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 TABLE OF CONTENTS
‘The Three Kinds of Treasure’

Part 1 – The Essence of Buddhism Lies in One’s

‘Behaviour as a Human Being’..................................................................01

Part 2 – ‘Treasuring Each Person’ – the Guiding

Spirit of Our Actions as Genuine Practitioners
of Nichiren Daishonin’s Buddhism.............................................................16

Part 3 – The Ultimate Key to Victory in Life is

Accumulating the Treasures of the Heart.................................................31

Special Lecture Commemorating November 18,

‘Soka Gakkai Foundation Day
Stand up with Courage! —The Spirit of Soka will Usher
in a Triumphant Revival of Humanity (SGI NL 9143).................................45

‘Light of Peace’, NHR-3..............................................................................58

‘Rissho Ankoku’, NHR-4.............................................................................82

Select Guidance from THE NEW HUMAN REVOLUTION

For the Pandemic Situation 2020............................................................. 114

‘Faith for Absolute Victory’ (SGI NL 9501).............................................. 155

‘The Wisdom of Leading a Long Life of

Good Fortune and Benefit’ (SGI NL 10459)............................................167

ii Valuecreation
 LEARNING FROM THE WRITINGS OF NICHIREN DAISHONIN: THE TEACHINGS FOR VICTORY
‘THE THREE
KINDS OF
TREASURE’
— Part 1 [of 3]
THE ESSENCE OF BUDDHISM
LIES IN ONE’S “BEHAVIOUR
AS A HUMAN BEING”
DAISAKU IKEDA
(Reproduced from: Value Creation,
Jan 2010, 56–80; Lecture 1, Teachings
for Victory, Vol. 1, 319–45)
I have received various articles
from your messenger, including
a white quilted robe and a string
of coins, and [Toki’s letter]. The
persimmons, pears, and fresh and
dried seaweed are particularly
welcome.
I am most grieved over your
lord’s illness. Although he has
not professed faith in the Lotus
Sutra, you are a member of
his clan, and it is thanks to his
consideration that you are able
to make offerings to the sutra.
Thus, these [offerings to the sutra]
may become prayers solely for
your lord’s recovery. Think of a
small tree under a large one, or
grass by a great river. Though
they do not receive rain or water
directly, they nonetheless thrive,
partaking of dew from the large
tree or drawing moisture from the
river. The same holds true with
the relationship between you
and your lord. To give another
example, King Ajatashatru was an
enemy of the Buddha. But because
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
Jivaka, a minister in the king’s
court, believed in the Buddha and
continually made offerings to him,
the blessings accruing from his
actions are said to have returned
to Ajatashatru.
Buddhism teaches that, when
the Buddha nature manifests
itself from within, it will receive
protection from without. This is
one of its fundamental principles.
The Lotus Sutra says, “I have
profound reverence for you.”
The Nirvana Sutra states, “All
living beings alike possess the
Buddha nature.” Bodhisattva
Ashvaghosha’s Awakening of Faith
in the Mahayana says, “Because
the true abiding Law invariably
permeates one’s life and exerts its
influence, illusions are instantly
extinguished, and the Dharma
body manifests itself.” Bodhisattva
Maitreya’s Treatise on the Stages
of Yoga Practice contains a similar
statement. What is hidden turns
into manifest virtue.
The heavenly devil knew
about this [principle] from before,
Study Resource 1

and he therefore possessed your
colleagues, causing them to
invent that preposterous lie in
order to prevent you from making
offerings to the Lotus Sutra. Since
your faith is profound, however,
the ten demon daughters must
have come to your aid and caused
your lord’s illness. He does not
regard you as his enemy, but
since he once acted against
you by giving credit to the false
accusations of your colleagues, he
has become seriously ill, and the
malady persists.
Ryuzo-bo, whom these people
count on as their pillar of strength,
has already been toppled, and
those who spoke falsely of you
have contracted the same disease
as your lord. Because Ryokan is
guilty of a much graver offense,
it is more than likely that he
will meet with or cause a bad
accident. Surely he will not escape
unharmed. (WND-1, p. 848)
B uddhism manifests in one’s
behaviour as a human being.
The Law is invisible to the eye, but
it can be discerned in the conduct
of those who correctly practise the
Buddhist teachings. This is because their
actions exemplify the great merit of
the Law.
In this respect, it is essential that
leaders of the SGI actively go out and
meet with people, engage in one-
on-one dialogue with them, share
in their joys and sorrows, and work
2 Valuecreation
and move forward together with
them. Leaders not only need to offer
inspiring encouragement and give
people courage to challenge problems
and hardships, but also to stand up to
error and injustice themselves while
warmly protecting, guiding and caring
for everyone. Buddhism does not exist
apart from such committed action on
the part of real, living human beings.
A person who prays and works
harder than anyone else to propagate
the Mystic Law is a genuine leader in
Buddhism. “Buddha” is another name
for someone of dedicated action. As
long as there are efforts by devoted
individuals to help others attain
enlightenment, Buddhism will eternally
shine as a living religion. If, on the other
hand, such efforts were to disappear,
Buddhism would become a dead
religion, pallid and lifeless.
Shakyamuni and Nichiren Daishonin
each left behind an exemplary model
of behaviour as individuals committed
to leading others to enlightenment.
They continually went among the
people and engaged in dialogue to
awaken the innate Buddha nature
within each person.
Of course, human behaviour takes
all kinds of forms, and it also reflects
the different states of the Ten Worlds
— the life- states from hell through to
Buddhahood. The human behaviour
that is the focus of my discussion
here, however, specifically refers
to the highest human behaviour or
humanistic conduct — conduct that
reflects the life-state of Buddhahood
and thus shows respect for all people.
It also encompasses all efforts directed
towards positive personal growth and
to the happiness of both oneself and
others in the actual realm of the nine
worlds. And especially in terms of
respectful conduct aimed at awakening
people to their Buddha nature, it
refers to the behaviour of Bodhisattva
Never Disparaging.1 It also indicates the
behaviour of Nichiren Daishonin in his
efforts to battle evil and promote good
for the happiness of all people. This is
the exact same behaviour of each one
of us of the SGI, as the Bodhisattvas of
the Earth2 who exert themselves for
kosen-rufu.
Buddhism shines the spotlight on
individuals who show unceasing respect
for people in their actions, just like the
Buddha.
This time [in three instalments],
we will study ‘The Three Kinds of
Treasure’. In this letter addressed to
Shijo Kingo, dated September 1277,
the Daishonin teaches his loyal disciple
the importance of living as a person
of wisdom and how crucial one’s
behaviour as a human being can be in
a time of adversity.
How should we correctly conduct
ourselves as Buddhists? How can we
take strong and wise action to break
through any hardship? In this letter,
the Daishonin answers these questions,
explaining the essential way of life for
Buddhist practitioners.
Let us deeply internalise the
Daishonin’s guidance on how to live
with wisdom, using it as a source of
inspiration for our own victory in life
and in our efforts for kosen-rufu.
 his Buddhist practice.
I have received various articles
from your messenger, including
a white quilted robe and a string
of coins, and [Toki’s letter].3 The
persimmons, pears, and fresh and
dried seaweed are particularly
welcome. (WND-1, p. 848)
SINCERITY AND INTEGRITY
ARE THE SPRINGBOARD
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
FOR OVERCOMING
ADVERSITY
At the time when this letter was
written, Shijo Kingo was undergoing
severe trials. In an earlier letter,
he had been quoted by the Daishonin
as saying that great hardships had
showered down on him like rain
(cf. WND-1, p. 471). Three years prior
(in 1274), Kingo had tried to convert
his lord Ema [a devout follower of
the priest Ryokan of the True Word
Precepts school] to the Daishonin’s
teaching, but this only resulted in Ema’s
alienation. From that time on, spiteful
fellow retainers began spreading false
accusations about Kingo and tarnishing
his good name. Attempts were even
made on his life. Ema’s disfavour
also continued, causing tremendous
hardship for Kingo and his family. This
was manifested in various forms, most
conspi- cuously in his being ordered to
relinquish his existing fief and accept
a smaller one. Throughout all these
struggles, Kingo continued to faithfully
follow the Daishonin’s detailed
guidance and tenaciously persevered in
Study Resource 3
 Then, as a consequence of spurious
accusations levelled against him in
connection with an alleged incident
at the Kuwagayatsu Debate 4 of June
1277, Kingo suddenly found himself
in danger of having all of his lands
confiscated. Ema pressed him to recant
his faith in the Lotus Sutra, or else be
stripped of his fief. But Kingo chose
faith without the slightest hesitation or
doubt. He immediately sent a pledge
to this effect to the Daishonin. And the
swift reply he received in response from
the Daishonin contained the famous
lines: “This life is like a dream. One
cannot be sure that one will live until
tomorrow. However wretched a beggar
you might become, never disgrace the
Lotus Sutra” (WND-1, p. 824).
Another consistent piece of advice
the Daishonin gave Shijo Kingo was
not to be fawning or servile.5 Servility
is tantamount to destroying one’s own
dignity or self-esteem. Even worse,
behaving in a cowardly or servile
manner towards devilish functions
will prevent one’s Buddhahood from
shining forth.
We must firmly stand up to devilish
functions that bring misery to people.
When confronted by the dauntless
behaviour of people of dignity and
integrity, devilish functions will always
make a fast retreat. This is just like
foxes fleeing when they hear the
mighty roar of the lion king, or like
darkness vanishing the instant the sun
comes out.
Let us live with unshakeable confi­
dence and pride, and without the least
servility. The Daishonin repeatedly
teaches his followers that this is where
4 Valuecreation
the true brilliance of human dignity is to
be found.
What is admirable about Shijo
Kingo is how he always sought out the
Daishonin’s guidance and followed
it unerringly. Because he strove in a
spirit of oneness with his mentor, he
was able to triumph magnificently
over all obstacles. The mentor- disciple
relation­ship is the driving force for
victory in life and in kosen-rufu. This
is an eternally unchanging principle of
Buddhism.
When Shijo Kingo faithfully put his
mentor’s instructions into practice with
the profound determination never to
disgrace the Lotus Sutra or behave in a
servile manner, his situation changed
dramatically. It happened that Lord
Ema came down with a serious illness,
and Kingo, who was knowledgeable
in medicine, was called on to treat him
and care for him. He was thus presented
with a great opportunity to win back his
lord’s trust. This was only a few months
after he had faced the threat of having
his fiefs confiscated.
Though the chance to improve
his relationship with his lord had
materialised, the outcome was still
very much uncertain. In addition,
the trying circumstances in which
Kingo found himself remained
unchanged, with no immediate solution
in sight. He still faced hostility from
some of his fellow retainers as well
as continuing discord in his relations
with his brothers. Meanwhile, the
underhanded scheming of Ryokan
of Gokuraku-ji6 and others aimed at
discrediting Kingo also continued
unabated.
 Nevertheless, precisely because
significant developments were
beginning to take shape — with the
glimmerings of a positive turnaround
evident — it was crucial that Shijo Kingo
not grow overconfident or negligent.
He would need to proceed carefully
and cautiously towards resolving the
situation. And it was imperative that he
pay even greater attention than before
to the people and things around him,
and secure victory through his wise
behaviour as a human being. This is the
concrete guidance that the Daishonin
offers Shijo Kingo in this letter,
advising him in detail on how to
view and challenge the situation
confronting him.
The letter begins with the Daishonin
expressing his appreciation for the
offerings he has received. From this
passage, we see that Shijo Kingo
had sent a sizeable parcel of sincere
offerings, along with a letter entrusted
to his care by a fellow practitioner
[Toki Jonin]. No doubt concern for the
Daishonin’s well-being in the remote
mountains of Minobu as winter was
approaching prompted Kingo to send
him such a large variety of items. The
Daishonin confirms that the goods have
arrived safely and warmly thanks Kingo
for his generosity, adding that the
foodstuffs are “particularly welcome”.
From these words, we get a sense of the
deep heart-to-heart exchange between
them as mentor and disciple.
Having received news of the latest
developments in Kingo’s situation, the
Daishonin goes on to offer pertinent
advice on how to proceed in his daily
conduct. He also praises Kingo for the
What is admirable about
Shijo Kingo is how he always
sought out the Daishonin’s
guidance and followed it
unerringly. Because he strove
in a spirit of oneness with
his mentor, he was able to
triumph magnificently over all
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
obstacles. The mentor- disciple
relationship is the driving
force for victory in life and in
kosen-rufu. This is an eternally
unchanging principle of
Buddhism.
victory he has achieved through faith,
saying, “Is not his [Lord Ema’s] regard
for you due to the aid of the Lotus
Sutra?” (WND-1, p. 850). At the same
time, concerned that Kingo would
become the target of increasing envy
from those around him and be placed
in even greater danger, the Daishonin
warns him to be extremely careful and
avoid rash or indiscreet behaviour.
He also teaches him that maintaining
personal integrity and realising victory
as a human being are crucial in opening
the way forward in the different
challenging situations he faces.
This letter shines throughout with
many profound passages that have
given encouragement and sustenance
to countless members:
Study Resource 5
 More valuable than treasures in
a storehouse are the treasures of
the body, and the treasures of
the heart are the most valuable
of all. (WND-1, p. 851)

The purpose of the appearance
in this world of Shakyamuni
Buddha, the lord of teachings,
lies in his behaviour as a human
being. (WND-1, p. 852)

The wise may be called human,
but the thoughtless are no more
than animals. (WND-1, p. 852)
The Daishonin explains to his embattled
disciple that the key to breaking
through adversity ultimately lies in wise
action and one’s own humanity. This
applies not only to Shijo Kingo. In our
case, too, our actions themselves are a
reflection of our faith, and determine
the outcome of victory or defeat in our
Buddhist practice.
Each passage in this writing is
imbued with Nichiren Daishonin’s
profound compassion to whole­
heartedly encourage each follower
as his first priority. As a Buddhist, no
action is more exalted than that of
raising other human beings, fostering
capable people.
Founding Soka Gakkai president
Tsunesaburo Makiguchi once
encouraged a youthful educator. Hailing
from a rural area in Japan, the young
man was embarrassed by his accent, and
found it difficult to voice his opinions in
front of others on that account.
6 Valuecreation
Mr Makiguchi told him:
Even if your pronunciation is
poor or you have an accent,
it is important for you to be
yourself and do your best.
Every person is endowed
with wonderful potential. Go
ahead and volunteer to make a
presentation. This will benefit
you. At the same time, your
giving a presentation will also
benefit the other teachers and,
by extension, contribute to the
growth of the children in their
charge. Thus your action will
result in good. Soka education
means doing our utmost to
create value that constitutes
benefit and good.
“Be yourself and do your best” —
this tenet of humanistic education
agrees entirely with the humanistic
principles of Buddhism. That’s because
humanistic behaviour on the part
of a genuine Buddhist practitioner
leads to the creation of the highest
possible value.
Helping people develop their
humanity is the hallmark of Buddhism.
I have always believed that the key
message that the Daishonin wished to
impress upon Shijo Kingo in this letter
is that the correct path of Buddhist
practice lies in making continuous
efforts to improve one’s character and
develop one’s humanity. In other words,
it lies in continually striving to do one’s
human revolution.


I am most grieved over your
lord’s illness. Although he has
not professed faith in the Lotus
Sutra, you are a member of
his clan, and it is thanks to his
consideration that you are able
to make offerings to the sutra.
Thus, these [offerings to the sutra]
may become prayers solely for
your lord’s recovery. Think of a
small tree under a large one, or
grass by a great river. Though
they do not receive rain or water
directly, they nonetheless thrive,
partaking of dew from the large
tree or drawing moisture from the
river. The same holds true with
the relationship between you
and your lord. To give another
example, King Ajatashatru7 was
an enemy of the Buddha. But
because Jivaka,8 a minister in
the king’s court, believed in the
Buddha and continually made
offerings to him, the blessings
accruing from his actions are said
to have returned to Ajatashatru.
(WND-1, p. 848)
THE WISE ALWAYS HAVE
APPRECIATION FOR THEIR
BENEFACTORS
Having followed in +the footsteps of
his father, Shijo Kingo was a second-
generation samurai retainer of the Ema
family, which was directly related to
one of the Hojo regents who ruled the
Kamakura military government. Both
father and son had shown the utmost
loyalty to the Ema family in times of
grave peril.9 It is therefore not difficult
to imagine that Lord Ema would have
placed deep trust in Kingo. The latter
only incurred his lord’s disfavour
after he tried to convert him to the
Daishonin’s teachings.
Subjected to unjustified
harassment and disciplinary action,
including transfer to another estate
in a remote province, it appears that
Kingo even considered initiating a
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
lawsuit against Ema. The Daishonin,
however, urges him to exercise
restraint, writing in another letter
dated around the same period: “As
vassals, you, your parents, and your
close relatives are deeply indebted to
your lord” (WND-1, p. 794); and “Even if
he never shows you the slightest further
consideration, you should not hold a
grudge against your lord” (WND-1, p. 794).
Ingratitude ranks among the very worst
kind of human conduct, as it incurs
evil karma.
The Daishonin tells Shijo Kingo that
rather than feeling resentful towards
his lord who is directly bringing pressure
to bear on him, he should focus on
battling the real adversary — namely,
the workings of the three obstacles
and four devils10 that are manifesting
in Ema’s actions. Far more deserving of
blame, he points out, is Ryokan, whose
villainous schemes were largely behind
the persecution of the Daishonin’s
followers and the false assumptions
made by Kingo’s lord. He declares that
Ryokan is the epitome of the group
known as “arrogant false sages” —
one of the three powerful enemies11
of Buddhism. It is an admonition to
Study Resource 7
recognise the true nature of such
negative and obstructive forces.
Following this guidance from the
Daishonin, Kingo conducted himself
with wisdom and utmost sincerity in his
daily life and interactions with others.
As a result, when illness struck, Ema
sought treatment from Shijo Kingo,
who was also renowned as an “excellent
physician” (WND-1, p. 955).
Learning that Ema was unwell, the
Daishonin writes in this letter: “I am
most grieved over your lord’s illness”
(WND-1, p. 848). Even though it might have
appeared on the surface that Ema was
the very person inflicting suffering on
Shijo Kingo, a sincere practitioner of the
Lotus Sutra, the Daishonin was deeply
concerned about his illness.
When it comes to truth or error
in terms of the Law or teaching,
Nichiren Buddhism maintains a rigorous
attitude, but when it comes to people’s
sufferings, it always has a spirit of
tolerance and compassion. It was the
Daishonin’s spirit to do whatever he
could to help those suffering, even
if they were people who slandered
the Law. Thinking of their plight, he
exclaimed: “How tragic, how pitiful!
(cf. WND-1, p. 578). He was “indignant
in his heart” (cf. WND-1, p. 7) at human
suffering. The essence of Buddhism
is found in the heartfelt wish for the
happiness of each person.
My mentor, second Soka Gakkai
president Josei Toda, shared the same
spirit as the Daishonin. If someone
discarded their faith, he was filled with
deep sorrow. “How tragic this is!” he
once exclaimed. “It hurts as though a
gimlet is boring into my heart!”
8 Valuecreation
The Soka Gakkai has realised
brilliant and unprecedented
development because it has inherited
this noble spirit to go out among
the people and take action for their
happiness.
In this writing, the Daishonin
points out that Lord Ema, while not a
practitioner of the Lotus Sutra himself,
makes it possible for Shijo Kingo to
give offerings to the sutra. Therefore,
he says, the merit and good fortune
acquired by Kingo will also extend to
Ema. The Daishonin cites the example
of a small tree beneath a large tree
or grass on the banks a great river.
Though the small tree or the grass
may not receive rain or water from the
river directly, it will still receive natural
moisture in the form of dew and thrive.
He also notes that in Shakyamuni’s day,
there was a king named Ajatashatru
who was a great enemy of Buddhism,
but that this ruler was ultimately
protected because his physician, Jivaka,
was a devoted follower of the Buddha.
In a family, too, if there is one person
who radiates the brilliance of the Mystic
Law, then all members of the family,
including those who do not practice the
Daishonin’s Buddhism, will be protected.
An individual can similarly illuminate
their workplace and their community.
That is how vast and immeasurable the
benefit of the Mystic Law is. Accordingly,
the important thing from the standpoint
of our Buddhist practice is that we
ourselves, irrespective of what others
may do, become like the large tree or the
great river in this analogy.


Buddhism teaches [the important
doctrine] that, when the Buddha
nature manifests itself from
within, it will receive protection
from without. This is one of its
fundamental principles. The Lotus
Sutra says, “I have profound
reverence for you” [LS20, p. 266].
The Nirvana Sutra states, “All
living beings alike possess the
Buddha nature.” Bodhisattva
Ashvaghosha’s12 Awakening of Faith
in the Mahayana says, “Because
the true abiding Law invariably
permeates one’s life and exerts its
influence, illusions are instantly
extinguished, and the Dharma
body manifests itself.” Bodhisattva
Maitreya’s13 Treatise on the Stages
of Yoga Practice contains a similar
statement. What is hidden turns
into manifest virtue. (WND-1, p. 848)
THE PRINCIPLE OF
“THE BUDDHA NATURE
MANIFESTING ITSELF
FROM WITHIN AND
BRINGING FORTH
PROTECTION FROM
WITHOUT”
Here, the Daishonin explains one
of the key Buddhist principles —
namely, the principle of “the Buddha
nature manifesting itself from within
and bringing forth protection from
without”. In other words, when we
activate the Buddha nature inside us, it
will induce the protective functions of
life to work from without.
It is we ourselves who possess this
Buddha nature, and as such it is also
up to us to awaken to it and manifest
it. When we practise the Daishonin’s
Buddhism, the Mystic Law comes
to “permeate our life and exert its
influence” (cf. WND-1, p. 848) — that is,
our Buddha nature, once revealed,
pervades our life in the same way that
burning incense imbues our clothing
with its fragrance. Our Buddha nature
emerges like a fragrance wafting
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
in the breeze. And while we speak
of receiving protection from the
heavenly deities or the positive forces
of the universe, the first step in that
process is to embark on our own inner
transformation.
In ‘How Those Initially Aspiring
to the Way Can Attain Buddhahood
through the Lotus Sutra’, the Daishonin
writes:
When we revere Myoho-renge-
kyo inherent in our own life
as the object of devotion, the
Buddha nature within us is
summoned forth and manifested
by our chanting of Nam-myoho-
renge-kyo. This is what is meant
by “Buddha”. To illustrate, when
a caged bird sings, birds who
are flying in the sky are thereby
summoned and gather around,
and when the birds flying in the
sky gather around, the bird in
the cage strives to get out. 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,
Study Resource 9
 will protect us, and the Buddha Buddha is summoned forth within us
nature of the Buddhas and and emerges. Manifesting our inner
bodhisattvas, being summoned, Buddhahood causes protection to arise
will rejoice. (WND-1, p. 887) from without. All of this hinges on our
inner focus or resolve.
Chanting Nam-myoho-renge-kyo to In light of the principle of “the
the Gohonzon, the object of devotion Buddha nature manifesting itself from
in Nichiren Daishonin’s Buddhism, is within and bringing forth protection
in fact the same as summoning forth from without”, we can definitely
and praising the Buddha nature that is change any situation or environment by
inherent in our own life and resides in transforming our fundamental mindset
all things in the universe. In response and revealing our Buddha nature. All
to the sound of our chanting, by which fear vanishes the moment we believe
means we reveal our Buddha nature, with all our hearts, “I alone am the
all benevolent deities throughout the scriptwriter of my life”.
universe move into action to protect us. Next, in this letter, the Daishonin
This principle succinctly expresses the states: “What is hidden turns into
unique character of Nichiren Daishonin’s manifest virtue” (WND-1, p. 848).
Buddhism, which is completely Unseen virtue turns into conspicuous
different from faith that pins hope reward. To practise the Mystic Law is
for salvation on the agency of some to proceed along the path of victory;
external power. all virtue will manifest in visible form
The concept of “the Buddha nature without fail. When we forge ahead
manifesting itself from within” indicates with this deep, unshakeable
a power existing and generated from conviction, our future will open up in
inside us. Buddhism is known as the wonderful ways that we could never
“inner way”. Therefore, we do not seek possibly have imagined. This is the
Buddhahood, or the life of the Buddha, conviction and the declaration of the
outside of us, but rather within. The life- Daishonin, the Buddha of the Latter
state of the Buddha that is characterised Day of the Law.
by the four noble virtues of eternity, As a matter of fact, SGI members
happiness, true self and purity is found round the world are constructing such
within our own mortal being that confident states of life. They are models
experiences the delusions of earthly of respectful, humanistic conduct
desires and the sufferings of birth towards others. The Lotus Sutra’s spirit
and death. The Daishonin’s Buddhism of respect and reve- rence for all people
enables us to tap into and manifest that is deeply ingra- ined in SGI members’
benefit in our life. way of life, just as if it has “permeated
In other words, because we all their life and exerted its influence”
possess the Buddha nature, when we (cf. WND-1, p. 848).
chant Nam-myoho-renge-kyo with a When we see someone in trouble,
clearly focussed mind, the life of the we cannot simply look the other way.

10 Valuecreation
When we see someone who appears to
be struggling, we cannot help but offer
encouragement. When we see someone
suffering, we cannot but embrace them.
Believing in all people’s potential, we
actively pursue positive and meaningful
interactions with others. The actions of
SGI members are the very embodiment
of respect for others.
This in itself is proof of their having
deeply cultivated the life-state of
Buddhas and bodhisattvas. There is no
greater benefit. The fragrant breeze
of happiness boundlessly caresses their
being. SGI members are truly the heroes
of the people. They are great champions
of life.

The heavenly devil [i.e., the
devil king of the sixth heaven]14
knew about this [principle]
from before, and he therefore
possessed your colleagues [fellow
retainers of Lord Ema], causing
them to invent that preposterous
lie [of your causing a disturbance
at the Kuwagayatsu Debate]
in order to prevent you from
making offerings to the Lotus
Sutra. Since your faith is
profound, however, the ten
demon daughters15 must have
come to your aid and caused
your lord’s illness. He [Ema]
does not regard you as his
enemy, but since he once acted
against you by giving credit to
the false accusations of your
colleagues, he has become
seriously ill, and the malady
persists. (WND-1, p. 848)
The concept of “the Buddha
nature manifesting itself from
within” indicates a power
existing and generated from
inside us. Buddhism is known
as the “inner way”. Therefore,
we do not seek Buddhahood, or
the life of the Buddha, outside
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
of us, but rather within
NEVER BE DEFEATED BY
LIES AND DEFAMATIONS
Devilish forces always spin lies. In
this passage, the Daishonin indicates
that devils invariably resort to
fabrications and false accusations to
discredit people.
The Chinese writer Lu Xun (1881–
1936) keenly observed: “There is also a
weapon that kills without drawing any
blood — false rumours.”16 To spread
scurrilous lies and rumours — that is the
essential character of devilish functions.
The Daishonin says that the
Tatsunokuchi Persecution,17 the
culminating persecution that nearly
saw him beheaded, was due to
“endless slanders” (WND-1, p. 728).
Slander means a twisting of the facts
to malign another person. Devilish
functions constantly employ such means
to persuade the powerful to bring
down people of integrity and justice.
Study Resource 11
This is the insidious, manipulative
working of the devil king. Those who
fall into the category of “arrogant false
sages” — the most fearful of the three
powerful enemies — also always employ
false accusations and misinformation to
incite the ruling authorities to persecute
the votary of the Lotus Sutra. In contrast
to those who qualify as “arrogant
lay people” or “arrogant priests” —
the two other powerful enemies —
arrogant false sages never personally
come out into the open; they do not
directly strike any blows themselves.
This is the true nature of the devil king
of the sixth heaven.
In view of this principle, the
Daishonin asserts that such devilish
functions are behind the circumstances
presently facing Shijo Kingo. He is
saying, in short, that the devil king has
influenced people connected to the
Ema family, causing them to fabricate
spurious lies so that Kingo will come
under fire.
Silently, imperceptibly, devilish
functions wreak havoc and destruction
in people’s hearts. Having the wisdom
to discern the true nature of such
functions reduces them in power by half.
Courage — which equates to the power
of faith — is what ultimately defeats
devilish functions.
Based on the principle of “the
Buddha nature manifesting itself
from within and bringing forth
protection from without”, the
Daishonin explains that because
Shijo Kingo has manifested his
inherent Buddha nature — that is to
say, because he has demonstrated
strong faith — the ten demon
12 Valuecreation
daughters moved into action with the
result that Lord Ema fell ill. In fact,
as I have touched on already, this
development provided Kingo with
an opportunity to break through the
painful situation in which he found
himself.
The way that the protective
functions of the universe manifest
will differ widely depending on the
particular circumstances. In Kingo’s
case, protection appeared in the form
of Ema falling ill — the result, the
Daishonin surmises, of Ema himself
succumbing for a time to the deception
of devilish forces. But because this
event led Ema to regain his trust in
Kingo, he, too, in keeping with the
above principle, shared in the benefit
of the Lotus Sutra. It could be said that
this itself is clearly the result of Ema’s
own good fortune.
In the next passage, the Daishonin
clarifies how, in contrast, those directly
instigating these devilish workings in
others would receive unmistakable
retribution in their present existence.

[The priest] Ryuzo-bo,18
whom these people count on
as their pillar of strength,
has already been toppled,
and those who spoke falsely of
you have contracted the same
disease. … Because Ryokan
[Ryuzo-bo’s patron] is guilty of
a much graver offence, it is more
than likely that he will meet
with or cause a bad accident.
Surely he will not escape
unharmed. (WND-1, p. 848)

JUSTICE IS PROVEN BY
REALISING VICTORY
Wrongdoers never prosper — good will
always win out over evil in accord with
the inexorable causal workings of the
Mystic Law.
Ryuzo-bo, who was venerated by
many of those ill- disposed towards
Shijo Kingo, had already fallen ill in the
epidemic, as had many of the other
samurai who had slandered Kingo.
Further, the Daishonin says that Ryokan,
who was engaged in base and evil
machinations, was “guilty of a much
graver offence and would surely not
escape unharmed” (cf. WND-1, p. 848).
If the Daishonin had not appeared,
Ryokan would have continued to
be revered by the public as a “living
Buddha”, his true ugly nature forever
hidden from view. Humiliated by losing
to the Daishonin in a contest to pray
for rain, Ryokan cunningly ingratiated
himself even more with various
influential figures and plotted to bring
persecution down on the Daishonin.
Even after the Daishonin moved to
Mount Minobu, the vain and self-serving
Ryokan no doubt lived in constant fear
of being exposed for the fraud he was,
terrified of the noble and dignified
forces of the Buddha. Whatever outward
show of bravado he might have put
on, he was surely trembling inside. The
more he allowed his life to be ruled by
negative impulses, the more conscious
he would have been in the depths of his
heart of his own wretchedness.
The French writer and poet Charles
Péguy (1873–1914) declared: “The
triumph of demagogues is fleeting. But
the ruin is eternal.”19 Instigators of lies
and false assertions end up leading lives
of eternal regret and spiritual defeat.
Around this same time, in addition
to Shijo Kingo’s triumph, the Ikegami
brothers — two other key followers
of the Daishonin who were facing
persecution for their beliefs — were
also victorious. For Ryokan, who was
intent on fomenting intrigues aimed at
oppressing the Daishonin’s followers,
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
these were certainly major setbacks.
Ryokan’s malicious schemes ended in
utter failure — the Daishonin’s disciples
dealing a powerful blow, as it were, to
corrupt power.
“Though evils may be numerous,
they cannot prevail over a single great
truth [or good]” (WND-1, p. 618). It all
comes down to one great truth or
good. When mentor and disciple unite,
devilish functions can definitely be
defeated. When this victory is secured, a
new page opens.
It is no exaggeration to say that
the drama enacted by Shijo Kingo is a
brilliant testament to his having won
thanks to his upright behaviour as a
human being — in other words, the
forces of the Buddha vanquishing all
devilish forces.
The times today also call for
humanism. Humanistic action will no
doubt become increasingly important
in the future. Mr Toda once said: “You
can talk about sincerity and integrity all
you want, but unless your actions match
your words, it’s pointless.” Our actions
are what matter. The world is now
waiting and yearning for the humanistic
behaviour that SGI members exemplify.
Study Resource 13
 The stage for our endeavours is now
opening ever more widely before us as
we move towards an age of the people,
of women, of youth, of children, of
peace, of culture, of education, of
(SGI Newsletter No. 7891 dated 11 December 2009. Translated from the October 2009 issue of
The Daibyakurenge, the Soka Gakkai study journal)
NOTES
1. Bodhisattva Never Disparaging: A
bodhisattva described in the ‘Bodhisattva
Never Disparaging’ (20th) chapter of the
Lotus Sutra. This bodhisattva — Shakyamuni
in a previous lifetime — would bow to
everyone he met and say: “I have profound
reverence for you, I would never dare treat
you with disparagement or arrogance. Why?
Because you are all practising the bodhisattva
way and are certain to attain Buddhahood”
(LS20, pp. 266–67). However, he was attacked
by arrogant people, who beat him with sticks
and staves and threw stones at him. The sutra
explains that his practice of respecting others’
Buddha nature became the cause for him to
attain Buddhahood
2. Bodhisattvas of the Earth: Countless
bodhisattvas whom Shakyamuni calls forth in
the ‘Emerging from the Earth’ (15th) chapter
of the Lotus Sutra. They are led by four great
bodhisattvas — Superior Practices, Boundless
Practices, Pure Practices and Firmly
Established Practices. In the ‘Supernatural
Powers’ (21st) chapter, Shakyamuni entrusts
these bodhisattvas with the essential teaching
that they are to spread in the evil age after
his passing
3. Toki refers to Toki Jonin, one of the
Daishonin’s leading followers. He lived in
Shimosa Province (part of present-day
Chiba Prefecture) and served as a retainer
of Lord Chiba, the constable of that
province
4. Kuwagayatsu Debate: A debate held in
Kuwagayatsu, Kamakura, in 1277, between
the Daishonin’s disciple Sammi-bo and a
priest named Ryuzo-bo, who was under the
patronage of Ryokan of Gokuraku-ji. Ryuzo-
14 Valuecreation
humanity and of life. The 21st century
has only just begun. The time has come
when the radiant light of our humanity,
our humanistic behaviour, will shine
with ever greater brilliance.
bo was thoroughly defeated by Sammi-bo.
Kingo merely attended the debate as an
observer, and did not utter a word. However,
it was alleged to Kingo’s lord Ema that Shijo
Kingo had burst into the debate with a
number of confederates with weapons drawn
and disrupted the proceedings
5. In ‘A Warning against Begrudging One’s Fief’,
the Daishonin advises Shijo Kingo: “Just as
you have written in your letter, you must act
and speak without the least servility. If you try
to curry favour, the situation will only worsen.
… You must in no way behave in a servile
fashion toward the magistrate” (WND-1, p. 824)
6. Ryokan (1217–1303): Also known as Ninsho.
A prominent priest of the True Word Precepts
school in Japan. In 1267, with the patronage
of the Hojo clan, Ryokan became chief priest
of Gokuraku-ji temple in Kamakura. Hostile to
Nichiren Daishonin, he used his connections
with powerful figures to harass the Daishonin
and his followers, and was behind numerous
persecutions that befell them
7. King Ajatashatru: A king of Magadha in India
in the time of Shakyamuni Buddha. Incited
by Devadatta, he gained the throne by killing
his father. Later, however, Ajatashatru came
to regret his conduct deeply. Tormented
by guilt, he broke out in virulent sores, and
it was predicted that he would die. His
physician and minister Jivaka persuaded
him to repent his evil conduct and seek out
the Buddha’s teaching. Ajatashatru did so,
overcame his illness, and became a devout
follower of the Buddha. He supported the
First Buddhist Council in its compilation of
Shakyamuni’s teachings undertaken the year
following Shakyamuni’s death
 8. Jivaka: A skilled physician of the state of
Magadha in India in Shakyamuni’s time. As a
court physician, Jivaka served Bimbisara, the
king of Magadha, and his son, Ajatashatru.
He was also a devout Buddhist and patron
of the Buddhist Order. As a physician, he
treated Shakyamuni Buddha and his disciples,
in addition to ordinary patients
9. A petition to Ema that the Daishonin
composed on Shijo Kingo’s behalf explains
the history of long and dedicated service
by Kingo, and his father before him, to the
Ema clan. Written as if Kingo were personally
addressing Ema, it states: “When your father
incurred the wrath of the authorities [in 1246],
his hundreds of retainers all shifted their
allegiance; [however] among them, my late
father Yorikazu alone remained faithful to the
end, accompanying [your father] into exile to
the province of Izu. Shortly before the battle
that took place in Kamakura on [12 February
1272], I, Yorimoto [Shijo Kingo], was in the
province of Izu, but no sooner had I received
word [around 3:00–5:00 P.M. on 10 February]
than I hastened alone over the Hakone pass
[between Izu and Kamakura] and joined with
seven others who vowed before you to put
an end to their lives [together with you]”
(WND-1, p. 811)
10. Three obstacles and four devils: Various
obstacles and hindrances to the practice of
Buddhism. The three obstacles are (1) the
obstacle of earthly desires, (2) the obstacle
of karma and (3) the obstacle of retribution.
The four devils are (1) the hindrance of the
earthly desires, (2) the hindrance of the five
components, (3) the hindrance of death and
(4) the hindrance of the devil king
11. Three powerful enemies: Three types of
arrogant people who persecute those
who propagate the Lotus Sutra in the evil
age after Shakyamuni Buddha’s death,
described in the 20-line verse section of the
‘Encouraging Devotion’ (13th) chapter of
the Lotus Sutra. The Great Teacher Miao-
lo (711–782) of China summarises them as
arrogant lay people, arrogant priests and
arrogant false sages
12. Ashvaghosha (n.d.): A second-century
Mahayana scholar and poet of Shravasti in
India. He at first criticised Buddhism but was
later converted by Parshva. He led many
people to the Buddha’s teachings through his
skill in music and literature. Ashvaghosha is
known as the twelfth of Shakyamuni’s twenty-
four successors
13. Maitreya: The founder of the Consciousness-
Only school, thought to have been the
teacher of Asanga and to have lived around
270–350 (350–430, according to another
account)
14. Devil king of the sixth heaven: Also, devil
king or heavenly devil. The king of devils,
who dwells in the highest or the sixth heaven
of the world of desire. He is also named
Freely Enjoying Things Conjured by Others,
the king who makes free use of the fruits of
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
others’ efforts for his own pleasure. Served by
innumerable minions, he obstructs Buddhist
practice and delights in sapping the life-
force of other beings. The devil king is a
personification of the negative tendency to
force others to one’s will at any cost
15. Ten demon daughters: Ten female protective
deities who appear in the Lotus Sutra as the
‘daughters of rakshasa demons’ or the ‘ten
rakshasa daughters’. In the sutra’s ‘Dharani’
(26th) chapter, they vow to guard and protect
the sutra’s practitioners, saying that they will
inflict punishment on any who trouble the
latter
16. Translated from Chinese. Lu Xun, Lu Xun
quanji (The Complete Works of Lu Xun)
(Beijing: Renmin wenxue chubanshe, 1996),
vol. 4, p. 595
17. Tatsunokuchi Persecution: On 12 September
1271, powerful figures in the government
unjustly arrested the Daishonin and led him
off in the middle of the night to a place called
Tatsunokuchi on the outskirts of Kamakura,
the seat of government, where they tried to
execute him under cover of darkness. The
execution attempt failed, and about a month
later the Daishonin was exiled to Sado Island
18. Ryuzo-bo (n.d.): A Tendai priest who was
expelled from Enryakuji temple on Mount Hiei,
the headquarters of the Tendai school, and
later came to Kamakura where he won the
patronage of Ryokan of Gokuraku-ji temple, a
priest of the True Word Precepts school
19. Translated from French. Charles Péguy,
Œuvres en prose complètes (Complete
Collection of Prose Works), edited by Robert
Burac (Paris: Gallimard, 1988), vol. 2, p. 375
Study Resource 15
 LEARNING FROM THE WRITINGS OF NICHIREN DAISHONIN: THE TEACHINGS FOR VICTORY
‘THE THREE
KINDS OF
TREASURE’
— Part 2 [of 3]
“TREASURING EACH PERSON”
— THE GUIDING SPIRIT OF
OUR ACTIONS AS GENUINE
PRACTITIONERS OF NICHIREN
DAISHONIN’S BUDDHISM
DAISAKU IKEDA
(Reproduced from: Value Creation,
Feb 2010, 66–88; Lecture 2, Teachings
for Victory, Vol. 1, 346–73)
As things stand now, I have
a feeling you are in danger.
Your enemies are sure to make
an attempt on your life. In
backgammon, if two stones of
the same colour are placed side
by side, they cannot be hit by an
opposing stone. A cart, as long as it
has two wheels, does not lurch all
over the road. Likewise, if two men
go together, an enemy hesitates
to attack. Therefore, no matter
what faults you may find with your
younger brothers, do not let them
leave you alone even for a moment.
Your face bears definite signs
of a hot temper. But you should
16 Valuecreation
know that the heavenly gods will
not protect a short-tempered
person, however important they
may think he or she is. If you
should be killed, even though you
might attain Buddhahood, your
enemies would be delighted, but
we would feel only grief. This
would indeed be regrettable.
While your foes busy themselves
plotting against you, your lord
places greater confidence in you
than before. Therefore, although
they appear to have quieted
down, inwardly they are no doubt
seething. …
Probably you are well aware
of it, but let me cite the Buddha’s
prediction about what the latter
age will be like. In essence he
states: “It will be a muddied age
in which even sages will find it
difficult to live. They will be like
stones in a great fire, which for
a while seem to endure the heat
but finally char and crumble into
ashes. ...” Thus the saying goes,
“Do not remain in the seat of
honour too long.”
Many people have plotted to
undo you, but you have avoided
their intrigues and emerged
victorious. Should you lose your
composure now and fall into their
trap, you will be, as people say,
like a boatman who rows his boat
with all his might only to have
it capsize just before he reaches

the shore, or like a person who is
served no hot water at the end of
his meal. ...
But since you are hot-tempered
by nature, you might not take
my advice. In that case, it will be
beyond the power of my prayers
to save you.
Ryuzo-bo and your elder
brother plotted evil against you.
Therefore, the heavenly gods so
contrived it that the situation
would develop exactly as you
wished. Then how can you now
dare to go against the wish of the
heavenly gods? ... You must hurry
and talk with these four men and
report to me how the matter goes.
Then I will fervently pray to the
heavenly gods for your protection.
(WND-1, pp. 848–50)
I n a discussion with representatives
of a youth delegation from China,
I was once asked what had been the
key to the Soka Gakkai’s development.
I replied without a moment’s hesitation:
“Our treasuring each and every one of
our members.” This is my conviction and
my unwavering philosophy.
To treasure each person — this
is truly the foundation of Nichiren
Daishonin’s Buddhism. As the
saying goes, “One is the mother of
ten thousand” (WND-1, p. 131). The
enlightenment of one person opens
the way for all people to attain
enlightenment. The Daishonin states:
“When the dragon king’s daughter1
attained Buddhahood, it opened up the
way to attaining Buddhahood for all
women of later ages” (WND-1, p. 269). This
is a case of “one example that stands
for all the rest”2 (WND-1, p. 269).
Each Soka Gakkai member embodies
the entire Soka Gakkai. Wholeheartedly
encouraging each individual member
we encounter, therefore, will serve to
invigorate the entire organisation. As
long as open, one-on-one dialogue
is fostered, our organisation will
continue to flourish. This means giving
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
confidence to those feeling lost and
confused, hope to those burdened
with worries, courage to those sunk in
despair, joy to those filled with sorrow,
wisdom to those beset by hardships,
staying power to those facing setbacks,
peace of mind to those gripped by
fear, and conviction to those stalled by
uncertainty. Such a steady stream of
encouragement becomes a powerful
source of revitalisation. It fosters bonds
of joint commitment, of working
together for a common cause. Through
these supportive efforts, we actually
take a step closer to happiness for both
ourselves and others.
My mentor, second Soka Gakkai
president Josei Toda, was a virtuoso
in the art of giving personal guidance
and encouragement in faith. In the
early postwar years, the Soka Gakkai
Headquarters had a branch office in
a building located in Tokyo’s Ichigaya
area. At the top of the stairs on the
second floor, there was a small waiting
room measuring about 15 square
metres (160 square feet) that was
always filled with members wishing
to receive guidance from Mr Toda.
They were struggling with all kinds of
Study Resource 17

