In the midst of the confusion prevailing in the field ofeducation, education department volunteer membersdedicated themselves to the study of humanisticeducation, motivated by their wish to illuminate a way tobuild a better future.

They studied Tsunesaburo Makiguchi’s writingson the philosophy of Soka education, Josei Toda’spractical teaching methods, and Shin’ichi Yamamoto’sproposals on education, discussing these works andexchanging ideas. They were burning with a powerfulsense of mission to establish a new set of educationalprinciples and communicate Soka humanism broadly

throughout society.On February 11, 1974, on the 74th

anniversary of the birth of Josei Toda, theHumanistic Education Study Group wasestablished. The study group held its firstsymposium at the Soka Junior and SeniorHigh School’s auditorium in Kodaira, Tokyo,in November of that year.

At the symposium, the membersannounced the results of their specialistresearch and experimental studies on suchtopics as “Adapting A Deductive Guide toArithmetic to Modern ArithmeticInstruction,” “Encouraging EnrichedIndividual Expression through MakingSculptures to Foster Creativity,” “InstructingFive-Year-Olds in the Kindergarten Setting,”and “Case Study: Children Misdiagnosed

with Autism.”None of the research was arid, abstract, ivory-

tower scholarship. The results reported were based onassiduous efforts and actual practice in real educationalsituations.

As the German philosopher Karl Jaspers (1883–1969) stated: “Only he who himself does research canreally teach.”

American scholar Dr. Dayle M. Bethel, who wasresearching the educational ideas of Makiguchi, was alsoinvited to attend the symposium.

Dr. Bethel was unsparing in his praise for theactivities of the Humanistic Education Study Group,actually putting humanistic education into practice.Expressing his high hopes for the humanistic approachof Soka education, which also calls for the humanrevolutions of educators, he noted: “Education is a noblejoint effort in which teachers, children, and students strivetogether to exercise and develop their inner strengthsand wisdom to the fullest and make a shared contributionto society.”

Prof. Tomitaro Karasawa of Tokyo Universityof Education also delivered a lecture entitled “Thoughtson the Ideal Qualities of People in ContemporaryEducation” at the symposium.

The NSGI Times7


Naturally, the resolution of various concerns regardingpolicy is also important for educational reform, but thepersonal growth of the actual protagonists and agents ofeducation—teachers—is the foundation for the

revitalization of education.In the school setting, teachers play a major role

in the educational environment of students. The interactionthat takes place between educators and students, thislife-to-life communication, is the true starting point ofeducation.

It is also teachers, involved as they are on thefront lines of education, who are most awareof problems in educational policies and whocan make the most difference in affectingchange in those areas.

All of this makes the educator’s self-transformation and philosophy on life,education, and humanity critical factors ineffectively reforming education.

In order to promote a movement foreducational reform, education departmentmembers decided it was necessary to set towork, as educators themselves, defining theaims of education, which would be announcedas guidelines for a movement for humanisticeducation.

They began by discussing the kinds ofqualities they should strive to cultivate in theirstudents, the next generation who will shoulder

the future.What characteristics were needed for children

to be happy and to make the world a better place? Theydiscussed this topic extensively and from variousperspectives before finally agreeing on the ideal qualitiesthat they felt were important to foster through education.

Firstly, they should foster people who canexperience the joy of living. Secondly, they should fosterpeople who can harmoniously coexist and thrive withothers and nature. And thirdly, they should foster peoplecommitted to always developing and improving boththemselves and their environment.

Tsunesaburo Makiguchi defined the aim ofeducation as the formation of a self-motivated characterthat is able to create great value—in other words, peoplewho could lead happy and fulfilling lives. His conceptionof happiness transcended a narrowly self-centeredpersonal happiness with no regard for the well-being ofothers, but embraced a social aspect, the ability tocoexist harmoniously with others in society.

Members discussed their ideas from thisperspective repeatedly as they worked together to drawup their vision of the ideal qualities that they felt wereimportant to foster in students through humanisticeducation for the sake of the future.


After defining the three types of qualities they wished tocultivate in students through humanistic education,education department members began to consider theactual educational principles necessary for fostering suchpeople.

Eventually, they arrived at the following fiveprinciples for educators. Education must reflect:

(1) Respect for the sanctity of life(2) Faith in the diverse richness of humanpotential(3) An emphasis on the mutually interactive

and inspirational relationship betweeneducators and students

(4) A shared aim among educators andstudents to continually create value andstrive for self-transformation

(5) A firm grasp of the abilities of studentsand appropriate guidance

As they considered these points, they also spokeabout the proper foundation for a movementpromoting humanistic education.They agreed that the value of life should be the

top priority in all aspects of the educationalprocess, and people should never be devaluedor reduced to a means to an end.They also affirmed that education must always

be first and foremost for the sake of the individual,and never become a tool of the government or

any other institution, as it had in the past, when thewartime Japanese government used the education systemas a means of indoctrinating the citizenry.