The process of offering
guidance is a struggle to
ignite a spark of courage
and hope within the other
person’s life that will
give them the strength to
overcome their negative
karma, and to share wisdom
and advice based on the
teachings of Buddhism to
defeat the devilish functions
or obstacles they face
worries — financial trouble, sickness,
family discord, and many other grave
and serious problems that defied
description. But Mr Toda would put
these suffering people at ease, greeting
them warmly and asking: “What’s the
matter?” Then, as if the floodgates had
been opened, they would pour out their
problems to him.
Mr Toda always sought to reassure
them: “It’s going to be all right!”
“You’ll definitely become happy by
practising the Daishonin’s Buddhism.”
He also always cited the gosho when
he gave encouragement, careful to
explain: “This is what the Daishonin
teaches. These aren’t my words.”
Everyone who came to see him was
revitalised by his confident guidance,
and left with a new, purposeful spring
in their step. While grappling with their
18 Valuecreation
own karmic challenges, they followed
Mr Toda’s lead to become “emissaries
of happiness” in their local areas,
supporting and encouraging their
fellow members and fostering many
capable people for kosen-rufu.
Growing from one person to two,
three, ten, a hundred, a thousand, ten
thousand, and so on — in this way,
our alliance of people dedicated to
the cause of good steadily spread to
encompass all of Japan, so that now
the country is veritably wreathed with
“human flowers” (LS5, p. 105) brimming
with happiness. And it further spread
across the entire world, giving rise to
the magnificent global network of the
SGI that we have today.
It is clearly evident in the Daishonin’s
writings that he always based his
guidance and encouragement on a
keen understanding of the character
and specific circumstances of the person
he was addressing. This is particularly
apparent in ‘The Three Kinds of
Treasure’. In this letter, his expressions
of concern and meticulous advice
throughout overflow with his boundless
compassion for his disciple Shijo Kingo,
who was then facing the greatest
challenge of his life.
As if Kingo were sitting right in
front of him as he wrote this letter,
the Daishonin seems to almost be
speaking to Kingo in person, weighing
the latter’s reactions to his words. In
some places, the Daishonin describes
in detail how Kingo should conduct
himself. Elsewhere, he deftly identifies
key areas on which Kingo will need to
focus in terms of carrying out his human
revolution. And in still other places, he
praises Kingo’s selfless and ungrudging
efforts for the sake of the Law. No
doubt various images of his loyal
disciple would have come to mind as he
composed this letter.
Giving personal guidance is an
earnest, all-out, life-to-life interaction
fuelled by compassion and conviction. It
is a struggle to apprehend the shifting
emotions going through the other
person’s heart moment to moment
and to cut through the ignorance or
darkness shrouding their life. In the
course of this exchange, we may see
how the person’s expression gradually
changes: for instance, conveying
agreement, appearing self-reflective,
looking more positive and upbeat, filled
with a sense of relief, and finally shining
with fresh resolve. The process of
offering guidance is a struggle to ignite
a spark of courage and hope within the
other person’s life that will give them
the strength to overcome their negative
karma, and to share wisdom and advice
based on the teachings of Buddhism
to defeat the devilish functions or
obstacles they face.
For us, ‘The Three Kinds of Treasure’
— a letter that was a great source of
encouragement for Shijo Kingo, helping
him pave the way to ultimate victory
— can be viewed as an instructive
reference for giving guidance in faith.

As things stand now, I have
a feeling you are in danger.
Your enemies are sure to make
an attempt on your life. In
backgammon, if two stones of
the same colour are placed side
by side, they cannot be hit by an
opposing stone. A cart, as long
as it has two wheels, does not
lurch all over the road. Likewise, if
two men go together, an enemy
hesitates to attack. Therefore, no
matter what faults you may find
with your younger brothers, do
not let them leave you alone even
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
for a moment. (WND-1, pp. 848–49)
LEADERS NEED TO BE
INFINITELY THOUGHTFUL
AND CONSIDERATE
Earlier in this letter, referring to the
principle of “the Buddha nature
manifesting itself from within and
bringing forth protection from
without,” the Daishonin expresses
great joy that Shijo Kingo’s own
strong faith above all had produced
a major breakthrough towards a
positive resolution. Having a pro-
active and forward-looking attitude is
key to ensuring a successful outcome.
Carelessness is the greatest enemy.
Here, from this passage on, the
Daishonin proceeds to give Kingo
detailed advice and words of caution.
Leaders in faith need to be
extremely thoughtful and consi-
derate. Leaders who strut around self-
importantly while not paying attention
to minor details are totally lacking in
compassion and concern for others.
In another letter to Shijo Kingo,
the Daishonin says: “An enemy will try
Study Resource 19
to make you forget the danger so that
he can attack” (WND-1, p. 952). When
we are lulled into complacency and let
our guard down, devilish functions will
take advantage. That is why a word of
warning or reminder to be careful can
give someone the wisdom to defeat
devilish functions; it can also prevent
accidents from happening. To remain
silent is irresponsible. For instance,
brief reminders to people at the end
of a meeting that they be careful
going down the stairs or that they
drive home safely are examples of our
voice doing the compassionate work
of the Buddha. This is one instance
of humanistic behaviour embodying
the principles of Nichiren Daishonin’s
Buddhism.
In saying, “As things stand now”
(WND-1, p. 848), the Daishonin turns
the focus to Kingo’s course of action
going forward. First of all, he expresses
concern that Kingo’s life is still in grave
danger. Naturally, Kingo himself would
have been aware that certain parties
were actively seeking to eliminate
him. But in his heart, he may well
have thought: “I’ll be fine because
I’m practising Buddhism.” Here, the
Daishonin’s intent most likely was to
sound a warning to sweep away any
such complacency.
Next, the Daishonin cites two
examples — one from a popular
board game of the day and another
about a cart: “In backgammon, if two
stones of the same colour are placed
side by side, they cannot be hit by an
opposing stone. A cart, as long as it
has two wheels, does not lurch all over
the road” (WND-1, p. 849). He wishes to
20 Valuecreation
impress on Kingo the importance of
making friends and allies in order to
successfully weather the present crisis.
Specifically, the Daishonin instructs
him to cultivate cordial relations with
his younger brothers, even if they have
made mistakes in the past and have
various shortcomings. He further points
out that if Kingo is always accompanied
by his brothers, his enemies will refrain
from attacking him.
The reason for the Daishonin’s
strong insistence that Kingo under no
circumstances travel alone was that the
situation still remained so tense that he
might be ambushed at any moment.
The Daishonin is deliberately strict in
his guidance here, because Kingo has
just overcome one difficult hurdle by
obtaining an opportunity to regain his
lord’s trust, putting him thus at a most
crucial juncture.
When I read this passage,
I am deeply struck by the immense
compassion of the Daishonin who is
concerned above all for the safety and
well-being of his followers.

Your face bears definite signs of a
hot temper. But you should know
that the heavenly gods will not
protect a short-tempered person,
however important they may
think he or she is. If you should
be killed, even though you might
attain Buddhahood, your enemies
would be delighted, but we would
feel only grief. This would indeed
be regrettable. (WND-1, p. 849)

FAITH IS A STRUGGLE
WITH OUR OWN INNER
DARKNESS OR IGNORANCE
“Your face bears definite signs of a hot
temper” (WND-1, p. 849), the Daishonin
says. There’s no way of knowing
whether Kingo had the look of a
short-tempered person all the time, or
whether the tribulations he was facing
simply caused him to have a rather grim
and tense expression during this period.
In any case, the Daishonin’s description
probably captures a key aspect of
Kingo’s personality. Kingo tended to be
extremely single-minded and acted with
a zealous sense of right and wrong.
But this could sometimes work to his
disadvantage. Therefore, the Daishonin
tells him bluntly: “The Buddhist gods
will not protect someone who is short-
tempered” (WND-1, p. 849).
Of course, when it comes to
attaining Buddhahood, there is certainly
no discrimination based on personality.
Anyone’s personality can be made to
shine brightly when illuminated by the
Mystic Law. And it is by fully utilising
each person’s unique personality that
our movement for kosen-rufu will be
able to achieve perfect and harmonious
development.
We can surmise, however, that the
Daishonin purposely adopts a stern
tone here in order to dispel Kingo’s
innate ignorance or darkness. Ignorance
gives rise to dark impulses, and fuels
negative tendencies. Everyone has their
own areas they need to challenge in
terms of their human revolution. The
important thing is that we confront the
one overarching shortcoming in our
own life and strive to achieve positive
development and growth. It is through
continually challenging ourselves and
ceaselessly striving to move forward
that we can grow in faith and expand
our state of life.
Sometimes Buddhist teachers may
give their disciples strict guidance out
of their desire for them to realise their
tremendous potential. This is because
genuine mentors cherish and care for
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
their disciples. Often their strictness is
aimed at breaking through the negative
tendencies or devilish functions at work
in a disciple’s life.
In the case of Shijo Kingo, there was
a very real danger that his hot temper
might get the better of him and exacer­
bate the situation. Carried away by their
own views of what is right and wrong,
people often forget to be circumspect or
consider others’ feelings, causing friction
and resentment. The Daishonin worried
that if this happened with Kingo, it
would create an opening for devilish
forces to take advantage. Hence, the
reason for his unvarnished words.
The Daishonin further points out
that if Kingo were to antagonise
others and lose his life as a result,
his enemies would rejoice, while his
fellow practitioners of the Mystic Law
would be filled with sorrow. Here, the
Daishonin teaches Kingo that his victory
does not stop with him alone, but is
deeply connected to the victory of the
entire community of the Daishonin’s
followers. Consequently, he advises him
to exercise the utmost care and take
precautions for his own safety.

Study Resource 21

While your foes busy themselves
plotting against you, your lord
places greater confidence in you
than before. Therefore, although
they appear to have quieted
down, inwardly they are no doubt
seething. ... (WND-1, p. 849)
AN EVIL AGE RIFE WITH
JEALOUSY
The Daishonin next turns his attention
to those around Shijo Kingo and
how they might feel about recent
developments. Kingo had now gained
even greater trust from Lord Ema
than before. This would have been
intolerable for those elements that
were eager to bring about his
downfall. Consequently, the
Daishonin notes that while these hostile
forces may seem unperturbed on the
outside, they are surely seething on
the inside.
The Daishonin truly understood the
minute nuances of Kingo’s situation. He
also deeply recognised the frightening
human tendency to malign and tear
others down out of jealousy, rivalry,
and resentment. This tendency is all the
more apparent in the strife-filled saha
world of the Latter Day of the Law, an
evil age when people are swayed by
greed, anger, foolishness, arrogance,
and doubt.3
The Daishonin himself had
consistently triumphed in the struggle
against the three powerful enemies of
Buddhism —namely, “arrogant false
sages” represented by corrupt and
22 Valuecreation
jealous priests in the thrall of devilish
functions, along with “arrogant priests”
and “arrogant lay people” in league
with them.
There is nothing more fearful than a
life consumed by jealousy. Male jealousy
or rivalry can be especially frightening.
Mr Toda often said: “Male jealousy is
pitch black.” In terms of inner state of
mind, jealousy is a manifestation of fear
and insecurity; it is a projection of one’s
own weakness.
There are some words of the
Japanese thinker Kiyoshi Miki
(1897–1945) that have stayed with me
since my youth. He said: “Jealousy
is always insidious. ... Rather than
prompting people to raise themselves
to the same level as the person they
are jealous of, it usually spurs them to
bring that person down to their own
level.”4 He also noted: “Jealousy comes
from insecurity.”5
There is nothing to fear once
we realise that jealousy lies at the
heart of all attempts to obstruct the
progress of the community of believers
who correctly uphold the Buddha’s
teachings. The important thing is
that we have courage, combined with
wisdom and mindful behavior. Our
behavior as human beings, as taught in
Buddhism, is the key to victory.
The Daishonin then continues to
caution Shijo Kingo in exhaustive detail
and depth:
[Therefore] you should at all
times behave unobtrusively
[in the presence of the jealous
individuals plotting against
you]. Pay greater respect to the
 [members and] other retainers
of the [Ema] clan than you have
in the past. For the time being,
when the sons of members of
the Hojo clan are visiting your
lord, refrain from calling on
him, even if he should summon
you.…
If those sons of the Hojo clan
or the wives of those in power
should inquire about your lord’s
illness, no matter who the
person may be, get down on
your knees, place your hands
properly, and reply thus: “His
malady is entirely beyond my
poor skill to cure. But no matter
how often I decline, he insists
that I treat him. Since I am in his
service, I cannot help but do as
he says.” Leave your sidelocks
uncombed, and refrain from
wearing well-starched court
dress, bright quilted robes,
or other colorful clothing.
Be patient, and continue in
this way for the time being.
(WND-1, p. 849)
Probably the Daishonin’s guidance
here is so detailed because he was
thoroughly familiar with the tendencies
that might inadvertently trip Kingo
up — tendencies that Kingo also knew
and recognised about himself — as well
as even shortcomings of which Kingo
himself was unaware.
Of course, Buddhism is a teaching
that enables each of us to live with
complete freedom. It gives us the power
to act with unconstrained energy and
cheerfulness. But as the above words
“for the time being” indicate, Buddhism
also means exercising utmost care,
prudence, and wisdom in our actions
and conduct at crucial moments. At
such times, it is vital that we bring
forth wisdom most appropriate to
the situation and create the greatest
possible value. We must, therefore,
remain unswayed in the fundamental
depths of our life, while at the same
time flexibly responding to whatever
develop-ments may arise. This is the
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
Buddhist wisdom of the Middle Way.

Probably you are well aware of
it, but let me cite the Buddha’s
prediction about what the latter
age will be like. In essence he
states: “It will be a muddied age
in which even sages will find it
difficult to live [as sages]. They
will be like stones in a great fire,
which for a while seem to endure
the heat but finally char and
crumble into ashes. ...” Thus the
saying goes, “Do not remain in
the seat of honour too long.”
Many people have plotted to
undo you, but you have avoided
their intrigues and emerged
victorious. Should you lose your
composure now and fall into their
trap, you will be, as people say,
like a boatman who rows his boat
with all his might only to have
it capsize just before he reaches
the shore, or like a person who is
served no hot water at the end of
his meal. (WND-1, p. 849)
Study Resource 23

A WISE PERSON IN
BUDDHISM IS ONE WHO
TRIUMPHS AMID LIFE’S
HARSH REALITIES
In his letters to Shijo Kingo, the
Daishonin repeatedly encourages his
disciple to live wisely, citing as examples
the conduct of various worthies or wise
people in ages past. When we have a
goal or a model to aspire to, we can
uncover fresh potential and achieve
positive development and growth very
rapidly.
In this writing, the Daishonin notes
that even sages find it difficult to live
in this evil latter age, and offers advice
and guidance to enable Kingo to take
action with a truly deep and unfaltering
commitment. “Do not remain in the
seat of honour too long” (WND-1, p. 849),
he says. Here, he is warning Kingo not
to get carried away just because his lord
has asked him to treat his illness.
Through making earnest efforts
in exact accord with the Daishonin’s
guidance, Kingo had overcome the
tense situation with his lord, showing
actual proof of victory based on strong
faith. It is a reality of life and society,
however, that the seeds of future defeat
are often sown in times of victory —
just as the seeds of future victory may
also be sown in times of defeat. The
Daishonin points out that should Kingo
lose his composure now and fall into
the trap of those plotting against him
(cf. WND-1, p. 849) — that is, should he
foolishly antagonise others and make
matters worse by losing his temper,
thereby playing right into the hands
24 Valuecreation
of his enemies — then all his efforts
to achieve a positive outcome in this
situation will have been in vain.
The Daishonin uses the examples
of “a boatman who rows his boat with
all his might only to have it capsize
just before he reaches the shore”
and “a person who is served no hot
water at the end of his meal” (WND-1,
p. 849) to encourage Kingo to live out
his life as a person of wisdom. This
contains a crucial lesson underscoring
the importance of persevering in our
Buddhist practice to the very end. It is
precisely through ceaseless challenge
and exertion that we can bring our lives
to completion with supreme fulfillment.
We mustn’t grow lax or slacken in our
efforts along the way. To achieve a
state of life imbued with the four noble
virtues of eternity, happiness, true
self, and purity6 throughout the three
existences of past, present, and future,
we have to continue forging ahead —
with vigour, optimism, and joy.
Here, the Daishonin proceeds to
offer Kingo detailed advice about
various safety precautions, out of his
wish that his disciple might triumph
over all hardships and complete his
Buddhist practice unaffected by life’s
vicissitudes, or the “eight winds.”7
The Daishonin writes:
While you are in your lord’s
residence, if you stay in the
room assigned to you, nothing
will happen. But on your way
to work at dawn or returning
from it at dusk, your enemies
are bound to be lying in wait
for you. Also, be very careful
 in and around your house in
case someone should be hiding
beside the double doors, inside
the family sanctuary, under the
floor, or in the space above the
ceiling.
This time your foes will use
even more cunning in their plots
than before. In the end, no one
will be more dependable in
an emergency than the night
watchmen of Egara in Kamakura.
However disagreeable it may be
to you, you should associate with
them amicably. (WND-1, pp. 849–50)
The Daishonin stresses the need for
Kingo to remain vigilant and alert at all
times — on his way to and from work
and even when in his own home. In his
advice, the Daishonin thinks of every
possible place where assassins might
readily conceal themselves, including
under the floor or in the space above
the ceiling. Having weathered numerous
persecutions, the Daishonin himself
had also suffered attacks on his person,
both major and minor. From firsthand
experience, therefore, he knew just
how important it was to be extremely
careful. Buddhism is ultimately a
teaching for achieving victory amid the
harsh realities of society.
In his letters, the Daishonin was
always urging Shijo Kingo to exercise
great caution. He writes: “Determine
to take every possible precaution.
Those who hate you will be increasingly
vigilant in watching for a chance to
do you harm” (WND-1, p. 461); “As I have
said before, be millions of times more
careful than ever” (WND-1, p. 839); and
When we have a goal or a
model to aspire to, we can
uncover fresh potential and
achieve positive development
and growth very rapidly
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
“Be even more careful than usual”
(WND-2, p. 731). And when, at a later date,
Kingo emerged unscathed from an
ambush by hostile forces, the Daishonin
cited his disciple’s “usual prudence”8
(WND-1, p. 1000) as one of the reasons
for his victory. Had the Daishonin only
taken the trouble to warn Kingo once
about being careful, then this victory
might never have been realised. Also,
had Kingo not faithfully followed the
Daishonin’s instructions, it is quite
possible that he would have lost his life
in that attack.
Next, the Daishonin mentions
the “night watchmen of Egara”
(WND-1, p. 849), whom he also later refers
to as the “four night watchmen”
(WND-1, p. 850). Apart from their job
description, which indicates they were
responsible for security patrols at night,
no detailed information is known about
these individuals. The Daishonin tells
us in this letter, however, that they had
had their dwellings confiscated by Lord
Ema because of their refusal to recant
their faith in the Daishonin’s Buddhism
(cf. WND-1, p. 850).9 If Kingo is on friendly
terms with these night watchmen and
they frequently visit his home, the
Study Resource 25
Daishonin further states, it will deter
attacks from enemies, who do not wish
to be seen (cf. WND-1, p. 850).10
Although Shijo Kingo and the four
night watchmen were all followers of
the Daishonin, relations between them
seem to have been rather strained. The
Daishonin persists in counselling Kingo
on this point as well. Fortunate is the
disciple who has such a concerned and
caring mentor.
In this writing, the Daishonin urges
Kingo to adopt a cordial attitude
towards the four night watchmen. He
says: “However disagreeable it may be
to you, you should associate with them
amicably” (WND-1, pp. 849–50). In other
writings, too, the Daishonin gives Kingo
advice on how he should behave toward
his fellow practitioners or his brothers.
He writes: “Even if they have their
faults, if they are only minor ones, just
pretend you do not notice them”
(WND-2, p. 731); and “You must be on
good terms with those who believe in
this teaching, neither seeing, hearing,
nor pointing out anything about them
that may displease you” (WND-1, p. 907).
Rather than viewing this guidance
as directed to only Shijo Kingo, we
should take it as an eternal guideline
for all practitioners of the Daishonin’s
Buddhism. To be on good terms with
everyone, to treasure our fellow
practitioners — these principles also
apply to the SGI. When we are solidly
united, we can overcome obstacles
and negative forces and make great
strides forward in kosen-rufu. Devilish
functions constantly seek to sow
division. If fellow practitioners engage
in petty infighting, they will only
26 Valuecreation
undermine one another, making it
possible for devilish forces to gain
advantage. As the Daishonin writes:
“Should you fail to act in harmony,
you will be like the snipe [sandpiper
bird] and the shellfish who, because
they were locked in combat with
one another, [both] fell prey to the
fisherman” (WND-2, p. 914).
And in a letter to another follower,
the Daishonin says: “All those who keep
faith in the Lotus Sutra are most certainly
Buddhas” (WND-1, p. 756). Accordingly,
he indicates that to slander and malign
one’s fellow practitioners is to commit
the offence of slandering a Buddha.
The role of leaders of kosen-rufu,
in particular, is to warmly embrace
and support everyone. That’s why
leaders have to cultivate a broad and
expansive state of being. This is what
the call for a leadership revolution in
the SGI is all about.
I imagine Shijo Kingo persevering
through adversity while calling to
mind the noble countenance of the
Daishonin, who was the epitome of such
a humanistic leader.

But since you are hot-tempered
by nature, you might not take
my advice. In that case, it will be
beyond the power of my prayers
to save you.
[The priest] Ryuzo-bo11 and
your elder brother plotted evil
against you. Therefore, the
heavenly gods so contrived it
that the situation would develop

exactly as you wished. Then how
can you now dare to go against
the wish of the heavenly gods?
... You must hurry and talk with
these four men and report to me
how the matter goes. Then I will
fervently pray to the heavenly
gods for your protection. (WND-1,
p. 850)
BEHAVIOUR INFUSED WITH
RESPECT FOR OTHERS
Having suggested various courses of
action, the Daishonin returns to his
earlier theme: “But since you are hot-
tempered by nature, you might not take
my advice. In that case, it will be beyond
the power of my prayers to save you”
(WND-1, p. 850).
Throughout his writings, the
Daishonin makes the point that unless
he and his disciples are united in
purpose and resolve, their prayers,
their goals and aspirations, will not be
realised. Probably no other follower had
put his life on the line to protect the
Daishonin to the extent that Shijo Kingo
had. But if he gave in to his temper and
acted rashly, forgetting all about his
commitment to take action in a spirit of
oneness with his mentor, he would wind
up again foolishly ruled by deluded
impulses. In that case, the Daishonin
says, no matter how fervently he prays
for Kingo, it will be to no avail.
I’m sure the Daishonin’s repeated
warning about not being quick-
tempered must have prompted sober
reflection on Kingo’s part. It is especially
interesting to note that he reiterates
this immediately after advising Kingo
to be on good terms with the night
watchmen. This points to the fact that
the ultimate foundation of Buddhist
practice lies in the solid unity of
fellow practitioners and the shared
commitment of mentor and disciple. It
is no exaggeration to say that without
this foundation the flow of kosen-rufu
would come to a halt.
Next, having advised Kingo to ally
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
himself with the night watchmen, the
Daishonin writes: “You must hurry and
talk with these four men and report to
me how the matter goes. Then I will
fervently pray to the heavenly gods for
your protection” (WND-1, p. 850).
This is a key point of personal
guidance. The process doesn’t just end
once the guidance and encouragement
are given. The person giving guidance
must continue to chant wholeheartedly
for the other person’s happiness. We
see that the Daishonin always did
precisely that.
The Soka Gakkai is committed to
giving responsible guidance. If we
are giving personal guidance, it is
important that we not only strive to
impart heartfelt encouragement and
clear direction to the other person, but
also let them know that we will struggle
alongside them — as a team, so to
speak. We must also continue chanting
until the person achieves a positive
result or breakthrough. It is because we
have advanced with this spirit that the
Soka Gakkai has grown into the great
organisation it is today.
Shijo Kingo had suffered many
challenges: the displeasure of his lord;
Study Resource 27

The Buddhist concept of
‘behaviour as a human
being’ constitutes a
philosophy of action offering
a new model of conduct for the
human race. The world
is in urgent need of people
who practice and base their
actions on humanism
slander, false rumours, and attacks by
his fellow retainers; his elder brother’s
betrayal; discord with his younger
brothers; and strained relations with
a number of fellow practitioners. The
Daishonin was concerned about each
of these situations, and gave pertinent
advice on how to deal with them. From
this letter, we can sense how much the
Daishonin cared about Shijo Kingo,
supporting and guiding him with an
affection surpassing even that of a
family member.
Indeed, the Daishonin thoroughly
treasured each of his followers. Showing
thoughtful consideration to each person
is an expression of Buddhist humanism.
The Buddhist scriptures describe
how Shakyamuni Buddha freely
expounded the Law in accord with
people’s capacity. In one instance, he
encountered a grief-stricken mother
with her dead child in her arms. When
28 Valuecreation
she begged Shakyamuni for a cure, he
told the woman in essence: “If you go
into the town and bring me a mustard
seed, I will make a medicine for your
child. But the seed must come from a
house where no one has died.” As the
mother went around from house to
house, she realised that every family
had experienced the death of a close
relative or loved one. Seeking to come
to terms with the impermanence of
life, she eventually became a disciple of
Shakyamuni.12
On another occasion, Shakyamuni
came across a member of the Buddhist
Order named Chudapanthaka, who was
crying disconsolately by the roadside.
Upon enquiry, he learned that the young
man had been rejected by his fellow
monks because he had been unable
to memorise even one line of verse.
Shakyamuni responded to the effect:
“You understand that you are ignorant.
You, Chudapanthaka, are in fact the
wisest of all. The most ignorant are
those who think they are very smart.”
Thus encouraged by Shakyamuni,
Chudapanthaka went on to become an
exemplary teacher who was loved and
venerated by countless people.13
This tradition of Buddhist humanism
— characterised by treasuring and
showing the utmost respect for each
person — is alive and well today in the
SGI. The Soka Gakkai’s first and second
presidents Tsunesaburo Makiguchi and
Josei Toda, too, always treasured and
respected each person.
Mr Makiguchi, despite his advanced
age, travelled numerous times to
distant destinations such as Osaka and
Shimonoseki (at the southeastern tip of
the main Japanese island of Honshu),
and even Kyushu (an island lying farther
south). Getting there required long rail
journeys that involved countless stops
and transfers, and meant being bumped
and jostled interminably on the hard
train seats. Often he would set out on
such a trip to meet just one person or
encourage one family. At the homes
he visited, he would sometimes also
meet with members’ families, listen
to everyone’s worries, and explain the
principle that faith equals daily life in a
way that anyone could understand.
Once a week, he also held personal
guidance sessions for members at his
home in Tokyo’s Mejiro area, where
he would wholeheartedly encourage
anywhere from a handful to several
dozen people. This continued right
up until his arrest in Shimoda (at the
southern tip of the Izu peninsula) on
charges of lese majesty and violating
the repressive Peace Preservation Law.
The prosecutor’s indictment cited
“giving personal guidance” as one of
the reasons for the charges brought
against him.
As I related earlier, Mr Toda
conducted similar guidance sessions
at the old Soka Gakkai Headquarters
branch office, and he treasured each
person. By contrast, the priesthood
muddied and besmirched its heritage,
the once pure stream of faith, as a result
of having completely lost touch with
this wellspring of Buddhist humanism
(SGI Newsletter No. 7908 dated 8 January 2010. Translated from the November 2009 issue of the
Daibyakurenge, the Soka Gakkai study journal)
that accords the highest respect to each
individual.
Without doubt, humanism will
become the current of the 21st century.
All the leading thinkers I have met have
shared this view.
It has long been pointed out that
positive, supportive connections among
people have become increasingly weak
in contemporary society. Also, we have
arrived at a crossroads where either we
allow the divisions between nations,
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
ethnic groups, religions, and cultures
to widen further, or we take action
to create the possibility of mutual
understanding and cooperation. The
world is now seeking a system of
thought or philosophy that can bridge
these chasms and provide a basis for
treating all people with respect. We of
the SGI embody just such a philosophy.
We have entered a time when our
behaviour and actions will be highly
acclaimed as the “practice of modern
bodhisattvas” and the “conduct of
living Buddhas.”
The Buddhist concept of
“behaviour as a human being”
constitutes a philosophy of action
offering a new model of conduct for
the human race. The world is in
urgent need of people who practice
and base their actions on humanism.
The conduct of SGI members in
cherishing and valuing each person
is being applauded in countries and
regions around the globe as a model of
humanity for a new age.
Study Resource 29
NOTES
1. Dragon king’s daughter: Also, the dragon
girl. The eight-year-old daughter of Sagara,
one of the eight great dragon kings said
to dwell in a palace at the bottom of the
sea. According to the ‘Devadatta’ (12th)
chapter of the Lotus Sutra, the dragon girl
conceives the desire for enlightenment upon
hearing Bodhisattva Manjushri preach the
Lotus Sutra in the dragon king’s palace. She
then appears in front of the assembly of
the Lotus Sutra and instantaneously attains
Buddhahood in her present form. The
dragon girl’s enlightenment is a model for
the enlightenment of women and reveals the
power of the Lotus Sutra to enable all people
equally to attain Buddhahood just as they are
2. This phrase appears in Miao-lo’s The
Annotations on “The Words and Phrases of
the Lotus Sutra”
3. Greed, anger, foolishness, arrogance,
and doubt: These are called the five
delusive inclinations. According to The
Dharma Analysis Treasury, the five delusive
inclinations constitute the most fundamental
of illusions or earthly desires
4. Translated from Japanese. Kiyoshi Miki,
‘Jinsei-ron Noto’ (Thoughts on Life: Notes),
Miki Kiyoshi Zenshu (Collected Works of
Kiyoshi Miki), (Tokyo: Iwanami Shoten, 1966),
vol. 1, pp. 266–68
5. Ibid, p. 270
6. Four virtues: Four noble qualities of the
Buddha’s life, also known as the four
paramitas or four virtue paramitas — eternity,
happiness, true self, and purity. The word
paramita means “perfection”. “Eternity”
means unchanging and eternal. “Happiness”
means tranquillity that transcends all
suffering. “True self” means true and intrinsic
nature. And “purity” means free of illusion or
mistaken conduct
7. Eight winds: Prosperity, decline, disgrace,
honor, praise, censure, suffering, and
pleasure. In a letter to Shijo Kingo, the
30 Valuecreation
Daishonin writes: “Worthy persons deserve
to be called so because they are not carried
away by the eight winds. ... They are neither
elated by prosperity nor grieved by decline.
The heavenly gods will surely protect one
who is unbending before the eight winds”
(WND-1, p. 794)
8. In ‘The Strategy of the Lotus Sutra’, the
Daishonin declares: “It is a matter of rejoicing
that your usual prudence and courage, as well
as your firm faith in the Lotus Sutra, enabled
you to survive unharmed” (WND-1, p. 1000)
9. The Daishonin writes: “It is even more vital
for you to ally yourself with the four night
watchmen. The dwellings they had earned
by risking their lives were confiscated by their
lord because of the Lotus Sutra, and more
directly, because of Nichiren” (WND-1, p. 850)
10. The Daishonin writes: “If they [the four
night watchmen] frequent your house,
your enemies will be afraid to attack you at
night. ... Against those who seek to avoid
the eyes of others, there are no warriors as
dependable as they are. Always maintain
friendly relations with them” (WND-1, p. 850)
11. Ryuzo-bo (n.d.): A Tendai priest who was
expelled from Enryaku-ji temple on Mount
Hiei, the headquarters of the Tendai school,
and later came to Kamakura where he won
the patronage of Ryokan of Gokuraku-ji
temple, a priest of the True Word Precepts
school
12. This famous parable appears in the Buddhist
writing, Therigatha Atthakatha (Commentary
to the Therigatha)
13. This episode is related in the
Mulasarvastivada Vinaya. Translated from
Japanese. Komponsetsu Issai Ubu Binaya
(Mulasarvastivada Vinaya), in Kokuyaku
Issaikyo Indo Senjutsubu Ronshubu (The
Japanese Translation of the Buddhist
Scriptures: Works Composed in India),
edited by Shinyu Iwano (Tokyo: Daito
Shuppansha, 1975), vol. 88, pp. 601–02
 LEARNING FROM THE WRITINGS OF NICHIREN DAISHONIN: THE TEACHINGS FOR VICTORY
‘THE THREE
KINDS OF
TREASURE’
— Part 3 [of 3]
THE ULTIMATE KEY TO VICTORY
IN LIFE IS ACCUMULATING THE
TREASURES OF THE HEART
DAISAKU IKEDA
(Reproduced from: Value Creation,
Mar 2010, 50–68; Lecture 3, Teachings
for Victory, Vol. 1, 374–98)
Over and over I recall the
moment, unforgettable even now,
when I was about to be beheaded
and you accompanied me, holding
the reins of my horse and weeping
tears of grief. Nor could I ever
forget it in any lifetime to come.
If you should fall into hell for
some grave offence, no matter
how Shakyamuni Buddha might
urge me to become a Buddha, I
would refuse; I would rather go
to hell with you. For if you and I
should fall into hell together, we
would find Shakyamuni Buddha
and the Lotus Sutra there. … But
if you depart from my advice even
slightly, do not blame me for what
may happen.… Do not go around
lamenting to others how hard it is
for you to live in this world. To do
so is an act utterly unbecoming to
a worthy man. (WND-1, p. 850)

It is rare to be born a human
being. The number of those
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
endowed with human life is as
small as the amount of earth one
can place on a fingernail. Life as
a human being is hard to sustain
— as hard as it is for the dew to
remain on the grass. But it is better
to live a single day with honour
than to live to 120 and die in
disgrace. Live so that all the people
of Kamakura will say in your praise
that Nakatsukasa Saburo Saemon-
no-jo [Shijo Kingo] is diligent in the
service of his lord, in the service
of Buddhism, and in his concern
for other people. More valuable
than treasures in a storehouse are
the treasures of the body, and
the treasures of the heart are the
most valuable of all. From the time
you read this letter on, strive to
accumulate the treasures of the
heart! (WND-1, p. 851)

The worthy man Confucius held
to his belief “Nine thoughts to
one word”, which means that he
reconsidered nine times before he
spoke. Tan, the Duke of Chou, was
Study Resource 31

so earnest in receiving callers that
he would wring out his hair three
times in the course of washing it,
or spit out his food three times in
the course of a meal [in order not
to keep them waiting]. Consider
this carefully so that you will have
no cause to reproach me later.
What is called Buddhism is found
in this behaviour.
The heart of the Buddha’s
lifetime of teachings is the Lotus
Sutra, and the heart of the
practise of the Lotus Sutra is found
in the ‘Never Disparaging’ chapter.
What does Bodhisattva Never
Disparaging’s profound respect
for people signify? The purpose
of the appearance in this world of
Shakyamuni Buddha, the lord of
teachings, lies in his behaviour as a
human being.
Respectfully.
The wise may be called human,
but the thoughtless are no more
than animals. (WND-1, pp. 851–52)
T he treasures of the heart are the
most valuable of all,” Nichiren
Daishonin says. “Strive to accumulate
the treasures of the heart!” (WND-1, p.
851). This is the message he imparted
to his embattled disciple Shijo Kinjo. It
contains the most vital key for winning
in life.
Our heart is our unsurpassed
treasure in life. It is endowed with
incredible potential and supreme
nobility. Its depth and breadth can be
32 Valuecreation
expanded infinitely, and its strength
can be developed without bound. The
French author Victor Hugo (1802–85)
wrote: “There is a spectacle greater
than the sea, and that is the sky; there
is a spectacle greater than the sky, and
that is the human soul.”1
How can we expand the inner realm
of our life, develop inner strength,
and accumulate the treasures of the
heart so that we can lead better lives?
The answer is found in practising the
Mystic Law.
In the latter part of this writing,
‘The Three Kinds of Treasure’, the
Daishonin teaches that “the treasures
of the heart are the most important of
all” (WND-1, p. 851). The ultimate treasure
in terms of achieving genuine victory in
life is our Buddha nature manifesting
from within through faith in the Mystic
Law. This is a crucial teaching of which
we must never lose sight.
Two months before this letter was
written, Shijo Kingo faced the grave
crisis of having his estate confiscated by
his lord Ema. Kingo chose the course of
upholding his faith in the Lotus Sutra,
even if it meant losing his estate. The
Daishonin praised him for this stance,
and offered this caution: “However
wretched a beggar you might become,
never disgrace the Lotus Sutra”
(WND-1, p. 824). 2
In fact, these words teach Kingo
the essential criteria he should follow
as a practitioner — namely, that faith
(a treasure of the heart) is far more
important than his estate (a treasure
of the storehouse) or his position as a
samurai (a treasure of the body). And,
indeed, when Kingo practised in accord
with this guidance — putting faith
first — his adverse situation began to
brighten. Being called on to treat his
lord’s illness, he was able to regain
the latter’s favour. At the same time,
those who had harassed and attacked
Kingo began to experience negative
consequences in accord with the strict
law of cause and effect.
In ‘The Three Kinds of Treasure’,
the Daishonin praises his disciple’s
faith, explaining that Kingo was able
to take the first step towards victory
based on the principle of “manifesting
the Buddha nature from within
and bringing forth protection from
without” (cf. WND-1, p. 848). The moment
Kingo stood up with unwavering faith,
his inner Buddha nature manifested;
this activated the heavenly deities — the
benevolent functions of the universe
— and resulted in external protection
in the form of Lord Ema’s renewed
reliance on Kingo.
But Kingo still found himself in
a rather hostile environment. In this
writing, the Daishonin offers a variety
of detailed instructions and advice to
help Kingo solidify the victories he has
achieved thus far. He urges his disciple
to remain vigilant against attack, to
interact with others in a courteous and
sincere manner, and to foster good
relations with his brothers and fellow
practitioners and make them his allies.
The Daishonin also warns Kingo to keep
a tight rein on his short temper, sternly
pointing out that if he succumbs to an
outburst, it could cause a serious rift in
his relations with those around him
and destroy all the positive progress he
has made.
To achieve unshakeable victory,
we need to challenge ourselves in
earnest to change our karma. This is
also the practice of human revolution,
in which we strive to break through
our inner darkness or ignorance.
Carelessness is the greatest enemy.
If we allow ourselves to grow
complacent and lose our fighting
spirit, then the shortcomings or
negative tendencies that arise from our
fundamental darkness will resurface.
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
For that reason, the Daishonin
consistently stresses the point that faith
is life’s ultimate treasure.
In this instalment, let us once more
study the Daishonin’s teaching that
the treasures of the heart are the most
valuable of all.

Over and over I recall the moment,
unforgettable even now, when
I was about to be beheaded and
you accompanied me, holding the
reins of my horse and weeping
tears of grief. Nor could I ever
forget it in any lifetime to come.
If you should fall into hell for some
grave offence, no matter how
Shakyamuni Buddha might urge
me to become a Buddha,
I would refuse; I would rather go
to hell with you. For if you and
I should fall into hell together, we
would find Shakyamuni Buddha
and the Lotus Sutra there. … But
if you depart from my advice even
slightly, do not blame me for what
may happen. (WND-1, p. 850)
Study Resource 33

NEVER LOSING SIGHT
OF THE PRIME POINT OF
ONENESS OF MENTOR AND
DISCIPLE
“If you become deadlocked, return
to the prime point” — this was the
guidance of first Soka Gakkai president
Tsunesaburo Makiguchi.
The Lotus Sutra is based on the spirit
of oneness of mentor and disciple. The
Daishonin’s Buddhism, too, is a teaching
of mentor and disciple. Our prime point
as practitioners, therefore, is our vow
to struggle together with our mentor. If
we constantly return to this prime point
of mentor and disciple, we will never
become deadlocked.
In this passage, the Daishonin
reaffirms the incident that became
the prime point in their relationship
as mentor and disciple. It took place
during the Tatsunokuchi Persecution.3
As the Daishonin was being taken to the
execution grounds, Kingo gripped the
reins of his mentor’s horse and declared
that he was prepared to die at his side.
In praise of the faith that Kingo
showed at that time, the Daishonin
goes so far as to say: “If you should fall
into hell for some grave offence, no
matter how Shakyamuni Buddha might
urge me to become a Buddha, I would
refuse; I would rather go to hell with
you” (WND-1, p. 850). We find the ultimate
essence of the Daishonin’s humanistic
teaching in his spirit to respond
wholeheartedly to the sincere devotion
of his disciples.
If the Daishonin and Kingo —
mentor and disciple upholding
34 Valuecreation
steadfast faith in the Mystic Law —
were to fall into hell, then Shakyamuni
Buddha and the Lotus Sutra would also
definitely be found there. In that case,
the Daishonin explains, it would no
longer be hell, but rather the realm of
Buddhahood. This is the principle that
“hell can instantly be transformed into
the Land of Tranquil Light.”4
We can manifest the brilliance of the
world of Buddhahood anywhere. This
is the teaching of Nichiren Daishonin’s
Buddhism. Our first two presidents,
Tsunesaburo Makiguchi and Josei
Toda, united by the bonds of mentor
and disciple, demonstrated this with
their own lives. In a prison cell that he
described as “cold to the extreme”,
Mr Makiguchi wrote: “Depending on
one’s frame of mind, even hell can
be enjoyable.”5 And Mr Toda, who
accompanied him to prison, remarked:
“Even if I should fall into hell, it
wouldn’t matter to me in the least.
I would simply share the correct
teaching with the inhabitants there and
turn it into the Land of Tranquil Light.”
This spirit is the very quintessence of
faith in the Daishonin’s Buddhism.
As long as Kingo doesn’t lose sight
of this spirit to struggle together with
the Daishonin, he can triumph in any
place and any situation, based on the
principle that “hell itself can instantly
be transformed into the Land of
Tranquil Light.” But if he is defeated
by his own weakness, losing his temper
and failing to show consideration to
those around him, he will veer from the
path of oneness with his mentor. This
is why the Daishonin repeatedly warns
him to be careful. He writes: “If you
depart from my advice even slightly, do
not blame me for what may happen”
(WND-1, p. 850).
The key to victory lies in aligning
our hearts with the heart of our
mentor who faithfully embodies and
propagates the Law. If we ignore our
mentor’s guidance and simply base
ourselves on our own vacillating minds,
we will not be able to complete the
arduous path of Buddhist practice. A
sutra states: “Become the master of
your mind rather than let your mind
master you” (WND-1, p. 502).6 Only when
we practise faith in the same spirit
as our mentor can we truly become
the master of our mind and attain
Buddhahood in this lifetime.

Do not go around lamenting to
others how hard it is for you to
live in this world. To do so is an act
utterly unbecoming to a worthy
man. (WND-1, p. 850)
LAMENTING OVER OUR
PROBLEMS SLOWS OUR
SPIRITUAL DEVELOPMENT
Here, the Daishonin especially castigates
lamentation and self-pity. This passage
gets at the heart of people’s readiness
to bewail matters that are beyond
their control. Everyone is susceptible
to doing this. Even Kingo, who was
prepared to lay down his life alongside
the Daishonin at a crucial moment,
tended to have trouble with human
relations because of his rigidity and
single-mindedness, and may have given
in to complaining in spite of himself.
In advising Kingo not to go around
lamenting to others, the Daishonin
underscores that moaning about one’s
troubles or misfortunes is not the way
of life of the wise, but the foolish.
The Daishonin writes:
If a man behaves in this
[unfortunate] way, then after
he dies, his wife, overcome with
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
sorrow at losing her husband,
will tell other people about the
shameful things he did, though
she has no real intention of
doing so. And that will in no
way be her fault, but solely the
result of his own reprehensible
behaviour. (WND-1, p. 850)
Complaining nurtures one’s inner
weakness and negativity, and becomes a
cause for stagnation. Here, the Daishonin
is teaching Shijo Kingo that doing away
with complaint and instead challenging
his own human revolution head-on is the
sure path to victory in life.

It is rare to be born a human
being. The number of those
endowed with human life is as
small as the amount of earth one
can place on a fingernail. Life as
a human being is hard to sustain
— as hard as it is for the dew
to remain on the grass. But it is
better to live a single day with
honour than to live to 120 and
Study Resource 35

die in disgrace. Live so that all
the people of Kamakura will say
in your praise that Nakatsukasa
Saburo Saemon-no-jo [Shijo
Kingo] is diligent in the service
of his lord, in the service of
Buddhism, and in his concern for
other people. (WND-1, p. 851)
BECOME A TRUE WINNER IN
LIFE
It is rare to be born a human being: the
number of those born with human life
is “as small as the amount of earth one
can place on a fingernail”. In addition,
human life is as hard to sustain “as it
is for the dew to remain on the grass”.
The Daishonin thus indicates how
irreplaceable our lives as human beings
are, and how precious every single day
and moment is.
“It is better to live a single day with
honour than to live to 120 and die in
disgrace” (WND-1, p. 851), the Daishonin
declares, thereby highlighting the
criterion for true merit in life. Our
true merit as a human being arises
from what we decide to make our
life’s purpose and how we go about
achieving it.
Accordingly, the Daishonin offers
this specific guidance to his disciple
out of a wish for him to succeed on a
fundamental level: “Live so that all the
people of Kamakura will say in your
praise that [Shijo Kingo] is diligent in
the service of his lord, in the service of
Buddhism, and in his concern for other
people” (cf. WND-1, p. 851). It implies
36 Valuecreation
three particular areas in which Kingo
needs to be victorious: (1) rebuilding
a relationship of mutual trust with his
lord, (2) continuing to make unwavering
efforts as a practitioner of the Mystic
Law, and (3) winning the trust of those
around him. The treasures of the heart
will shine in all these three endeavours.
In other words, we are truly victorious
when we bring forth the brilliance of
our Buddha nature in all aspects of
our life.
The Daishonin further teaches us to
show actual proof of victory by striving
to live in such a way that we will win
the praise and admiration of those
around us. This offers an important
guideline as to what constitutes actual
proof of victory for a Buddhist. In short,
fundamental victory derives from the
inner brilliance of our humanity that
naturally draws others’ admiration. It
could also be said that an important
part of our struggle for kosen-rufu is for
each of us to win such trust and respect
in society.
It is the power of our humanity
as Buddhists that ultimately inspires
praise from others. In other words,
the treasures of the heart we have
cultivated are what win us others’ trust
and high regard as people of exemplary
character. Our Buddha nature manifests
as the brilliance of our humanity and
touches the hearts of even those
who do not practise the Daishonin’s
Buddhism. “There’s something different
about those people. There is a special
glow about SGI members,” people will
think. Gaining such trust from others is
definite actual proof of the power of
our Buddhist practice.
 Shijo Kingo’s relations with those
around him — from his lord Ema and
the members of his lord’s family to his
colleagues, his brothers, and his fellow
practitioners — were far from smooth.
There were probably instances when
his doggedness created problems. But
without resolving such issues, he could
not become a winner in faith.
That’s why the Daishonin urges
him to constantly work on polishing
his character and show actual proof
by realising a great human revolution.
It was his wish that Kingo, as the
central figure among his followers
in Kamakura, would develop into an
admirable leader in society and lead
a life of profound significance and
meaning. This compassionate spirit
was no doubt behind the Daishonin’s
guidance encouraging him to win the
praise of the people in Kamakura.

More valuable than treasures in
a storehouse are the treasures of
the body, and the treasures of
the heart are the most valuable
of all. From the time you read this
letter on, strive to accumulate the
treasures of the heart!(WND-1, p. 851)
A THOROUGHLY POLISHED
CHARACTER IS PRICELESS
ABOVE ALL
The above passage is the most well-
known passage in this writing.
“Treasures in a storehouse” indicates
material assets; “treasures of the body”
means such things as health or acquired
skills; and “treasures of the heart”,
on one level, means an inner richness,
wealth, or abundance, and on another,
more fundamental level, it means faith
and the brilliance of the Buddha nature
that is polished through faith.
In this passage the Daishonin
indicates the order of priority of the
three kinds of treasure, and sets forth
a clear standard of value.
Kingo was in a situation where
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
he faced the possibility of losing his
estate. Of course, it goes without saying
that this landholding represented
an extremely important source of
income for him and his family. But, the
Daishonin insists that far more valuable
than the treasures of the storehouse
and the body are the treasures of the
heart. The accumulation of these inner
treasures, he says, is the basis for all
victory.
The fact that Kingo had been
challenging his situation based on faith
in the Mystic Law corresponds to placing
the highest value on the treasures of
the heart. As a result, he had been
victorious so far. That is probably why
the Daishonin clarifies this point as a
universal and unchanging guideline for
victory in all areas of his life.
And actually, when we base
ourselves on the treasures of the heart,
the true value and worth of treasures
of the storehouse and the body also
become apparent in our lives. In short,
we need to make accumulating the
treasures of the heart our fundamental
purpose in life. If we lose sight of
this elemental objective, but seek
to accumulate the treasures of the
Study Resource 37
storehouse and the body, it will only
give rise to attachment. When that
happens, fear of losing such material or
physical treasures can become a cause
of suffering. It is therefore important
above all to accumulate the treasures of
the heart. This reflects a correct sense
of purpose in life.

The worthy man Confucius held
to his belief “Nine thoughts to
one word,”7 which means that he
reconsidered nine times before
he spoke. Tan, the Duke of Chou,8
was so earnest in receiving callers
that he would wring out his
hair three times in the course of
washing it, or spit out his food
three times in the course of a
meal [in order not to keep them
waiting].9 Consider this carefully
so that you will have no cause
to reproach me later. What is
called Buddhism is found in this
behaviour. (WND-1, p. 851)
RESPONDING TO OTHERS
WITH SINCERITY IS
THE FOUNDATION OF
BUDDHISM
Buddhism does not exist apart from the
realities of life.
The Daishonin was extremely
worried about Kingo’s volatile
temperament. Saying that he would like
to relate “an incident that is customarily
kept secret”10 (WND-1, p. 851), he shares
with his disciple the story of the irascible
38 Valuecreation
Emperor Sushun (r. 587–592) [who was
murdered in a plot masterminded by
one of his retainers]. It is a lesson about
what can happen when one openly
displays feelings of antipathy towards
others. (cf. WND-1, p. 851)
Next, the Daishonin mentions how
the great Chinese philosopher Confucius
chose his words with such care that he
thought nine times before speaking,
and how the Duke of Chou in ancient
China was so concerned not to keep
guests waiting that he would even
interrupt his meals or bath time to
receive them. Through these examples,
the Daishonin underscores the need for
prudent thought and sincere conduct in
our interactions with others.
“Consider this carefully,” says the
Daishonin, seeking to deeply impress
this message on Kingo. He sensed
that his disciple wouldn’t be able to
achieve true victory in life if he failed
to overcome his short temper — a flaw
that could bring about his downfall
— and did not earnestly set about
accumulating the treasures of the heart.
That is why the Daishonin goes so far
as to say: “What is called Buddhism is
found in this behaviour.”
Buddhism finds ultimate expression
in our behaviour as human beings.
Both Confucius and the Duke of Chou
expressed their personal philosophy and
creed in their actions. Likewise, unless
we express in our conduct the supreme
treasure of the heart expounded in
Buddhism — namely, the Buddha nature
manifesting itself from within — we will
not be able to show actual proof of the
power of faith or spread the Daishonin’s
Buddhism.
 That’s why at the end of this writing
the Daishonin discusses the importance
of our behaviour as human beings.

The heart of the Buddha’s lifetime
of teachings is the Lotus Sutra,
and the heart of the practice of
the Lotus Sutra is found in the
‘Never Disparaging’ chapter.
What does Bodhisattva Never
Disparaging’s11 profound respect
for people signify? The purpose
of the appearance in this world of
Shakyamuni Buddha, the lord of
teachings, lies in his behaviour as
a human being.
Respectfully.
The wise may be called human,
but the thoughtless are no more
than animals. (WND-1, pp. 851–52)
THE FUNDAMENTAL
PURPOSE OF BUDDHISM
LIES IN OUR BEHAVIOUR AS
HUMAN BEINGS
In concluding ‘The Three Kinds of
Treasure’, the Daishonin states that the
Lotus Sutra is the heart of Shakyamuni’s
lifetime teachings, and that the essence
of the practice taught in the Lotus Sutra
is found in the behaviour of Bodhisattva
Never Disparaging, who is described
in the ‘Never Disparaging’ chapter as
staunchly believing in and venerating
the Buddha nature of all people.
Deeply apprehending the truth that
everyone is a Buddha when viewed
from the most fundamental perspective
of life, Bodhisattva Never Disparaging
continued to bow in reverence to all
whom he met, no matter how much he
was persecuted and attacked. This is the
behaviour of one who truly embodies
the spirit of the Lotus Sutra.
It is said that the Lotus Sutra
represents the purpose for which
Shakyamuni made his appearance in
this world. The reason the Lotus Sutra
describes the practice of Bodhisattva
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
Never Disparaging, who embodies the
sutra’s spirit, is to indicate that the
purpose of Shakyamuni’s appearance
in this world lies in his behaviour as a
human being.
As the Daishonin notes when he
says, “The Law does not spread by itself:
because people propagate it, both
people and the Law are respectworthy”
(GZ, 856),12 the greatness of the Law or
teaching can only be conveyed and
spread when it is expressed in the
humanistic actions and behaviour of
those who embrace it.
The treasures of the heart in
themselves are invisible to the eye.
When these inner treasures are given
concrete expression as respectful actions
towards others, they demonstrate and
prove to others the power of the Mystic
Law and the Buddha nature.
Viewing the treasures of the heart
as the most valuable of all
(cf. WND-1, p. 851) reflects a sense of
values concerned with what is most
important and precious in life. Showing
respect to others in our actions,
meanwhile, constitutes the standard for
our behaviour as Buddhists based on
this sense of values.
Study Resource 39

The four kinds of believers,
however, being filled with
arrogance and contempt,
responded to his sincere
respect with curses and abuse,
some even beating him with
sticks or pelting him with
stones. Through enduring
these persecutions, Never
Disparaging was able to “wipe
out his offences” and transform
his karma. The sutra relates
how, as he was nearing death
The universally respectful behaviour
of Bodhisattva Never Disparaging
embodies the teaching of the Lotus
Sutra, which expounds the Buddha’s
true intent of enabling all people
to attain enlightenment. Therefore,
Bodhisattva Never Disparaging’s
respectful behaviour towards others is
itself the true intent of the Buddha.
Being able to manifest our Buddha
nature is a benefit of faith in the
(nature) Mystic Law. The behaviour of
those who embody this benefit can
serve as actual proof of the greatness
of the Mystic Law. Their behaviour is
sure to be characterised by respect for
others.
Let us now reconfirm, based on
the sutra, how Bodhisattva Never
Disparaging — Shakyamuni in a
40 Valuecreation
previous lifetime — lived in a way that
was always respectful to others.
At the start of the ‘Bodhisattva
Never Disparaging’ (20th) chapter,
Shakyamuni explained the principle
that those who slander the Lotus Sutra
will incur severe retribution for their
offence, while those who are slandered
on account of upholding the Lotus Sutra
will gain the benefit of the purification
of the six sense organs13 (cf. LSOC20, 307
[LS20, 265]).14
As an example, he introduced
the practice of Bodhisattva Never
Disparaging. This bodhisattva appeared
in the Middle Day of the Law15 after
the death of a Buddha called Awesome
Sound King. It was an age when
arrogant monks held great power and
the correct teaching of the Law was in
decline. At that time, Bodhisattva Never
Disparaging bowed in reverence to the
four kinds of believers of the day who
were overbearingly arrogant — monks,
nuns, laymen, and laywomen — saying
to them: “I have profound reverence
for you, I would never dare treat you
with disparagement or arrogance.
Why? Because you will all practice the
bodhisattva way and will then be able
to attain Buddhahood” (LSOC20, 308
[LS20, 266–67]). This declaration concisely
expresses the core teaching of the
Lotus Sutra that all people can attain
enlightenment, and it is called the
“24-character Lotus Sutra” [in reference
to the number of Chinese characters
that make up this passage]. Bodhisattva
Never Disparaging’s practice solely
consisted of bowing to others in
reverence and greeting them with
these words.
 The four kinds of believers,
however, being filled with arrogance
and contempt, responded to his sincere
respect with curses and abuse, some
even beating him with sticks or pelting
him with stones. Through enduring
these persecutions, Never Disparaging
was able to “wipe out his offences”16
(cf. LSOC20, 312 [LS20, 270]) and transform
his karma. The sutra relates how, as
he was nearing death, he heard in the
air countless verses of the Lotus Sutra
that had previously been preached
by the Buddha Awesome Sound King.
Embracing them all, he gained the
benefit of the purification of the six
sense organs, extended his life span
by “two hundred ten thousand million
nayutas of years” and continued widely
preaching the Lotus Sutra for others.
He then attained Buddhahood and was
reborn as Shakyamuni (cf. LSOC20, 309–10
[LS20, 267–68]).
In contrast, the four kinds of
believers who had persecuted
Bodhisattva Never Disparaging
underwent great suffering for the
immensely long period of a thousand
kalpas as a result of these offences, and
when they had expiated their offences,
they were able to again encounter
Bodhisattva Never Disparaging and
receive his instruction. (cf. LSOC20, 310–11
[LS20, 268–69])
In this way, steadfastly showing
respect for others through our
behaviour has the power to change
our life by transforming our karma and
purifying our six sense organs. And by
respectfully sharing the teachings of the
Lotus Sutra with others as long as we
live, we can achieve the fundamental
victory of attaining Buddhahood. Such
actions are based on a firm commitment
to the principle that all people possess
the Buddha nature. By holding fast to
this commitment even in the face of
hardships, we can embody this principle
in our life. As such, our efforts are
part of our own Buddhist practice for
attaining Buddhahood. In addition,
they are part of the struggle to lead all
people to enlightenment by brightly
illuminating even the lives of those who
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
slander and harass the practitioners of
the correct teaching and awakening the
Buddha nature dormant in the depths
of their lives.
In short, Bodhisattva Never
Disparaging’s actions of respect for
others constitute the fundamental
cause for attaining Buddhahood.
Such actions are crucial if we hope to
gain enlightenment. The aspiration of
leading all people to enlightenment
would just be a pipe dream unless the
Buddha taught the importance of our
behaviour as human beings. That is why
the Daishonin asserts that this is “the
purpose of the appearance in this world
of Shakyamuni Buddha, the lord of
teachings” (WND-1, p. 852).
Nichiren Daishonin also always
demonstrated respect for others
through his actions. The Buddha nature
will definitely manifest in the lives of
those who arouse and maintain faith
in the Mystic Law, no matter how evil
the times. Their behaviour as human
beings will definitely pulse with the
fundamental wisdom of the practical
philosophy of respect for others.
The Daishonin’s practice of
shakubuku, of rigorously refuting
Study Resource 41
error, is also grounded in a spirit of
compassion for the individual in error
and of concern for the happiness of the
people, as well as a fervent wish for
the peace and security of the land. It is
a struggle to refute the erroneous and
reveal the true out of respect for the
Buddha nature of all people.
Because shakubuku in the
Daishonin’s Buddhism is based on a
philosophy of respect for others, it
means to refute the error of those who
disrespect the lives of others. Premised
on this understanding, the Daishonin
indicates that, even in the evil and
slanderous age of the Latter Day, we
need to act in a prudent and respectful
manner, rather than simply rushing in to
refute error.
Fully and unequivocally stating the
truth is also shakubuku. The Latter Day
of the Law is an age rife with distrust
and fear stemming from a society in
which people are not respected and
life is held in low regard. In such an
age, shakubuku means standing up
alone and resolutely holding high the
banner of respect for human beings
and the sanctity of life. This, too, is the
courageous practice of shakubuku.
As I am always affirming, resolving
the various problems of our planet
in the 21st century will hinge on
focussing on the human being. This is
an awareness that is shared by many
leading thinkers, peace activists, and
conscientious political leaders.
How do we transform the
fundamental darkness inherent in
(SGI Newsletter No. 7929 dated 5 February 2010. Translated from the December 2009 issue of Daibyakurenge,
the Soka Gakkai study journal)
42 Valuecreation
people’s lives? How do we expand
the solidarity of those dedicated to
the cause of good? And how do we
construct a society in which harmonious
coexistence and humanism prevail?
The SGI is taking action to pioneer
a magnificent path of intercultural
and interfaith dialogue towards
finding answers to those very
questions. Transcending all differences,
surmounting barriers of ethnicity and
nationality, we are constructing a realm
of broad and open exchange between
human beings. The philosophy of
the SGI is based on the Lotus Sutra’s
teaching of showing respect for others
through our actions, as well as the
principle that all change begins from
within ourselves and from accumulating
the treasures of the heart.
People around the world have high
expectations for the SGI’s humanistic
philosophy. Our efforts in doing our
human revolution provide hope to
humankind.
We have now entered an age
when the sincere endeavours of our
members, who are putting into practice
the humanistic behaviour taught by
Nichiren Daishonin, are winning trust
and understanding on a global scale.
— With my prayers for the great
victory in work and life for the
men’s division and all our members in
Japan and throughout the world.
This concludes the three-part lecture
on ‘The Three Kinds of Treasure’.
NOTES
1. Victor Hugo, Les Misérables, translated by
Julie Rose (New York: Random House, Inc.,
2008), p. 221
2. In ‘A Warning against Begrudging One’s
Fief’, the Daishonin writes: “This life is like a
dream. One cannot be sure that one will live
until tomorrow. However wretched a beggar
you might become, never disgrace the Lotus
Sutra” (WND-1, p. 824)
3. Tatsunokuchi Persecution: On 12 September
1271, powerful figures in the government
unjustly arrested the Daishonin and led him
off in the middle of the night to the execution
grounds on the beach at Tatsunokuchi
on the outskirts of Kamakura, the seat of
government, where they tried to execute
him under cover of darkness. The execution
attempt failed, and about a month later the
Daishonin was exiled to Sado Island
4. The world of hell, which is a realm of extreme
suffering, can be instantly transformed into
the Land of Eternally Tranquil Light where the
Buddha dwells, or the world of Buddhahood
5. Translated from Japanese. Tsunesaburo
Makiguchi, Makiguchi Tsunesaburo
Zenshu (Collected Writings of Tsunesaburo
Makiguchi) (Tokyo: Daisanbunmei-sha, 1987),
vol. 10, p. 285
6. A quote from the Six Paramitas Sutra
7. From the Analects of Confucius
8. Tan the Duke of Chou: A younger brother
of Emperor Wu, the founder of the Chou
dynasty (c. 1100–256 BCE). After assisting his
brother in the task of overthrowing the Yin
(Shang) dynasty and founding a new rule, he
continued to be closely involved in the affairs
of government. When Emperor Wu died and
his son Ch’eng, who was still a child, came to
the throne, the Duke of Chou acted as regent
for the young ruler. He has been revered over
the centuries by Confucianists as a model of
correct government and propriety
9. This anecdote is mentioned in Records of
the Historian. Tan, the Duke of Chou, was so
eager to find able persons and anxious not
to overlook anyone that he would receive
visitors even while washing his hair or during
the course of a meal. The Daishonin cites this
example to explain the importance of being
considerate, cautious, and prudent
10. This incident is recorded in The Chronicles
of Japan. Presumably it was not referred to
openly because it involved the assassination
of an emperor by one of his retainers
11. Bodhisattva Never Disparaging: A
bodhisattva described in the ‘Bodhisattva
Never Disparaging’ (20th) chapter of the
Lotus Sutra. This bodhisattva — Shakyamuni
in a previous lifetime — would bow in
reverence to everyone he met. However, he
was attacked by arrogant people, who beat
him with sticks and staves and threw stones
at him. The sutra explains that his practice of
respecting others’ Buddha nature became
the cause for him to attain Buddhahood
12. ‘Hyaku Rokka Sho’ (The One Hundred and Six
Comparisons); not included in WND, vols. 1
and 2
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
13. Purification of the six sense organs: Also,
purification of the six senses. This refers to
the six sense organs of eyes, ears, nose,
tongue, body, and mind becoming pure,
making it possible to apprehend all things
correctly. The ‘Benefits of the Teacher of
the Law’ (19th) chapter of the Lotus Sutra
explains that those who uphold and practise
the sutra acquire 800 benefits of the eyes,
nose, and body, and 1200 benefits of the
ears, tongue, and mind, and that through
these benefits the six sense organs become
refined and pure
14. SGI Newsletter Editors’ Note: From 2010,
all Lotus Sutra quotes will be taken from
The Lotus Sutra and Its Opening and
Closing Sutras, translated by Burton Watson
(Tokyo: Soka Gakkai, 2009). Our citation will
now read LSOC, followed by the chapter
and page number. For a short period, we
will continue including in brackets the
corresponding chapter and page number
in The Lotus Sutra, translated by Burton
Watson (New York, Columbia University
Press, 1993)
15. The Middle Day of the Law here does not
refer to the Middle Day after the death
of Shakyamuni Buddha, but after the
death of Buddha Awesome Sound King.
The successive periods of the Former
Day, the Middle Day, and the Latter Day
of the Law were also applied to other
Buddhas appearing in Buddhist scriptures.
Accordingly, the teaching of each Buddha
has its own Middle Day of the Law
16. The line, “When his offences had been wiped
out” (LSOC20, 312 [LS20, 270]), describes how
Bodhisattva Never Disparaging eradicated
his past offences of slandering the Law
through undergoing persecution
Study Resource 43
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44 Valuecreation
 LEARNING FROM THE WRITINGS OF NICHIREN DAISHONIN: THE TEACHINGS FOR VICTORY
STAND UP
WITH
COURAGE!
THE SPIRIT OF SOKA WILL
USHER IN A TRIUMPHANT
REVIVAL OF HUMANITY
DAISAKU IKEDA
Special Lecture Commemorating
November 18, Soka Gakkai
Foundation Day
(Reproduced from: Value Creation,
Mar 2015, 11–32)
N ovember, the season of
chrysanthemums, is the month
of the Soka Gakkai’s founding. It is
the month that the Soka Gakkai was
formed as a result of the efforts of
first president Tsunesaburo Makiguchi
and second president Josei Toda, who
strove together united in spirit as
mentor and disciple. Its birth, however,
was not celebrated with much fanfare.
Though leading thinkers in Japan at
the time had high expectations for the
Soka Kyoiku Gakkai (Value-Creating
Education Society), as our organisation
was then known, it had no fine
buildings or facilities.
The English verb “to found” comes
from the Latin fundus, meaning
“foundation”, “base”, or “ground”.
What was the foundation of the Soka
Gakkai? What formed its base? It was
neither wealth nor power, but rather,
I believe, people with a noble vow and
the passion to fulfil it.
From the time Mr. Makiguchi first
presented his philosophy of value-
creating education to the world, he
cherished the lofty wish of contributing
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
to the happiness of humanity. With this
wish as its base, the Soka Gakkai was
founded through the efforts of fearless,
self-reliant individuals committed to
making that goal a reality.
THE CHAMPIONS OF THE
NEW ERA OF WORLDWIDE
KOSEN-RUFU
At present, dedicated members from
throughout Japan and the world —
each one a Bodhisattva of the Earth
— are assembling day after day in high
spirits at the Hall of the Great Vow for
Kosen-rufu in Shinanomachi, Tokyo.
They are returning exuberantly to
their respective areas, brimming with a
renewed vow for kosen-rufu.
Our members everywhere are
making a fresh start in courageously
challenging their human revolution
and striving for their own happiness
and that of others. In tandem with this
wonderful development, the new era
of worldwide kosen-rufu is growing
dynamically in both momentum and
brilliance.
It is important for each person to
stand up to fulfil their personal vow in
Study Resource 45
the place where they are now. It is time
for each person to resolutely launch a
new struggle to realise the great vow
for kosen-rufu.
The founding spirit of the Soka
Gakkai pulses vibrantly in the hearts
of those who have the courage to
do this. Their efforts will inspire one
person after another to work for kosen-
rufu, giving rise to a vast multitude of
practitioners of the Lotus Sutra who
directly follow the example of Nichiren
Daishonin.
In this instalment, let us study two
of the most famous passages from
‘The Opening of the Eyes’ and once
again reflect on the great spirit of the
Daishonin in standing up alone as the
votary of the Lotus Sutra in the Latter
Day of the Law. Let us also confirm the
tremendous power of the human being
as well as the pride of the SGI.

This I will state. Let the gods
forsake me. Let all persecutions
assail me. Still I will give my
life for the sake of the Law.
Shariputra1 practiced the way
of the bodhisattva for sixty
kalpas,2 but he abandoned the
way because he could not endure
the ordeal of the Brahman who
begged for his eye.3 Of those who
received the seeds of Buddhahood
in the remote past and those
who did so from the sons of the
Buddha Great Universal Wisdom
Excellence,4 many abandoned
the seeds and suffered in hell for
46 Valuecreation
the long periods of numberless
major world system dust particle
kalpas and major world system
dust particle kalpas, respectively,
because they followed evil
companions.
Whether tempted by good or
threatened by evil, if one casts
aside the Lotus Sutra, one destines
oneself for hell. Here I will make
a great vow. Though I might be
offered the rulership of Japan if
I would only abandon the Lotus
Sutra, accept the teachings of
the Meditation Sutra,5 and look
forward to rebirth in the Pure
Land, though I might be told that
my father and mother will have
their heads cut off if I do not
recite the Nembutsu6 — whatever
obstacles I might encounter, so
long as persons of wisdom do not
prove my teachings to be false, I
will never yield! All other troubles
are no more to me than dust
before the wind.
I will be the pillar of Japan. I
will be the eyes of Japan. I will be
the great ship of Japan. This is my
vow, and I will never forsake it!
(‘The Opening of the Eyes-I’, WND-
1, 280–281)
“I WILL STAND UP ALONE,
HERE AND NOW!”
In one of his articles on ‘The Opening
of the Eyes’, President Toda spoke
of his powerful emotional reaction
when reading this and other writings
and coming into contact with
the Daishonin’s unflinching and
impassioned spirit for kosen-rufu: “His
blazing spirit strikes my heart with the
intensity of the noonday summer sun.
My chest feels as if it is filled with a
giant ball of molten iron. Sometimes
I feel like a scalding spring is gushing
forth inside me, or as if a great, earth-
shaking waterfall is crashing over me.”7
I have also dedicated myself to the
great struggle for kosen-rufu with the
determination to internalise and put
into action the Daishonin’s spirit with
my entire being, just as my mentor
taught.
Whenever I read this passage of
Nichiren Daishonin, I sense his towering
life state — his spirit soaring to a lofty
height and gazing down calmly on
the world racked with strife and petty
jealousies.
The Daishonin is saying he doesn’t
care if the gods have abandoned him;
he is ready to face any persecution. He
is prepared to give his life, without fear,
without doubt, in order to propagate
the Lotus Sutra. With the words “Still
I will give my life,” he serenely affirms
that he is prepared to uphold the
correct teaching as long as he lives.
“I will stand up alone, here and
now!” I can hear this lion-hearted cry of
the Daishonin standing invincible and
unassailable as a massive rock amid a
storm of persecution.
In ‘The Opening of the Eyes’, the
Daishonin is urging people to open
their eyes to the truth that the votary
of the Lotus Sutra who is propagating
the correct teaching of Buddhism in
the defiled age of the Latter Day of
the Law, never hesitating in the face
of persecution by the three powerful
enemies,8 is the “lord of teachings”
seeking to guide all living beings to
enlightenment, and that person is none
other than he himself.
‘The Opening of the Eyes’ is one of
the Daishonin’s major writings, in which
he reveals the “object of devotion in
terms of the Person”.9
As I consider its profound
significance, I am again struck with
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
awe at the tremendous power, wisdom
and potential that resides in a single
individual and filled with a deep
appreciation of the dignity and nobility
of the human being.
A TEACHING THAT FOSTERS
GREAT PEOPLE
How tenaciously a human being can
fight for what is right! How supremely
noble and strong a person can be!
How invincible, inviolable and
magnificent is the human spirit! What
is the message in the depths of the
‘Life Span’ (16th) chapter of the Lotus
Sutra, in which Shakyamuni declares
his attainment of enlightenment in the
remote past, thereby “casting off the
transient and revealing the true”?10
It is that all living beings possess the
eternal life of the Buddha. It calls on
all people to awaken to that great
inner self, to open their eyes to their
tremendous potential.
It could be said that through his
own enormous struggle to propagate
the Law while enduring persecution,
the Daishonin demonstrated for us the
immense innate power of one person.
Study Resource 47
 Human beings can never become
more than human beings. We don’t
need to become gods. We are all
ordinary mortals. What matters is
whether we can achieve true greatness
as human beings. This is the essential
viewpoint of the humanistic teachings
of Nichiren Buddhism that we uphold.
When prejudiced journalists asked
Mr. Toda if he regarded himself as “a
living Buddha” or “a god”, he laughed
uproariously and said: “I’m a proud
common mortal!”
The American Renaissance
philosopher Henry David Thoreau
(1817–62) once declared: “O for a man
who is a man, and . . . has a bone in his
back which you cannot pass your hand
through!”11
Buddhism enables one person
and then another to confidently
demonstrate their true, innate
power as genuine human beings; it
teaches the way to create a victorious
network of such individuals who can
live and succeed in life with dignity
and conviction — with backbone, as
Thoreau said — amid the real challenges
of society.
SOKA MENTORS AND
DISCIPLES PUT THE LOTUS
SUTRA INTO PRACTICE
The mentors and disciples of Soka
are none other than the votaries, the
genuine practitioners of the Lotus
Sutra engaged in the Daishonin’s
great struggle of selfless dedication to
propagating the Law in the present day.
In other words, in the midst of our own
struggles in life and efforts to share
48 Valuecreation
the Mystic Law with others in the real
world, we are tirelessly carrying out the
sacred work of value creation — that is,
practising the Lotus Sutra.
This year marks the 70th anniversary
of Mr. Makiguchi’s death in prison for
his beliefs, fighting valiantly against
the oppression of Japan’s wartime
militarist authorities. He died on
November 18, 1944 — coincidentally,
the same day of the month that, in
1930, our organisation had been born.
A month before his death, Mr.
Makiguchi wrote in a letter from prison:
When I reflect on how I was able
to produce my theory of value
— a theory that scholars for
the past one hundred years had
sought in vain — and, moreover,
to connect it to faith in the
Lotus Sutra and enable several
thousand people to realise
actual proof, I am surprised in
spite of myself. Therefore, it
is only natural that the three
obstacles and four devils12 should
have assailed me; it is just as the
sutra states.
Calmly accepting his persecution by the
militarist authorities as being “just as
the sutra states”, he wrote proudly of
his commitment to practising the Lotus
Sutra and of the actual proof he had
achieved.
This year is also the centenary of the
outbreak of World War I (in 1914), as
well as the 75th anniversary of the start
of World War II (in 1939).
The Soka Gakkai was born in the
period between those two great wars.
Mr. Toda was released from prison in
the final days of World War II, and
he stood up alone amid the ruins of
defeated Japan to embark on a struggle
to relieve people of suffering.
The persecution of the Soka
Gakkai during the war destroyed the
organisation that Mr. Makiguchi had
worked so hard to build. Carrying on
his mentor’s vision, Mr. Toda rebuilt the
Soka Gakkai, determined to make it
into a strong organisation of the people
that could never be destroyed by the
oppression of ultra-nationalism. This can
be described as the “second founding”
of the Soka Gakkai.
Mr. Toda declared his wish to rid
the world of misery. This was another
lion’s roar, expressing the lofty purpose
of practising the Lotus Sutra in the
modern age.
A COMPLETE FOCUS ON
THE INDIVIDUAL
I made Mr. Toda’s spirit my own and
vowed to act on his behalf. When I was
inaugurated as the third president of
the Soka Gakkai on that sunny day of
May 3, 1960, I declared to the members:
“Though I am young, from this day I will
take leadership as a representative of
President Toda’s disciples and advance
with you another step towards the
substantive realisation of kosen-rufu.”
I was asserting that I, too, was
standing up and would go on fighting
all my life among the people as Mr.
Toda’s disciple, together with the youth,
to create a bright and hopeful future.
The passage from ‘The Opening of
the Eyes’ rang in my heart: “This I will
state. Let the gods forsake me. Let all
persecutions assail me. Still I will give my
life for the sake of the Law” (WND-1, 280).
I promised to achieve the
substantive realisation of kosen-
rufu. This meant that, with the 700th
anniversary of the Daishonin’s treatise
of remonstration, ‘On Establishing
the Correct Teaching for the Peace of
the Land’ as a starting point, I would
go out among the people of the
world and engage in the struggle to
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
establish the humanism of Buddhism in
contemporary society and in the life of
each individual.
The focus is on people — on human
beings awakening to their own inner
potential.
HUMANISM IS THE BASIS
OF OUR MOVEMENT
Forty years ago (in 1974), I also travelled
for the first time to China and the
Soviet Union (present-day Russia),
then the two greatest nations of the
communist world. There was a thick
wall of antagonism separating East
and West in those days of the Cold
War, and relations between China and
the Soviet Union were also extremely
tense. The runaway nuclear arms race
was threatening the very survival of
humanity and people’s right to live
in peace.
Before going to the Soviet Union,
I was roundly criticised from many
quarters in Japanese society. I was
asked why a religious leader would
want to visit a nation that rejected, or
even banned, religion. To this, I replied:
“Because there are people there.”
Study Resource 49

The virtue of the sovereign is
the sense of responsibility to
protect the people. The virtue
of the teacher is the wisdom to
lead the people. The virtue of
the parent is the compassion to
nurture the people
At the culmination of my visit to
Moscow, in a meeting with Soviet
Premier Aleksey Kosygin (1904–80) at
the Kremlin, he asked me: “What is your
basic ideology?” Without hesitation, I
answered: “I believe in peace, culture
and education — the underlying basis
of which is humanism.”
I wanted to set in motion a
new current of history, centring on
humanism.
Premier Kosygin nodded
thoughtfully and replied: “That is an
ideal we should also strive for.”
I vividly remember Soviet President
Mikhail Gorbachev, whom I met years
later (in 1990), expressed appreciation
for the values and ideals of humanism,
adding that he was attempting to
gradually bring the spiritual aspects of
ethics and morals into government.13
Our times are moving unmistakably,
at the deepest level, towards a focus on
human beings and humanism.
In November 1975, renewing my
vow to work for the abolition of nuclear
weapons, I laid flowers at the Cenotaph
50 Valuecreation
for the Atomic Bomb Victims in
Hiroshima, where the first atomic bomb
was dropped at the end of World War II
(on 6 August 1945).
At a Soka Gakkai Headquarters
general meeting held during my visit
there, I said: “The social role and
mission of the Soka Gakkai is to engage
in a spiritual struggle, arising from the
innermost depths of our beings, against
such external forces as violence and
political and economic oppression that
violate the dignity of human life.”14
No matter how harsh the
circumstances prevailing in the world,
there is no need for us to give in to
feelings of despair or powerlessness.
The Lotus Sutra teaches that we possess
the inherent power of life to act with
hope and open a way forward with
courage. The aim of Nichiren Buddhism
is to activate the power that resides
within us to overcome adversity.
THE THREE VIRTUES OF
SOVEREIGN, TEACHER AND
PARENT
In ‘The Opening of the Eyes’, the
Daishonin mentions two hypothetical
situations — major obstacles the
authorities might devise to attempt to
sway him. The first is offering him the
rulership of Japan, and the second is
threatening to behead his mother and
father (cf. WND-1, 280). Indicating that he
would never succumb to such obstacles
— the former a temptation of worldly
pleasure and power, the second a threat
of violent persecution — the Daishonin
declares his unwavering vow to live out
his life as the votary of the Lotus Sutra,
committed to guiding all people of the
Latter Day to enlightenment. In other
words, he states, “I will be the pillar of
Japan. I will be the eyes of Japan. I will
be the great ship of Japan. This is my
vow, and I will never forsake it!”
(WND-1, 280–81).
Nichikan Shonin (1665–1726), a
great restorer of Nichiren Buddhism,
interprets these three vows as
corresponding to the three virtues of
sovereign, teacher and parent.15 The
“pillar” is the virtue of the sovereign,
the “eyes” are the virtue of the teacher
and the “great ship” is the virtue of the
parent.
A “pillar”, whether visible or not,
steadily supports the home and protects
its residents. “Eyes” represent the
power to see the truth of things, thus
helping people avoid mistaking their
way and providing the power to lead
them in the correct direction. A “great
ship” carries many people safely over
rough waters to their destination. It
provides the kind of reassurance and
comfort that parents give to their
children.
From another perspective, the three
virtues of sovereign, teacher and parent
are also the three requirements for
leadership. The virtue of the sovereign
is the sense of responsibility to protect
the people. The virtue of the teacher
is the wisdom to lead the people. The
virtue of the parent is the compassion
to nurture the people.
Protecting the people corresponds
to peace, leading the people
corresponds to education, and
nurturing the people corresponds to
culture. By extension, practising the
Lotus Sutra is creating peace, bringing
light through the power of education,
and cultivating the rich earth of culture.
It is building an age in which people
who are actively engaged in value
creation — described in the Lotus Sutra
as “human flowers” (LSOC 4, 142) — will
blossom and thrive.
Votaries of the Lotus Sutra are
practitioners of humanism who bring to
blossom the infinite potential of their
own and others’ noble lives, revitalise
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
individuals and society, and are thereby
creating a world where all people can
live in peace and happiness.
The efforts of the SGI to expand
its movement for peace, culture
and education based on Buddhist
humanism are in perfect accord with
the Daishonin’s great vow to enable all
people to attain enlightenment.
In The Record of the Orally
Transmitted Teachings, the Daishonin
states: “It is due to the authority and
supernatural power of Bodhisattva
Universal Worthy [or Universal Wisdom]
that this Lotus Sutra is propagated
throughout Jambudvipa [the entire
world]” (OTT, 190).
We of the SGI are bringing the
spirit of the Lotus Sutra to permeate
the entire world through the power
of universal wisdom, as exemplified by
Bodhisattva Universal Worthy.
OUR PLACE OF PRACTICE IS
HERE AND NOW
Where is the place that the votaries of
the Lotus Sutra freely and actively carry
out their practice? It is here in the saha
world — this real world.
Study Resource 51

Sternly yet warmly, the
Daishonin also called on his
disciples to demonstrate the
same unwavering commitment
he did.… His words resonate
with the message that he had
risked his life and overcome
great persecutions in his effort
to propagate the Law, and
that if his disciples continued
to strive alongside him in his
struggle, they could do likewise
As votaries of the Lotus Sutra, we do
not withdraw from the real world, nor do
we scorn, mock or abhor society, rife as it
is with contradictions. We remain among
the people, carrying on our struggle in
the very midst of this real world.
Right where we are — here and now
— is the place we carry out our practice
to become better human beings.
I am reminded of the words of
Japanese human rights activist Shozo
Tanaka (1841–1913):
What use to the world is retiring
to the mountains and becoming
a sage? I believe that if you can
become a sage in the turmoil
of society or standing in the
midst of conflict and tortuous
struggles — being sharpened,
polished, honed amid these self-
52 Valuecreation
same trials and challenges — you
will naturally benefit society.16
That, he declared, was his “personal
belief”.17
Born in Shimotsuke Province
(present-day Tochigi Prefecture), Tanaka
played a pivotal role in the Ashio
Copper Mine Incident, the first major
industrial pollution scandal in modern
Japan. Through his involvement, he
showed himself to be a true champion
of the people, empathising with
the terrible suffering of the farmers
affected by pollution and fighting for
their interests.
Tanaka’s belief resonates deeply
with our commitment to advance
alongside ordinary people — “in the
turmoil of society” and “standing in
the midst of conflict and tortuous
struggles” — as we together engage in
society’s difficult challenges.
We will always remain on the side
of the people, sharing their joys and
sorrows, overcoming every obstacle
and hardship, fighting to the end for
their happiness and victory! That is the
fundamental spirit of our SGI movement.
Such unfaltering and indomitable action
is the real nature of the votary, or
genuine practitioner, of the Lotus Sutra.