In addition, they agreed that all the peoples ofthe Earth share a common destiny and that educationshould aim for the realization of world peace based on ashared philosophy of respect for the dignity of life thatapplies universally to all peoples and nations.

Passion is the mother of creativity. Theimpassioned wish of education department members forthe happiness of children was giving rise to a neweducational philosophy.

The Soka Gakkai designated 1975 as the Year ofEducation and the Family.

At the beginning of that year, on January 7, the9th Education Department General Meeting was held inthe Tachikawa Civic Hall in Tokyo. At the meeting, theyannounced the first draft of the guidelines that they hadbeen working on together to initiate a humanisticeducation movement.

The guidelines cast a bright light dispelling thedarkness of purposelessness that was obscuringJapanese society.


With the start of the Year of Education and the Family,Shin’ichi Yamamoto composed a poem entitled“Education” that was published in the January issue ofthe Soka Gakkai monthly study journal Daibyakurenge.He wished to offer guidance and encouragement to allthose who were fostering people including educators andparents alike. The poem read:

Children are not possessions.They are possessors,and the shared treasure of all humanity.Education based on respecting childrenwill be the driving force for social change.

It is easy to educate others,hard to educate oneself.Staying on the correct course in life as long as youliveand continuing to educate yourself isthe path of human revolution.

Even a small piece of advicecan cause the biggest turning point in someone’s life.

A careless snide remarkcan cause a hurt that never heals in someone’s life.Education and guidancemust start by carefully considering others’ feelings.

In his poem, Shin’ichi outlinedthe basics of education,emphasizing the importance ofcaring about others, listeningto their problems, and sharingtheir sufferings. He wantedthis essential spirit that hadbeen established during thepioneering days of the SokaGakkai to never be forgotten.

This was the image ofleadership that Shin’ichicontinually tried to instill in allthose who had organizationalpositions. The Soka Gakkaishould be a place that fosterseducators in life, making theadvance of the Soka Gakkaiitself the advance of the

movement for humanistic education.Buddhism, the philosophy of human revolution,

is also the ultimate educational philosophy.

The NSGI Times 8


Youthful teachers were the driving force of the educationdepartment’s humanistic education movement.

Experience was highly valued in the field of

education, and younger teachers rarely had theopportunity to engage in free and equal exchanges of

ideas with senior teachers or to take full responsibilityfor any project or initiative. For that reason, the SokaGakkai education department made a conscious effortto allow young teachers to take the lead and valued theiryouthful energy, enthusiasm, and their flexible attitudes.

This was Shin’ichi’s intent and firmconviction. Fresh advancement is only possiblewhen youth are able to freely exercise their fullpotential. For this reason, he appointed youngpeople as leaders of the education department.

Because they lacked experience inteaching, they were still unseasoned in somerespects, but Shin’ichi had the highest hopesfor their lofty ideals, their orientation toward thefuture, their spirit of self-improvement, and theirsincere and passionate resolve.

Inazo Nitobe (1862–1933), the formerunder-secretary-general of the League ofNations, who was an acquaintance ofTsunesaburo Makiguchi, said of the ideals ofyouth: “Ideals that arise in the purity andinnocence of one’s youth, when one is free ofworldly ambition, untainted by desires for fame

or wealth, are truly noble.”Makiguchi also asserted that he counted on

youth to carry out the educational reforms that heconceived of: “This great revolution of our everyday lifewill be impossible without youthful educators, pure ofheart and in search of truth, and willing to strive resolutelyfor the sake of justice and their country.”

At the start of 1975, youthful educators beganto speak out, as if to say, “This is the Year of Educationand the Family. Now is the time for youthful educatorsto stand up and stir a huge groundswell for the movementof humanistic education that will spread across Japan!”

At the Education Department Spring TrainingCourse held in March in Shizuoka Prefecture, 2,000representative education department members gatheredfrom throughout Japan for the 1st Youthful EducatorsGeneral Meeting.

Shin’ichi was very happy. Nothing is nobler thanyoung people striving to create a new age.


Shin’ichi wanted to attend the 1st Youthful EducatorsGeneral Meeting and congratulate and encourage themembers on their efforts, but on March 29, the day ofthe meeting, he had a meeting with the German

environmentalist Dr. Gerhard Olschowy, professoremeritus of the University of Bonn, and another separatemeeting with Uganda’s interim ambassador to JapanSamsom T. Bigombe and his wife, making it impossiblefor him to attend the meeting.