Although I and my disciples may
encounter various diffi culties, if
we do not harbor doubts in our
hearts, we will as a matter of
course attain Buddhahood. Do
not have doubts simply because
heaven does not lend you

protection. Do not be discouraged
because you do not enjoy an easy
and secure existence in this life.
This is what I have taught my
disciples morning and evening,
and yet they begin to harbor
doubts and abandon their faith.
Foolish men are likely to forget
the promises they have made
when the crucial moment comes.
(WND-1, 283)
THE NOBLE CALL FOR A
SHARED STRUGGLE OF
MENTOR AND DISCIPLE
Sternly yet warmly, the Daishonin also
called on his disciples to demonstrate
the same unwavering commitment
he did.
In the above passage, we can
detect both his deep trust and strict
compassion towards his disciples. His
words resonate with the message that
he had risked his life and overcome
great persecutions in his effort to
propagate the Law, and that if his
disciples continued to strive alongside
him in his struggle, they could do
likewise.
MENTOR AND DISCIPLE ARE
ONE, NOT SEPARATE.
When we look at the Daishonin’s
writings, we see that he referred to
his disciples who persevered in their
Buddhist practice with unwavering faith
— both men and women, young and
old — as votaries of the Lotus Sutra.
For instance, praising Oto Gozen’s
mother, Sage Nichimyo, the Daishonin
writes: “You are the foremost votary of
the Lotus Sutra among the women of
Japan” (‘Letter to the Sage Nichimyo’,
WND-1, 325).
Referring to the son of Abutsu-bo
and the lay nun Sennichi, he declares:
“Tokuro Moritsuna . . . has followed
in his [father’s] footsteps and become
a wholehearted votary of the Lotus
Sutra” (‘The Treasure of a Filial Child’,
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
WND-1, 1045).
Writing to the lay nun Toki, the wife
of Toki Jonin, the Daishonin describes
Shijo Kingo as “not only an excellent
physician but a votary of the Lotus
Sutra” (‘On Prolonging One’s Life Span’,
WND-1, 955).
Commending the staunch faith
of Ikegami Munenaka in the face of
being disinherited by his father, and
urging Munenaka’s younger brother,
Munenaga, not to abandon his faith,
the Daishonin writes: “[Munenaka] will
now become one of [the Lotus Sutra’s]
votaries”18 (cf. ‘The Three Obstacles and
Four Devils’, WND-1, 637).
Praising the lay nun Konichi, who
lost her beloved son but remained
steadfast in her Buddhist practice,
the Daishonin says: “How much more
will [Buddhahood be assured for] the
present-day Honorable Konichi, who
out of her great affection for her son
became a practitioner [or votary] of the
Lotus Sutra!” (‘Reply to the Honorable
Konichi’, WND-2, 964).
The situation of each of these
people was different, as was the length
of their practice and the reasons they
took faith in the Daishonin’s teaching.
Study Resource 53
But to the Daishonin, they were all
disciples who shared profound karmic
ties with him, votaries of the Lotus
Sutra, each propagating Mystic Law to
the best of their abilities.
Returning to the above passage
in ‘The Opening of the Eyes’, which
contains the phrase “I and my disciples”,
the Daishonin here infers that both he
and his disciples who share his struggle
are equally votaries of the Lotus Sutra.
By the same principle, I am
absolutely certain that the Daishonin
would highly praise as votaries of the
Lotus Sutra all who dedicate themselves
to the great vow of propagating the
Mystic Law, whoever they may be and
in whatever age they may live.
A GATHERING OF
CHAMPIONS OF KOSEN-
RUFU
When the Soka Gakkai transferred its
headquarters to the Shinanomachi area
of Tokyo (in 1953) and we moved into
an age of dramatic progress in kosen-
rufu, Mr. Toda often said to members:
“To meet and encounter an auspicious
time, to be in rhythm with that time,
makes having been born worthwhile.”19
At that critical juncture, he declared
himself a great champion committed to
fighting for kosen-rufu, and repeatedly
urged all Soka Gakkai members to
become champions themselves.
A “champion of kosen-rufu”
is another name for a votary of the
Lotus Sutra.
I, as the third president, and all
my noble fellow members who have
worked alongside me in our shared
54 Valuecreation
struggle, are champions of kosen-rufu
who have assembled in the garden
of Soka, called forth by a wondrous
destiny and mission at this “crucial
moment”.
Referring to a passage20 describing
the emergence of the Bodhisattvas
of the Earth, the Daishonin says:
“‘Emerging’ indicates that at the time
of kosen-rufu, living beings throughout
Jambudvipa [the entire world] will
become votaries of the Lotus Sutra”
(GZ, 834). 21
Today, in accord with these words,
a steady stream of Bodhisattvas of the
Earth, votaries of the Lotus Sutra, is
emerging all around the globe with a
noble mission, and striving energetically
to fulfil their vow to realise peace and
happiness for all humanity.
Now, many centuries after Nichiren
Daishonin, we are carrying on his work
in the present day. He is directly calling
to us, his followers of the present age:
“My disciples, form your ranks and
follow me! Join me in striving for kosen-
rufu eternally!”
The Soka Gakkai emerged based on
the vow to advance forever along this
great path of mentor and disciple.
Our members are the “pillars”,
employing all their wisdom to
encourage others and support and
safeguard society, whether their efforts
are noticed or not. They are the “eyes”,
illuminating the path of hope and
revealing the path of justice. They are
the “great ships”, warmly embracing
people and nurturing them so that they
can freely bring forth their potential.
Everything begins with standing up
and taking personal initiative. It starts
with our human revolution. We must
awaken to the innate power that resides
within us and create a new age that
celebrates true human victory.
The Daishonin’s ideal of
“establishing the correct teaching
for the peace of the land” can only
be realised by expanding the
network of ordinary people who
share this same purpose, comrades
working together in their communities
and countries with a shared vow.
That is the steadiest and surest way to
build a peaceful society.
AIMING FOR THE ETERNAL
VICTORY FOR HUMANITY
The Indian independence leader
Mahatma Gandhi (1869–1948),
while organising a nonviolent
movement to fight for racial equality
in South Africa, called out to the people
striving alongside him: “I can boldly
declare and with certainty that so
long as there is even a handful of
men true to their pledge, there can be
only one end to the struggle — and that
is victory.”22
A pledge or vow truly has immense
power.
What was the vision for the future
cherished by the Soka Gakkai when it
was founded under the leadership of our
first two presidents and embarked with
the great purpose of contributing to
the happiness of humanity? It was “the
eternal victory of the human race”.23
The vow and cherished wish of the
SGI is the victory of humankind.
Wherever we press onwards,
dedicated to the great vow for
Our members are the “pillars”,
employing all their wisdom
to encourage others and
support and safeguard society,
whether their efforts are
noticed or not. They are the
“eyes”, illuminating the path
of hope and revealing the path
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
of justice. They are the “great
ships”, warmly embracing
people and nurturing them so
that they can freely bring forth
their potential
worldwide kosen-rufu, a paean to
humanity rings out.
In the final year of his life, the
renowned Indian poet Rabindranath
Tagore (1861–1941) extolled the
magnificence of the human being:
Now has come Man Supreme
........................
The heavens thunder the song of
Victory:
‘Man has come!’24
The curtain has now brilliantly risen
on the century of Soka, the century
of humanity’s victory! Let our jubilant
cheers resound far and wide, celebrating
the revitalisation of humanity.
Nothing can surpass the radiance
of people who have awakened to their
Study Resource 55
own noble mission, to their boundless
potential.
How marvellous is the inner power
of human beings!
What fine young people we have in
our community!
How brilliantly Soka women are
shining!
How fortunate we are to have
such impressive comrades! Cheers for
humanity! When we open our eyes, do
we not see great individuals emerging
dynamically, just as they are, from
among the people?
(SGI Newsletter No. 9143, dated 16 December 2014. Translated from the November 2014 issue of
The Daibyakurenge, the Soka Gakkai monthly study journal)
NOTES
1. Shariputra: One of Shakyamuni’s ten major
disciples, who was known as foremost in
wisdom for his understanding of the true
intent of the Buddha’s preaching.
2. Kalpa: An extremely long period of time.
3. This story appears in Nagarjuna’s Treatise
on the Great Perfection of Wisdom and
elsewhere. In his past existence, Shariputra
was practising the bodhisattva way, when a
Brahman begged for his eye. Shariputra gave
it to him, but the Brahman was so revolted
by its smell that he dropped and crushed it.
Seeing this, Shariputra withdrew in despair
from his practice.
4. Great Universal Wisdom Excellence: A
Buddha who taught the Lotus Sutra major
world system dust particle kalpas ago. His
story appears in the ‘Parable of the Phantom
City’ (7th) chapter of the Lotus Sutra.
Originally a king who had sixteen sons, after
he attained Buddhahood, he preached the
56 Valuecreation
We are building a world of peace
in which magnificent “human flowers”
can blossom freely.
We are fellow Bodhisattvas of the
Earth — sharing deep, wondrous karmic
ties and a profound mission — who have
risen up with joy and courage at this
never-to-be-repeated “crucial moment”,
in this new era of worldwide kosen-rufu.
Please continue striving, together
with me and the SGI, to fulfil the vow
you have made for kosen-rufu and
achieve victory in every sphere of your
life in this existence!
Lotus Sutra at his sons’ request. All sixteen
spread the Lotus Sutra as bodhisattvas, and
the sixteenth son was reborn in the saha
world as Shakyamuni.
5. Meditation Sutra: The abbreviated name
for the Meditation on the Buddha Infinite
Life Sutra. The Buddha Infinite Life is also
known as the Buddha Amida. This sutra is
one of the three basic scriptures of the Pure
Land (Nembutsu) school of Buddhism, which
reveres Amida Buddha and aspires for rebirth
in Amida’s Pure Land of Perfect Bliss.
6. To recite the Nembutsu means to recite the
name of Amida Buddha (Namu Amida Butsu),
the practice of the Pure Land School.
7. Translated from Japanese. Josei Toda, Toda
Josei Zenshu (Collected Writings of Josei
Toda), (Tokyo: Seikyo Shimbunsha, 1983),
vol. 3, 179.
8. Three powerful enemies: Three types of
arrogant people who persecute those who
 propagate the Lotus Sutra in the evil age
after Shakyamuni Buddha’s death, described
in the concluding verse section of the
‘Encouraging Devotion’ (13th) chapter of
the Lotus Sutra. The Great Teacher Miao-lo
of China summarises them as arrogant
lay people, arrogant priests and arrogant
false sages.
9. The object of devotion in terms of the Person
is revealed in ‘The Opening of the Eyes’,
composed by the Daishonin on Sado in
February 1272. The Daishonin clarifies that
he is the Buddha of the Latter Day of the Law
who possesses the three virtues of sovereign,
teacher and parent, and who will lead the
people of the Latter Day to enlightenment.
The object of devotion in terms of the Law,
meanwhile, is revealed in ‘The Object of
Devotion for Observing the Mind’, composed
on Sado in April 1273. The Daishonin
clarifies that Nam-myoho-renge-kyo is the
fundamental Law for attaining Buddhahood
that all people of the Latter Day should
revere.
10. Casting off the transient and revealing the
true: The revealing of a Buddha’s true status
as a Buddha, and the setting aside of that
Buddha’s provisional or transient identity. In
the ‘Life Span’ (16th) chapter of the Lotus
Sutra, Shakyamuni declares: “In all the worlds
the heavenly and human beings and asuras all
believe that the present Shakyamuni Buddha,
after leaving the palace of the Shakyas,
seated himself in the place of meditation not
far from the city of Gaya and there attained
supreme perfect enlightenment. But good
men, it has been immeasurable, boundless
hundreds, thousands, ten thousands,
millions of nayutas of kalpas since I in fact
attained Buddhahood” (LSOC16, 265). Through
this statement, he discards his provisional
identity as the Buddha who first attained
enlightenment under the bodhi tree in India
and reveals his original enlightenment, or
the enlightenment he attained in the
remote past.
11. Henry David Thoreau, Walden and Civil
Disobedience (New York: Penguin Books,
1983), 393.
12. Three obstacles and four devils: Various
obstacles and hindrances to the practice of
Buddhism. The three obstacles are (1) the
obstacle of earthly desires, (2) the obstacle
of karma, and (3) the obstacle of retribution.
The four devils are (1) the hindrance of the
five components, (2) the hindrance of earthly
desires, (3) the hindrance of death and (4) the
hindrance of the devil king.
13. From an article in the Seikyo Shimbun,
28 July 1990.
14. From a speech at a Soka Gakkai
Headquarters general meeting held in
Hiroshima on 9 November 1975.
15. Three virtues of sovereign, teacher and
parent: The benevolent functions of
sovereign, teacher and parent a Buddha
is said to possess. The virtue of the
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
sovereign is the power to protect all
living beings, the virtue of the teacher is
the wisdom to instruct and lead them to
enlightenment, and the virtue of the
parent is the compassion to nurture and
support them.
16. Translated from Japanese. Shozo Tanaka,
Tanaka Shozo Zenshu (Collected Works of
Shozo Tanaka), (Tokyo: Iwanami Shoten,
1980), vol. 19, 500-501.
17. Ibid., 501.
18. This statement implies that, because
the elder brother, Munenaka, will accept
disinheritance and the accompanying social
sanctions rather than renounce his faith, he is
in effect giving his life for the Lotus Sutra.
19. Translated from Japanese. Josei Toda, Toda
Josei Zenshu (Collected Writings of Josei Toda),
(Tokyo: Seikyo Shimbunsha, 1989), vol. 4, 287.
20. The passage from ‘Emerging from the Earth’
(15th) chapter of the Lotus reads: “[They are]
unsoiled by worldly things / like the lotus
flower in the water. / Emerging from the
earth …” (LSOC15, 263).
21. ‘Oko Kikigaki’ (The Recorded Lectures); not
included in WND, vols. 1 or 2.
22. Louis Fischer, The Life of Mahatma Gandhi
(New York: Harper & Row Publishers, 1983), 75.
23. Translated from Japanese. Tsunesaburo
Makiguchi, Makiguchi Tsunesaburo
Zenshu (Collected Writings of Tsunesaburo
Makiguchi),(Tokyo: Daisanbunmei-sha, 1984),
vol. 8, 365.
24. Rabindranath Tagore, Wings of Death:
The Last Poems of Rabindranath Tagore,
translated by Aurobindo Bose (London: John
Murray, 1960), 88.
Study Resource 57
 FROM THE NEW HUMAN REVOLUTION
LIGHT OF
PEACE
Chapter 4
THE NEW HUMAN REVOLUTION
VOLUME 3
(Reproduced from: 'Light of Peace',
Chap 4, The New Human Revolution,
Vol. 3, 270–330)
T he Peace Preservation Law, which
was in force in Japan from 1925
to 1945, is recognised today as one of
history’s most reprehensible statutes.
What led to its establishment?
World War I had produced a huge
economic boom for Japan, making
industrialists and speculators rich. Sky­
rocket­ing prices, however, put great
strain on people’s livelihoods, eventually
triggering a series of ‘rice riots’,1 in
which people took to the streets in
often violent protest of the high price
of that daily staple.
This period of seething unrest
during the Taisho era (1912–26) saw the
emergence of mass movements of all
per­sua­sions: democratic, socialist and
communist. Organised labour, farmers
and women’s movements lobbied for
freedom of speech, publication and
association and for universal suffrage.
58 Valuecreation
Also called for was party
government in which the ruling cabinet
would be made up of members of
the House of Representatives (Lower
House) belonging to the party with the
majority popular vote. These protest
movements represented what historians
later came to call ‘Taisho Democracy’. 2
In 1924, amid a rising movement to
protect constitutional government, a
party cabinet was restored with a three-
party coalition led by Takaaki Kato.3 The
new government drew up a Universal
Manhood Suffrage Bill that would grant
voting rights to all males over age 25.
But many officials and bureaucrats
feared that holding elections in which
workers and farmers could vote would
lead to socialists and similar elements
gaining seats in the Lower House.
This fear was strengthened by the
signing of the Soviet-Japanese Basic
Convention4 in January 1925. Under
this agreement, Japan and the newly-
established communist regime of the
Soviet Union normalised relations and
guaranteed reciprocal freedoms to
citizens of both countries in each other’s
territories. Hence, alarm grew among
Japanese officials, and they concluded
that they would have to take measures
to guard against the influx of socialist
and communist ideology.
At the time it was granting wider
freedoms to its citizens through the
introduction of the Universal Manhood
Suffrage Law, Japan’s government was
also moving to enforce ideological
control over them. In March 1925,
even before the Universal Manhood
Suffrage Law had been imple­mented,
the government passed the bill for the
Peace Preservation Law.
With the introduction of the Peace
Preservation Law, anyone organising
a group or association with the intent
of altering the kokutai5 (national polity)
or voicing opposition to the system
of personal property was now subject
to prosecution. The kokutai was the
political system centred on the emperor,
whom the Meiji Constitution6 of 1889
had enshrined as sacred and inviolable
and the descendant of a lineal
succession unbroken through the ages.
Ironically, just when the fruit
of Taisho Democracy, the Universal
Manhood Suffrage Law, was about to
be harvested, the Peace Preservation
Law, which rode roughshod over
people’s civil liberties, was introduced
by the same party cabinet. At the
outset, few people could recognise the
real nature and danger of this law.
In 1928, a ‘revision’ of the Peace
Preservation Law was implemented.
The most significant changes were the
addition of the death penalty and life
imprisonment to the list of possible
sentences for violators.
Just as a single termite can
ultimately lead to the destruction of an
entire house, this law was to undermine
and eventually lay waste the foundation
of liberty and civil rights in Japan.
When political authority runs amok,
it will invariably interfere in people’s
thinking and religious beliefs. People
must realise, therefore, that unless
they are prepared to fight to defend
freedom of thought and religious belief,
they will find themselves plunged into
an ominous and oppressive age of
darkness.
This, indeed, is an unchanging truth
that has been borne out through time
and history.

In December 1926, the curtain opened
on the Showa period,7 the start of the
reign of Emperor Hirohito. A post-
World War I recession and the Great
Tokyo Earthquake8 of 1923 had dealt
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
successive blows to the Japanese
economy. And while the country had
still not fully recovered from those
economic shocks, it was buffeted by the
Great Depression9 of 1929.
It was an era of violent change, both
domestically and internationally. Serious
social uncertainty led to a growing
nationalist mood, and the military
increased its influence in government
circles.
The Soka Kyoiku Gakkai (Society
for Value-Creating Education), the
forerunner of the Soka Gakkai, was
born in 1930, in the very midst of this
turbulent age.
The following year saw the outbreak
of the Manchurian Incident,10 which
would lead Japan into a 15-year conflict
with China (ultimately becoming the
Sino-Japanese War of 1937-45). Many
Japanese citizens supported the fighting
in Manchuria, due largely to mass media
reports preventing them from learning
the true nature of the conflict.
An example of this was the reports
on the bombing of the South Manchuria
Railway Company,11 the direct catalyst
for the Manchurian Incident. Japanese
newspapers and radio reported only
Study Resource 59
news the military had fabricated and
made no attempt to protest Japan’s
attack on Manchuria.
A commentary in the September
19, 1931, edition of the Tokyo Asahi
Shimbun, one of the country’s largest
national daily newspapers at the time,
reads: “Japanese forces retaliated
swiftly in response to the heinous act
of Chinese forces blowing up the tracks
of the South Manchuria Railway and
attacking Japanese garrison units.”
Four days later, the September
23 edition of the same newspaper
carried an explanation of the incident,
titled ‘A Quick Overview of the
Manchurian Incident’. The lead to the
article declared: “The reason for this
incident lies not simply in the single
occurrence of the Chinese forces
viciously destroying our railway in
South Manchuria but goes back to the
repeated violations by the Chinese
government and citizens concerning
our rights and concessions pursuant to
the conditions of our territorial lease
agreement in Manchuria.”
Being bombarded with news reports
solely in this vein, it is not difficult to
understand why the Japanese people
came to harbour hostility towards
the Chinese and view the annexing of
Manchuria by Japan’s Guandong Army
as perfectly justified.
Already from that time, of course,
the military controlled media reporting.
Heavy pressure would be brought to
bear on anyone who dared resist such
control.
Had the media not turned its back
on its original mission to report the
truth, it could have aroused public
60 Valuecreation
opinion to oppose the war and prevent
it from proceeding. Unfortu­nately, the
media by and large became willing
accomplices of the military, dashing off
stories of military valour and heroism
and generally glorifying war.
When the information portrayed
by the mass media is true, it can serve
as a guide for the public. What are
people to do, however, when the media
collaborates with national political
powers in hiding the truth?
Journalists bear a truly heavy
responsibility.

The military was quick to seize upon
the turmoil caused by several coup
attempts, such as the May 15 Incident12
in 1932 and the February 26 Incident13
in 1936, to steadily pave the way for a
military dictatorship. The military had
viewed Japan’s withdrawal from the
League of Nations in March 1933 as
liberation from the annoying clamour of
international opinion.
Having strengthened its control
over Manchuria — which the Japanese
now called Manchukuo — Japan finally
plunged into an all-out war with China,
sparked by what became known as the
Marco Polo Bridge Incident14 in July
1937.
By August, the Japanese
government had passed a cabinet
resolution to draft a general outline
for the National Spiritual Mobilisation
Movement.15 Henceforth, the virtues of
‘national unity’, ‘loyalty and patriotism’
and ‘untiring perseverance’ were
extolled while such activities as worship
at Shinto shrines, reading the Imperial
Rescript on Education16 at schools,
memorial services for the war dead and
joyous send-offs for soldiers going to
the front became compulsory.
The Soka Kyoiku Gakkai was
formally established in a meeting held
in the fall of 1937. [Prior to that, the
organisation had been an informal
association of like-minded educators,
which had started under the leadership
of Tsunesaburo Makiguchi in 1930 as
a forum for sharing his theories on
value-creating (soka) education. Regular
meetings had been held, and the group
had published its own journal, Shinkyo
(New Education).]
According to an article titled ‘The
Manifesto of the Soka Kyoiku Gakkai’ in
the April 1936 issue of Shinkyo, the main
objectives of the association were “the
pursuit of pedagogical research centring
around the system of value-creating
education, the implementation of a
wide and comprehensive educational
reform for the benefit of the long-
term future of the nation, and the
resulting creation of a framework for
the advancement of a fundamental
revolution in the domain of religious
thought”.
The significance of the
announcement of its new platform was
that the Soka Kyoiku Gakkai, which
had initially set out with the aim of
educational reform, had now set to
work in earnest on a revolution in
the realm of religious thought, which
serves as an underlying foundation
for all other aspects of human life and
endeavour.
The formal inauguration ceremony
of the Soka Kyoiku Gakkai, the members
of which were now solidly committed to
the goal of religious reform, took place
in a turbulent period in a Japanese
society rife with religious persecution.
In December 1935, the government
had cracked down for a second time
on the Omoto religious group and, in
September 1936, it began an assault on
the Hito no Michi Kyodan (Way of Man
Organisation, today known as the PL
Kyodan, the Church of Perfect Liberty).
In the midst of this atmosphere
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
of religious repression, Tsunesaburo
Makiguchi and Josei Toda courageously
stood up, fully prepared to take on all
trials they might be made to bear.
It was a dark era, and Japan
was plunging along an ever more
perilous course. Developments such
as the promul­gation of the National
Mobilisation Law17 and establishment
of the Imperial Rule Assistance
Association18 only served to deepen the
country’s commitment to war and unite
the entire nation behind the war effort.
In March 1941, as Japan’s relations
with the United States became
more strained and a military clash
looked imminent, a comprehensive
revision of the Peace Preservation
Law was implemented. Under Article
7 of the revised statute, “groups or
organisations dedicated to spreading
heresy that either negates the kokutai,
or debases the sanctity of Shinto shrines
or the dignity of the Throne” were now
subject to prosecution under the law.
“Negating the kokutai” was
essentially a matter concerning the
spiritual realm of the individual; it was
not necessarily manifested as a physical
act.
Study Resource 61
 Hence, the law was saying that if the
government deemed that someone’s
opinions rejected Imperial authority,
and that that person had formed
a group of supporters with similar
opinions, he or she would be subject to
prosecution.
What this meant in effect was that
even the human spirit had been placed
completely under state control. This
was thought control in its most extreme
form.

The devilish nature of national authority
now ran rampant in Japan. Against
this backdrop, the Soka Kyoiku Gakkai
convened a special general meeting
at the Kyoritsu Auditorium in Kanda,
Tokyo, in April 1941.
In his address, Tsunesaburo
Makiguchi declared: “Self-denial is a lie.
What is right is to seek happiness for
both oneself and for all others.” It was
a clear repudiation of the prevailing
mindset in wartime Japan of “self-
abnegation for the public good”.
In October the previous year (1940),
the Soka Kyoiku Gakkai had adopted a
new platform and guiding principles.
The first item in that new platform was:
The Soka Kyoiku Gakkai shall
neither be a gathering devoted
to selfish individualism based
on a short-sighted worldview
that is heedless of the welfare
of others; nor shall it be a
gathering dedicated to a
counterfeit holism based on a
long-sighted worldview that
neglects the self. Instead, it
62 Valuecreation
shall take as its highest honour
becoming a living testimony to
a truly holistic way of life, based
on a correct and undistorted
worldview.
Here, “short-sighted worldview”
indicates an egocentric attitude in life
utterly indifferent to the welfare of
others or to the prosperity of the whole,
where individuals care only about
their own well-being. A “long-sighted
worldview” refers to a way of life that
places sole virtue on laying aside all
personal desires and sacrificing oneself
for the country, smothering personal
identity and autonomy in the process.
Makiguchi’s remarks stood as a
bitter condemnation of militarism,
which devalued the life of the
individual, glorifying death and
inspiring people to go off to war.
Instead, Makiguchi advocated as a
guiding principle for the Soka Kyoiku
Gakkai “a correct and undistorted
worldview” that seeks to create a truly
peaceful and secure society for both
oneself and others. This describes a
way of life that aspires for a happiness
that encompasses not only the self but
others.
The true holism of which he speaks
also implies harmony between the
individual and society — each individual
developing a solid self-identity through
Nichiren Daishonin’s Buddhism while
contributing to the creation of a more
humane society and striving for the
prosperity of all.
In July 1941, the Soka Kyoiku Gakkai
launched a new journal titled Kachi Sozo
(Value Creation). Issue No. 5, which
came out in December of that year —
the same month Japan attacked Pearl
Harbour — featured an article titled
‘Religious Reform Is Not Difficult’:
Following ideologies of
uncertain origin that cannot be
substantiated by actual proof
— even if they may be the most
time-honoured tradition — and
thereby sacrificing our own
and others’ precious lives must
be strictly repudiated. It is on
this point that the question of
compulsory worship at Shinto
shrines must be re-examined
with pressing urgency.
As Japan was embarking on war in the
Pacific, Makiguchi courageously strove
to correct the error of State Shinto,
which the government had set up as the
nation’s spiritual pillar to rally support
for its war efforts.

State Shinto viewed Japan as a land of
the “living-man god” — the emperor.
Such a belief inevitably contra­dicts
universal values of humanity and the
spirit of democracy. Not only does it
nurture the idea that the Japanese are
a special or “chosen” people, it also
breeds discrimination towards people of
other countries and races.
This view was largely responsible
for creating a spiritual climate that
supported the drive to war. Ideologies
and religions that nurture a sense of
superiority over others and proceed to
justify such discrimination are truly to
be feared.
Tsunesaburo Makiguchi and his
disciple and successor, Josei Toda, also
turned their attention to this point.
As a result, the Soka Kyoiku Gakkai
raised the banner of religious reform
while thought control was intensifying
daily and the winds of militarism raged
fiercely throughout the country.
Willing to lay down his life if
necessary, Makiguchi refuted the
position of State Shinto as a spiritual
axle leading the entire nation to war
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
and spoke out against its grave error.
He also boldly refused to worship the
Shinto talisman dedicated to the Sun
Goddess, the leading tutelary god of
that faith.
Naturally, President Makiguchi was
tailed by the mem­bers of the Secret
Higher Police; they also attended his
meetings and, on occasion, ordered
him to stop speaking. But Makiguchi
was fearless. Worried that his nation
was headed towards ruin, he continued
to appeal loudly for reform in the
realms of thought and religion — areas
so fundamental to illuminating the
darkness of the age with the light of
peace.
Because of these activities, both
Makiguchi and Toda were arrested on
July 6, 1943, on charges of lèse-majesté
as well as alleged violation of the Peace
Preservation Law. The government
could not tolerate a religion that existed
to benefit ordinary people.
Nevertheless, Makiguchi did not
retreat a single step. Even in the
interrogation room, he declared: “The
emperor is just an ordinary person.
When he was crown prince he attended
Gakushuin University and gained the
Study Resource 63
learning that would be required of him
to perform his duties as emperor. Nor is
the emperor infallible.”
He was explicitly rejecting the
notion that the emperor was a living
god. On November 18, 1944, Makiguchi
died in prison due to malnutrition and
the toll his incarceration had taken on
his aged body.
“Even if it seems that, because I was
born in the ruler’s domain, I follow
him in my actions,” Nichiren Daishonin
remarked, “I will never follow him in my
heart.” (WND-1, P. 579).
To the end of his life, Makiguchi
made this spirit his own, still resolutely
upholding the flag of human dignity in
an era when human lives were utterly
devalued and trampled underfoot.

The sky over Rangoon blazed with the
crimson glow of sunset. After standing
for a while before the monument to
fallen soldiers, Shin’ichi Yamamoto
chanted daimoku again three times,
then quietly moved on.
A pleasant breeze blew, and the
lingering rays of sunlight that streamed
through the tree branches coloured his
face.
Shin’ichi stopped for a moment and
gazed at the brilliant redness of the
setting sun.
“My brother was here in Burma,”
Shin’ichi thought. “He, too, must have
seen this sunset.”
Times changed and history
continued its dramatic surge forward.
But the sun was always constant. It
continued to shed its light serenely and
equally upon the entire world.
64 Valuecreation
The war was over, Shin’ichi thought.
Almost 15 years had passed, but the
world’s peoples still suffered amid the
flames of war.
The post-war world was divided by
conflicting ideologies, giving rise to a
firmly entrenched Cold War. This sort
of rivalry had been transported to Asia,
too, where more than a few countries
were falling victim to the tragedies of
war and internal conflict.
The time had surely come for human­
kind to shift its focus from nations to
human beings — to an awareness that
we are all inhabitants of one world,
members of the same global family.
Towards this end, a philosophy of
life itself was needed, a philosophy that
respected human diversity, strove for
harmony and accord among people and
was capable of bringing all humanity
together.
It was also vital that people refuse
to allow themselves to be enslaved by
the authority of any nation or particular
group, and instead forge a solid and
invincible sense of self. Each individual
would also have to break through
his or her own egoism, overcome
discrimination and prejudice and make
the precious light of humanity shine
from within.
Essential, in short, was the process
of human revolution — of individual
self-improvement and perfection.
It was Buddhism that revealed
the fundamental principles for
accomplishing this. Kosen-rufu meant
creating an age of human revitalisation,
of human renaissance, through
Buddhism. This is what would cause the
light of genuine peace to shine.
 Shin’ichi at this moment felt
profoundly aware of the mission to
which he must devote himself — to go
forth throughout Asia for the goal of
peace.
The goal was distant and the
journey to accomplish it imposing in
magnitude. But he had to achieve
it — this would be the constant and
inescapable theme of his life. He began
to think earnestly about what steps he
must take in this direction.
Shin’ichi and his companions then
went sightseeing around Rangoon. The
Shwedagon Pagoda gleamed golden in
the light of sunset. As he walked around
the city, memories of his late brother
came rushing back to him one after
another.

Whenever Shin’ichi thought of his
brother who had died in Burma, he
was reminded of Harp of Burma, a novel
by Michio Takeyama. It is the story of
a Japanese soldier, who decides to
become a Buddhist monk and remain in
Burma after the war to dedicate the rest
of his life to tending to the graves of his
fallen comrades and offering prayers for
the repose of their spirits.
In one scene, a unit of Japanese
soldiers — not knowing that the war
is over and still on the run from the
enemy — is surrounded by British forces.
Owing to the influence of their captain,
a music school graduate, this particular
unit often sang together. They were
mid-chorus when they realised they
were being encircled by the British.
They had left a cart loaded with
ammunition cases out in the open
nearby. If fighting broke out and the
cart was hit in the crossfire, all their
ammunition would explode. It was
imperative that they move it.
Hoping to convince the British
troops that they were ignorant of
their presence, the Japanese soldiers
cheerfully continued singing ‘Home,
Sweet Home’ and ‘The Last Rose of
Summer’ as they went about moving
the cart to a safe place. When they
finished their work, they stopped
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
singing and prepared to attack. But,
at that moment, they heard the strains
of ‘Home, Sweet Home’ resounding
all around them. This time, it was the
British soldiers who were singing.
Though the lyrics were English, it was
the same song. This was followed up by
a chorus of ‘The Last Rose of Summer’.
Both melodies were long-time
favourites of the British and had made
their way to Japan, where they were
given Japanese lyrics. The Japanese
unit’s chorus of these well-known songs
had struck a deep chord in the British
soldiers’ hearts.
Japanese and British soldiers alike
raised their voices in song; in that
instant they forgot all about distinctions
of friend or foe. The fighting never
started. The soldiers of both sides came
out and shook hands with one another.
The Japanese unit learned from the
British that the war had ended three
days earlier. The spiritual bond that had
been forged between them through
the power of song had prevented
unnecessary bloodshed.
Music and art know no boundaries;
although flavoured by national
characteristics, they have a universal
Study Resource 65
power to move people’s
hearts.
As Shin’ichi took in
the sights of Rangoon, an
idea formed in his mind,
and as he contemplated
and developed this idea,
a clear, concrete image
gradually emerged.
The next day, February
9, he and the others left
Burma shortly before
noon, boarding a two-
hour flight to Bangkok,
the capital of Thailand.
Two men’s division members from
Japan were waiting to greet them on
their arrival at the airport. Both men
were still relatively young in faith, but
they had resolved together to exert
themselves in sharing the Daishonin’s
Buddhism with others.

That evening, Shin’ichi and the others
had dinner at a Japanese restaurant in
Bangkok. A female employee addressed
Shin’ichi. It turned out that she was a
Gakkai member. Although she had not
been very active in her Buddhist practice,
she said she recognised Shin’ichi and
Women’s Division Chief Katsu Kiyohara
from photographs of them in the Seikyo
Shimbun and other Gakkai publications
she had seen back in Japan.
When he had set out on this trip,
Shin’ichi had expected there would
be no members at all in some of the
countries on their itinerary. But, as
it turned out, they had encountered
members in every country they had
visited thus far.
66 Valuecreation
After dinner, they returned to their
hotel. There they were visited by the
two men who had welcomed them at
the airport. The whole group gathered
for an informal discussion outside in the
hotel garden.
Neither of these two local members
seemed to have much of an idea about
how to promote kosen-rufu activities.
Shin’ichi offered them guidance in a
straightforward and lucid manner:
“Practising faith is nothing
extraordinary. All you have to do is
be consistent in your morning and
evening gongyo, and if some around
you are suffering over problems or
worries, you can teach them about
Buddhism. In other words, propagation
proceeds quite naturally through
cultivating friendships imbued with
warm concern and empathy for those
around you. There is no need to be
impatient.
“When others who wish to join
you in practising faith appear, it will
be important that you encourage and
support each other. For that purpose,
an organisation will become necessary.
If you wish, we can establish a district
here in Thailand, too, in the near future.
We’ll also look into the possibility of
regularly sending leaders from Japan to
encourage you and provide guidance. In
any event, the time of kosen-rufu is at
hand. We are bound to see an increase
in membership in Thailand from here on
as well.”
It was still difficult for the two
men to clearly envision an increase in
Thailand’s membership, but the idea
of establishing a district provided them
with a substantial goal they could
work towards.
Compared with America and Brazil,
the seeds that had been sown for
kosen-rufu in Thailand were extremely
small and fragile. Nor was there any
guarantee that these precious seeds
would not be washed away with the
slightest rain or carried off by the wind.
Only by lovingly tending each seed
and ensuring that it took root in society
would a brilliant flowering of kosen-
rufu be possible.
The Soka Gakkai’s efforts to
disseminate the Daisho­nin’s teachings
were neither backed by national powers
nor promoted through the dispatch
of missionaries. The Soka Gakkai’s
propagation was based on the inner
motivation of ordinary people who
awoke to faith and stood up with a
sense of mission in the communities or
countries where they lived. That is why
Shin’ichi devoted all his energy to trying
to awaken a sense of mission in each
person he met.

The long trip was finally beginning to
take its toll on everyone; each member
of the group was visibly exhausted. One
reason Shin’ichi had suggested they
dine at a Japanese restaurant was out of
consideration for High Priest Nittatsu as
well as the others. Everyone had grown
tired of the unfamiliar local dishes
and had begun to lose their appetite.
Shin’ichi hoped that a Japanese meal
would restore their spirits.
When the two local Japanese
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
members had left, Shin’ichi Yamamoto
continued to chat with his colleagues in
his room.
“Let’s read the Gosho!” he
proposed.
Taking out a copy of the Gosho from
his bag, he leafed through the pages
until he came to the ‘Record of the
Orally Transmitted Teachings’. Shin’ichi
read a passage from the section titled
‘The Key Passage of Each of the Twenty-
Eight Chapters [of the Lotus Sutra] and
Its Significance’.
If you exert a hundred million
eons of effort in a single mo­m­
ent of life, the three enlightened
properties of the Buddha will
appear within you at each
moment. Nam-myoho-renge-kyo
means diligent practice.
(GZ, p. 790)
This passage explains the lines from the
‘Emerging from the Earth’ (15th) chapter
of the Lotus Sutra: “In order that day
and night with constant diligence/they
may seek the Buddha way” (LS15, p. 220).
“What Nichiren Daishonin indicates
here,” Shin’ichi emphasised, “is that
Study Resource 67
if we concentrate infinite millennia
worth of effort into our prayer when
chanting Nam-myoho-renge-kyo
and exert ourselves earnestly in our
Buddhist practice, we can bring forth
the three enlightened properties of the
Buddha at each moment of our lives.
It also teaches us that chanting Nam-
myoho-renge-kyo itself is the practice
of diligently exerting oneself.
“While this passage gives expression
to the state of life of the original
Buddha, Nichiren Daishonin, in terms of
our own lives it means that if we exert
ourselves and pray tirelessly for kosen-
rufu, we cannot fail to bring forth
Buddha wisdom and great life force.
Thus it is possible to break through
any deadlock and attain great victory.
However, to achieve this, it is essential
that we do not neglect making diligent
efforts. We should always work, think
and strive twice as hard as others.
“All of us are beginning to feel
the fatigue of our long journey, but
we must remember that this is an
important guidance trip that heralds
the dawn of kosen-rufu in Asia. If we
encounter even one member, we must
encourage that person with all our
strength and being. This will pave the
way for the future.
“Also, as we familiarise ourselves
with the people, culture and
circumstances of each country on this
trip, we will have to think earnestly
about what is needed to advance kosen-
rufu there. If we don’t stay focused,
our trip will be over and we won’t have
accomplished a thing. Each moment is
decisive. The Daishonin writes: “Carry
through with your faith in the Lotus
68 Valuecreation
Sutra. You cannot strike fire from flint
if you stop halfway” (WND-1, P. 319).
If you don’t keep striking the pieces
of flint together, you can’t hope to
produce fire. In the same way, if you
are negligent or allow yourselves to
succumb to inertia, you will end up
in defeat.”

Hearing Shin’ichi’s guidance based on
the Gosho, the other leaders felt as if
they had been shaken awake. Without
realising it, they had at some point
lapsed into simply trying to complete
their schedule perfunctorily.
Shin’ichi gazed directly at each
person, then continued: “Throughout
this trip, I’ve been thinking how we
should promote kosen-rufu in the Asian
region. Theravada Buddhism, Hinduism
and Islam are the leading religions in
many Asian countries, and they have
been instrumental in shaping diverse
ethnic cultures and traditions.
“President Makiguchi said, ‘Don’t
judge things you don’t properly
understand.’ But hardly anyone in
Japan today correctly apprehends
these religions or cultures. To better
understand our Asian neighbours
and form an accurate picture of
their religions, cultures and national
characters, it will be important, I feel, to
conduct in-depth study and research.
“Also, to spread the Daishonin’s
Buddhism, we will need to foster
individuals who can conduct academic
research specifically on the Lotus Sutra
and introduce the humanism and
pacifism of Buddhism to the people of
the world.
 “For those reasons, I propose
that we establish an institute for the
research of Eastern philosophy, culture
and ethnology. What do you say?”
“A research institute?” Hisao Seki
echoed, looking some­what perplexed.
It was something he had never
considered.
“Such an institute will have great
significance in the future. We could call
it something like the Oriental Studies
Institute or Asian Culture Research
Centre. We could even establish
two branches: one in Tokyo and the
other in Osaka. The institute could
publish its own magazine. Gradually
we would build it into one of Japan’s
leading research institutes in Eastern
philosophy, culture and ethnic studies.”
As they listened to Shin’ichi, they slowly
glimpsed his grand vision. Not until
many years later, however, would they
fully appreciate its significance.
“There is another idea that I’ve
been mulling over. The basis of genuine
world peace will be formed by the
fostering of mutual understanding
through a grassroots exchange that
transcends distinctions of race, nation
and ideology.
“To this end, exchanges in art
and culture will be indispensable.
Music, dance and works of art occupy
a dimension that transcends borders.
While they may be distinctively ethnic
in flavour, they also have a quality
that makes them universally accessible.
This quality is what prompts me to
consider promoting exchange in music
and the arts.”

The other leaders’ minds had been
preoccupied with the organisation’s
monthly propagation results back in
Japan. Everything Shin’ichi had said,
therefore, came as a complete surprise
to them, leaving them struck with a
sense of admiration.
“By musical exchange, do you mean,
for example, dispatching our brass
band to perform in India?” Kazumasa
Morikawa ventured.
Shin’ichi smiled. “We might do
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
something like that, too, at some point.
But first, I think we should establish
an association for musical and cultural
exchange that can introduce music and
dance not only from Asia but from all
parts of the world, and of all genres —
classical, folk and modern. I’m thinking
of launching activities to link people’s
hearts through music and art. Kosen-
rufu is a movement to cultivate the
potential within human life, to bring
peace and culture to blossom through
the ideals of Buddhism.
“Therefore, how much we can
contribute to peace and culture
becomes an issue of vital importance.
There is the con­cept known as ‘the
fusion of the Buddhist Law and secular
law’. Our contributions to peace
and culture fall under the category
of ‘secular law’. Art and education,
government and politics, business and
the economy — in fact, all spheres
of human endeavour fall under this
category. The Buddhist Law functions
to cultivate people’s lives, which in turn
serve as the fertile soil from which a
society’s culture springs and flourishes.
The ‘fusion’ of Buddhism and secular
matters means that Buddhism and
Study Resource 69
society should be in accord at the
deepest level. It does not imply that
they should be unified into a single
system or form.
“In our own lives, we demonstrate
this principle when, as a natural
result of polishing and perfecting our
character through faith, we awaken
to our mission to create a new era and
work to contribute to society and to
peace. It is the individual human being,
the human spirit, that links Bud­dhism
to secular affairs, to society. Therefore,
the religious mission of Buddhists is
ultimately to fulfil their mission as
human beings in society. Only a religion
that enables people to do this may be
called a ‘living religion’.
“Buddhism is not mere theory.
Genuine religious faith enables the
banner of human triumph to be raised
amid the realities of this world. This is
why I am desperately trying to pave
the way for peace and culture. And for
this reason I propose that we establish
an institute to research Oriental
philosophy, ethnicity and culture as well
as an association to promote music and
the performing arts.”
Shin’ichi’s ideas were later realised
with the founding of the Institute of
Oriental Studies [now the Institute of
Oriental Philosophy] and the Min-On
Concert Association, both of which
have become important forces for the
creation of cultural awareness and
understanding.

They spent the next day sightseeing
around Bangkok. As they drove through
the bustling streets, they saw a number
70 Valuecreation
of buildings under construction.
Motorbikes and compact three-wheeled
automobiles known as sam lo honked
noisily as they sped on their way. Amid
the clamour, Shin’ichi felt the energy
and vitality of this rapidly developing
land.
Shin’ichi said to High Priest
Nittatsu, who was riding in the same
car: “I heard somewhere that ‘Thai’ of
Thailand means ‘Freedom’. This ‘Land of
Freedom’ is in fact the only South-East
Asian country to have maintained its
independence from colonial rule before
and after the war.”
“Really?” Nittatsu replied. “They say
that ‘the name reveals the substance’,
and this would seem to be a perfect
example of that principle.”
During the war, however, Japanese
militarism had threatened Thailand’s
independence. Simultaneous with
Japan’s attack on Pearl Harbour on
December 8, 1941, which sparked the
Pacific War, Japanese forces began to
march on Thailand to gain a foothold
for a subsequent invasion of Burma.
In the fighting, several hundred Thais
were killed. Although Japanese forces
guaranteed Thailand its independence,
they continued to station themselves on
its soil and exert considerable pressure.
When he thought of Asia’s wartime
history, Shin’ichi felt deeply pained.
The construction by Japanese forces
of a railway linking Thailand and Burma
was completed at the cost of untold
lives. The Japanese army began work
on the project in July 1942, the year
after it established itself in Thailand,
to secure a supply route to ground
forces in Burma. It was a formidable,
backbreaking project that involved
cutting a path through dense tropical
jungle. But the entire 415-km railway
was built with astonishing speed, taking
only 16 months to complete.
Some 55,000 British and other
Allied prisoners of war, along with
some 70,000 labourers [some sources
put the figure at 200,000 or 300,000]
forcibly brought in from other parts of
South-East Asia, were put to work on
the railroad project. More than 11,000
Allied pows died, and more than half
of the Asian labourers never made it
back to their homelands. The death toll
was so great it was rumoured that one
person died for every crosstie laid.
Shin’ichi thought: “Wherever one
goes in Asia, there are scars of war
inflicted by the Japanese army. To
ensure that we never again commit such
folly, it is vital that we Japanese do not
forget these historical facts. We must
humbly recognise what we have done.”
At the same time, as a Japanese,
Shin’ichi resolved henceforth to share
the sufferings of his Asian neighbours
while forging the way for them to enjoy
true peace and happiness.

Here in Bangkok, too, the group was
scheduled to visit several of the city’s
major Buddhist temples. One purpose
was to gather architectural references
for the Grand Reception Hall slated to
be built at the head temple and for the
Grand Main Temple (Sho-Hondo), which
Shin’ichi Yamamoto also envisioned
building there in the future.
Their first stop was the Wat Phra
Kaew, also known as the Temple of
the Emerald Buddha, an important
royal temple located near the Chao
Phraya River. Rising from the temple
compound, which was enclosed by a
white wall, were a magnificent golden
stupa and a tower called a prang. The
orange and green roof tiles of the
temple buildings gleamed brilliantly in
the sunlight.
As he was viewing the architecture
and ornamentation of the buildings
in detail, Shin’ichi learned from their
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
guide that Thailand’s Grand Palace
was located right next door. The
guide remarked happily: “Their Royal
Highnesses have just returned this
January from a tour of the United
States and Europe, which they began
last June.” His love and respect for
the Thai monarchs were evident in his
expression.
The Thai people placed great trust
in their royal family, particularly in the
young king Rama IX, also known as
King Bhumibol Adulyadej, whom they
respected as a wise and courageous
ruler. The king was only 33 years old —
the same age as Shin’ichi.
From Wat Phra Kaew, the group
moved on to Wat Arun, which stood on
the opposite side of the Chao Phraya
River. The temple’s huge tower, so
tall it seemed to touch the sky, was
surrounded by four smaller towers, all
of which were inlaid with multicoloured
ceramic tiles. Because Wat Arun shone
so beautifully in the light of the
morning sun, it had become known as
the Temple of Dawn.
Next, the group visited Wat
Benchamabophit, the Marble Temple.
As its name suggests, the entire
Study Resource 71
structure, except for the roof and
ornamental windows, was built of
Carrara marble.
Shin’ichi related his impressions
to High Priest Nittatsu: “Each of the
temples we’ve seen is gorgeous and
majestic. But when I consider Nichiren
Daishonin’s spirit, I don’t think the
buildings at the head temple need
to be so dazzling and ornate. Rather,
they ought to be of simple and sturdy
construction, a simplicity that is
beautiful in itself.”
“Do you think so?” the high priest
responded. “Actually, I was thinking the
same thing.”
“From here on,” Shin’ichi continued,
“people from all over the world will
gather at the head temple. That’s why
I’d really like to think about building
superb religious structures that embody
the themes of humanism and globalism.
I hope you’ll allow me to offer my
fullest support to that end.”
The two continued to talk amicably
about future plans for the head temple.

Having completed their itinerary in
Thailand, Shin’ichi Yamamoto and his
party left for their next destination,
Cambodia, on February 11. They caught
a 7:30 a.m. flight from Bangkok to
Siem Reap, where they planned to
visit the temples Angkor Wat and
Angkor Thom.
February 11 was Josei Toda’s
birthday.
At the hotel in Siem Reap, Shin’ichi’s
thoughts turned to his late mentor.
Were Toda still alive, he would have
been 61 on this day. Shin’ichi’s heart
72 Valuecreation
always ached when he thought of Toda
passing away at the relatively young
age of 58. Although he understood
intellectually that Toda had completed
his mission in this lifetime, Shin’ichi still
couldn’t help feeling that his death had
come too soon.
Shin’ichi himself had been told
as a youth that he would be lucky to
live until he was 30. Yet here he was
travelling around Asia in relatively good
health. It seemed to him almost as
though his mentor had bequeathed to
him the years of his life he himself had
been unable to live.
Shin’ichi addressed Toda in his
heart: “Sensei! I, Shin’ichi, am now in
Cambodia. I’ve come to spread the light
of peace throughout Asia, just as you
wished. It is still just a faint glimmer, but
I’ll do my best to ensure that, one day,
the brilliant sun of happiness will shine
without fail on all the people of Asia.”
Whenever he thought of his mentor,
Shin’ichi felt a surge of energy flood his
entire being.
Shin’ichi had grown deeply aware
of this profound bond with his mentor
when he took on the first real battle
that Toda had ever directly entrusted
to him, in February 1952. He had been
appointed a staff member of Kamata
Chapter and had taken leadership in
directing the chapter’s propagation
efforts.
At the chapter kick-off meeting
following his appoint­ment, Shin’ichi
frankly shared his sentiments, calling
to the members present: “February is
the month of the Daishonin’s birth, and
February 11 is the day President Toda
was born.
 “While it goes without saying
that it’s because of the Daishonin
appearance in this world we could
encounter this Buddhism, we also owe
much to President Toda’s courageous,
solitary struggle for kosen-rufu. We
have all received great benefit and
become happy.
“To show our gratitude, let’s
celebrate the month of President Toda’s
birthday and answer his expectations by
thoroughly challenging ourselves and
achieving a truly magnificent victory in
our activities.”
As Shin’ichi pondered how, as a
disciple, he could celebrate Toda’s 52nd
birthday, he resolved to initiate a fresh
surge of momentum for kosen-rufu.

Never for a moment did Shin’ichi forget
the pledge Josei Toda made at his
inauguration as second president on
May 3, 1951 — a pledge to achieve a
membership of 750,000 households.
In fact, Shin’ichi had made it his
personal goal in life as well. But the
pace of the Gakkai’s propagation
efforts in 1952 was far too slow to
actualise Toda’s vision. Even the
largest chapters grew up to around
100 households at the very most each
month. “At this rate,” Shin’ichi thought,
“President Toda’s declaration will end
up a hollow promise.”
He was deeply concerned and
troubled by this. However, all his time
and energy were consumed with trying
to rebuild Toda’s still shaky company.
Then, one day, while he was still
grappling with these problems, Toda
instructed him to oversee the activities
of Kamata Chapter as a chapter staff.
Shin’ichi did not want to let Toda’s
goal remain unfulfilled. Indeed, he was
absolutely determined that this should
not happen.
Fighting spirit and energy welled up
inside him with the profound resolve to
take personal responsibility — as Toda’s
disciple and on his mentor’s behalf —
to see that a membership of 750,000
households was realised.
As the members of Kamata Chapter
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
listened to Shin’ichi’s words at the kick-
off meeting, they became aware of
his devotion and commitment to Josei
Toda; they learned the true spirit of a
disciple.
Shin’ichi had narrowed the gap
between them and Toda. They now felt
much closer to their mentor in spirit.
Courage and a sense of mission to work
with Toda for kosen-rufu was activated
deep within them.
When disciples have a seeking spirit
towards their mentor and determine to
fight alongside him, then the mentor’s
life — the mentor’s commitment to
kosen-rufu — pulses and flows through
the disciples’ veins.
Filled with a deep sense of pride
and the spirit to challenge, the
Kamata Chapter members joyously
dedicated themselves to their
activities. In February, they gained
an unprecedented 201 new member
households.
“We can do it if we try!”
In the midst of their great joy,
everyone became keenly aware of
this truth.
This stunning achievement by
Kamata Chapter became an inspiration
Study Resource 73
for the rest of the country, opening
the way for the accomplishment of
Toda’s goal of 750,000 households.
The struggle waged by Shin’ichi in
Kamata Chapter is also the origin of the
‘February tradition’, signifying a great
leap forward in the propagation of the
Daishonin’s Buddhism.

C ambodia was the last country they
would visit on this Asian tour. After
brief stopovers again in Thailand
and Hong Kong, they would make
their way back to Japan. Shin’ichi
was inexpressibly happy to spend
Toda’s birthday here in this last new
destination of Cambodia.
He brought out a photograph of
his mentor from his breast pocket and
gazed at it for some time.

Shortly after 2:00 p.m., the group left
the hotel by car. Within a short time,
they came to a wide open area. They
had arrived at Angkor Wat.
King Suriyavarman II (r.c. 1113–50)
built this magnificent temple at the
height of the Angkorian period, when
a succession of Khmer kings ruled
from the city of Angkor from the ninth
through 15th centuries. It is said the
temple took more than 30 years to
build. In ancient Khmer language,
angkor means ‘city’ and wat, ‘temple’.
Surrounding the colossal structure is
a moat more than 190 m wide and some
5.4 km in circumference.
As they made their way along
the stone-paved avenue of the main
entrance, an approach made from
74 Valuecreation
the west of the complex, the central
building with its tiered stone galleries
and five towers soared high above them.
Angkor Wat was originally a Hindu
temple, but in the early 15th century,
after the fall of Angkor, Buddhist
statues and images were introduced,
and it became a temple of Theravada
Buddhism. Angkor Wat became known
to the Western world after its discovery
by the French naturalist Henri Mouhot
(1826-61). His detailed journals of his
visit there in 1860 instantly brought the
temple ruins — known only to a handful
of local pilgrims — into the world
limelight.
As the group made their way down
the central path leading to the inner
shrine, the structure seemed to loom
ever larger above them. Once inside,
they came upon a precipitously steep
stairway cut into the wall of the temple.
“Do you think you can manage the
climb?” Shin’ichi asked the high priest.
“Of course,” he responded, “I’ve
come this far, haven’t I?”
With laboured breath, they climbed
the stone steps in one stretch.
From the lichen-covered interior of
the shrine, they could see the lush green
forest stretching out below all around
them. The breeze was refreshing.
Next, they went to have a look at
the temple’s galleries. The walls were
adorned with relief carvings depicting
scenes of Cambodian mythology, of the
king ruling the land as well as of the
daily lives of the people and the natural
environment. However, signs of damage
and erosion from relentless, centuries-
long battering by the elements were
much in evidence.
 Pointing to one of the stone
columns, their guide said that a
Japanese traveller who had visited the
site centuries ago had left his signature
behind. The group saw that Japanese
char­ac­ters had been written on the
stone in black Chinese ink.
Katsu Kiyohara exclaimed: “Look,
it really is Japanese! Does this mean
Japanese have been fond of writing
graffiti since olden times?”
Her choice of the word graffiti
elicited a burst of good-natured
laughter from her companions.

The Japanese writing on the side of the
square column at Angkor Wat indicated
that on New Year’s day of the ninth
year of Japan’s Kan’ei era (1632), a man
named Morimoto Ukondayu, having
travelled thousands of miles across the
sea, had enshrined a Buddhist statue on
this site so that he could offer prayers
here for his late father’s repose and for
his mother’s good circumstances in her
next lifetime.
“The ninth year of Kan’ei...” Hisao
Seki mused. “If I remember correctly,
that was shortly before the Tokugawa
shogunate instituted an isolationist
policy that barred travel abroad. Still, I
wonder what made someone come all
this way more than 300 years ago?”
“Back in those days, Japanese
believed this temple to be the Jetavana
Monastery, where Shakyamuni spent
much of the latter years preaching the
Law,” High Priest Nittatsu explained.
“It was well known to them because
it appeared in the famous classical
Japanese novel The Tale of the Heike.”
“Really? I recall the famous opening
lines from that novel, ‘The bells of the
Jetavana Monastery resound, tolling
life’s impermanence.’ The desolation
and ruin all around here certainly give a
palpable sense of life’s impermanence,
don’t they?” Katsu Kiyohara said,
genuinely moved.
“You’re right,” Shin’ichi said.
“Looking at these ruins, it’s easy to
imagine how magnificent Angkorian
culture must have been at the height
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
of its splendour. It must have been one
of the great treasures of humanity. Yet,
several centuries later, these ruins are
all that remain of that former glory.
Ultimately, if there are no successors,
everything will decline and be
destroyed with the passing of time.
“This applies equally to the Gakkai.
Without successors to correctly pass
on the Gakkai spirit, the organisation
will degenerate, decay and eventually
die. Everything depends on people,
on those who can perpetuate and
carry on the tradition and legacy of
those before them. We, therefore,
have a truly momentous mission. If
Nichiren Daishonin’s Buddhism is to be
perpetuated throughout all time, we
must ensure that the flame of President
Toda’s spirit is never extinguished.”
This was the vow that Shin’ichi had
made as a disciple on Toda’s birthday.
The group continued to Angkor
Thom, a walled city also dating from the
Angkorian period, before returning to
their hotel around nightfall.
That evening, they were visited
by a Japanese member — a business
representative stationed by his company
in Saigon (now Ho Chi Minh City),
Study Resource 75
Vietnam. Shin’ichi warmly wel­comed
the man, who had travelled all the
way to Cambodia just to see them.
Including this latest visitor, the group
had now met members in every country
on their journey. Shin’ichi asked the
man all about Vietnam and offered
him encouragement in faith. He then
told him: “Let’s establish a district in
Vietnam, too. If there is one ardently
committed individual, a path can be
opened.” The man’s face lit up.
 must cherish and foster that
The next day, February 12, the group left
Cambodia for Bangkok. They stayed one
night and then flew straight to Hong
Kong on the 13th. At the airport in
Hong Kong, they were welcomed again
by some local members who, when they
saw Shin’ichi enter the lobby, waved at
him enthusiastically, jumping up and
down with excitement.
“Isn’t it strange,” Morikawa
remarked, “how everyone’s more
animated and cheerful than the first
time we met them?”
“People have a great potential for
change,” Shin’ichi said without pause.
“A Buddhist leader is committed to
enlivening and revitalising others,
instilling them with hope and courage.
By contrast, those who rob people
of their enthusiasm and vigour and
cast a pall over their joy epitomise
the activities of ‘devilish functions’
in Buddhism. This is the case with
leaders who become egocentric in their
thinking — they end up behaving as
‘devilish functions’. That’s why we have
to stay constantly on guard against such
individuals.”
76 Valuecreation
Zero multiplied by any other
number is still zero. But the
number one, when multiplied
by any positive number, will
always produce a positive
number. ‘One’ has infinite
potential. Therefore, even if
there is only one member, we
person and help him or her
become strong in faith
With a warm smile, Shin’ichi began
walking over to the members. But when
he saw Ikuyo Oka, he headed instead
towards the airport shops. He wanted
to purchase a set of stamps from around
the world. Remembering that at the
discussion meeting at Mrs Oka’s house
on their earlier visit to Hong Kong, her
son had told Shin’ichi that his hobby
was stamp-collecting, Shin’ichi was
fulfilling his promise to bring the boy
a world stamp set as a present on his
return trip. Mrs Oka was surprised and
humbled by President Yamamoto’s
thought­ful­ness when he presented her
with the stamp set to give to her son.
“I hope you don’t mind if I have
Mr Seki, one of our veteran directors,
attend the discussion meeting you’ve
planned this evening on behalf of all of
us,” he said to Mrs Oka.
“Please have a really enjoyable
meeting.”
 The group first checked their
luggage at the hotel and then went out
to do some shopping — their purpose:
to buy souvenirs for colleagues back in
Japan who were taking care of things in
their absence.
While Hisao Seki went off to attend
that evening’s discussion meeting,
the rest of the leaders gathered
with Shin’ichi to discuss plans for the
immediate future.
The first item on the agenda was
how to go about developing local
organisations in the various Asian
countries they had visited.
Eisuke Akizuki shared his opinion:
“On this trip, we confirmed that there
are members in each country, with the
exception of Cambodia. But I think
it will be very difficult to actually go
ahead and establish local organisations
in these countries at this stage.”
Morikawa nodded and said: “Yes.
Even if we set up a district in each
country, there is no one qualified to
become a district leader. In my opinion,
the members are still very weak in faith.
Even if we were to appoint people
to leadership positions, it’s doubtful
whether they’d be able to fulfil the
responsibility such positions demand.”

The other directors fell silent, each face
showing deep concern. “Mr Morikawa,”
Shin’ichi said, smiling, “If a leader feels
that a person is weak in faith, it is the
leader’s challenge to help strengthen
that person’s faith and conviction. This
is particularly important for you, since
you will soon be the general chapter
chief for all of South-East Asia. Just
throwing up your hands and declaring
yourself at a loss will get you nowhere.
Have you given any thought to what
you hope to have achieved in each
country in 30 years?”
“In 30 years?” Kazumasa Morikawa
repeated, not knowing what to say.
“My personal hope, for instance, is
that we’ll have a membership of several
tens of thousands here in Hong Kong
by then. Another dream I have is to
build facilities that surpass our present
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
Soka Gakkai Headquarters building, not
only in Hong Kong, but in Thailand and
India, too. Unless we achieve this kind
of growth, we’ll never realise President
Toda’s ardent wish for kosen-rufu in
Asia. The time has come.
“It’s very significant that on this
trip we encountered members in each
country we visited, even if only a few.
Zero multiplied by any other number
is still zero. But the number one, when
multiplied by any positive number, will
always produce a positive number. ‘One’
has infinite potential. Therefore, even
if there is only one member, we must
cherish and foster that person and help
him or her become strong in faith. We
have to think about what is necessary to
achieve this.
“First, I think we’ll have to
implement a concrete system of
dispatching leaders regularly from the
Headquarters to give guidance to the
members in these countries. The sooner
we do this the better.
“Why not introduce this system in
Asia first, before the rest of the world,
and try to implement it by May? Let’s
ask leaders of the director level and
leaders from Okinawa, which is close
Study Resource 77
to South-East Asia, to participate. Later
we’ll establish a district in each Asian
country. Let’s do so gradually, however,
without haste.”
The blueprint for building the
organisation in Asia was slowly taking
shape.
The discussion turned to upcoming
activities in Japan. They came up with a
detailed schedule up to May 3, the first
anniversary of Shin’ichi’s inauguration
as president.
When they had finished
deliberating, Shin’ichi said: “Great.
That’s it, then. Tomorrow when we get
back to Japan, let’s discuss these points
with the entire board of directors and
immediately set to work putting them
into action.”
Already, his mind was refocussed
on Japan. If they were to accomplish
global kosen-rufu, they would have to
create a model for the spread
of Nichiren Daishonin’s Buddhism
in Japan. They would first have to
achieve their membership target of
3 million households to establish a solid
foundation for the Soka Gakkai.
Shin’ichi got up and walked to the
window. Gazing into the distance, he
said: “Let’s move forward. Let’s keep
advancing.”

February 14 — the day of their return
to Japan — had at last arrived. Ikuyo
Oka and Kimie Hirata came to the
hotel shortly after 9:00 a.m. to take the
visitors to the airport.
There, Shin’ichi encouraged the
two leaders right until it was time to
board the flight. “For the time being,
78 Valuecreation
why don’t you set yourselves a target
to accomplish a membership of 100
households here in Hong Kong?”
Shin’ichi suggested. “I know it sounds
like a lot, but if you set a goal that can
be achieved without any great effort, no
one will have an opportunity to grow.
“If you set out to accomplish a
substantial, difficult goal, you will
have no choice but to pray earnestly
to the Gohonzon. Then you will not
only experience benefit but when
you accomplish your objective, you’ll
be filled with deep joy and will gain
absolute confidence in the power of
faith. So it’s better to set yourselves a
big goal.”
Shin’ichi had begun in earnest
training these two women as district
leaders.
When he saw that Mrs Oka had
brought a copy of the Gosho with her,
Shin’ichi said: “Let me write something
for you and all the members of Hong
Kong to commemorate our visit.”
Inside the cover of her copy of
the Gosho, he wrote the words:
“Illuminated by the Mystic Law, may
you become a person of unsurpassed
happiness.”
Hugging the volume close to her,
Mrs Oka said: “President Yamamoto,
when can we expect to see you again in
Hong Kong?”
“I’ll definitely come again next year,
and the next. So please don’t worry,”
Shin’ichi told them with a smile. He
shook hands firmly with both of them
and said goodbye.
The plane took off from Hong
Kong’s Kai Tak Airport just after
11:00 a.m.
 Having fulfilled another of the
vows he had made to his mentor — of
bringing the first faint light of peace
to shine on Asia outside of Japan —
Shin’ichi felt refreshed and invigorated.
In the fall, Europe awaited them. And
at this time next year, they would travel to
West Asia, as well. His plans for realising
the worldwide spread of the Daishonin’s
Buddhism, which he had taken as his
personal mission, knew no bounds.
It was after 3:00 p.m. in Japan
when they landed at Tokyo’s Haneda
International Airport. When Shin’ichi
came out into the airport waiting room,
loud applause greeted him.
NOTES
1. Rice riots of 1918: A series of widespread
popular disturbances in response to spiralling
rice prices and the government’s failure to
take remedial measures. The riots led to
the collapse of the Terauchi government
(1916-18) and the formation of the first party
cabinet in Japan in which the head of the
majority party in the House of Representatives
became prime minister.
2. Taisho Democracy: A term coined by
Japanese historians after World War II to refer
to the democratic ideals and movements of
early 20th-century Japan; generally refers to
the political currents in the period between
the end of the Russo-Japanese War in 1905
and the end of party government in 1932,
spanning the Taisho period (which ended
in 1926). The democracy of this period,
rather than suggesting popular sovereignty
and a rejection of Imperial rule, stood for
government by and for the people, but in the
name of the emperor.
3. Takaaki Kato (1860-1926): Japanese
statesman and politician. As foreign minister
in 1914, he was a key player in Japan’s
decision to participate in World War I. In
1915, he pushed through negotiations for
“Welcome back!”
“It’s good to have you home!”
In a voice brimming with energy,
Shin’ichi said to the leaders who
had come to greet them: “Thank you.
Now I’ve returned to encourage the
members in Japan. We’ve created a
milestone for kosen-rufu in Asia.
The members in Hong Kong have
stood up! Now let’s set our sights
on Japan, the foremost arena of
kosen-rufu!”
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
His voice resounded like a lion’s roar.
The organisation in Japan was now
about to begin a dynamic new phase in
its development.
greater territorial concessions from China.
He became prime minister, presiding
over a three-party cabinet, in 1924. His
administration saw the passage of the
Universal Manhood Suffrage Law and the
Peace Preservation Law.
4. Soviet-Japanese Basic Convention: A
convention that embodied the basic rules
for relations between Japan and the Union
of Soviet Socialist Republics. It constituted
Japan’s recognition of the new Soviet
regime following the communist revolution,
restoring bilateral diplomatic relations
and guaranteeing reciprocal freedom of
movement and protection of its nationals in
each other’s territories.
5. Kokutai: Translated variously as the ‘national
polity’, ‘national entity’, or ‘national essence’.
Refers specifically to the belief that Japan was
unique by virtue of its rule by an unbroken
imperial line.
6. Meiji Constitution: In 1889, the Japanese
government adopted a constitution that
permitted a weak House of Representatives,
limited franchise and political parties.
7. Showa period: Era in recent Japanese history
from 1926-89. Marks the reign of Emperor
Study Resource 79
 Showa (Hirohito) who passed away in January
1989, the longest imperial reign in Japanese
history. Crown Prince Hirohito ascended the
throne in December 1926, adopting the era
name Showa (‘Enlightened Peace’) for his
reign. Following tradition, he was named
Emperor Showa on his death.
8. Great Tokyo Earthquake of 1923: A
devastating earthquake that would have
registered 7.9 on today’s Richter scale,
which struck Tokyo shortly before noon
on September 1, 1923. The earthquake
caused great destruction and widespread
fires. The death toll exceeded 90,000, with
approximately 700,000 homes destroyed.
9. The Great Depression: World financial crisis
started by the Great Crash of the Wall Street
stock market in America in October 1929.
10. Manchurian Incident (1931-33): The conquest
and subjugation of Manchuria by the
Guandong Army, the Imperial Japanese
Army’s field command responsible for
defending the territory of Guandong leased
by Japan from China. The conflict was
directly triggered by an attack on the Chinese
garrison in the political centre of Mukden
(now Shenyang) on the night of September
18, 1931 by Guandong Army units. China
had originally granted Russia a lease on this
territory, but under the terms of the treaty
concluding the Russo-Japanese War, all of
Russia’s rights were ceded to Japan. China
had approved the lease’s transfer, but in the
late 1920s, it sought to reclaim control of
the territory. The Japanese, however, were
determined to hold on to their possessions in
this strategically important and resource-rich
area. The Guandong Army justified its attack
on Mukden as retaliation for an attempt
by Chinese forces to destroy the tracks
of the Japanese-owned South Manchuria
Railway, an act that had actually been staged
by members of the Guandong Army as a
pretext to launch hostilities. In 1932, Japan
established the puppet state of Manchukuo
in this disputed territory, and in early 1933,
after a 16-month conflict, annexed all of
Manchuria. Growing anti-Japanese sentiment
eventually led to the Sino-Japanese War of
1937-45.
11. South Manchuria Railway Company: A semi-
official Japanese company engaged from
80 Valuecreation
1906-45 in the management of railway lines,
the administration of railway zones and the
economic construction and development
of Japan’s Guandong Leased Territory in
southern Manchuria. It was a major vehicle
for Japanese investment and development
and provided Japan with a powerful base in
Manchuria for its future thrust into East Asia.
12. May 15 Incident: On May 15, 1932, Prime
Minister Tsuyoshi Inukai was assassinated in
an attempted coup d’état by radical young
army officers; his death brought an end to
party rule.
13. February 26 Incident: An attempted coup
d’état in Tokyo, February 26-29, 1936, in
which troops led by radical junior officers
assassinated a number of political figures
and occupied the centre of Tokyo. The
coup attempt failed, but an uneasy mood
remained.
14. Marco Polo Bridge Incident: Also known
as the Lukou-qiao Incident; a minor clash
between Chinese and Japanese troops on
the outskirts of Beiping (now Beijing), which
marked the real start of the Sino-Japanese
War of 1937-45.
15. National Spiritual Mobilisation Movement:
Movement launched in 1937 to promote
popular support for the war against China and
to combat domestic dissent.
16. Imperial Rescript on Education: A 315-
word edict issued in the name of Emperor
Meiji in October 1890 setting forth the
guiding principles of education in Japan.
Paying tribute to the uniqueness of Japan’s
national polity and the virtues of loyalty to
the emperor, it was used as an instrument
for political indoctrination. The Ministry
of Education ordered principals to read
the rescript at special school assemblies,
while students were required to study and
memorise it. It remained in force until the end
of World War II.
17. National Mobilisation Law: Introduced to
facilitate mobilisation of Japan’s private
industry, civilian work force and material
resources for the war effort during World War
II.
18. Imperial Rule Assistance Association:
Established in October 1940. Served as
agency for promoting wartime home-front
mobilisation.
` 320

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 FROM THE NEW HUMAN REVOLUTION
RISSHO
ANKOKU
Chapter 4
THE NEW HUMAN REVOLUTION
VOLUME 4
(Reproduced from: 'Rissho Ankoku',
Chap 4, The New Human Revolution,
Vol. 4, 217–74)
T he rainy season showed no sign of
ending. A thick mist hung over the
pathways of the head temple. On July 3,
1961, Shin’ichi Yamamoto travelled to
the head temple to pay his respects at
the grave of his mentor, Josei Toda.
The next morning, he stood
before the tomb and chanted
three daimoku infused with a deep
prayer. He remained there for some
time, seemingly engaged in a silent
communion with his late mentor.
Precisely 16 years earlier, on July 3,
1945 — just weeks before the end of
World War II — Josei Toda was released
from prison, having inherited his mentor
Tsunesaburo Makiguchi’s commitment
to spread the Daishonin’s Bud­dhism.
After two years of incarceration by
Japan’s militarist government, his health
was greatly weakened. He was pain­fully
thin and unsteady in his stride. Beneath
82 Valuecreation
his protruding ribs, however, a ferocious
com­mit­ment to kosen-rufu burned
like a flame. It was also fuelled by a
fiery anger at the evil of authoritarian
power, which had killed his beloved
mentor and subjected the Japanese
people to extremes of suffering.
Under pressure from the authorities,
most of his fellow members had
renounced their faith, and there was no
one for him to turn to. Toda knew that
the future of kosen-rufu rest­ed solely on
his shoulders. He resolved to stand alone
and single-handedly raise the banner
of Nichiren Dai­shonin’s Buddhism.
From that day on, the water of the Law
flowed forth abundantly — what had
been an under­ground stream began to
spring forth from the earth to nour­ish
the parched soil of post-war Japan.
July 3 was the day on which the
Soka Gakkai was reborn, the day the
lion king of kosen-rufu broke free
of the chains with which the military
dictatorship had bound him and began
to roam proudly again.
Shin’ichi was keenly aware that
spreading the Daishonin’s teachings
meant struggling against the insidious
nature of authority. The mission of a
true Buddhist is to rise up against the
external threats of dictatorship and
military might, which violate the dignity
of human life, and triumph over them
with internal spiritual power, with true
humanity.
Makiguchi and Toda were arrested
for their refusal to accept a Shinto
talisman dedicated to the Sun Goddess.
But that was little more than a pretext.
The real reason for their persecution
was that the military, trying to enslave
the people with State Shinto as the
nation’s spiritual pillar and carry out
its bloody war, could not tolerate an
organisation that spread a Buddhism
that taught the ideals of human dignity,
freedom and equality.
Though the war was long over and a
democratic system had been established
in Japan, Shin’ichi knew that the treach­
erous tendency of authority that sought
to enslave peo­ple remained unchanged.
Shin’ichi had personally experienced
this during the Osaka Incident, when
the authorities falsely accused him of
election law violations and had him
arrested. By a remarkable coincidence,
the day of his arrest was July 3, 1957,
the same day that, 12 years earlier, his
mentor had been released from prison.

When Shin’ichi Yamamoto recalled the
interrogation he had been subjected to
at the Osaka District Pros­ecutors Office,
he quaked with indignation. Despite
his innocence, the investigators had
threatened to arrest Josei Toda unless
Shin’ichi confessed. Such unscrupulous
tactics made the authorities’ dark intent
all too clear: They were determined to
undermine the Soka Gakkai by whatever
means necessary.
The government feared the
emergence of a new populist
movement. It felt gravely threatened by
the Gakkai’s efforts to awaken people
to their social mission — to the fact
that the people were central — and
encourage them to influence the way
the country was run.
Traditionally, Japanese religion,
including Japanese Bud­dhism, had been
co-opted by the ruling powers. They
received protection and sponsorship by
actively supporting the government’s
policies and wishes.
The great 19th-century Japanese
thinker and educator Fukuzawa Yukichi
observed in his An Outline of a Theory of
Civilisation:
Religion works within the hearts
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
of men. It is something absolute­
ly free and independent,
not controlled in any way or
dependent upon their powers.
But while this is the way religion
ought to be, such has not been
the case here in Japan.1
And of Buddhism’s acquiescence to
secular authority, he noted:
If you inquire into the basis of
this power, you will find it is
not religion. They have simply
borrowed the government’s
power. Ultimately, they are
nothing else but a branch of
secular authority.
Buddhism has flourished,
true. But its teaching has
been entirely absorbed by
political authority. What shines
throughout the world is not the
radiance of Buddha’s teachings
but the glory of Buddhism’s
political authority. 2
This has been the means by which
every school of Japanese Buddhism has
escaped persecution by the author­
Study Resource 83
ities and guaranteed its survival
and prosperity. If the Soka Gakkai
had followed the wishes of those in
power, shut its eyes to social injustice
and suffering, and become a “dead
religion”, concerned only with a
peaceful afterlife and solace here on
Earth, it would never have come into
conflict with the government.
But such a religion cannot realise
religion’s most basic purpose: to bring
happiness to the people and peace to
society. As long as religion advocates
building a society dedi­cated to people’s
happiness and well-being, it must be
pre­pared for persecution by corrupt
and unscrupulous author­ities bent on
subjugating the people to their will.
For Shin’ichi, arrest and
imprisonment were a point of departure
for his lifelong activities to realise the
triumph of humanism. Shin’ichi would
never forget his mentor’s fervent and
unceasing love for him, his young
disciple. At Haneda Airport in Tokyo,
just before Shin’ichi had boarded a
plane to present himself voluntarily for
questioning at Osaka Pre­fectural Police
Headquarters, Mr Toda had said to him:
“Shin’ichi, should death overtake you, I
will rush to your side and throw myself
upon you and accompany you in death.”