Instead, he sent the education departmentmembers a message expressing his hopes and high

expectations.The auditorium was decorated with a

banner that read in large characters, “YouthfulEducators Engaged in a Movement forHumanistic Education,” expressing themembers’ commitment. In his message, Shin’ichistated, “Only 25 years remain until the dawn ofthe 21st century. The future of the comingcentury lies in your hands, because yourstudents will make that century what it is.”

Shin’ichi’s words brimmed with hisimpassioned beliefs.

“Education is the undercurrent thatcreates the future and determines the course ofhistory. The education taking place today willtrace the outline of our future. Education canbe the breakthrough in solving the ever-

intensifying problems that threaten our times. Because

of that, your mission and responsibility are crucial.”Shin’ichi’s words made a deep impression on

the assembled teachers. They announced their basicapproach in advancing the movement for humanisticeducation in their Declaration of Young Educators:

(1) Believing that the personal revolutionof educators is the first step ineducation, we pledge to overcome ouregoism and arrogance.

(2) We will exhibit faith in the potential ofevery child and student, never losehope, and always extend a helpinghand.

(3) We will share our teaching experiencesand earnestly study to improve ourabilities as educators.

With these pledges as their foundation, the youngeducators threw themselves feverishly into theirprofession. They became like suns illuminating theirschools and communities with the light of hope.


In August 1975, Shin’ichi Yamamoto attended thesummer training courses held for the various Soka Gakkaidivisions to offer guidance to the participants.

A summer training course for educationdepartment members was held at Soka University onAugust 12. Shin’ichi had decided that he would attendthe education department training course that year, whichwas designated “The Year of Education and the Family.”

On the previous day, August 11, Shin’ichi arrivedat Soka University from Shizuoka.Although he wasn’t feeling well, heattended the main session of thewomen’s division summer trainingcourse to encourage the members.

Some of the educationdepartment members were at SokaUniversity, making preparations forthe education department trainingcourse to be held there the followingday. Shin’ichi invited Masaru Kito, theeducation department chief secretary,and other leaders to meet with him atMan’yo (Myriad Leaves) House oncampus, because he wanted toencourage the departmentrepresentatives.

When the education departmentrepresentatives entered Man’yo

House, Shin’ichi, lying down with an ice pack on hishead, was listening to a report from the university’schairman of the board of trustees. It was Kito’s firstmeeting with Shin’ichi.

“Excuse my appearance,” said Shin’ichi.There was Chinese food on the table in the room.

Shin’ichi had arranged for it so they’d have something toeat.

“Please go ahead and help yourself!”Shin’ichi continued his discussions with the Soka

University chairman of the board of trustees. When he’dfinished, he sat up and said, “Maybe I’ll have some, too,”but he had no appetite and after just a few mouthfuls heput his chopsticks down and began to talk to Kito.

“Mr. Kito, you’re an elementary school teacherin Kawasaki, Kanagawa Prefecture, aren’t you?”

Kito couldn’t hide his astonishment that Shin’ichiknew about him.

Learning about a person is the foundation forhuman relations, as well as for education. When people,whether young or old, feel that the person interactingwith them knows who they are and has a sincere interestin them, they are able to open up, and that’s the first stepto forming a relationship of mutual trust.

The NSGI Times9

BUDDHIST CONCEPTS

I would like to speak about an important point with regard to our attitude infaith through the analogy of mirrors. In Buddhism, mirrors have a wide varietyof meanings and are often used to explain and illustrate various doctrines.Here, I would like to briefly discuss an example related to our Buddhistpractice.

Nichiren Daishonin writes:

A bronze mirror will reflect the form of a person but it will not reflectthat person’s mind. The Lotus Sutra, however, reveals not only theperson’s form but that person’s mind as well. And it reveals not onlythe mind; it reflects, without the least concealment, that person’s pastactions and future as well. (WND-2, 619)

Mirrors reflect our face and outward form. The mirror of Buddhism,however, reveals the intangible aspect of our lives. Mirrors, which functionby virtue of the laws of light and reflection, are a product of human ingenuity.On the other hand, the Gohonzon, based on the law of the universe and life,is the ultimate expression of Buddha wisdom. It enables us to attainBuddhahood by providing us with a means to perceive the true reality of ourlives. Just as a mirror is indispensable for grooming our face and hair, weneed a mirror of life that allows us to look closely at ourselves and our livesif we are to lead a happier and more beautiful existence.