When Shin’ichi Yamamoto thought of
what Josei Toda must have been feeling
as they parted at Haneda Airport, tears
filled his eyes.
Moreover, Toda had personally
gone to the Osaka District Prosecutors
Office while Shin’ichi was in detention
to protest his young disciple’s unjust
84 Valuecreation
arrest. He had felt compelled to do so.
Before that, on July 12, he convened
a general meeting of members in the
Tokyo area at the National Sports Arena
in Kuramae, Tokyo, to condemn the
actions of the Osaka Prefectural Police
Headquarters and the Osaka District
Prosecutors Office.
On his arrival in Osaka, Toda
requested a meeting with the chief
prosecutor. By that time, the Soka
Gakkai president had already become
alarmingly emaciated. His steps were
unsteady and he had to be supported on
either side by the leaders accompanying
him; the effort of climbing the stairs to
the prosecutor’s office made his breath
come in painful gasps.
Toda was prepared to offer to
take Shin’ichi’s place in jail. He was
a mentor who would not hesitate to
cast away his own life for the sake of
his disciples. Once admitted to see the
chief prosecutor, he strongly demanded:
“How long do you intend to keep my
innocent disciple locked up?! If it is me
you want, arrest me now!” He sought
Shin’ichi’s immediate release.
On the way back from the
prosecutor’s office, Toda mur­mured
with deep frustration: “Can’t they see
just by looking at Shin’ichi that he isn’t
the sort of person who could commit a
crime?”
Shin’ichi learned of his mentor’s
actions after his release. When he did,
he wept. Toda’s confrontation with the
chief prosecutor also provided Shin’ichi
with a shining example of how a leader
defends and protects the people.
Now, as he stood before his beloved
mentor’s grave, Toda’s words rang out
in his heart: “Fight against the insidi­
ous nature of authority! Protect the
people!”
Shin’ichi chanted three daimoku
infused with a profound pledge.
The Osaka Incident trial, now
in its fifth year, was ap­proaching a
crucial juncture. On behalf of his late
mentor, he vowed to win and prove his
innocence.
After Shin’ichi returned to Tokyo
that day, he attended the young men’s
division leaders meeting for July in
the evening. It was a gathering of
determined and committed young men
who were the future of the Soka Gakkai
and now actively involving themselves
in the discussion meeting move­ment.
Youth Division Chief Eisuke Akizuki’s
call for the young men to do their best
to promote and ensure the great success
of small group discussion meetings —
forums for heart-to-heart dialogue
— was met with enthusiastic applause.
These youthful leaders had begun to
advance in earnest, raising the banner
of the Law and carrying it into the midst
of the peo­ple. The struggle to achieve
kosen-rufu takes place on the forefront
of the organisation, among the people.

On 9 July, the youth division general
meetings being held in each area
around Japan came to a climax with the
youth gatherings in Tohoku.
The Chugoku Youth Division General
Meeting (which included Shikoku)
had been held with great success on 2
July. A total of 12,000 young women
and 14,000 young men had attended.
Record turn-outs had thus been
achieved in each region to date. For
that reason, all eyes were turned to the
Tohoku meeting, with expectations for
a glorious finale.
When Shin’ichi Yamamoto arrived at
the meeting place, the Sendai Municipal
Leisure Centre, a little past 9:00 in the
morning, the building was already
overflowing with partici­pants. Those
outside were all sitting on round straw
mats — the lids off cylindrical-shaped
bales of rice.
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
Shin’ichi guessed that these
makeshift straw cushions had been
distributed by the meeting’s organisers
out of concern for the members’
comfort. In any event, they were a
perfect symbol of the rich agriculture
of the Tohoku region, and Shin’ichi
couldn’t help but smile.
The young women’s division general
meeting was sched­uled to begin at
10:00. Out of concern for the members
out­side, however, Shin’ichi proposed
that it begin earlier. It was a bright,
sunny day, and he knew it would soon
get hot. The meeting thus commenced
half an hour early, at 9:30 with more
than 12,000 young women attending.
As soon as the meeting ended,
Shin’ichi hurried out­doors. He couldn’t
help worrying about the members
who hadn’t been able to fit into the
hall and who were waiting outside in
the sun. The mercury had already hit
33° centi­grade.
The area outside the hall was packed,
not only with young women but also
members of the young men’s division,
who would meet that afternoon.
Shin’ichi climbed a platform that had
been set up outside and spoke to those
Study Resource 85
assembled: “Thank you all for coming on
this very hot day. The mem­bership of the
youth division, counting both the young
men’s and young women’s divisions,
is approaching 500,000. We are now
the largest youth peace organisation in
Japan. With this youthful energy, let’s
build a realm of peace and pros­per­ity
in Japan and all the world! That is Soka
Gakkai’s lofty mission.”
After speaking for about five
minutes, Shin’ichi held up a Japanese
fan in his right hand and said, “Let me
lead you all in a Gakkai song.” The Fife
and Drum Corps began playing ‘Song
of Kosen-rufu in Asia’. Shin’ichi led
the chorus, waving his fan with all his
might. The voices of the young people
reverberated into the blue skies of the
north country. Large beads of sweat
formed on Shin’ichi’s brow.
Then came the afternoon and the
young men’s division general meeting,
for which 16,000 members assembled in
grand fashion, providing a wonderful
climax to the nation­wide regional
general meetings.

At the Tohoku young men’s division
general meeting, Shin’ichi Yamamoto
declared to his listeners: “I want to
leave completion of the task of kosen-
rufu to you, the sturdy young men of
Tohoku.”
The great undertaking of kosen-
rufu could not be accom­plished in a
day. Shin’ichi knew that it would require
tre­mendous patience and perseverance.
The process would be like the growth
of a majestic tree sending powerful
roots deep into the earth. Persistence,
86 Valuecreation
consistent effort to create oppor­
tunities, and the wisdom to know the
right time were needed to achieve
it. Each part had to be steadily and
metic­ulously brought to completion.
These qualities of patience and perse­
ver­ance were special characteristics of
the people of Tohoku, and that is why
Shin’ichi sought to entrust the finishing
touches of kosen-rufu to the youth of
Tohoku.
So it was that the regional youth
division meetings came to an end.
A total of 115,000 young men and
88,000 young women had assembled
throughout Japan. Later, in autumn,
representatives from throughout the
country, mainly cen­tred around the
Tokyo metropolitan region, would
meet for one grand gathering. It was
already decided that some 100,000
representatives of the young men’s
divi­sion would assemble for a general
meeting at the National Sports Sta­dium
in Tokyo, on November 5. The young
women’s divi­sion was scheduled to meet
soon after in November, in a general
meet­ing of Tokyo area and regional
representatives.
With the wonderful success of the
regional meetings, the members of
the youth division showed remarkable
growth. Shin’ichi Yamamoto was
confident that if the organisation could
ex­pand one step further before the
general meetings in No­vem­ber, the
youth division would establish an un­
shake­able base.
Having come into contact with
young people all over Japan at the
youth meetings, Shin’ichi was strongly
im­pressed by their search for a sound
philosophy on which to base their lives,
and by the passion and enthusiasm with
which they sought it. He continued to
ponder how he could best respond to
these young people’s needs. He felt
keenly that, though he was Soka Gakkai
president, he was himself young and
couldn’t begin to be as effective as
a leader as his beloved mentor, Josei
Toda, had been.
But he recognised his responsibility
to be the pillar that sup­ported Soka
Gakkai after President Toda’s death; not
only to support and protect his fellow
members across Japan but to educate
and nurture young people so that they
would become even more effective
leaders of kosen-rufu, more effec­tive
than he himself. Precisely because he
felt that respon­sibility so keenly, he was
deeply concerned.
Nothing was more difficult than
to keep young people continuously
inspired. Shin’ichi knew that the only
way to accomplish this was never to lose
sight of his own source of inspiration
and model — his mentor, Josei Toda.
No great river can survive and flourish
when cut off from its source.
And he also knew that he must
never forget his own spirit to seek
Buddhism and challenge his limitations
— that he must continuously educate
and improve himself, and keep growing
as a human being. Certain that the
best way to inspire young people was
through his own example, Shin’ichi
vowed to act unselfishly and devote
his life to bringing happi­ness to all
humanity.

Aiming towards the November general
meetings, the Soka Gakkai youth’s
efforts to introduce others to Nichiren
Daishonin’s Buddhism gathered further
momentum.
At the monthly young women’s
division leaders meeting held on 10
July, it was announced that a divisional
mem­bership of more than 200,000
had been reached. The young men’s
division, meanwhile, with a membership
now close to 300,000, had launched
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
an intensive drive to surpass that goal,
determined to push themselves to new
limits during these steamy summer
months.
At last, the rainy season came to
an end, and on July 21, donations for
the construction of the much-awaited
Grand Reception Hall at the head
temple began to be accepted at each
district over a four-day period through
July 24. With a spirit of pure-hearted
joy, members everywhere brought
their sincere donations, often saved
by cutting their living expen­ses to
the bone, to meeting places in their
respective areas. Some 1,419,532 — or
70 per cent — of all member house­holds
contributed, their donations totalling
approxi­mate­ly 3.27 billion yen.3
The goal set by the Soka Gakkai
Head­quarters had been 1 billion yen.
Thus three times the target amount
had been collected — the indisputable
out­come of the mem­bers’ passionate
commitment towards real­ising
kosen-rufu.
The July Headquarters leaders
meeting was held on the 27th. Shin’ichi
Yamamoto took the opportunity to
express his deep appreciation to all
Study Resource 87
members for their sincere contri­butions
for the Grand Reception Hall.
“Let me begin,” he said,
“by expressing my most humble
appreciation for your unstinting support
of our donation drive on this occasion.
Thank you very much. I am deeply
grateful to you all.
“Now it is our responsibility, as the
executive leaders of the Soka Gakkai,
to live up to your expectations by
building a truly magnificent Grand
Reception Hall that will shine as an
architectural masterpiece of our
times. And we will not let you down.
I hope all of you will look forward to
its comple­tion and, on that occasion,
without a single exception, let us
gather at the head temple as the
happiest people in the world, our lives
pervaded with boundless benefit and
good fortune.
“As announced earlier, our
donations have far exceeded our
goal. In anticipation of an increase in
members visiting the head temple, I
would like to dedicate these additional
funds to the construction of several
large, modern lodging temples on the
head temple grounds, each capable
of accom­modating from one to two
thousand guests.
“And, with your permission, I would
also like to use these donations to
purchase land adjacent to the head
temple for future construction projects,
and to build local temples throughout
Japan.”
The audience responded with
applause.

88 Valuecreation
Shin’ichi Yamamoto replied to the
members’ enthusias­tic response with
a deep bow, then continued: “In
any event, please be assured that I
will discuss exactly how your sincere
donations may be put to best use with
High Priest Nittatsu and ensure that
they are all used to contribute to the
prosperity of the head temple.”
Shin’ichi’s heart grew warm when
he thought of the sin­cere faith of his
fellow members who had participated
in making these donations. Many of
them had scrimped and saved amid
already tight financial circumstances to
contri­bute. He had even heard a report
of one earnest elderly mem­ber, who
needed a walking stick to get about,
travelling seve­ral miles on foot across
mountainous terrain to make a dona­
tion at the local meeting place. Shin’ichi
was profoundly aware of the moving
dramas of genuine faith that lay behind
each member’s endeavours.
He felt that the Daishonin watched
over and praised this sincere faith.
Shin’ichi fervently hoped that the priests
would appreciate the members’ precious
donations, and not merely regard them as
something that was their due; he hoped
they would show warm compassion for
the members and their struggles.
At the Headquarters leaders
meeting, 42 new chapters were
born, among them Amami Oshima
Chapter4, bringing the total number
of Soka Gakkai chapters to 205. In
addition, a new headquarters system
for each region was introduced. With
the expansion of membership, the
organisation itself had grown, and most
regions now had more than one gen­
er­al chapter. The new
headquarters would
function to consolidate
and unite the general
chapters in each region,
while allowing for
the development of
activities that would
give full play to the
particular region’s
unique character. This
additional structure was

designed to strengthen
the organi­sa­tion’s
overall effectiveness in
its efforts to promote
kosen-rufu in each region.

On July 29, Shin’ichi Yamamoto
attended the sixth outdoor training
session of the Suiko-kai at Kirigamine
Heights in Nagano Prefecture. Meeting
these energetic and enthusiastic young
people was one of Shin’ichi’s greatest
pleasures. He arrived at the campsite a
little before 6:00 in the evening.
“President Yamamoto! Thank you
for coming!” Members who had already
arrived greeted him cheerfully. It
seemed to Shin’ichi that the young men
were more energetic and had matured
enormously since the outdoor training
session at Inubosaki the previous year.
They were determined, after the strict
training they had received from Shin’ichi
at that session, not to repeat their past
mistakes. With a renewed commit­ment
to their mission as Suiko-kai members,
they had worked hard over the past
year to improve themselves ahead of
today’s gathering.
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
Each face shone with a passionate
spirit to achieve the goal of realising a
meeting of 100,000 valiant young men.

Shin’ichi Yamamoto walked around
offering words of appreciation and
encouragement to the event staff who
were busily working on preparations
for the gathering. Near a small stream,
the members of the kitchen crew were
seeing to the dinner.
“Thanks for your hard work!”
Shin’ichi called out. “You must be the
kitchen crew, right? By the way, who
chose this particular spot?” asked
Shin’ichi.
“I did,” replied the head of the
kitchen crew, Kurazo Tateyama,
stepping forward.
“You picked an excellent site.
Securing a water source is the first
thing you have to think about. This is
especially true in the case of a natural
disaster, when a lot of people have
to be evacuated to a safe place. With

Study Resource 89
a clean stream, you have a source of
drinking water, too, and you can also
use it to cook meals and wash clothes.
That’s why your choice is such a good
one.” Shin’ichi’s endeavour to instruct
and educate the young people was
already under way even before the
official training session had begun.
“Now, aside from water, what else
must you prepare for a shelter or site
where a large number of people will
gather?”
The youth thought for a while.
“Food,” suggested one young man.
“Of course, food is important,”
admitted Shin’ichi, “but anyone knows
that. And in a tight spot, we can all go
without a meal or two. But we can’t go
without toilets. So whenever you have a
large gathering of people, you have to
think about setting up toilets. Mr Toda
taught me this, and I hope you’ll all
remember it as well.”
A white veil of mist flowed over the
campsite, leaving only a faint outline
of the mountain ranges in the distance.
Shin’ichi vividly recalled his first visit to
Kirigamine in August three years earlier.
He had been deeply moved by the
beautiful and majestic mountain scenery
and wished he could have brought Josei
Toda here. He had also thought of invit­
ing young people here in the future to
refresh and enliven their spirits.
That is why he chose Kirigamine
as the site for the outdoor training
sessions of the Suiko-kai, a group of
young people in which Toda had placed
such faith.
Though it was in the middle of
summer, the mountain air was chilly.
Shin’ichi looked up at the sky, clouds
90 Valuecreation
blanketing its expanse in the gathering
twilight. He hoped it wouldn’t rain.
The members worked together
with seamless teamwork to prepare the
evening meal. Shin’ichi was pleased at
their strong spirit of unity.

Moments later, they sat down in a circle
and began to eat. A pile of firewood,
which they would light when it grew
dark, was stacked in the centre of the
circle.
Arriving at the seat that had been
prepared for him, Shin’ichi Yamamoto
said to everyone with a smile, “Thank
you for all your hard work. Let’s enjoy
ourselves today!”
Smiles appeared in return on the
faces of the youth.
A warm and friendly atmosphere
pervaded as they ate their dinner.
Nothing could have tasted better than
the sim­ple meal of vegetable pork soup
and canned fare with rice provided by
the kitchen crew in the fresh air of this
magnifi­cent natural setting.
Not long after they began their
meal, rain started to fall — faintly at
first and then growing steadily heavier.
They had no choice but to quickly finish
eating and take shelter in their tents to
wait out the downpour. But soon the
rain lightened to a drizzle and stopped
altogether.
Venturing outside again, the
members lit the campfire and gathered
around it for their training session. The
youth division leaders and a number of
Soka Gakkai directors pres­ent for the
occasion rose one after another to say
a few words. Rain started to fall again,
though, gradually becoming heav­ier.
But the campfire continued to burn
through the down­pour.
Shin’ichi opened an umbrella the
young men had pre­pared for him and
urged everyone to cover their heads
with the straw matting on which they
had been sitting. Shin’ichi began to
speak over the sound of the falling rain:
“It’s raining, so please take care
not to catch cold. What is my greatest
desire? That you will become leaders
who work actively on the global stage
for the peace and happiness of all
humanity. That was also Mr Toda’s
wish. I want you to know that all of my
actions are directed towards that end.
Your developing into such outstanding
leaders is my greatest source of joy, and
that I am preparing the way for you
with all of my strength.
“As Mr Toda’s disciple, I am fully
prepared and deter­mined to carry
out his objective, which was to banish
unhap­piness from this earth. But I
cannot do it alone. My life is limited,
and that is why I have decided to
entrust the comple­tion of this task
to you, the youth division. Even if
something should happen to me, I want
you to take on this spirit and realise
Mr Toda’s vision for me.”
For a moment, Shin’ichi’s voice was
nearly drowned out by the fierce rain.
But the young men listened intently so
as not to miss a single word.

Shin’ichi Yamamoto continued:
“Mr Toda once said that if the members
all support the third president, kosen-
rufu will surely be achieved. This may
rightly be called his last testament
and guidance to us. Just as Mr Toda
instructed, President Makiguchi’s direct
disciples — our es­teemed seniors — are
also supporting and assisting me. That is
why I have been able to lead with such
confidence.
“When we look at other religious
organisations, we see that they often
split into factions as soon as the leader
dies. But by observing Mr Toda’s
instructions, we have been able to move
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
forward with strength and ironclad
unity. This is the way to ensure that
kosen-rufu endures for eternity.
“The fourth and the fifth presidents
of the Soka Gakkai will without a doubt
emerge from our youth division. When
that happens, I hope you will all protect
and support the new president even
more than you have me, and proceed to
ad­vance our movement even further.
“I also hope that you, the members
of the Suiko-kai, will study, work hard
and develop yourselves to become the
very best you can be in your chosen
fields. I would like you to become the
core of the Soka Gakkai and take on the
respon­sibility for the future of kosen-
rufu. That is my fondest hope and my
most cherished wish.”
Excitement coursed through the
young men’s veins as they realised again
the enormity of President Yamamoto’s
expectations for them.
Soon, the training session came to a
close. The driving rain had thoroughly
soaked them all, Shin’ichi included.
The youth joined together in a rousing
Gakkai song as the presi­dent made his
way to his lodging, an inn a short walk
from the camp.
Study Resource 91
 Shin’ichi wanted to talk more with
the members and encourage them
further; so, after a brief rest, he invited
some representatives to the inn’s main
room for a question-and-answer session.
The young men assembled eagerly.
Shin’ichi and the directors’ shirts had
been soaked by the rain, so they held
the session in their undershirts.
“Please, ask anything you’d like,”
Shin’ichi encouraged. Several hands shot
up. Most of the questions concerned
how to ensure a lasting peace given the
troubled state of the world or how to
proceed with global kosen-rufu. Each
was infused with an earnest sense of
mission and passionate concern for the
future of the world and kosen-rufu
movement. Pleased with the young
men’s spirit, Shin’ichi answered each
ques­tion with great sincerity and care.

The questions asked by the youth
included the follow­ing: “When I
read the Gosho, I see that the key to
attaining Buddhahood lies in devoting
one’s life to Buddhism, in other words,
in offering one’s life for the Law. If
there is ever a major persecution, I am
prepared to fight and die, if need be, as
Mr Makiguchi did. But it seems un­likely,
judging from the present, that we will
encounter such a situation. How, then,
should we interpret this concept of
devoting one’s life to Buddhism?”
It was clearly a question that had
been arrived at through long and
serious thought about how a Buddhist
should live.
Shin’ichi Yamamoto replied: “Let
me begin to answer your question by
92 Valuecreation
making it clear that in taking leadership
it is my intention that none of our
precious members should ever have
to lay down their lives because of
faith-related per­secution. That is why
I am working so hard. I don’t want to
sacrifice even a single member. This is
my spirit.
“Nevertheless, no matter how wisely
or skilfully one takes the helm, a major
life-threatening persecution — such as
is described in the Gosho — might still
occur. If that should happen, my wish
is that I be the only sacrifice. That is
the spirit of a true leader. In striving to
widely spread the Daishonin’s teachings
for the happiness of all, I am always
gazing squarely at reality, carefully
paying attention to every­thing and
deeply pondering the best way to
proceed, with prudence, determination
and speed.
“If one just rushes ahead without
thinking, there is a great risk of
making an irreversible error. A leader’s
responsibility is truly heavy.”
Everyone listened seriously.
“As far as dedicating one’s life to
Buddhism is concerned, in the present
circumstances it means to make kosen-
rufu our fundamental purpose in life
and to live a long and useful existence
in the pursuit of this goal. This is what it
means to offer your life for Buddhism.
Once you resolve, as a Soka Gakkai
member, to make kosen-rufu your
life’s foundation, it is essential that you
become an outstanding person at your
place of work. If you do poorly at work,
you cannot demon­strate to others how
wonderful Buddhism is, and no one will
want to take faith. For the same reasons,
you should strive to create a happy and
harmonious family life and to take good
care of your health. To live a life devoted
to kosen-rufu means to be a success in
society and to attain personal happiness.
Dedication to Buddhism does not mean
living a tragic life.”

Without them noticing it, the sound of
the rain had ceased. Shin’ichi Yamamoto
continued explaining what it means to
dedicate one’s life to Buddhism, this
time from a slightly different angle.
“Perhaps another way of looking at
it,” he said, “would be in terms of how
much time you can spend engaged in
activities for kosen-rufu. This may be
an extremely empirical view, but if, for
example, you were to spend two hours
a day doing Gakkai activities, over 60
years you will have given five years of
your life to Buddhism.
“When all is said and done, living
with the commitment to make kosen-
rufu your life and striving to carry out
your mission equals dedicating your life
to Buddhism.”
Shin’ichi cherished the young
people’s frank questions and answered
them with great sincerity. Questions
are a sign of a seeking spirit. Asking a
question in front of a group requires
courage. Nevertheless, the presence of
those who ask questions is important;
because, in raising questions, they help
to resolve not only their own doubts,
but those of count­less others, leading
everyone to a greater understanding of
Buddhism.
By the time the question-and-
answer session at the inn was over, the
rain had stopped completely and the
moon was shining in the night sky.
The weather was fine the following
day. From early that morning, the
Suiko-kai members played hard in a
series of sporting events that included
dodgeball and sumo wrestling. After
the sports finished at 9:00 a.m., Shin’ichi
prom­ised them that they would hold
another outdoor training ses­sion the
following year. Then, on horseback, he
headed for the area where the young
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
women’s division Kayo-kai mem­bers,
having arrived at Kirigamine early that
morning, were holding their outdoor
training session.
The sky was blue and clear, and
rolling green mountains stretched out
in the distance. A mountain breeze
blew gently as Shin’ichi urged his horse
forward. When the Kayo-kai members
came into view, Shin’ichi waved to them
from horseback.
A short time later, he joined them in
informal discussion.
“I hope you will all exercise your
bodies and minds today. At the same
time, please enjoy yourselves and
refresh your energy. Buddhism teaches
us to enjoy our lives to the fullest. The
Daishonin, even while in exile on Sado,
wrote, ‘...I feel immeasurable delight
even though I am now an exile’
(WND-1, 386).
“These words come from the lofty
state and immense conviction of the
original Buddha. Even when undergoing
the persecution of exile, the Daishonin
was filled with boundless joy. Faith
means enjoying our lives to the fullest
under any circum­stance.”

Study Resource 93
The young Kayo-kai members’ eyes
sparkled as they lis­tened to Shin’ichi.
“Mr Toda often said that Bud­dha­hood
is a state where one is filled with a deep
and ir­repressible joy at just being alive.
Of course, we have to work hard in life;
this is unavoidable. As students, you
have to study diligently. Then, when
you join the work force, you have to
apply yourselves seriously to your jobs.
Nor is mar­riage a guarantee of an easy
life; it inevitably entails taking on a host
of new responsibilities, not the least of
which are household chores and raising
a family. These can at times make your
life seem like a war zone!
“But those who have really mastered
the art of living find meaning in such
struggles, cultivate a sense of purpose,
set goals and rise eagerly to life’s
challenges. They make each minute as
meaningful and enjoyable as possible.
Happiness does not exist outside of us.
It is inside. Buddhism teaches us that.
“Today, we’re lucky enough to be in
this beautiful natural setting. I hope you
will all have a wonderful time, one that
you will always remember.”
After the discussion, the young
women began their sports activities,
splitting up into several teams to play
volleyball. When the games were over,
Shin’ichi suggested: “Let’s form circles
and see which circle can make the most
successful vol­leys.” The volleying began,
but none of the groups could keep the
volley going very long: someone would
inevitably drop the ball after only three
or four hits.
Seeing this, Shin’ichi joined one of
the groups and told them, “No one
seems able to keep the ball up for long,
94 Valuecreation
so let’s aim for one hundred volleys in
this group!”
“A hundred!?” one of the members
cried out incredu­lously.
“Yes, one hundred,” replied
Shin’ichi. “If we set our minds to it and
all work together, we can do it. It’s
important to set goals and to achieve
them. Okay, let’s go!” Shin’ichi served
the ball.
The group counted off the successful
volleys in unison. When the ball went to
someone who wasn’t strong in volley­
ing the ball, neighbouring teammates
helped her out, sending the ball back
up into the air. The count reached 20, 30
and then 40. Then two members tried
to hit the ball at the same time and
nearly collided.
“Make sure to call out to each other
so that you know who has the ball
covered,” advised Shin’ichi.
Gradually the players found their
rhythm.
“We’re doing fine now,” Shin’ichi
announced. “We’ll definitely reach one
hundred.”

Eighty volleys came and went. The
other groups gath­ered around the one
Shin’ichi Yamamoto was in, and began
to join in the counting. As their goal
approached, the group’s members
began to tense a little.
Shin’ichi called out to them: “Let’s
relax. You’ll be fine as long as you pay
attention. You’re just repeating the
same thing again and again.”
Ninety passes. The counting echoed
louder around the circle. The air was
charged with their determination not
to drop the ball as they neared their
goal. Even volleys that seemed almost
impossible to return were skilfully
intercepted, and the ball sent flying
back into the air.
“Ninety-six, ninety-seven, ninety-
eight, ninety-nine, one hundred!” The
volley continued even after they reached
their goal of one hundred volleys.
“One hundred and three, one
hundred and four, one hundred and
five, one hundred and six…” They
managed to keep it going through
more than one hundred and ten volleys
before the ball finally hit the ground.
Applause rose from the crowd in
response to the group’s achievement.
Wiping his brow, Shin’ichi
congratulated them: “None of you
thought you could keep the ball up
for more than a hun­dred volleys, did
you? But you did it. When everyone
works together towards the same goal,
you will find that you can bring about
unexpected results. This is how the
Gakkai ad­vances.”
After a brief rest, they were to
assemble again for lunch in the great
outdoors. When Shin’ichi arrived at the
place where they would be eating, not
all of the members had appeared yet.
One of the young women’s division
leaders saw Shin’ichi. She grabbed a
hand mike and began shouting at the
others: “Everyone, come immediately!
Hurry up! Let’s get going!”
Chuckling, Shin’ichi spoke to the
leader: “It’s better not to get all excited
and make a fuss. Just say, quietly, ‘Shall
we assemble?’ A real leader can get
everyone to gather on time without
shouting.”
Within a short while, most of the
young women had taken their seats. But
Shin’ichi didn’t see Yumie Kaga, one of
the top young women’s division leaders.
“Miss Kaga isn’t here,” he noted.
A member seated nearby informed
him, “She’s preparing the food.”
“I see,” he said. “She’s a devoted
behind-the-scenes work­er. She’s one of
those who energetically exerts herself
outside of the limelight. That’s very
important. Also, as leaders, you must
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
always be aware who is making efforts
behind the scenes, and who is working
hardest.”

Truly practical education arises from
natural interaction between people.
Shin’ichi Yamamoto made use of any
suitable situation or event that came
along to teach the young women of the
Kayo-kai what it meant to be a good
leader. He used the example of Yumie
Kaga to remind them to be considerate
of those who work behind the scenes.
“Leaders who notice only what’s
happening in the lime­light, on centre
stage, who see only the surface of
things, do a great disservice to their
fellow members. If such a situation
prevails, eventually everyone will
care only about appear­ances, more
concerned with presenting themselves
in the best light than actually doing
their best.
“For example, when you attend
a meeting and there’s a lovely theme
poster or specially crafted decoration
on display, a good leader immediately
thinks about who created it and how.
What distinguishes good leaders is their
Study Resource 95
degree of con­cern for those who are
not there — for instance, for those who
are posted outside to ensure the orderly
flow of members into the venue. Are
they cold? Did they have lunch?
“Human kindness and consideration
are key to building a good organisation.
When people feel appreciated, they
do their best. Neither hierarchy nor
rules make for a smooth-running
organisation.”
After lunch, they entertained
themselves with folk dances. The young
friends, cheerful and brimming with
life, looked like beautiful dancing
blossoms.
As he watched, Shin’ichi told the
young women’s division leaders: “The
young women’s division is the flower
of the Soka Gakkai. I hope you will
always approach your activities with
joy and good common sense, as we see
here today. Being bright and cheerful,
in a way that delights everyone you
encounter, is wonderful proof of faith.”
At the time, the Kayo-kai members,
the core of the young women’s
division, were busy day and night with
propagation activities. This was only
to be expected if the Gakkai were to
achieve its goal of 3 million member-
households. But Shin’ichi did not want
these young leaders to be the kind of
women who charged ahead heedlessly
without any sensitivity to others or their
surroundings, and wore a put-upon air.
He knew such members wouldn’t last
long, and that others would find them
unpleasant.
The purpose of faith is to bring
our humanity to full bloom. A single
blossom brightens its surroundings and
96 Valuecreation
gives pleasure to those who gaze upon
it. In the same way, true faith means
that the more an individual strives, the
more considerate towards others and
the more cheerful and lively he or she
will become.
The outdoor training session ended
at 3:30 that afternoon. The members
spent an enjoyable and productive time
in the breathtaking natural setting of
Kirigamine, and all left with a renewed
sense of well-being. Shin’ichi felt very
strongly that, if it were possible, he
would like to nurture each member of
the Soka Gakkai’s youth division as he
had here during these outdoor training
sessions.

With the young men’s division leaders
meeting on July 31 and the young
women’s division leaders meeting on
August 1, the youth division got their
activities for August off to a dynamic
start. At their meeting, the young
men announced that the division’s
membership sur­passed 300,000.
Immediately after the youth division
meetings, the annual summer training
course was to be held at Taiseki-ji over
four separate sessions from August 2
through 10.
Shin’ichi Yamamoto was scheduled
to lecture on one of the most important
of Nichiren Daishonin’s writings, the
Rissho Ankoku Ron (‘On Establishing the
Correct Teaching for the Peace of the
Land). He had decided on this topic in
early July. Now that the Gakkai had
attained a membership of more than
2 million households, it was time, he
felt, to reaffirm their goal and mission
as Buddhists to secure a peaceful society
based on the Daishonin’s teachings.
Rissho means “to establish the true”,
in other words, the propagation of
the True Law. It means ingraining such
tenets as the sanctity of life and respect
for human dignity in people’s lives and
establishing them as guiding principles
in society. The purpose of this is “to
bring peace to the land” (ankoku) — the
security and prosperity of society.
The Soka Gakkai’s mission is to
achieve this goal of Nichiren Daishonin.
When religion averts its gaze from the
mission of relieving the sufferings of
people in the real world, it dies. The
earnest wish of Josei Toda, who raised
the ban­ner of kosen-rufu in the grim
days after Japan’s defeat in World War
II, was to bring the light of eternal
happiness and peace to the Japanese
people, whose lives were filled with
misery.
Since becoming Soka Gakkai
president himself, Shin’ichi had
prayed constantly for world peace, for
freedom from natural disasters such as
earthquakes, and for rich harvests. Both
Toda and his young disciple Shin’ichi
had constantly pondered and asked
themselves what they should and could
do for the prosperity and peace of
society.
In 1957, Josei Toda made a
declaration calling for the abo­lition
of atomic and hydrogen bombs. He
said that the use of nuclear weapons,
whatever the purpose or outcome, was
indefensible; those who did so were
fiends, monsters. And he decided to
entrust the youth with spreading this
idea around the world.
Toda also encouraged qualified
Gakkai members to run for local and
national political office to restore power
to the people, to improve the people’s
lives and to establish Japan on a path
of lasting peace. The Soka Gakkai’s
opportunities to serve society and
work for peace were bound to increase
in the future. As those opportunities
arose, misunderstanding and confusion
might occur unless all members had
a thor­ough grasp of the principle of
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
rissho ankoku — of achieving a peaceful
society through the teachings of true
Buddhism. This is why Shin’ichi selected
the ‘On Establishing the Cor­rect
Teaching’ as his topic for the summer
training course.

A s the summer training course
approached, Shin’ichi Yamamoto
devoted every available moment to his
study of the ‘On Establishing the Correct
Teaching’. He read and pon­dered
the Gosho whenever and wherever
he could: in his offices at the Gakkai
Headquarters, in his home late at night
and in his lodgings when travelling.
He had studied ‘On Establishing the
Correct Teaching’ many­times before,
but now he came to it as if for the first
time, reviewing it carefully, starting
with the Daishonin’s motivation to write
it. In ‘The Postscript to “On Establishing
the Correct Teaching for the Peace of
the Land”’, the Dai­shonin writes, “I
compiled the above work in the first
year of the Bunno era (1260), with the
cycli­cal sign kanoe-saru. That is, I began
the work during the Shoka era (1257–
1259) and completed it in the first year
Study Resource 97
of Bunno” (WND-1, 31).
He goes on to say that a
major earthquake that
struck the Kamakura
region on the evening
of 23 August 1257,
prompted him to begin
compiling the lengthy
treatise.
Nichiren Daishonin
was 36 and living in
a small dwelling at
Matsubagayatsu, an
area in Kamakura,
when the earth­quake
struck. Four years
earlier, in 1253, after proclaiming the
establishment of his teaching,5 he had
been driven from his home in Awa
province by the local steward, narrowly
escap­ing assassination. Thereafter,
he made Kamakura, the seat of
Japan’s government, the base for his
propagation activities.
During that era, the country was
ravaged year after year by famine and
epidemics. The Azuma Kagami (Mirror
of East­ern Japan)6 and other historical
chronicles from that period describe
countless natural disasters occurring
even in just the short period from 1257
to 1260.
Aftershocks persisted for several
months following the devastating
earthquake of August 1257, and another
major temblor occurred in November
that same year. In June 1258, an
unseasonable cold wave literally turned
summer into win­ter, gale-force winds
lashed Kamakura, and driving rains
pounded the Kyoto area — all of which
combined to severely damage the year’s
98 Valuecreation
crops. Then, in October, torrential rains
caused floods in Kamakura that washed
away homes and killed many people.
Epidemics attacked the populace and
famine struck many provinces.
In March 1259, the third year of
the Shoka era, the authorities decided
to change the era name in an effort
to im­prove the land’s fortunes.7 But
epidemics continued un­abated in
succeeding months and on into the next
year, lead­ing to yet another change in
the era name, in April 1260, to Bunno.
Nevertheless, that same month, a great
fire razed much of Kamakura and, in
June, the city was subject once again to
violent gales and flooding.
As a resident of Kamakura, the
Daishonin was in direct and daily
contact with the suffering people, and
he was deeply pained by their plight.
People wandered the streets aimlessly,
injured and starving. Children wailed;
homeless mothers clutched their infants
to their breasts, not knowing where to
turn. Some collapsed at the roadside,
but there was no one to help. Death lay
at every turn.
The government ordered Shingon
priests to perform ritu­als and prayers
to ease the situation, but these had no
effect.

What did we do to invite such suffering?
This was the question on everyone’s lips.
Yet no one could pro­vide an answer.
Nichiren Daishonin, too, must have been
deeply troubled by the misery around
him and given long and measured
thought to how this living hell — this
anguish, pain and despair — could be
transformed.
As Shin’ichi Yamamoto read the
Gosho, he tried to imag­ine Nichiren
Daishonin’s life. He vividly pictured the
Dai­shonin responding to the sight of
the people’s sufferings, sharing in their
pain and agony and acting on their
behalf.

Around 1258, the second year of the
Shoka era, a solitary monk made his
way from Kamakura to Suruga (in
present-day Shizuoka Prefecture). He
had a look of deep sadness in his eyes.
That monk’s name was Nichiren. He
visited Jisso-ji, a Buddhist temple of the
Tendai school located at Iwamoto in
Suruga, which possessed a complete set
of the Buddhist scriptures.
In the temple library, Nichiren
carefully perused the texts of each scroll
of those teachings. He was determined
to find documentary and theoretical
proof that would unmistakably show
that the fundamental cause for the
continuing on­slaught of natural
disasters, epidemics and famines lay in
the confusion of the religious realm,
the basic spiritual foundation of human
society. Day after day, he stayed in the
library poring over the sutras. When
he came to the Daijuku Sutra (Sutra of
the Great Assembly),8 his eyes gleamed
an intense light: there before him was
a detailed description of the kinds of
natural disasters that would occur when
Bud­dhism was in decline. It exactly
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
matched what he had wit­nessed since
the great earthquake of 1257.
“It is just as it says!” he exclaimed
inwardly.
Nichiren himself was keenly aware
of and deeply regretted the decline of
Buddhism. Because Kamakura was filled
with the temples of many Buddhist
schools, it seemed that Bud­dhism was
flourishing. But neither the genuine
Buddhism that Shakyamuni taught nor
any vestige of its spirit was to be found
there.
The sutras were clear as to what
Shakyamuni’s true teach­ings were. For
example, in the Muryogi Sutra (Sutra
of Im­measurable Meanings), which
serves as a prologue to the Lotus
Sutra, Shakyamuni Buddha declares:
“In these more than forty years, I
have not yet revealed the truth.” This
clari­fies that, of Shakyamuni’s five
decades of preaching, the first 40-or-
so years were devoted to expounding
preparatory teach­ings in which he had
not yet revealed the truth. Whereas
the Lotus Sutra teaches the true nature
of life in its totality, these pre-Lotus
Sutra teachings are merely provisional,
employing examples and parables that
Study Resource 99
elucidate a partial view of life’s reality.
In addition, the ‘Simile and Parable’
chapter of the Lotus Sutra insists on
“not accepting a single verse of the
other sutras” [LSOC3, 115], indicating
that the Lotus Sutra alone is the most
fundamental Buddhist teaching.

In Nichiren Daishonin’s time, there
were eight long-estab­lished schools
of Buddhism in Japan: Tendai, Kusha,
Jojitsu, Ritsu, Hosso, Sanron, Kegon and
Shingon. In addition, there were two
that had arisen relatively recently —
the Pure Land (Jodo) and Zen schools.
All of these, with the exception of the
Tendai, were based on provisional sutras
taught before the Lotus Sutra. Even the
Tendai school, which once based itself
solely on the Lotus Sutra, had turned
its back on that sutra’s true teachings
after the death of Dengyo, its founder.
It had done so by incorporating many
teachings from the esoteric Shingon
school and from the Pure Land school.
What happens if someone becomes
attached to a teaching that is merely
metaphorical, representing only a
partial truth, and interprets it literally,
believing it to be the whole truth? It
may be compared to seeing a tiger’s tail
and mistaking it for the whole tiger.
The tail alone looks harmless enough,
but if you approach it carelessly, the
whole tiger will turn on you and attack.
That is why, since establishing his
teaching on April 28, 1253, Nichiren
had been pointing out the errors in the
teach­ings of the other schools.
In those days, it was the Pure Land
school founded by Honen that had
100 Valuecreation
spread most widely in Japan. This school
was based on the three Pure Land
sutras,9 all provisional pre-Lotus Sutra
teachings. Honen taught that this world
is a defiled realm, and that people
should all wholeheartedly invoke the
Nembutsu — the practice of reciting the
name of Amida Buddha (Namu-Amida-
Butsu) — so that after death they would
be born in Amida’s Pure Land of Perfect
Bliss in the western region of the
universe. Honen also rejected the Lotus
and all other sutras except the three
Pure Land sutras.
However, Shakyamuni taught
of Amida Buddha’s Pure Land of
Perfect Bliss and other Buddha
lands throughout the universe only
as expedients, as metaphors. He
expounded on these realms only as a
means to encourage those who were
steeped in the suffering of this impure
world. His true intent, however, was
that this world of ours is fundamentally
the Pure Land — that this strife-filled
world is the Land of Eter­nally Tranquil
Light. When people’s hearts are impure,
the land they dwell in is impure; when
their hearts are pure, they live in a Pure
Land. A single thought can change
this world from one of suffering into a
Pure Land. That is what the Lotus Sutra
teaches.
With its teaching of the impurity
of this world and salva­tion lying await
in some faraway realm, the Nembutsu
or Pure Land school nurtured a sense
of resignation and power­lessness
in the people; it bred complacency
and escapism. In addition, the times
were chaotic, wracked by all manner
of natural and human disasters. The
Nembutsu philosophy contributed
only to a pervading sense of imminent
doom, ad­ding further to feelings of
dread and despair among the people.
Nichiren called the Pure Land
chant “the melancholy drone of the
Nembutsu” (GZ, 97), and his description
was perfect: the sound of the weary
chant only weakened the spirits of the
already exhausted people.