Incidentally, as indicated in the Daishonin’s reference to a bronzemirror in the quote I just mentioned, mirrors in ancient times were made of

polished metal, including copper, bronze, and other alloys. Tin was also oftenmixed in. Unlike today’s mirrors made of glass, these ancient mirrors couldonly produce somewhat blurred reflections. Bronze mirrors not onlyreflected poorly but also tarnished very quickly. Therefore, unless they werepolished regularly, they became unusable. Polishing these mirrors requiredspecial skill and was carried out by trained craftsmen called “mirrorpolishers.” These bronze mirrors were commonly used during theDaishonin’s day.

This tradition of mirror polishing also underlies the following famouspassage from the Daishonin in “On Attaining Buddhahood in This Lifetime”:

A tarnished mirror . . . will shine like a jewel when polished. A mindnow clouded by the illusions of the innate darkness of life is like atarnished mirror, but when polished, it is sure to become like a clearmirror, reflecting the essential nature of phenomena [Dharma nature]and the true aspect of reality. (WND-1, 4)

Originally, every person’s life is a brilliantly shining mirror.Differences arise depending on whether one polishes this mirror. A polishedmirror corresponds to the life state of the Buddha, whereas a tarnished mirrorcorresponds to that of an ordinary unenlightened being. Chanting Nam-myoho-renge-kyo is how we polish our lives. Not only do we undertake thispractice ourselves, we also endeavor to teach others about the Mystic Lawso that they can make the mirror of their lives shine brightly, too. In thisrespect, we could be called master “mirror polishers” in the realm of life.Even though people work hard at polishing their appearance, they often tend

.. .... ..... .... Continued from Page 4 (Happiness)

"Nichiren's contribution was to establish a clear mirror, theGohonzon, which perfectly reflects the state of Buddhahood in-

herent in life, and which could thus enable all people, regardlessof their circumstances or ability, to draw out and manifest this

Buddha nature. Nichiren's use of script rather thanimages reflects his commitment that this 'mirror'be universal, free of the connotations of race andgender inherent in depictions of specific person-

ages."Gohonzon for most people, the word "Buddha" con-

jures up the image of a statue of an Asian male seated inmeditation. It may seem contradictory for a religion that isotherwise considered relatively abstract to give such acentral place to images of this kind.

These images, however, are generally not worshippedby Buddhists in the same sense that the Biblical "hea-thens" are said to have worshipped their idols. Rather,they are symbolic depictions of the sublime qualities pos-sessed by Buddhas and bodhisattvas to which practitio-ners aspire. Ideally, they function as a kind of mirror toaid practitioners in perceiving the profound dignity of theirown lives and in manifesting that dignity in their actions.

For Buddhist practitioners, this is the core challenge,to perceive the life condition of Buddhahood in their ownlife. In the Buddhism of Nichiren (1222--1282) and thetradition from which it draws, this is called the practice of

"observing the mind." The difficulty of achieving this is suchthat practitioners had traditionally to devote their lives ex-

clusively to meditative practice. Nichiren's contribution wasto establish a clear mirror, the Gohonzon, which perfectly re-flects the state of Buddhahood inherent in life, and which couldthus enable all people, regardless of their circumstances orability, to draw out and manifest this Buddha nature.

The Gohonzon (lit. "object of devotion") is a scroll con-taining Chinese and Sanskrit script. Nichiren's use of scriptrather than images reflects his commitment that this "mirror"be universal, free of the connotations of race and gender

inherent in depictions of specific person-ages. On the scroll are arranged thenames of figures from the Buddhistcanonthat collectively symbolize the vari-ous potentialities of life. Down its centeris inscribed "Nam-myoho-renge-kyoNichiren," in bold Chinese characters.

Myoho-renge-kyo is the Japaneseversion of the title of Shakyamuni's LotusSutra (Skt Saddharma-pundarika-sutra).For the tradition within which Nichiren issituated, this sutra is regarded asShakyamuni's most essential teaching.Nichiren regarded Myoho-renge-kyo it-self as the fundamental Law or principleof the universe--of life--to whichShakyamuni was enlightened, the "es-sence" of Buddhahood. He writes,"Shakyamuni's practices and the virtueshe consequently attained are all containedin the five characters of Myoho-renge-kyo."

Nichiren's name below Nam-myoho-renge-kyo on the Gohonzon expresses hisconviction that the state of Buddhahoodis not an abstract concept but is manifestin the life and behavior of human beingsliving in the real world.

Nichiren inscribed Gohonzons for hisindividual followers, and believers todayenshrine a printed transcription of theGohonzon in their homes. The practiceof Nichiren Buddhism is to chant Nam-myoho-renge-kyo, facing the Gohonzon,thereby harmonizing your life with--orcalling forth from within--the Buddha na-ture which it reflects. "Nam," meaning

devotion, signifies this intent of summon-ing or harmonizing with.