At Jisso-ji temple, Nichiren gave himself
over totally to reading one sutra after
another to the exclusion of all else. His
study of these texts clearly convinced
him that the disasters and misfortune
presently befalling Japan were caused
by virtually the entire population
turning its back on the Lotus Sutra, the
Buddha’s true teaching.
Beliefs have a great influence on our
lives. For example, suppose we befriend
someone we believe to be a good per­
son, who is actually disreputable. If we
associate with that person, we, too,
may be led down the path towards
evil before we even realise what is
happening.
This is all the more a problem
where religion is con­cerned, because
religion shapes the way people think
and act at the most basic level. Belief
in an erroneous religious teach­ing can
cloud people’s minds and make them
fall victim to their desires; it can even
rob people of their will to live. This
naturally will affect society, which is a
product of human behaviour, inviting
conflict, confusion and stagnation. Ac­
cording to the principle of the oneness
of life and its environ­ment and the
doctrine of three thousand realms in a
single moment of life (ichinen sanzen),
disharmony in people’s hearts and
minds and disorder in society are one
and insepa­rable. Such disharmony
also affects the natural environment.
Buddhism teaches that the universe is
essentially a single living entity, and
that human beings and the natural
world, which includes our physical
environment, are mutually dependent
and interrelated.
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
Nichiren concluded that the only
way for people to free themselves
from suffering was to abandon all
erroneous teachings and base their
lives instead on those that are true and
correct. Furthermore, from his reading
of the sutras, there was also every
indication that two of the three cala­
mities and seven disasters described in
the scriptures that had not yet occurred
— internal strife and invasion from
abroad — would soon descend upon
the country with a ven­geance.
It occurred to Nichiren that priests
of the other Buddhist schools must
have read these sutras. Yet they had
not suc­ceeded in identifying in these
teachings the fundamental cause of
the misfortune plaguing society. This
only served to underscore the fact that
they failed to rely on the sutras as they
should have and had lost the spirit
to directly confront, or seek a way to
relieve, the people’s sufferings.
The Tendai, Shingon, Kegon,
Ritsu and other schools of established
Buddhism merely contented themselves
with being officially designated by
the government to offer ceremo­nial
prayers for the protection of the nation.
Study Resource 101
The newer schools such as Zen and
Pure Land Buddhism cared only about
gaining favour with leading members
of the govern­ment. All of them
strenuously avoided any discussions
or debates on the validity of their
teachings.
In other words, priests with
fundamentally differing beliefs, whose
most basic religious tenets were at
odds, had come to overlook these
important differences and together
latched on to the government as their
means of support, drinking deeply from
the well of official patronage. They had
completely forgotten the true mission
of religion: the salva­tion of the people.
The government, in exchange for
the support it lent them, required these
Buddhist schools to cooperate with its
policies; as a result, government and
religion had become in­separable.

Nichiren wrote his treatise ‘On
Establishing the Cor­rect Teaching’
out of a desire to put an end to peo­
ple’s suffering. On July 16, 1260, he
submitted the work to the retired
regent Hojo Tokiyori,10 still the most
pow­erful figure in Japan, through the
offices of Yadoya Nyudo, a Kamakura
govern­ment official who served Toki­
yori.
Tokiyori had come to power as
regent in 1246, when he was 20. He
quickly fended off all opposition and
consoli­dated the power of the Hojo
clan. He was an innovative governor
and worked to root out corruption
among the war­rior class. He was also
a practitioner of Zen Buddhism, and
102 Valuecreation
at the young age of 30 he retired as
regent, citing health rea­sons, to enter
the Zen order and take up residence at
Saimyo-ji temple of the Rinzai school.
Even though he was no longer
officially regent, he remained as
influential as before, though now from
behind the scenes. Moreover, ever since
the great earthquake of 1257, Tokiyori
had shown that he was seriously
concerned about the natural disasters,
famines and epidemics striking the
land in recent years. He is said to have
once lamented, “Is it the fault of the
government? Is it because those who
rule think only of personal gain? What
error have we committed that has so
angered both heaven and earth? What
kind of offence could it be that the
people must suffer so deeply?”
Nichiren had probably heard reports
of Tokiyori’s disqui­etude. He had also
met and spoken with Tokiyori some
time before presenting him with ‘On
Establishing the Correct Teaching’. What
Nichiren had heard and seen no doubt
contributed to his selecting Tokiyori as
a fitting recipient of his formal remon­
stration with national authority.
This sorry state of society and the
suffering of the people motivated
Nichiren to compose ‘On Establishing
the Correct Teaching’, which begins:
Once there was a traveller who
spoke these words in sorrow to
his host:
In recent years, there have
been unusual disturbances
in the heavens, strange
occurrences on earth, famine
 and pestilence, all affecting
every corner of the empire
and spreading throughout the
land. Oxen and horses lie dead
in the streets, and the bones
of the stricken crowd the
highways. (WND-1, 6)
Such very real human suffering is the
starting point of Buddhism, which takes
as its goal relief from such suffer­ing.
In ‘On Establishing the Correct
Teaching’, Nichiren most frequently
chose to write the word land or nation
using a Chinese char­acter formed of the
pictograph for ‘the people’ surrounded
by a rectangular boundary. He did
so in prefer­ence to more common
Chinese characters for land, which have
the picto­graph for ‘sovereign’ or a
hand holding a lance symbolis­ing the
protection of a territory or border, both
similarly surrounded by a rectangular
enclosure. Of the 71 times the word land
or nation appears in ‘On Establishing
the Correct Teaching’, 56, or about 80
per cent, are written using the Chinese
character formed of ‘the people’
enclosed in a border. This symbolises
the importance that Nichiren gave to
the people throughout his thought and
writings.

In ‘On Establishing the Correct
Teaching’, Nichiren adopts the form
of a dialogue between a guest who
laments the state of the world and
a host who upholds Buddhism. This
format illustrates that Buddhism is
spread by inspiration and agree­ment
born of personal dialogue founded on
sound logic, and not through coercion
or pressure.
Nichiren addressed his treatise of
protest not so much to Tokiyori the
powerful political figure as to Tokiyori
the human being — a leader with
sufferings and sorrows like everyone
else — out of a sincere wish to teach
him the gen­uine tenets of Buddhism.
Nichiren hoped that this would enable
Tokiyori to awaken to the correct path
of humanism and begin to govern in a
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
way that would be most beneficial for
the people.
Nichiren never sought support
or patronage from the gov­ernment.
For instance, after his pardon from
exile on Sado, Nichiren’s prediction of
impending foreign invasion seemed
about to come true. Fearing imminent
aggression by the Mongols, the
government offered to build Nichiren
a temple on the condition that he pray
for the nation’s protec­tion and safety.
Had he wanted to ingratiate himself
with the political authorities, there
would surely be no better opportunity.
But Nichiren refused the offer point-
blank.
‘On Establishing the Correct
Teaching’ contains the fol­lowing ex­
change: The host declares that to bring
order and tranquillity to society without
further delay, it is vital to put an end
to slander of the Buddhist Law that fills
the country. The guest then inquires
whether this means condemning to
death those priests and others who
slander the Law and violate the prohi­
bitions of the Buddha. The host
responds by clarifying that ridding the
world of those who slander the Law
Study Resource 103
means sim­ply to cease giving alms to
wicked priests.
Nichiren made this point to urge the
government to cease its protection and
patronage of Zen, Pure Land and other
Buddhist schools and sever the corrupt
ties existing between government and
religion. In contemporary terms, what
Nichiren was talking about accords with
the principle of ‘separation of Church
and State’. He rejected the idea that the
fate of religion should be dependent
upon the whims of the state. With this
conviction, Nichiren strove to spread
the True Law by examining the validity
of each teach­ing through debate and
dialogue among the different Bud­dhist
schools.
When a given religious order seeks
the patronage of the state, it is a clear
sign of its degeneration.
Nichiren also warned in ‘On
Establishing the Correct Teaching’ that
the two remaining calamities — internal
strife and invasion from abroad — were
bound to occur if erroneous Buddhist
teachings were not rejected. This was
not a mere prediction of impending
catastrophe. It expressed the deep
wisdom gleaned from contemplating
the Law of life as recorded in the
scriptures. It was a caution based on
his enor­mous compassion and sincere
resolve to prevent any more suffering
being inflicted on the people.

Nichiren expresses his conclusion in the
following passage of ‘On Establishing
the Correct Teaching’: “There­fore, you
must quickly reform the tenets that you
hold in your heart and embrace the
104 Valuecreation
one true vehicle, the single good doc­
trine [of the Lotus Sutra]” (WND-1, 25).
What is the surest way to “bring peace
to the land” and transform a society
that is weighed down with misfortune
and suffering? Nichiren stresses here
that it begins with one person “estab­
lishing the truth” in his or her heart.
The “one true vehicle, the single
good doctrine”, of which he speaks,
is the Lotus Sutra, the true Mahayana
teaching that espouses life’s sup­reme
worth and dignity and instructs that all
living beings are essentially Buddhas.
When each individual awakens to and
reveals his or her inherent Buddhahood
in accord with this Mystic Law, the place
that person lives in becomes a shim­
mering Buddha land.
The goal of Nichiren’s Buddhism
is to create peace and prosperity in
society by equipping individuals —
the prime movers of that society and
shapers of the times — with the in­ner
requisites to triumph in all endeavours.
‘On Establishing the Correct Teaching’
reveals the underlying principle for
achieving this. Because Buddhism
regards all beings as Buddhas, it finds
absolute dignity and limitless potential
in each individ­ual. These same ideals
constitute the unshake­able philosoph­
ical basis of democracy.
Moreover, as we bring forth our
inherent Buddha nature, we develop
compassion for others. “Embracing
the one true vehicle, the single good
doctrine [of the Lotus Sutra]” means, in
one sense, abandoning all prejudiced
and partial views of life and humanity
and returning to a respect for the
supreme dignity of life; it means doing
away with egoism and living by the
rule of compassion, basing our­selves
on true human­ism. Here we find the
universal prin­ciple that provides the key
to humankind’s prosperity and peace
on earth.
‘On Establishing the Correct
Teaching’ was thus submit­ted, but Hojo
Tokiyori ignored it. According to one
account, when Toki­yori was about to
read the treatise, a retainer told him
that Nichiren was a proud and arrogant
priest who disparaged others and
sought only to establish his own school
of Bud­dhism; this, he was told, was the
sole motive behind the trea­tise. Hearing
this, Tokiyori is said to have decided
not to read it. Whatever the actual
circumstances might have been, it is
clear that Tokiyori did not take Nichi­
ren’s message seri­ously.
To make matters worse, officials
close to Tokiyori twist­ed and reviled the
content of Nichiren’s work to the priests
of the Pure Land and other Buddhist
schools. The priests of Kama­kura were
already quite annoyed at Nichi­ren’s
efforts to point out errors in their
teachings. Their anger reached a boiling
point when they learned that Nichi­ren
had dared to set down those criticisms
in a treatise of protest to Tokiyori.
As a result, Nichiren’s life was
increasingly in peril.

Nichiren was very much aware that if he
presented ‘On Establishing the Correct
Teaching’ to Hojo Tokiyori, he would
become the target of harsh per­secution.
Yet, prepared for this eventuality, he
went ahead and admonished the rulers
of the land. It was an act arising from
profound empa­thy for the people’s
suffering, which he felt as if it were his
very own.
Genuine empathy goes beyond
simply sharing another’s troubles and
lamenting over them together —
beyond mere words of sympathy and
consolation. Those who truly empa­
thise with others act with daring and
strength to find ways to help people
overcome their misery. Such individuals
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
possess a fearlessness rooted in
profound compassion as well as un­
yielding faith and conviction.
On the evening of August 27,
40 days after Nichiren sub­mitted ‘On
Establishing the Correct Teaching’, his
modest dwelling at Matsubagayatsu
in Kamakura was attacked by a band
of Nembutsu followers in what came
to be known as the Matsu­bagayatsu
Persecution.
Nichiren’s prediction had come true.
The deluge of perse­cutions that would
assail him for the rest of his life had
begun.

As he read ‘On Establishing the Correct
Teaching’, Shin’ichi Yama­moto was
deeply moved. That year, 1961, had
also been marked by violent natural
disasters and outbreaks of disease.
At the end of May, Typhoon No. 4 was
followed by a foehn, a warm dry wind,
that affected parts of Hokkaido and
the Tohoku region in the north of
Japan, resulting in many fires. Then,
with the onset of the rainy season,
torrential down­pours began on June
24 and continued for over a week. This
Study Resource 105
wreaked enormous damage on many
parts of Honshu, Japan’s main island
— especially the Ina area of Nagano
Prefecture — and on the island of
Shikoku. More than 350 peo­ple
were reported dead or missing
nationwide.
Polio, too, was rampant, and parents
with young children were beset with
fear and anxiety. The Soviet Union had
developed a live polio vaccine, and talks
had started the previous year about
its donating to Japan enough vaccine
for 100,000 children. But the Japanese
government vetoed the plan.
Several factors were behind this
decision: pressure by anti-Soviet
elements in the Japanese government;
the rigid stance of the bureaucracy,
which used the national pharma­
ceutical law to obstruct the donation;
and opposition by a segment of the
pharmaceutical industry, who feared
an im­ported vaccine would undermine
sales of their own medica­tions.
National policy, political sentiment
and profit by pri­vate industry were
given precedence over the welfare of
the Japanese people.
But voices demanding the vaccine
for the purpose of sav­ing children’s lives
grew louder and stronger, swelling into
a national movement. Faced with the
power of the people, the government
finally, if reluctantly, decided to import,
on a special emergency basis, enough
live vaccine for 13 million children. In
July, 3 million doses of polio vaccine
from Cana­da and 10 million from the
Soviet Union arrived in Japan.

106 Valuecreation
On the international scene, the Cold
War was casting a dark shadow, and the
acrid smoke of armed conflict rose here
and there around the globe. In April,
alarmed by the activities of the newly
installed communist regime in Cuba, the
United States backed a military force of
Cuban exiles in an attempted invasion
of their homeland. The attack, known
as the Bay of Pigs invasion, ended in
fail­ure. Though it was an exploit that
had been planned by the previous
administration, it brought international
censure for the first time on the new
administration of President John F.
Kennedy, who had been a hope for
world peace.
On the other side of the globe,
three factions were at war in Laos:
rightists supported by the United
States, centrists and leftists. Concrete
negotiations for an end to the fighting
and establishment of a coalition
government got under way in May, but
despite these efforts the fighting would
continue for some time. In Vietnam,
divided at the 17th paral­lel into the
Democratic Republic of Vietnam to the
north and the Republic of Vietnam to
the south, the standoff between the
two sides grew more serious, in spite
of the sincere wish of most Vietnamese
people for a united country.
The United States, fearing the
spread of communism in Asia,
supported South Vietnam and was
determined to elim­inate communism
from both the north and the south.
Ame­rica responded to the formation
in South Vietnam of the National Front
for the Liberation of Vietnam at the
end of the previous year as if it were an
invasion from the north and proceeded
to increase its military support for the
government of South Vietnam.
It was against this turbulent
background of world events that the
first us-Soviet summit during Kennedy’s
presidency was held in Vienna on June
3 and 4. The eyes of the world were
on the leaders of both nations, and
everyone hoped for an easing of East-
West tensions. A passionate debate
unfold­ed between the energetic,
youthful Kennedy (44) and Nikita
Khrushchev (69), the experienced and
mature leader of the Soviet Union. But,
partly due to Khrushchev’s refusal to
make any concessions on the issues of
Berlin11 and nuclear test­ing, the summit
ended with pronounced differences re­
maining between the two sides.
Shin’ichi Yamamoto was deeply
concerned about these trends of
worldwide instability. The term land in
the prin­ciple “securing peace in the land
through the propagation of the True
Law” (rissho ankoku) is not limited to a
single land or nation; it refers to the
land of Jambudvipa that appears in the
Buddhist scriptures. In today’s terms,
Jambudvipa means the entire world.
To nurture and cultivate people’s lives
with a philosophy of humanism in the
pursuit of bringing lasting peace and
happiness to this world is what it means
to imple­ment the Daishonin’s teaching
of creating a peaceful society based on
the tenets of true Buddhism. Herein lies
the mis­sion of the Soka Gakkai.
Shin’ichi decided that this was the
message he needed to communicate at
the summer training course.
 creativity.
The summer training course got under
way with Shin’ichi Yamamoto’s lecture
on ‘On Establishing the Correct
Teaching’ as the central feature.
Shin’ichi decided to base his lecture
on the final section of the work,
which begins: “The host said: You
have clearly seen the sutra passages
that I have cited, and yet you can
ask a question like that!” (WND-1, 23).
Shin’ichi spoke with energy and enthu­
siasm before those who gathered in
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
the Grand Lecture Hall of the head­
temple to hear his lecture: “The
message of ‘On Establishing the Correct
Teaching’, simply put, is that each of us
should accomplish a personal human
revolu­tion based on the principle
of humanism and thus become key
players in realising social prosperity and
world peace. It has been said that the
Daishonin’s lifetime teachings begin
and end with ‘On Establishing the
Correct Teaching’.
“Nichiren Daishonin’s purpose in
writing this treatise was the salvation of
the people, who were suffering pitifully
under the onslaught of earthquakes
and floods, famine and disease. The way
to accomplish this, he decided, was to
propagate the philosophy of life that
is Buddhism, a teaching of how to be
truly human, with the aim of achieving
a human revolution, a transformation
in the very depths of people’s lives. He
was calling for a struggle to rid people’s
hearts and minds of evil and replace
it with goodness; to open the eye of
wisdom in their lives and to transform
their inner focus from self-centredness
to altruism, from destructiveness to
Study Resource 107
 “Why did he choose this approach?
Because people are the basis of
everything. Plants flourish in fertile soil.
In the same way, if we cultivate the soil
of human life, peace and cul­ture will
flourish magnificently there.”
After giving a general outline of
‘On Establishing the Cor­rect Teaching’,
Shin’ichi began to lecture on the text
itself. When he came to the passage
from the Benevolent Kings Sutra
that reads, “When a nation becomes
disordered, it is the spirits that first
show signs of rampancy. Because the
spirits become rampant, all the people
of the nation become disordered”
(WND-1, 24), he discussed the reason for
the occurrence of the three calamities
and the seven disasters.
“‘Spirits’ refers to functions that
are of a metaphysical or intangible
nature. In contemporary terms,
thoughts and ideas might be said to
fall into this category. In other words,
when a country or a society becomes
disordered, the first things to show
signs of ‘rampancy’ are people’s ideas
and ways of thinking. Disorder and
confusion in people’s thoughts and
ideas sap their vitality and distort their
mental processes, which in turn causes
chaos and disharmony in society.
“If people succumb to egoism,
seeking only after personal gain,
pleasure and short-term gratification,
society will natu­rally decline. To give
another example, when the German
people submitted to the insanity of
Adolf Hitler’s Nazism, the tragic results
were Germany’s invasion of Europe and
the slaughter known as the Holocaust.”
 threatening our well-being.
108 Valuecreation
Shin’ichi Yamamoto continued lecturing,
pausing not even to wipe the
perspiration from his brow. “The cause
of the social disorder and many tragic
events we’ve been seeing lies in people
being caught in a way of thinking that
forgets to accord prime importance to
the human being.
“Since Japan signed the new security
treaty with the United States last year,
its people have grown disenchanted
with politics and alienated from it, and
instead have turned their attention
to economic prosperity. When they
see policy dictated more by partisan
interests than by what best serves the
people, or legislation being railroaded
through parliament by strong-arm
tactics rather than being passed by
true demo­cratic process, it’s no wonder
why people place little hope or trust in
politics. Politicians are also responsible
in that they have forgotten to work for
people’s happiness and welfare; they
have forgotten that government exists
for the people.
“But if people lose interest in their
government and are lax in overseeing
it, the situation will only worsen. An
economy indifferent to people’s needs
and well-being is a cruel thing. What
will happen to society if all we care
about is profit and economic growth?
We may prosper materially, but our
hearts will grow empty and desolate;
we will destroy our environ­ment, and,
ultimately, we will suffer for it.
“Science, likewise, if it falls
into a misguided belief in its own
omnipotence, will become a force for
harm, robbing us of our humanity and
 “‘Let us return to humanism!’ —
this, in contemporary terms, is what
Nichiren Daishonin advocated in ‘On
Estab­lishing the Correct Teaching’. His
message is that every field of human
endeavour — government, economics,
science, edu­cation and art — must
all be put to the purpose of bring­
ing happiness to humanity. This is the
principle of creating a peaceful society
based on the True Law.”
Shin’ichi then came to the passage
that reads, “If you care anything about
your personal security, you should first
of all pray for order and tranquillity
throughout the four quarters of the
land, should you not?” (WND-1, 24). The
“four quarters” indicates that which
lies to the east, west, north and south,
representing all of society. Here he spoke
of the social responsibility of a Buddhist.
“This passage means that if you
are concerned at all for your personal
security, you must first pray for the
stability and peace of all society. This
clearly expresses the attitude and
posture we should have as Buddhists.
People of genuine reli­gious faith care
not only for their own comfort and
safety; they are not content to confine
themselves to their own pri­vate realm.
To be truly human means working and
praying to solve the problems that
plague all people and achieve peace
and prosperity for society. There is no
Buddhism apart from human society.
A religion that divorces itself from
society and only seeks serenity in the
afterworld is already dead. It is not a
religion in the true sense of the word —
not a religion for the people. Yet such
is the prevailing image of religion in
Japan. This is because government has
rendered Japanese religion lifeless.”

The listeners’ eyes glowed with seeking
spirit. Shin’ichi continued: “The key to
establishing peace and prosper­ity in
our world, as expressed here, lies in the
human heart — in people’s prayer for
order and tranquillity in society — and
in each person establishing a solid self-
identity through the process of human
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
revolution.
“A person who prays for a peaceful
and secure society and is considerate of
others will naturally become aware of
the need to contribute to society, and
will act on that awareness. The Soka
Gakkai’s goal is to realise the peaceful
society described in ‘On Establishing
the Correct Teaching’. Our mission is to
rid this world of every human affliction
— war, poverty, starva­tion, disease and
discrimination.
“With that goal in mind, then,
what’s important is what we can do to
actually achieve it. Without real effort,
it’s all just a fantasy, an abstraction.
As a rule, when it comes to practical
efforts, it is up to each person to decide
and do what he or she thinks best and
is capable of. But in some cases, the
Soka Gakkai can establish separate
institutions or organisations to promote
peace and cultural exchange. Also, to
create a government that works in the
interests of the people, for example,
we need to elect individuals of integrity
while keep­ing a sharp watch on the
activities of our government.
“But in each of these cases, the role
of the Soka Gakkai will only be that
Study Resource 109
of a mother organisation that gives
rise to these institutions or political
candidates; it will be the respon­sibility
of each institution or individual to take
the initiative in developing their own
activities and programmes. The pur­pose
of all these activities, however, is not to
serve the Soka Gakkai organisation —
it is nothing so narrow; it is to achieve
happiness for all people and peace in
the world.
“It is only natural that opinions
vary widely on social issues. There is
no doubt we will have to feel our way
through on many things. But we must
base all our activities on our prayer for
‘order and tranquillity throughout the
four quarters of the land.’ Our goal is
to place people first, so that we each
may lead a life of true humanity and
savour a happy and joy-filled existence.
Further, the spirit expressed in ‘On
Estab­lish­ing the Correct Teaching’, and
our wish as Soka Gakkai members, is to
firmly infuse this philosophy in society
and work to create an age of triumph
for the human being.”
Listening to Shin’ichi’s lecture,
the participants from around Japan
awakened to their social responsibility
as Bud­dhists. This inspired in them
a deeper commitment to work for
a peaceful society, and energised
them towards fresh growth and
advancement.
On August 30, the Headquarters
leaders meeting was held at the Tokyo
Gymnasium. There, it was announced
that a phenomenal number of new
households — 80,725 throughout
Japan — had received the Gohonzon
that month. This was a record-breaking
110 Valuecreation
achievement. In addition, a general
chapter was established in Shikoku, and
the Kanto region saw the addition of
10 new general chapters, bringing the
number there from five to 15 general
chapters overnight. The organisation
was growing by tremendous strides.

In August, following the guidance tour
of Asia by Head­quarters representatives
earlier that year, leaders were again
dispatched by the Gakkai Headquarters
to encour­age and guide overseas
members. Nine in all — including Soka
Gakkai Vice General Director and
America General Chapter Chief Kiyoshi
Jujo — were sent as three separate
groups: one going to the northern
part of North America, another to the
southern part of North America, and a
third to South America. The trip lasted
16 days, from August 13 to 28.
Shin’ichi’s lecture on ‘On
Establishing the Correct Teach­ing’
was a tremendous inspiration for the
leaders heading overseas. The thought
that they were setting out to build the
foundation for world peace stirred in
them a spirit of chal­lenge.
At each stop, they gave their
utmost to encouraging the local
membership and helping them set up
an organisation. In the United States,
chapters were established in San Fran­
cisco, Chicago and Washington, d.c.,
while 23 districts were formed around
the country, including in New York.
In South America, five new districts
were formed in Brazil and the first
district established in Paraguay. On their
way from Brazil to Paraguay, the South
America group flew from São Paulo
to an airport near Iguaçú Falls. There,
they boarded a jeep and drove a full
day to the Argentine city of Posadas,
before reaching an area in Paraguay
called Chavez where many Japanese had
settled.
Thirty-four Japanese families who
belonged to the Soka Gakkai lived in
Chavez. They had all come to this South
American country to settle the land
and pioneer the spread of Buddhism.
Though they had no organisation to
speak of, they shared a passionate
conviction and struggled earnestly
together in their Buddhist practice.
Their faces flushed with excitement as
they shared expe­riences of faith.
One member related that when he
first moved to the area, the water was
red with mud, unfit for drinking. He
earnestly chanted daimoku to find a
good source of potable water, and his
prayers were rewarded. He uncovered a
new spring that gave forth cool, fresh,
clear water.
Living as they did in a wilderness
frontier, their houses were small and
simply built, just shacks really. But
each member was filled with energy
and enthusiasm. They passed among
themselves copies of Seikyo Shimbun
from Japan until the paper wore thin
with repeated handling. They had
been trying hard to share their faith
with others, and their num­bers were
steadily increasing. “This is a fine land.
The harvests are good here. We in­
tend to transform this country into a
garden of happiness.” That was their
resolution. And now Paraguay had its
first dis­trict.
The current of happiness and peace
was spreading steadily and surely to the
farthest corners of the globe.

In September, unit-level discussion
meetings were steadily gaining
momentum, and accounts of
experiences by members who stood
up with new commitment in faith as a
result of these meetings came pouring
in to the Gakkai Headquarters in a
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
steady stream.
Shin’ichi Yamamoto spent most
of the month of Septem­ber in Tokyo,
except for a visit to the head temple
on the 15th, followed by a trip to the
Kansai region to encourage Osaka
members affected by Typhoon No.
18 (also known as the second Muroto
Typhoon). He needed the time to
prepare for a 20-day visit to Europe,
with his scheduled departure date on
October 4 wnd
His main destinations were
Copenhagen, Dusseldorf, West Berlin,
Amsterdam, Paris, London, Madrid,
Zurich, Vienna and Rome. The main
purposes of the trip were to offer
guidance to local members, purchase
construction mate­rials and fixtures for
the Grand Reception Hall, and observe
the state of religion in Europe.
It was the people of Germany
Shin’ichi was most con­cerned about
at this time. In the predawn hours
of 13 August 1961, the communist
government of East Germany had built
a more than 40-km barbwire wall along
the border bet­ween East and West
Berlin. Ever since the partition of the
German state, the city of Berlin had
Study Resource 111
existed as a forlorn and sundered atoll
in the vast sea of the East German state.
For it, too, had been divided into East
and West. Yet despite this, until the wall
appeared, people had been free to pass
between the two sides.
An endless stream of refugees
fleeing from communist East Germany
to the West via West Berlin, however,
had prompted the East German
government to physically divide the
city with a wall, thereby sealing off all
access to the West. Most of the roads
linking East and West Berlin were closed
off with tanks and armoured cars.
Checkpoints were set up at those roads
that remained open, and free passage
between the two sides was no longer
permitted. The subways, too, now ran
only to the border.
From August 13 onwards, the
barbed-wire wall grew long­er and more
NOTES
1. Fukuzawa Yukichi, An Outline of a Theory
of Civilisation, trans. David A. Dilworth & G.
Cameron Hurst (Tokyo: Sophia University,
1973), 146.
2. Ibid., 147.
3. All figures are according to the American
system of numera­tion. One billion, therefore,
is 10.
4. Amami Oshima is an island located 400
km south-west of Kyushu, which is the
southernmost of Japan’s four main islands.
5. On April 28, 1253, the Daishonin revealed
Nam-myoho-renge-kyo as the fundamental
Law to save all people of the Latter Day,
embarking on his lifelong propagation efforts
and struggle against persecution.
6. Azuma Kagami: An official history of the
Kamakura shogunate.
7. The practice of changing the era name
for either political rea­sons or improving
112 Valuecreation
fortified day by day until finally a cruel
and un­yielding barrier of concrete and
brick was firmly in place. The sudden
closing of passage between East and
West Berlin split families, relatives and
lovers. It was a small-scale model of the
Cold War itself, in which people were
oppressed and cast asunder by opposing
ideologies.
With his visit to Europe imminent,
Shin’ichi vowed that now was the
time for a humanistic philosophy that
would foster bonds among people
to spread widely and take root in the
human heart. He would blaze his way
towards securing peace in the world by
establishing the correct principles of
Buddhism — the way of rissho ankoku.
Shin’ichi was about to take flight
into the clear blue skies of the 21st
century on a monumental journey
for peace.
the fortunes of the country was quite
common and occurred frequently during the
Daishonin’s lifetime.
8. Daijuku Sutra (Sutra of the Great Assembly):
A collection of sutras said to have been
preached by Shakyamuni to Buddhas and
bodhisattvas. The work contains references
to the three calamities and predictions
regarding the spread of Buddhism over the
five consecutive 500-year periods following
Shakyamuni’s death.
9. Three Pure Land sutras: The three basic
sutras of the Jodo and Jodo Shin schools
of Buddhism in Japan. They are the
Muryoju Sutra (Sutra of the Buddha of
Infinite Life), the Kammuryoju Sutra
(Sutra of Meditation on the Buddha of
Infinite Life) and the Amida Sutra (Sutra of
Amida Buddha). These three praise the
Pure Land of Perfect Bliss, that is the Pure
 Land of Amida Buddha, and exhort people to
aspire to rebirth there.
10. Hojo Tokiyori (1227-63): The fifth regent of
the Kamakura shogunate.
11. “issues of Berlin...”: In 1961, despite protests
by the West, Soviet-controlled East Germany
began erecting barriers along the boundary
that divided East and West Berlin to
stem a growing tide of East Germans
defecting to the West. These barriers
were even­tually replaced with the Berlin
Wall in August 1961, which stood until
1989 as an ominous symbol of the
Cold War.