The Buddhist view of life is a pro-foundly holistic one that sees no essentialseparation between our lives and the lifeof the universe. When we draw forth thepower of wisdom and compassion throughprayer, we are drawing forth and direct-ing the same universal wisdom and cre-ative compassion that manifests in every-thing from the intelligent bonding of mol-ecules to the symbiotic evolution of spe-cies, to the decay and formation ofgalaxies.Ultimately it is belief in their ownpotential that enables human beings todevelop and to advance in the face of dif-ficulties. The Gohonzon is an embodimentof a belief in the unlimited potential of life.The practice associated with it is an ex-pression and actualization of this belief.

As a "mirror," the Gohonzon could besaid to perform a dual function. While itreflects and awakens us to the limitlessrichness and potential of our inner life, italso, in provoking introspection, helps usconfront the bare reality of our life at thatmoment in time.Regardless of our religiousbeliefs, the success of any effort to guideour life toward fulfillment and value de-pends largely on an ability to honestly andcourageously look within--to both con-front the demons of our shadow and toseek out within our own lives those quali-ties with which we have invested our saintsand idols. It seems that now, more thanever, our collective survival depends onour ability to carry this out.

The Gohonzon - Observing the Mind

The NSGI Times 10

to neglect polishing their lives. While they fret over blemishes on theirface, they remain unconcerned about blemishes in the depths of their lives![Laughter.]

In the famous novel The Picture of Dorian Gray by Oscar Wilde(1854–1900), the youthful protagonist, Dorian Gray, is so handsome thathe is called a “young Adonis.” An artist who wishes to immortalize Dorian’sbeauty paints his portrait. It is a brilliant work, an embodiment of Dorian’syouthfulness and beauty. It is then that something mysterious begins tohappen. Dorian’s beauty does not fade, even as he is gradually tempted by afriend into a life of hedonism and immorality. Although the years go by, heremains as youthful and radiant as ever. Strangely, however, the portrait beginsto turn ugly and lusterless, reflecting Dorian’s dissolute life.

Then, one day, Dorian cruelly breaks a young woman’s heart, drivingher to commit suicide. At that time, the face in the portrait takes on an eviland savage expression that is frightening to behold. As Dorian’s disreputablebehavior continues, so does the hideous transformation of the portrait. Dorianis filled with horror. This picture would forever portray the face of his soulin all its ugliness. Even if he were to die, it would continue to eloquentlyconvey the truth.

Though Dorian makes a token effort to be a better person, the picturedoes not change. He decides to destroy the portrait, thinking that if it weregone, he would be able to break free from his past. So he plunges a knife intothe painting. At that moment, hearing screams, his neighbors rush over tofind a portrait of the handsome, young Dorian and, collapsed before it, anaged, repulsive-looking man, Dorian, with a knife sticking in his chest.

The painting had been a portrait of Dorian’s soul, his inner face, intowhich the effects of his actions had been etched without the slightestomission.

Though we can cover imperfections on our face with cosmetics, wecannot conceal imperfections on the inner face of our lives. The law ofcause and effect is strict and inexorable.

Buddhism teaches that unseen virtue brings about visible reward. Inthe world of Buddhism, everything counts. Being two-faced or pretentious,therefore, serves us absolutely no purpose.

Our inner face that is engraved with the positive and negative causeswe make is to an extent reflected in our appearance. There is also a saying“The face is the mirror of the mind.”

Just as we look into a mirror when we groom our face, we need amirror that reflects the depths of our life to beautifully polish our innerface. This mirror is none other than the Gohonzon for “observing the mind.”

In “The Object of Devotion for Observing the Mind,” NichirenDaishonin explains the meaning of “observing the mind,” saying: “Only whenwe look into a clear mirror do we see, for the first time, that we are endowedwith all six sense organs [eyes, ears, nose, tongue, body, and mind]” (WND-1, 356).

Similarly, “observing the mind” means to perceive that one’s mind,or life, contains the Ten Worlds, and in particular, the world of Buddhahood.It was to enable people to do this that Nichiren Daishonin bestowed theGohonzon for “observing the mind” upon all humankind.

In his Commentary on “The Object of Devotion for Observing theMind,” Nichikan Shonin likens the Gohonzon to a mirror, stating: “The trueobject of devotion can be compared to a clear mirror.” And in The Record ofthe Orally Transmitted Teachings, Nichiren Daishonin says: “The fivecharacters Myoho-renge-kyo [embodied in the Gohonzon] similarly reflectthe ten thousand phenomena [i.e., all phenomena], not overlooking a singleone of them” (OTT, 51). The Gohonzon is the clearest of all mirrors,reflecting the entire universe exactly as it is. When we chant before theGohonzon, we can perceive the true nature of our lives and manifest theworld of Buddhahood.

Our attitude or determination in faith is perfectly reflected in themirror of the Gohonzon and mirrored in the universe. This accords with theprinciple of three thousand realms in a single moment of life.

In a letter to Abutsu-bo, one of his loyal disciples on Sado Island, theDaishonin writes: “You may think you offered gifts to the treasure tower of

the Thus Come One Many Treasures, but that is not so. You offered them toyourself” (WND-1, 299).

An attitude in faith that reveres and honors the Gohonzon dignifiesand honors the treasure tower of our own lives. When we chant before theGohonzon, all Buddhas and bodhisattvas throughout the universe will instantlylend their support and protection. On the other hand, if we slander theGohonzon, the opposite will be true [i.e., such support and protection willnot be forthcoming].

Accordingly, our attitude or mind is extremely important. Our deep-seated attitude or determination in faith has a subtle and far-reachinginfluence.

There may be times, for instance, when you feel reluctant to do gongyoor take part in SGI activities. That state of mind will be unerringly reflectedin the universe, as if on the surface of a clear mirror. The heavenly deitieswill then also feel reluctant to play their part, and they will naturally fail toexert their full protective powers.

On the other hand, when you joyfully do gongyo and carry outactivities for kosen-rufu with the determination to accumulate even moregood fortune in your life, the heavenly deities will be delighted and activelyfunction to support you. If you are going to take some action anyway, it is toyour advantage to do so willingly and joyfully.

If you carry out your Buddhist practice reluctantly with a sense thatit’s a waste of time, doubt and complaint will erase your benefits. Of course,if you continue in this way, you will fail to perceive any benefit from yourpractice, only further reconfirming your incorrect conviction that there’sno point in practicing. This is a vicious circle.

If you practice the Daishonin’s Buddhism filled with doubt andskepticism, you will get results that are, at best, vague and unsatisfactory.This is the reflection of your own weak conviction in faith on the mirror ofthe universe. On the other hand, when you stand up with strong conviction infaith, you will accrue limitless good fortune and benefit.

It’ s important that we vibrantly open up and free our mind of faith,which is both extremely subtle and far-reaching, while striving for self-mastery. When we do so, both our life and state of mind will expandlimitlessly, and every action we take will become a source of benefit. Deeplymastering the subtle and far-reaching workings of the mind is the key tofaith and to attaining Buddhahood in this lifetime.

There is a Russian proverb that says: “Don’t blame the mirror if yourface is awry.” The reflection in the mirror is our own. But some people getangry with the mirror! [Laughter.]

In the same way, our happiness or unhappiness is entirely a reflectionof the positive and negative causes accumulated in our lives. We cannotblame others for our misfortunes. This is even more so in the realm of faith.

There is a Japanese folk tale about a small village where no one had amirror. In those days, mirrors were priceless. A man, returning from a trip tothe capital, handed his wife a mirror as a souvenir. It was the first time forher to see one. Looking into the mirror, she exclaimed: “Who on earth isthis woman? You must’ve brought a girl back with you from the capital!” Andso a big fight ensued.

Though this is an amusing anecdote, many people become angry ordistraught over phenomena that are actually nothing but a reflection of theirown lives—their state of mind and the causes that they have created. Likethe wife in the story who exclaims, “Who on earth is this woman?” they donot realize their own folly.

Ignorant of the mirror of life of Buddhism, such people cannot seethemselves as they really are. And ignorant of their own true self, theynaturally cannot give proper guidance and direction to others, nor can theydiscern the true nature of occurrences in society.

(Translated from the May 2014 issue of the Daibyakurenge, the Soka Gakkaistudy journal)

The NSGI Times11

Report by: Navin Manandhar

On August 16, 59 Men division membersfrom 8 districts in Kathmandu andMachhapuchhre district in Pokhara heldtheir 15th General Meeting at threedifferent venues in Kathmandu and inlakeside, Pokhara.At the meetings, Men division leadersstressed the importance of raisingcourageous successors, as golden pillarsto support the noble organization NepalSGI. This is the very first time that NepalSGI Men’s Division held a meeting at thedistrict level where two and three districtsjointly held the meetings in Kathmandu.Annapurna and Dhaulagiri districts held ameeting at Joon Montessori HomeAcademy at Golfutar, while Amadablam,Jugal and Himchuli districts held a meetingat Bagdole, Nilgiri and Kanchanjunga andManaslu district held a meeting at Saugal.On the same day, Machhapuchhre districtalso held the meeting in Lakeside,Pokhara where 10 MD membersgathered joyfully.SGI President Daisaku Ikeda sent amessage for the event that was read atthe meetings. In his message, PresidentIkeda said: “It is my hope that all of you,who have embraced the Mystic Law, willlive out your precious lives together withfellow comrades of faith, holding yourheads up high with pride by winning eachand every day. We practice faith so thatwe can enjoy happiness. We engageourselves in Gakkai activities so that wecan live a life of supreme value. I ask thatyou first decide that “you will come outvictorious in the end no matter what” forthe sake of yourselves and your belovedfamilies. Deeply cherishing this resolve inyour hearts, please chant daimoku throughall ordeals and continue advancing withgreat composure.”SGI President Ikeda’s Essay dedicatedto the Men’s Division and his dialoguewith Young Men Division members aboutwork and faith was also discussed on themeeting.Mr. Khub Bahadur Baral,Machhapuchhre district co-ordinatorhighlighted the quote of Americanentrepreneur Dr. Armand Hammer who

said “if we allow ourselves to bediscouraged, we make ourselves our ownworst enemy.” Mr. Naresh Jung Thapashared that he was encouraged learningfrom President Ikeda’s essay in whichIkeda mentioned that “If I had listened toall the people who have told me, ‘It can’tbe done,’ I would never have doneanything. I always say, ‘don’t tell me it can’tbe done: tell me how I can do it.’” Mr.Gyani Raja Chitrakar shared that thework and faith both are the essential partof our life. He said; the purpose of faith isto make people wise, whereas work is tomake our surroundings comfortable andso feel at ease. MD Chief Mr. Prabal Kiran Manandharsaid, since the meeting was held in smallnumbers, it was successful to open up andestablish heart to heart connectionbetween members. All present realized thetruth of this and made a vow to do a lotfor realizing the dream of our belovedmentor in achieving a grand kosen-rufumovement in the land of Buddha. He alsosaid that the review and the progress ofall individual districts will be done quarterlythis year to achieve all our determinedgoals.SGI Director Mr. Ong Bon Chai and SSAZone MD leader Mr. Koh How Wee alsoattended the general meeting. In hisaddress, Mr. Ong Said: “if you say youdon’t have problems means you are notsincere and responsible. Where there ischallenge there is progress, where thereis challenge there is hope, where there ischallenge there is joy, where there ischallenge there is happiness and wherethere is challenge, there is victory.”Challenges are like a shadow of yourbody, without it we’ll not progress” headded.All the Kathmandu MD leaders gatheredagain in the evening at the Nepal SGIPeace Centre to report about the meetingheld in 3 different venues and had aguidance session with SSA Zone MDLeader Mr. Koh How Wee. He focusedon the practice of Nichiren DaishoninBuddhism which is more related tochanging our karma. He also shared thatwe should chant or carry out our faithjoyfully with the spirit “I know I can win”.

Raising our Courageous Successors

Men’s Division 15th General Meeting held in Pokhara

The NSGI Times 12

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In Japan, we celebrate New Year’s Dayas the arrival of spring, using it as anopportunity to renew our resolutions for

the year. I think this is one of the morepositive Japanese traditions.

People feel the passage of timeaccording to how old they are: Time seemsto go slowly in their teens; it seems toremain slow even in their twenties;however, it picks up speed in their thirtiesand seems to go by swiftly in their fortiesand fifties.

From an objective viewpoint, time hasneither colour nor form, and it has neitherquality nor substance. Yet, with strictness,it penetrates and governs life, society andthe universe as a relentless force.

“History is the greatest dialecticalcritic.” So I once wrote in my reading noteswhen I was young. Now I feel a little bitself- conscious about it because I wasyoung and overconfident at the time. Butit is true that ever since that time I haverecognised the selective function of history— time is a kind of ever-present forcewhich distinguishes between truth andfalsehood and always, without fail, bringsthe former out into the open.

For example, Mr TsunesaburoMakiguchi, who founded the Soka Gakkai,was an excellent scholar and educator. Hewrote The Geography of Human Life atthe age of 32 and The Theory of Value inhis later years; they attracted the attentionof very few people then. Recently,however, the number of people whorecognise their creativity and foresight hasincreased tremendously and they arefrequently referred to by scholars in theirlectures on education held throughout thecountry. This is one example of the selectivefunction of history.

Last fall (1980), I visited the UnitedStates for the first time in five years; itwas two decades ago that I first set footin that country. In the course of these 20years, I have visited America many times,and each time I have strengthened myfriendship with those with whom I hadalready been acquainted, and I haveformed new friendships as well. In

retrospect, I can see the history of twodecades in which many footprints havebecome clearly visible.

During this time, American society hasundergone tremendous changes. One ofthe phenomena which have undergoneconsiderable change is the women’sliberation movement. It is true that thewomen’s rights movement, which rapidlydeveloped in the 1970s, thoughexperiencing periods of trial and error, hasbrought about many achievements in anattempt to solve the contradictions whichare inherent in a male-oriented society. ButI also hear that, on the other hand, themovement during the last decade has,according to the self-examination of thoseinvolved in the activities, sacrificed manyother things.

In the present society, there haveemerged serious spiritual problems suchas ever-increasing human alienation,accompanied by the increase of divorceand the collapse of the family structure,which the conventional women’s liberationmovement alone cannot solve. As a result,the women’s rights movement has nowentered its second stage.

In other words, the movement hasdirected its course from its confrontationwith men and the patriarchal society to anideal coexistence between men andwomen as human beings. I think that wecan see here another example of theselective function of history.

Ms Betty Friedan, one of the mainfigures of the American women’s rightsmovement, talked about various aspectsof the movement in her interview with oneof the major Japanese newspapersconducted prior to her visit to Japan lastfall. What was most impressive to me inher interview is the following remark: “Itis neither a women’s liberation movementnor a men’s liberation movement; it is amovement for human liberation.”

I myself have used the words “humanlib” on several occasions. I have realisedduring these years that we should give firstpriority to the development of anindependent spirit as a human being before

considering our role as a man, woman, childor parent. In other words, in order for aperson to become a man, woman, child orparent in the true sense of the word, wemust first of all develop our autonomousidentity as a human being.

A movement which merely responds tothe prevailing current of the times will fadeaway and pass into oblivion when thecurrent changes its course. It can neverwithstand the passage of time into history.Any thought or movement that is centredprimarily on the human being will survivethe vicissitudes of time and continue toflourish. I hope that the women’s liberationmovement will make steady progresstowards the true emancipation of humanbeings.

In Buddhism the principle of O-bai-to-ri, or “the cherry, the plum, the peach, thedamson”, is expounded. It means that eachflower has its own unique character. Eachis different, but when it blooms it is themost unique and the most beautiful in itsown way. The same is true for humanbeings. It is unreasonable for one to patternoneself after other; it is like a cherryblossom trying to become a plum blossomor a plum flower aspiring to be that of apeach.

Of course, it is naturally necessary toorganise and develop the environment sothat each person can give full play to hisor her unique personality. But it is foolishto try to change our basic personality. It isimportant for us to reflect closely on ourown life, and continually cultivate ourinnermost self.

One of the most memorable occasionsof my last visit to the United States wasmy reunion with the pioneer Japanesewomen who married Americans after theSecond World War and laid the foundationof the Soka Gakkai in the United States.They all evoked fond memories, each oneof them having weathered hardshipsduring the two decades since I met themthe first time.

When I saw the brilliantly shining facesof these women who are living a vigorouslife, having firmly rooted themselves within

American society. I was, in spite ofmyself, reminded of the sad anddepressed faces of these same womenwho, 20 years ago, lived only with thehopes of returning to their native country,Japan.

A photo magazine once carried afeature on Japanese women in generalwho married Americans after the war; itincluded very impressive photographs.However, only two out of the ten amongthose women interviewed by the magazinesaid that they wanted to live out their livesin America. Even now, most of thosewomen are still hoping to return to theirnative country.

Those women of the Soka Gakkai musthave also tortured themselves overwhether they should stay in America orgo back to Japan, naturally havingencountered family discord, the difficultiesof daily life or sheer isolation in a foreigncountry where they had no friends withwhom to share their troubles. Theircontinued hardships must be difficult toimagine. At the same time, because oftheir faith in Nichiren Daishonin’sBuddhism, I am sure they exerted theirutmost to turn their hardships, derivedfrom karma, into a sense of mission, andto become respectworthy members ofsociety contributing positively to Americansociety.

They have mastered the language,learned to drive and come to cherish hopesfor the future, thereby overcoming all kindsof difficulties. I have seen in those womenthe beautiful realisation of the principle ofO-bai-to-ri, which I think is a trueexample of human liberation.

Time reveals a human being’s trueaspects. The smiling faces of thosewomen who, like individual flowers, havebloomed beautifully in America, shonebrightly just like cherry blossoms in fullbloom.

In Praise of Each Person’s Own UniquenessIn Praise of Each Person’s Own UniquenessIn Praise of Each Person’s Own UniquenessIn Praise of Each Person’s Own UniquenessIn Praise of Each Person’s Own Uniqueness

applauding our men’s and women’s division group leaders€¦ · these are points on which the...

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