` 275

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 FROM THE NEW HUMAN REVOLUTION
SELECT
GUIDANCE
FROM
THE NEW HUMAN
REVOLUTION
THE PANDEMIC
SITUATION 2020
NATURAL DISASTERS &
EPIDEMICS
“E ven if your homes have been
destroyed and your belongings
washed away, as long as your faith
remains sound, you can definitely
rebuild your lives. If you steadily
persevere in faith, you will get back on
your feet again without fail.”
What these disaster victims needed
now above all was the courage to turn
their disappointment and despair into
a constructive and positive force. They
needed a brilliant ray of hope to enter
their hearts so that they could forge
the determination to rebuild their lives.
Shin’ichi passionately poured himself
into encouraging them.
When they had arrived, the
members had looked sad and forlorn,
their lives devastated by this natural
disaster. On their departure, however,
they were completely transformed.
114 Valuecreation
They now brimmed with fresh resolve,
and there was purpose in their stride….
“I am sure that, overnight, many
of you have lost everything you
owned. However, as long as you have
the Gohonzon, you will accumulate
countless times the benefit and good
fortune you have experienced thus far.
“In the Gosho, Nichiren Daishonin
explains that when practitioners of the
True Law suffer from natural calamities
or some other hardship, they are in fact
experiencing during this lifetime, and in
a lesser form, some great obstacle they
may have been destined to encounter
in the future. Therefore, facing such
hardship is an indication of expiating
negative karma from the past. I’m sure
you will definitely come to appreciate
this one day. The Daishonin declares,
‘Those who believe in the Lotus Sutra
are as if in winter, but winter always
turns to spring’ (WND, 536). Your future
happiness is absolutely assured.
“Our true worth is determined by
how we proceed with our lives in the
most painful of times. Moreover, the
presence of people filled with courage
and hope will cheer and hearten
everyone around them. As Soka Gakkai
members, all of you have a mission
to encourage and inspire hope and
confidence in your families and your
fellow members, as well as in your
friends and in your local communities.
“Please use everything in your
lives as a springboard for deepening
your faith, brilliantly transforming the
negative into something of positive
value and benefit. I also hope you will
show splendid actual proof of victory
through faith.”
‘Training’, NHR-3, 153–55
“The message of ‘On Establishing the
Correct Teaching’, simply put, is that
each of us should accomplish a personal
human revolution based on the
principle of humanism and thus become
key players in realising social prosperity
and world peace. It has been said that
the Daishonin’s lifetime teachings begin
and end with ‘On Establishing the
Correct Teaching’.
“Nichiren Daishonin’s purpose in
writing this treatise was the salvation of
the people, who were suffering pitifully
under the onslaught of earthquakes
and floods, famine and disease. The way
to accomplish this, he decided, was to
propagate the philosophy of life that
is Buddhism, a teaching of how to be
truly human, with the aim of achieving
a human revolution, a transformation
in the very depths of people’s lives. He
was calling for a struggle to rid people’s
hearts and minds of evil and replace
it with goodness; to open the eye of
wisdom in their lives and to transform
their inner focus from self-centredness
to altruism, from destructiveness to
creativity.
“Why did he choose this approach?
Because people are basis of everything.
Plants flourish in fertile soil. In the same
way, if we cultivate the soil of human
life, peace and culture will flourish
magnificently there.”
After giving a general outline of
‘On Establishing the Correct Teaching’,
Shin’ichi began to lecture on the text
itself. When he came to the passage
from the Benevolent Kings Sutra
that reads, “When a nation becomes
disordered, it is the spirits that first
show signs of rampancy. Because the
spirits become rampant, all the people
of the nation become disordered”
(WND, 24), he discussed the reason for
the occurrence of the three calamities
and the seven disasters.
“’Spirits’ refers to functions that
are of a metaphysical or intangible
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
nature. In contemporary terms,
thoughts and ideas might be said to
fall into this category. In other words,
when a country or a society becomes
disordered, the first things to show
signs of ‘rampancy’ are people’s ideas
and ways of thinking. Disorder and
confusion in people’s thoughts and
ideas sap their vitality and distort their
mental processes, which in turn causes
chaos and disharmony in society.
“If people succumb to egoism,
seeking only after personal gain,
pleasure and short-term gratification,
society will naturally decline.”…
Shin’ichi Yamamoto continued
lecturing, pausing not even to wipe the
perspiration from his brow. “The cause
of the social disorder and many tragic
events we’ve been seeing lies in people
being caught in a way of thinking that
forgets to accord prime importance to
the human being.”…
Shin’ichi then came to the passage
that reads, “If you care anything about
your personal security, you should first
of all pray for order and tranquillity
throughout the four quarters of the
land, should you not?)” (WND, 24). The
“four quarters” indicates that which
Study Resource 115
lies to the east, west, north and south,
representing all of society. Here he
spoke of the social responsibility of a
Buddhist.
“This passage means that if you
are concerned at all for your personal
security, you must first pray for the
stability and peace of all society. This
clearly expresses the attitude and
posture we should have as Buddhists.
People of genuine religious faith care
not only for their own comfort and
safety; they are not content to confine
themselves to their own private realm.
To be truly human means working
and praying to solve the problems
that plague all people and achieve
peace and prosperity for society.
There is no Buddhism apart from
human society.”…
The listeners’ eyes glowed with
seeking spirit. Shin’ichi continued: “The
key to establishing peace and prosperity
in our world, as expressed here, lies in
the human heart in people’s prayer for
order and tranquillity in society — and
in each person establishing a solid self-
identity through the process of human
revolution.
“A person who prays for a peaceful
and secure society and is considerate of
others will naturally become aware of
the need to contribute to society, and
will act on that awareness. The Soka
Gakkai’s goal is to realise the peaceful
society described in ‘On Establishing
the Correct Teaching’. Our mission is to
rid this world of every human affliction
war, poverty, starvation, disease and
discrimination.”
‘Rissho Ankoku’, NHR-4, 265-69
116 Valuecreation
Shin’ichi Yamamoto turned to General
Director Koichi Harayama, who was
also serving as a member of the House
of Councillors (Upper House) of the
Japanese Parliament, and said: “Don’t
you think that politicians should listen
closely to such problems and rack their
brains to come up with good solutions?
Representatives of the Komei-kai (Clean
Government Group) in particular should
never overlook even a single cry for
help from among the people.” Shin’ichi
then asked Takashi Nogawa, the Amami
Oshima general chapter chief: “Are
there any other problems besides habu
snakes?”
“Yes,” replied Nogawa. “Typhoons.
So many typhoons hit Amami that it
is called ‘Typhoon Alley’. We suffer
enormous damage every year. “
“This is also an area where the
government should think of various
ways to ensure the public’s safety
and security,” Shin’ichi said. “But the
fundamental solution to these problems
lies in the determined prayers of the
members.”
“Buddhism teaches that the mind
encompasses the entire universe. When
we change our innermost state of mind,
our whole being changes, and this
affects the world in which we live. This
is the teaching of the oneness of life
and its environment, and the principle
of a single life-moment possessing three
thousand realms. This means that if
more and more people start chanting
with a determined prayer, even the
most difficult of situations will change.
“Everything starts with a strong
determination. Such determination may
inspire us to research ways of protecting
the home or find out what kind of crops
are most likely to survive a typhoon, for
example. This determination also can
move the government. Our duty, our
mission, is to make the place we live a
Land of Eternally Tranquil Light, a realm
of happiness and peace. I hope the
members here in the Amami Islands will
be pioneers in this endeavour.”…
At the men’s division group leaders
meeting, Shin’ichi Yamamoto spoke
of the sense of commitment and
responsibility required of leaders. He
was profoundly aware of the hardships
faced by the inhabitants of the Amami
Islands, and he knew how difficult it
was for the members to do Gakkai
activities. Yet, without the continuous
spread of the Daishonin’s teachings, the
fate of Amami would not be changed
and happiness for the people could not
be realised. That is why Shin’ichi chose
to talk about attitude of those taking
the lead in activities for kosen-rufu.
“Thank you for all your hard work
every day. The challenges you face
geographically, economically, and
in trying to share the Daishonin’s
Buddhism amid deep-seated local
traditions must be overwhelming. As
you know, the Gosho states that we
‘voluntarily choose to be born in evil
circumstances so that we may help
others’ (cf. WND-I, 243). In other words,
we deliberately made the negative
causes that destined us to be born into
this defiled age so that we could help all
living beings become truly happy.
“Buddhism teaches that we
appeared in the Latter Day of the Law
to propagate the Daishonin’s Buddhism
as Bodhisattvas of the Earth. This
means that all of you volunteered to
be born here in the Amami Islands.
Well aware that this place is frequently
struck by typhoons, has poisonous
snakes, is difficult to get around and
suffers economically, you accepted the
karmic burden and appeared here as
Bodhisattvas of the Earth with a vow to
work for kosen-rufu.
“If you are complaining that
these circumstances are not what you
expected, that they are more than
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
you bargained for, then you are not
yet demonstrating the real essence of
your mission. You will in that case be
unable to manifest your innate power
and wisdom, which means you will
not break through your problems.
Only when you have a firm awareness
of your mission to accomplish kosen-
rufu are you a true Bodhisattva of the
Earth. Then, as you strive to fulfil your
mission, your eternal self will take over
and boundless strength and wisdom will
well forth, enabling you to surmount all
obstacles.”
‘Securing the Foundation’, NHR-8, 80–83
When gongyo was finished, Shin’ichi
turned around and commented to
the members sitting in the front row:
“Since becoming president of the Soka
Gakkai, I have prayed that there would
be no earthquakes and that Japan
would always have bountiful harvests.
I will continue praying for that. Let’s
overcome every hardship and disaster
with firm resolve and strong prayer.”
After Katsu Kiyohara and Hiroshi
Izumida delivered greetings to the
members, it was Shin’ichi’s turn to
Study Resource 117
speak. He said: “I am overjoyed to see
you all today looking so vibrant and
well. Now, what is our mission? It is to
‘establish the correct teaching for the
peace of the land’ — to build, based
on Nichiren Daishonin’s teachings, a
peaceful and secure society free of
calamity and war.
“What is the correct teaching? In
his treatise ‘On Establishing the
Correct Teaching for the Peace of
the Land’, the Daishonin urges us to
take faith in ‘the one true vehicle, the
single good doctrine’ (WND, 25); in
other words, the Lotus Sutra. The Lotus
Sutra is a teaching of the fundamental
law of life permeating the entire
universe; it expounds the philosophy
of respect for life and the principle of
compassion.
“The Daishonin declares that by
making the correct teaching the basis
of our lives and transforming our minds
and our life tendency, we are able to
change our external circumstances and
build indestructible happiness. This
is possible because the self and the
surrounding environment are essentially
interconnected, a concept elucidated by
the Buddhist principle of ‘the oneness
of life and its environment’.
“In other words, all phenomena in
the universe are encompassed within
one’s own life and, at the same time,
one’s life pervades the entire universe.
That is why we can change any situation
with our faith and earnest efforts. This
is a fundamental tenet of Buddhism.
Therefore, no matter what happens,
we needn’t become discouraged. If we
become weak and lose our momentum,
we will be defeated.
118 Valuecreation
“I hope you will act with courage.
Courage is strength. Courage is wisdom.
It is the driving force for victory.”
Shin’ichi continued: “Nichiren
Daishonin writes: ‘The time will come
when all people will ... take up the
single vehicle of Buddhahood, and
the Mystic Law alone will flourish
throughout the land. When the people
all chant Nam-myoho-renge-kyo, the
wind will no longer buffet the branches,
and the rain will no longer break the
clods of soil’ (WND, 392). In other words,
when people everywhere have faith in
the Mystic Law, the fundamental law
of life, and chant daimoku, they will
not suffer from natural disasters. We
should all have great conviction in the
Daishonin’s words.
“That’s why our aim is kosen-rufu.
When people far and wide start to
practise the Daishonin’s Buddhism and
the philosophy of compassion and the
sanctity of life become the foundation
of human society, the protection
of human beings and all other life
forms will become a top priority. At
that time, sufficient effort will be
allocated to developing the technology
for predicting and even preventing
earthquakes, as well as to establishing
proper emergency measures if they
do occur. At last, the construction of
a safe and secure society will become
possible. The role of government is also
extremely important toward this end.
“At any rate, the mission of
Buddhist practitioners is to strive to
find a solution to humanity’s suffering.
Matsushiro is the place where, during
World War II, the military government
planned to transfer the Imperial
Headquarters in preparation for a
ground war on Japanese soil, and today
it is a land plagued by earthquake
swarms. From the standpoint of
Buddhism, you have all gathered here
as emissaries of the Buddha in order
to transform Matsushiro’s destiny and
make it a ‘safe and tranquil’ realm as
taught in the Lotus Sutra (LS16, 230).
“Matsushiro is the grand stage
of your mission. I hope you will exert
yourselves to the fullest extent of
your ability here. The fact is that
times of suffering and hardship are
an opportunity to achieve wonderful
growth and accumulate tremendous
good fortune. If you stand up and face
the challenge at such times, you can
adorn your life with everlasting benefit.
But if you are cowardly, you will regret
it throughout your life.
“I hope that all of you, my dear
fellow members in Matsushiro, will
initiate a great struggle! Please create
a model organization that the rest of
Japan will want to emulate and
achieve victory in our second round
of kosen-rufu.”
Resounding applause that conveyed
the members’ unwavering commitment
shook the room.
‘Community Spirit’, NHR-12, 129–32
Shin’ichi believed that the companies
that had contaminated the environment
with mercury and cadmium wastewater
in the cases of the Minamata disease
and the itai-itai disease must have
been aware of the danger of these
pollutants. It was simply common sense
that releasing them into the rivers and
seas from which people gained their
livelihood would cause terrible harm.
But even after industrial pollution
became the focus of public attention,
the engineers and company executives
deliberately closed their eyes to the facts,
resulting in the loss of many precious
lives. Behind this lay the malevolent
mindset of “economic animals” that was
willing to sacrifice human life for the
sake of corporate profit.
The companies that caused the
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
pollution feigned ignorance regarding
the numerous cases of serious illness
and death, using the defence that there
was no firm scientific evidence that the
tragedies were caused by their factories’
effluents. Meanwhile, government
officials, who were supposed to place
the interests of the people first,
adopted a passive attitude towards
the industries, which they considered
to be a dependable source for local
economy in the form of tax revenue.
Politicians who received support from
the companies also worked cunningly
to protect them. Many ordinary citizens
curried favour with the polluters as
well, believing that it would be to
their own advantage in the long run to
do so. This back-scratching and self-
serving environment produced countless
innocent victims.
Shin’ichi was outraged by this
situation and sensed a profound threat
in the spread of industrial pollution.
He resolved to stand up and fight to
abolish it from the face of the earth,
for this, he believed, was part of his
mission as a Buddhist practitioner. He
therefore touched on the issue at the
Headquarters general meeting held on
Study Resource 119
May 3, 1970, and also at the respective
training courses for the young women’s,
young men’s and women’s divisions at
the head temple in August.
He said, “Environmental pollution is
a manifestation of the devilish function
that threatens the very existence of
humankind, and it is increasingly rearing
its ugly head. I hope you will all be
aware that fighting against this injustice
and protecting the sanctity of life is our
purpose. I would also like to declare
that Buddhism offers a fundamental
way to solve this problem.”
From September to October,
Shin’ichi set about writing two essays
on the subject of pollution, one of
which was at the request of a leading
Japanese monthly magazine. Titling the
essay, ‘Is Japan a Pollution Laboratory?’
he began by stating that the outbreaks
of the Minamata disease and the itai-
itai disease were not so much cases of
pollution-related illnesses, but criminal
acts perpetrated by morally corrupt
corporations whose negligence led to
murder.
A pen honed by the spirit to
challenge injustice is the sharpest of
instruments for cutting off iniquity at
its root.
Shin’ichi went on to argue that
the real issue facing humanity was
the degradation and pollution of air,
water and land on a global scale. It was
a problem that exceeded the moral
responsibility or efforts of a single
person or company; a threat to the
entire human race from which no one
was safe, not even the perpetrators.
Shin’ichi identified the cause of
pollution as human beings’ blind faith
120 Valuecreation
in progress and an insatiable desire to
dominate the environment. Of course,
this belief also manifested itself in such
positive forms as the advance of science
and technology and the material wealth
of contemporary society. At the same
time, however, it had resulted in a
fundamental distortion in human society
and invited the pollution that now
endangered humanity’s survival.
Wishing to genuinely resolve this
problem, Shin’ichi wrote: “Starting
with a proper understanding of human
existence, we must design and create
completely new relationships with the
cultural and natural environments that
support our lives.”
He went on to state that while it
goes without saying that a philosophy
of respect for the sanctity of life is
essential for overcoming the problem
of pollution, it is crucial to rigorously
examine the true intent behind such a
philosophy. This is because “reverence
for life” is a universally accepted
concept, touted even by those who
promote merciless domination of the
natural world.
In fact, it is this mistaken view
of what it means to respect the
dignity of life that lies at the root of
wanton pollution and environmental
destruction. With that in mind, Shin’ichi
wrote: “Humanism that regards nature
as subject to the desires of human
beings and permits the unbridled abuse
of the natural environment is in truth
the epitome of human egoism and an
‘anti-humanism’ that jeopardises life
itself. Real humanism must promote
harmony between humanity and nature,
or, more correctly, must be based on
the principle that humanity and its
environment are one and indivisible.”
In his essay, Shin’ichi next asserted
that human beings are just one of the
living species on Earth and, as such, an
integral part of the eternal life cycle
that has created and sustained our
natural environment. That cycle, he
said, is a series of interlocking chains of
life; if one is broken, all the others are
affected, and if one part of the whole is
poisoned, the entirety is contaminated.
He then added that the blessings
of nature which human beings have
always regarded as limitless were in
fact the finite cargo of this “spaceship”
that is Earth. Lacking this perspective,
he asserted, human society was basing
itself on “egoistic humanism” and
continuing to consume the Earth’s
resources at a rate that far exceeded
nature’s capacity for self-reproduction,
harming and polluting the environment
and destroying the organic systems that
comprise the natural world.
Shin’ichi also suggested a number
of measures to deal with the pollution
issue, including regulating the use of
such natural resources as land, air and
water, on the basis that they were
finite and the common property of all
humankind….
“It is not the politicians or
businesspeople who should take the
initiative in fighting pollution. Rather,
the awareness of a unified public will
move government and business to act.”
Shin’ichi further suggested that
citizen groups be formed to serve as
“pollution investigators” who would
keep an eye out for environmental
violations, and that they combine
forces with scientists to address the
problem.
Shin’ichi believed that the
development of a grassroots citizens’
movement would become the most
important factor in solving the problem
of environmental pollution.
It is the people who change the
course of society and the times. History
is transformed when the people become
wise and stand up as the protagonists
of change. Kosen-rufu is a movement
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
that inspires and awakens people to
become the builders of a new age….
Shin’ichi was waging an intense
struggle of words. The times can only
begin to shift by initiating a relentless
offensive.
The title of this latter article was
‘A Philosophy of Humankind and the
Environment’. In it, he elaborated from
a philosophical perspective on some of
the points raised in his earlier article,
examining these issues at a deeper
level. He concluded that the origins of
pollution could be traced to two ideas:
the optimistic conviction in the power
of nature to retain its balance no matter
how severely it is damaged; and that
humankind, as the ‘lord of creation’ has
the right to dominate and control all
existence….
Remarking that from a certain
perspective scientific progress arose
from this spirit of “conquering the
unknown”, Shin’ichi wrote: “But science
and technology now threaten to
rebound on themselves with menacing
force. This is a catastrophe brought
about by the arrogance and self-
righteousness that lay at the root of the
philosophy of conquest and domination.
Study Resource 121
It is also the inevitable result of having
ignored the fact that human existence
is an integral part of the life of the
universe.”…
After explaining the Buddhist
principle of the oneness of life and its
environment in his article, Shin’ichi
Yamamoto went on to discuss the
essence of Buddhism in some detail.
He wrote: “The teaching of three
thousand realms in a single moment of
life is a further systematisation of this
principle. It explains the entity of life
in terms of three thousand potential
conditions, and is thus regarded as the
ultimate development of the Buddhist
philosophy of life… This teaching
maintains that there are three realms
of existence: the realm of the five
components; of living beings; and of the
environment.”
The realm of the five components
views individual beings from various
physiological and psychological
perspectives. The realm of living beings
is, in its broadest sense, the sociological
perspective, while the realm of the
environment considers the relationship
between a living being and its natural
surroundings. Buddhism regards
all existence in the universe as life,
recognising that everything, including
trees and rocks and even the tiniest
grain of sand, inherently possesses the
life state of Buddhahood, and as such, is
infinitely noble and precious….
Shin’ichl did not see pollution as
simply a regional problem; he viewed
it from the macroscopic perspective of
in general. His articles were unique in
that they traced the origins of the way
of thinking that had led to the current
122 Valuecreation
global environmental degradation and
clarified key to solving the problem.
Many people contacted the Soka
Gakkai Headquarters to voice their
support for Shin’ichi’s ideas, and there
were a number of leading Japanese
thinkers who were unstinting in their
praise. The members of the Soka
Gakkai student and youth divisions
read Shin’ichi’s essays with particular
excitement. Convinced that Buddhism
offered an indispensable teaching for
the sake of humanity’s future, they
deepened their awareness of their
mission to build a century in which all
life is genuinely respected.
Around this time, scholars studying
pollution began to show a greater
interest in the Soka Gakkai. Noting the
positive effect that faith in Nichiren
Buddhism had among pollution victims
and their family members, they couldn’t
help but recognise the power of
Buddhist practice.
The suffering caused by pollution-
related illness cast many of its victims
and their families into the depths of
despair. Quite a few even lost their will
to live, or became consumed by anger
and resentment. Those who were Soka
Gakkai members, however, were able
to discover hope and a sense of mission,
resolutely pulling themselves out of
their misery and bringing fresh vitality
to their lives.
Upholding faith in the correct
teaching enables us to tap limitless
strength and courage. As long as we
have faith, there is no need to despair.
Perhaps the most important factor
in overcoming environmental pollution
is whether its victims have a strong will
to live. In Minamata, Gakkai members
became a source of hope for the
community.
Revitalisation, NHR-15, 21–31
 in faith through every obstacle and
OBSTACLES / HARDSHIPS
R eferring to the Buddhist
principle that earthly desires
are enlightenment, Shin’ichi stated
that although our lives may be filled
with suffering and hardship, genuine
happiness can be found through our
efforts to challenge and overcome
every obstacle based on faith. He also
emphasized that faith is a struggle
against the devilish forces that seek to
cause us suffering and to obstruct our
practice of Buddhism.
Shin’ichi was determined to enable
the members to establish a core of
unshakable faith deep in their lives.
He continued: “The Daishonin clearly
states that when we exert ourselves
earnestly in accord with the correct
teaching and work for kosen-rufu,
the three obstacles and four devils are
certain to arise and challenge us. This
is comparable to the air resistance and
turbulence an airplane experiences as
it takes flight and makes its ascent. It
follows that if we become fearful and
retreat halfway through, we will never
reach our goal. On the other hand, if
we boldly continue our advance, just
as an airplane reaches cruising altitude,
we will without a doubt be able to soar
powerfully into the future.
“The Daishonin states: ‘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’ (WND, 637). By persevering
battling against the devilish functions,
we can transform our karma and
achieve a state of absolute happiness.
“In other words, to struggle against
hardship is the direct path to our
personal development and elevating
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
our state of life. It is a springboard
that leads to our human revolution.
Life and faith are like an obstacle race.
Overcoming each obstacle is a source
of joy.
“I hope all of you will stand up
courageously as true disciples of
Nichiren Daishonin!”
This was Shin’ichi’s sincerest hope,
his earnest prayer, and his heartfelt call.
‘Light of Dawn’, NHR-11, 33–34
Nichiren’s writings from Sado are alive
with fatherly strength and compassion
that seeks to crush the cowardice
and weakness in his disciples’ hearts
and teach them genuine faith. For
example, the following passage from
‘The Opening of the Eyes’ reveals his
rock-solid determination to advance
kosen-rufu in the face of all manner of
obstacles: “Let the gods forsake me. Let
all persecutions assail me. Still I will give
my life for the sake of the Law” (WND,
280). This was a cry from the depths of
Nichiren’s being as he strove to quash
the tendency of his easily swayed
disciples to view faith as a mere means
to gain personal security and receive
Study Resource 123
protection from the Buddhist gods. He
wanted to enable them to cultivate a
perspective based on genuine faith and
develop a boundless state of life. He
thus warns: “Whether tempted by good
or threatened by evil, if one casts aside
the Lotus Sutra, one destines oneself for
hell” (WND, 280).
Nichiren also writes: “Life is
limited; we must not begrudge it.
What we should ultimately aspire to
is the Buddha land” (WND, 214). Here
he is proclaiming that to dedicate
one’s life to the great vow to achieve
kosen-rufu is itself life’s eternal and
ultimate purpose. And he states:
“When an evil ruler in consort with
priests of erroneous teachings tries to
destroy the correct teaching and do
away with a man of wisdom, those
with the heart of a lion king are sure
to attain Buddhahood” (WND, 302). In
other words, struggling courageously
when one meets great hardship is the
key to attaining Buddhahood. This
is the principle of “obstacles lead to
enlightenment.”
Nichiren taught that encountering
difficulties for the sake of the Law is an
indispensable condition for attaining
Buddhahood in this existence. He
therefore calls on us to summon forth
obstacles, viewing them as a source of
tremendous joy and benefit. Nichiren
himself joyfully expressed appreciation
for his persecutors, for without them,
he said, he could not have revealed
himself as the votary of the Lotus Sutra.
Nichiren’s teaching is one of
transforming great adversity into great
benefit and realizing supreme value
in the process. It is a philosophy of
124 Valuecreation
creation that changes human life at the
most fundamental level….
Under the worst of conditions on
Sado, and even with a dire lack of
paper, Nichiren wrote down his most
important teachings in order to firmly
secure a foundation of faith in the
hearts of his disciples for all eternity.
‘Dynamic Advancement’,
NHR-11, 357–59
Buddhism is a teaching of value
creation, and value creation begins with
having the wisdom to appreciate every
situation we face and transform it into
joy, hope, and victory. Shin’ichi wanted
to impress this idea upon the women’s
division members. He continued: “Let’s
imagine, for example, that it starts to
snow. If you react negatively, thinking
about how cold and slippery it is
outside, then you will have a terrible
day. But if instead you think to yourself,
‘What a rare chance it is to see such
beautiful snow! I’ll show the kids
how to build a snowman and create a
wonderful memory with them!’ —
then from that moment everything will
be a joy.
“The key to value creation is to find
joy and meaning in whatever happens,
to courageously rise to the challenge. To
do that, we need a philosophy of life, we
need wisdom, and we need life force. In
fact, that is the purpose of our faith.”
Our personal philosophy determines
how we look at things. Whether we see
events from a pessimistic or optimistic
point of view, whether we take things
positively or negatively, makes all the
difference in the world.
 Such Buddhist principles as
‘changing poison into medicine’,
‘earthly desires are enlightenment’,
and ‘the sufferings of birth and death
are nirvana’ constitute a philosophy
of transforming the negative into the
positive. As long as we base ourselves
on such a forward-looking approach,
we will never be deadlocked.
How we perceive events is also
intimately related to the strength of our
life force. When we are weak-spirited
and apathetic, we end up falling into a
negative mind-set in spite of our best
efforts to remain positive. Our mental
attitude is inseparable from our state of
life. Daimoku is the source of powerful,
unflagging vitality.
‘Heart and Soul’, NHR-16, 35–36
Shin’ichi continued to speak emphati­
cally: “Over the course of our lives,
we are bound to face all kinds of
adversity, not only natural disasters
but things like bankruptcy, unemploy­
ment, illness, accidents, and the deaths
of loved ones. No life is ever perfectly
smooth.
“In fact, life is an endless series of
trials and tribulations, and it would
be no exaggeration to say that facing
difficulties is indeed what life is about.
The question, then, is, how do we
remain unbeaten by these trials and
adorn our lives with victory? Buddhism
teaches the concept of transforming
poison into medicine. According to
this principle, we can change even the
worst circumstances into benefit and
happiness through faith. We need to be
utterly confident of this.
“From another perspective, this
principle is saying that in order to
attain the ‘medicine’ of Buddhahood,
of absolute happiness, we must
triumph over the ‘poison’ of suffering.
In other words, suffering is the seed
that enables the flower of happiness to
bloom. As such, we shouldn’t be afraid
of hardship. Rather, we should face it
courageously.
“We are all Bodhisattvas of the
Earth who possess the life state of
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
Buddhahood and who have appeared
in this world to lead all people of the
Latter Day of the Law to enlightenment.
We will never be deadlocked.
Unhappiness is not caused by adverse
circumstances; it is caused by our own
despair and negativity.”
The members clung to Shin’ichi’s
words, which brimmed with powerful
conviction.
He continued: “Another important
thing is to realize that the suffering you
are experiencing now has a profound
significance. If all of you who have
been adversely affected by this natural
disaster are able to splendidly rebuild
your lives, you will have turned poison
into medicine and demonstrated the
greatness of the Daishonin’s Buddhism
to society. That is the purpose of the
struggle you are now encountering.
“Please relay the following message
from me to all your fellow members:
‘Don’t be defeated. I hope you will
surmount this obstacle and come out
victorious. I will continue to send you
my sincerest daimoku.’”
Shin’ichi was absolutely earnest.
The English novelist Hall Caine wrote
in his masterpiece The Eternal City that
Study Resource 125
the strongest are those who are strong
through suffering and forbearance.
Those who do not succumb to hardship
are indeed the true lion kings.
‘Soaring’, NHR-16, 213–14
The supreme teaching of Nichiren
Buddhism vibrantly exists in the lives
of the ordinary men and women of
the Soka Gakkai as a sure and sound
philosophy.
When an obstacle arises in the path
of kosen-rufu, our members rouse
themselves with the knowledge that
“[i]f you propagate it [the Mystic Law],
devils will arise without fail. If they did
not, there would be no way of knowing
that this is the correct teaching”
(‘Letter to the Brothers’, WND-1, 501).
They are thus able to develop even
stronger faith. No matter how harsh
the circumstances they find themselves
in, they know that “[n]either the pure
land nor hell exists outside oneself;
both lie only within one’s own heart”
(‘Hell Is the Land of Tranquil Liight’,
WND-1, 456). As a result, they’re able to
fundamentally transform their state
of life through their Buddhist practice
without being swayed by any adversity.
Those suffering from illness know
that “Nam-myoho-renge-kyo is like
the roar of a lion. What sickness can
therefore be an obstacle?” (‘Reply to
Kyo’o’, WND-1, 412). This enables them
to chant with even greater fervour
and bring forth the life state of
Buddhahood.
Some follow the Daishonin’s
instruction “Strengthen your faith
day by day and month after month.
126 Valuecreation
Should you slacken in your resolve
even a bit, devils will take advantage”
(‘On Persecutions Befalling the Sage’,
WND-1, 997). They challenge themselves
day after day, striving their hardest in
Gakkai activities and advancing steadily
and persistently toward each new goal,
knowing “[I]f one cannot cross a moat
ten feet wide, can one cross a moat that
is twenty or thirty feet wide?” (‘The
Letter of Petition from Yorimoto’,
WND-1, 808).
Others make their work their
challenge, as the Daishonin advises
in the passage “Regard your service
to your lord as the practice of the
Lotus Sutra” (‘Reply to a Believer’,
WND-1, 905). They strive to demonstrate
actual proof of their victory through
their wholehearted efforts in their
workplaces or professions.
Many Soka Gakkai members make
as their motto “The purpose of the
appearance in this world of Shakyamuni
Buddha, the lord of teachings, lies in
his behavior as a human being” (‘The
Three Kinds of Treasure’, WND-1, 852).
They polish their characters and
do their utmost to be examples of
Buddhist humanism for all to see
and emulate.
Presently, the Lotus Sutra and
Nichiren Daishonin’s Buddhism have
been revived as a way of life and a
philosophy of the people through the
Soka Gakkai study movement. Shin’ichi
vowed to expand the groundswell of
the study movement, open an age of
the Buddhism of the people, and build a
century of life.
‘Vigilant Safeguarding’, NHR-24, 157–59
Next, Shin’ichi Yamamoto reconfirmed
the three guidelines he had presented
at the Fukushima General Headquarters
Leaders Meeting he attended eight
years earlier, in October 1969:
“Fukushima, advance blazing with
hope”, “Fukushima, be victorious in the
struggle of daily life”, and “Fukushima,
develop a faith brimming with life-
force”.
“The reason why I made, ‘Fukushima,
advance blazing with hope’, the first
guideline is because our Buddhist faith
has the power to foster hope.
“There are many trials and
tribulations in life. In addition, we
each have our own karma, and on top
of that, when we practise our faith
ardently, obstacles are certain to arise.
No life is always smooth sailing. But
no matter how deep the darkness of
despair, faith enables us to keep the
flame of hope burning in our hearts.
“Nichiren Daishonin writes:
‘Maintain your faith and attain
Buddhahood in this lifetime. Nam-
myoho-renge-kyo, Nam-myoho-
renge-kyo’ (WND-1, 4). The Mystic Law
enables us to overcome every obstacle,
no matter how overwhelmed or
deadlocked we may be, and establish a
life state of indestructible happiness.
“The important thing is to have
faith in the Gohonzon, earnestly chant
daimoku, and strive to share this
Buddhism with others. If we do so,
we’ll be able to open a way forward.
We were born into this world as human
beings with a mission to become strong
and happy.”…
Shin’ichi then further discussed
the meaning of his second guideline,
“Fukushima, be victorious in the
struggle of daily life.”
“One of life’s major struggles is to
establish financial security, but rather
than looking for ways to get rich quick,
I hope you’ll all lead your lives in a way
that is earnest, trustworthy, responsible,
wise, and value-creative. As Buddhists,
to win in society we need to exert
ourselves, use our ingenuity, and work
harder than anyone else.
“Never forget that our Buddhist
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
faith is the source of all our prosperity.
As the Daishonin notes: ‘If a tree is
deeply rooted, its branches and leaves
will never wither’ (WND-1, 909). We
should plant roots firmly in the earth of
the Mystic Law, and through those roots
draw forth the nourishment of good
fortune. That’s the way to flourish in
every respect.
“I hope that you will all demonstrate
actual proof of victory in the struggles
of daily life and make Fukushima, just
as its name indicates, an ‘island of good
fortune’, an ‘island of happiness’.”
Shin’ichi then spoke of the third
guideline, “Fukushima, develop a faith
brimming with life-force.”
“Life-force is what drives the
courage, wisdom, perseverance, and
strength that we need to triumph in life.
If we lack life-force, our spirit will be
shrouded with sadness, sentimentality,
despair, and resignation; we’ll be quick
to complain, and our expression and
voice will be gloomy. We’ll drive people
away. Everyone prefers to be around
those who are energetic and optimistic.
“When we’re brimming with life-
force and burning with enthusiasm, we
can be like a sun illuminating others
Study Resource 127
with the light of hope. And if we’re
filled with life-force, we tend to have a
positive outlook on everything and, the
bigger the obstacle we find in our way,
the brighter our fighting spirit burns to
overcome it.
“We inherently possess the great
life condition of Buddhahood, of the
Bodhisattvas of the Earth. As Nichiren
Daishonin states: ‘The daimoku of the
Lotus Sutra is like the roar of a lion’
(OTT, 152). Daimoku has the power
to draw forth the strength of a
lionhearted champion from within us.
“Through chanting, our lives are
filled with great vitality and we can
calmly overcome any challenge and will
never be defeated. As such, I wish to
declare that there is no adversity that
we, the members of the Soka Gakkai,
cannot overcome.”
‘Light of Happiness’, NHR-25, 24–26
 wind. According to traditional Eastern
HEALTH AND ILLNESS
H e asked a number of the men’s
division participants their ages
and inquired about their health. When
an elderly gentleman responded that
he was not well, Shin’ichi encouraged
him sincerely, saying, “The ‘Life Span
of the Thus Come One’ chapter of the
Lotus Sutra teaches the principle of
prolonging one’s life through faith (cf.
LSOC16, 228). In other words, through
our faith in Buddhism, we can extend
even our original life span. This means
that if we continue to strive with strong
faith, there is no illness that we cannot
128 Valuecreation
surmount. Please chant abundant
daimoku and live a long, healthy life!”
After presenting the man with a set
of prayer beads, Shin’ichi inquired if
anyone else in the room was suffering
from poor health. Several members
hesitantly raised their hands. Shin’ichi
asked them to stay behind, and then
spent the break before the next session
encouraging them and speaking about
the causes of illness.
He said: “In talking about the origins
of illness, the Daishonin quotes
T’ien-t’ai’s Great Concentration and
Insight, writing: ‘There are six causes
of illness: (1) disharmony of the four
elements; (2) improper eating and
drinking; (3) inappropriate practice
of seated meditation; (4) attack by
demons; (5) the work of devils; and
(6) the effects of karma’ (WND-1, 631).”
Closer examination of these points
reveals the following. The “four
elements” are earth, water, fire, and
thought, nature and all things in the
universe, including the human body,
are made up of these four elements.
“Disharmony of the four elements”
refers to unseasonable weather and
other conditions of discord in the
natural world, which have a powerful
influence on the human body and can
cause various illnesses.
The second and third causes
of illness — “improper eating and
drinking” and “inappropriate practice
of seated meditation” — refer to a
lack of control in one’s dietary habits
and other aspects of day-to-day living.
When our daily lives fall out of rhythm,
our diet may suffer. Also, insufficient
sleep and exercise may cause disorders
in our internal organs, muscles, or
nervous system.
The “demons” in number four —
“attack by demons” — refer to external
causes. These include micro organisms,
such as bacteria and viruses, as well
as the stress we experience in our
daily lives. Number five, “the work
of devils”, indicates the various inner
impulses and desires that disrupt the
healthy functioning of our minds and
bodies. Afflictions that prevent us from
practising Buddhism also arise from the
workings of such devils.
Number six, “the work of karma”,
refers to causes that derive from the
inner depths of our life. This indicates
sickness that stems from the distortions
or deeply rooted tendencies in our life
itself. Buddhism views such distortions
as karma.
The origins of illness are divided into
these six different categories, but in
actuality many illnesses have overlapping
causes. In the case of influenza, for
example, the cause is a virus. This could
be looked at as an “attack by demons”.
Infection can, however, be triggered by
changeable weather— in other words,
by “disharmony of the four elements”.
In addition, a poor physical condition
brought about by an unhealthy
lifestyle—“improper eating and
drinking”—can be a contributing factor.
Negative functions may also be at work
in the depths of one’s life to keep one
from engaging in Buddhist practice, and
there are also cases when karma may be
an important consideration.
Shin’ichi Yamamoto explained
in detail the six causes of illness in
light of the Daishonin’s writings. “In
short,” he continued, “one of the first
steps in avoiding illness is taking such
precautions as dressing according to the
changes in our environment. Leading a
well-balanced life, not overindulging in
food or drink, and getting enough sleep
and exercise are all vital, too. In this
way, we can avoid the first three causes
of illness. Faith means employing the
wisdom to do so. And with the help of
medical science, we can control illness
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
caused by germs and viruses, the fourth
cause of illness.”
Shin’ichi’s said with emphasis: “But
no matter what the sickness, the speed
with which we recover depends upon
our life force. And faith is the wellspring
of that life force. At the same time, if
the root cause of an illness is the work
of “demons” or the effect of karma,
then even the best efforts of medical
science alone cannot bring about a cure.
“It is only through strong faith
in the Gohonzon that we can defeat
such negative workings in our life and
transform our karma. And among the
illnesses caused by karma, the most
severe are those resulting from having
slandered the Lotus Sutra in a previous
existence.”
At this point, a man of small build
in his mid-50s sitting directly in front
of Shin’ichi said in an anxious voice:
“Sensei! I recently went to see the
doctor for a checkup because I was
experiencing stomach pains. I was told
that I have cancer and will have to
undergo surgery. And, about six months
ago, the car I was driving was hit by
another car and I had to be hospitalized
for two weeks. I have also suffered with
Study Resource 129
various illnesses over the past three
years.
“My wife became a member
before I did, and for about five years
I was adamantly opposed to her faith.
Could my health problems be karmic
retribution for that? And is it possible
for someone like me to really overcome
such karma?”
Shin’ichi’s response overflowed
with conviction: “Nichiren Daishonin’s
Buddhism enables us to overcome any
karma, no matter how heavy or deep-
rooted. You may ask yourself, ‘Why
do I have to endure such misfortune?’
However, while we may be aware of our
slander of the Law in this life, we do not
know what causes we made in previous
existences. We may have committed
great slander of the Law and have a
heavy karmic burden as a result. motivate you to arouse strong faith.
“Originally, our karma would only
manifest itself a little at a time, and
we would have to suffer over many
lifetimes. But by devoting ourselves
to faith, we bring all of our karma to
the fore at once. And what we would
have experienced as heavy suffering
comes to us in a lighter form, enabling
us to transform our karma. This is the
principle of lessening one’s karmic
retribution….
“If you have stomach cancer, please
continue chanting daimoku, sending
it directly to the affected area. It is
also important for you to determine to
dedicate your life to kosen-rufu, and
then pray that you will be restored to a
state of health that will allow you to do
so to your heart’s content. Those who
are committed to working for kosen-
rufu are Bodhisattvas of the Earth. They
130 Valuecreation
are practitioners of the Lotus Sutra.
When we live for that noble cause, the
incredible life force of the Bodhisattvas
of the Earth fills our beings. That
dynamic life force will triumph over
illness.”
The man nodded vigorously and
remarked: “I understand. Your words
have given me courage. I will do my best
with renewed determination.”
His whole expression had
brightened, and his eyes had begun to
regain their life.
Smiling warmly, Shin’ichi added:
“From a Buddhist perspective your
diagnosis of cancer has deep meaning.
The Daishonin also says, ‘Illness gives
rise to resolve to attain the way’ (WND,
937). It can be said that your sickness is
a working of the Buddha’s wisdom to
“Practitioners of Buddhism use
illness as a means for developing and
strengthening their faith. Now is the
time for you to stand up based on faith
and make a fresh resolve to dedicate
your life to kosen-rufu.”
Shin’ichi’s stressed further, “The fact
that you are suffering from a serious
illness means that you have a profound
mission. The deeper your suffering, the
more you will be able to demonstrate
the tremendous power of Buddhism
when you surmount that suffering and
the more you will be able to contribute
to kosen-rufu. In order to do that, you
have created various kinds of karma,
taken on this illness, and appeared in
this world as a Bodhisattva of the Earth.
You cannot fail to overcome this!”
Next, a thin, pale man in his 40s
spoke up. Haltingly, he said, “I have
diabetes and need regular insulin
injections. My doctor tells me that if I
continue with the injections and follow
his instructions about diet and exercise,
I can live a normal life, but at the same
time, it’s a chronic condition that will
never be cured. Hearing that I will have
to endure this for the rest of my life has
made me lose hope, and I haven’t the
energy for anything.”
Shin’ichi responded: “If you exert
yourself wholeheartedly in faith, your
life will be filled with hope, supreme
happiness, and fulfilment even if you
have a chronic illness. The Daishonin
writes, ‘Nam-myoho-renge-kyo is like
the roar of a lion. What sickness can
therefore be an obstacle?’ (WND, 412).
Nam-myoho-renge-kyo is a lion’s roar.
A lion’s roar will send even the fiercest
of animals running. In the same way,
when faced with daimoku, there is no
ailment that can be an obstacle to one’s
happiness or to kosen-rufu.
“People in modern society have
been described as being only ‘half-
healthy’, meaning that we are all
afflicted with some kind of illness and
that our physical health will decline
as we age. But is sickness necessarily
the cause of unhappiness? Absolutely
not. It is being defeated by illness and
losing hope that makes us unhappy. We
become unhappy when we forget our
mission to strive for kosen-rufu.
“There are many people with
perfectly healthy bodies who are
unhappy because they are ailing
spiritually. On the other hand, there are
many Soka Gakkai members who, while
struggling with illness or disability, are
not only genuinely happy themselves
but also work for the happiness of
others.
“At life’s most fundamental level,
health and sickness are one. There
are times when our life manifests a
healthy condition and times when it
manifests illness. The two conditions
are interconnected. Thus, by making
earnest efforts in faith and fighting
against illness, we can establish a state
of genuine health both mentally and
physically.”
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
‘Crown Champions’, NHR-10, 261–68
Shin’ichi delved deeper into the true
nature of the Bodhisattvas of the
Earth: “The essential characteristic of
a bodhisattva is their vow. The vow
of the Bodhisattvas of the Earth is to
propagate the Lotus Sutra. That’s why
wholeheartedly chanting to realize our
vow of bringing happiness to all around
us is important. Strictly speaking,
daimoku chanted without that vow is
not the daimoku of the Bodhisattvas of
the Earth.”
The bodhisattva vow brims with
the Buddha’s life force, enabling one to
triumph over devilish functions.
Shin’ichi wanted every single
member to experience great benefits.
He wanted them to overcome all forms
of suffering such as illness and poverty
and become happy. The vow to achieve
kosen-rufu is the key to fulfilling such
prayers.
We all have various problems and
sufferings. Our dedication to kosen-
rufu is crucial in surmounting them. For
example, if someone suffering from
illness vows to overcome that illness in
Study Resource 131
order to gain the strength and life force
to freely take action for kosen-rufu
and demonstrate the power of their
Buddhist practice to others, that vow
will bring forth immense strength to
overcome that illness.
Chanting daimoku of course results
in benefit. But when the prayer “I want
to overcome my illness” is infused with
a deep sense of mission, we experience
a fundamental transformation within
our lives, within our state of being,
and that vow triggering a powerful
momentum to change our karma.
When we chant in earnest based on
a vow to achieve kosen-rufu, the life
state of the Bodhisattvas of the Earth
manifests itself within us, the life
state of Nichiren Daishonin begins
to pulse within us, and we are able
to manifest our innate Buddhahood.
This is a revolution of our state of
life, and it makes possible a dramatic
transformation of our karma.
In addition, when we chant and
strive to promote Buddhism and succeed
in our struggles for the sake of kosen-
rufu, we are already manifesting the
life state of the Bodhisattvas of the
Earth. Through practising this way, each
individual is able to overcome and solve
their respective personal problems.
When the bright sun of the life state
of the Bodhisattvas of the Earth rises
within, the darkness of sufferings is
dispelled and one is able to walk boldly
and bravely along the sure path to
happiness.
‘Vigilant Safeguarding’, NHR-24, 170–71
 satisfactorily to any of Shin’ichi
132 Valuecreation
WORK / FINANCES
M any of the questions were about
serious issues related to the
members’ very survival. One man in his
early 40s began speaking nervously.
“Occupation: Farmer!” he introduced
himself, his tone resembling that of a
soldier reporting his rank.
“Please relax,” said Shin’ichi. “This
isn’t the army. We’re all friends, a
family. Just relax as you would in your
own home.”
The members laughed. A bright
smile also lit the man’s sunburnt face.
He then explained that he had
recently started to farm vegetables,
but his crop had failed. As a result, he
was now heavily in debt. He wanted to
know what he could do to overcome
this situation.
“What was the reason for the crop
failure?” Shin’ichi asked.
“I think it might have been partly
due to the weather,” the man replied.
“Are there other farmers growing
the same vegetables as you who
produced a successful crop?”
“Yes, but most people’s crops
failed.”
“Was there some problem with the
fertilizer you were using?”
“I’m not sure....”
“Was there a problem with the way
you tended your crop?”
Silence.
“What about the relationship
between the soil and the vegetable
varieties you are trying to grow in it?
“I don’t know....”
The man could not reply
questions. As a farmer, he had clearly
been working hard and trying to do
the best he could. But so was everyone
else. He was unaware of his own
complacence in thinking that what he
had been doing was enough.
Shin’ichi began speaking in a
penetrating tone, “First of all, it is vital
that you thoroughly investigate the
cause that led to your crop failure so
that you don’t make the same mistake
again. You might want to talk with
farmers who have been successful and
take note of what they have to say.
“It’s also important that you take
sufficient measures to prevent failure.
People who are deadly serious about
what they are doing are always studying
and exerting their ingenuity to solve
problems. You will not be successful if
you neglect such things. You are greatly
mistaken if you think that just because
you practise faith your fields alone will
yield abundant crops without any effort
on your part.
“Buddhism is a teaching of
unsurpassed reason. Therefore, the
strength of one’s faith must manifest
itself in the form of studying, exercising
one’s ingenuity and making twice as
much effort as anyone else. Earnest
daimoku is the wellspring for the
energy to challenge these things. Your
daimoku must also be a pledge.”
“A pledge?” asked the man. None of
the members had ever heard of such a
concept before.
“Yes, a pledge.” Shin’ichi replied.
“This means to make a vow of your own
accord and pray to fulfil it. Of course,
there are many ways of praying. Some
people may pray that everything just
falls into their laps without having to
make any effort. But a religion that
encourages such prayer is one that will
lead people to ruin.
“Prayer in Nichiren Daishonin’s
Buddhism means to chant daimoku
based on a pledge or vow. At its very
core, this vow is to attain kosen-rufu.
In other words, it means chanting
resolutely with the determination: ‘I will
realize kosen-rufu in Brazil. Therefore,
I will show magnificent actual proof in
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
my work. Please enable me somehow to
bring forth my greatest potential’. This
is what our prayer should be like.
“It is also important that we
establish clear and concrete goals for
what we hope to achieve each day,
and then pray and challenge ourselves
to achieve each one. This earnest
determination will give rise to wisdom
and resourcefulness, thereby leading
to success. In short, to win in life, we
need determination and prayer, effort
and ingenuity. It is misguided to dream
of getting rich quick, expecting to
encounter a rare stroke of luck or some
shrewd money-making scheme. This is
not faith. It is mere fantasy.
“Our work is the mainstay that
supports our lives. Unless we show real
evidence of victory in our work, we
cannot demonstrate the principle that
faith manifests itself in daily life. Please
rid yourself of any laxness and reapply
yourself wholeheartedly to your work
with a fresh determination.”
“I’ll do my best!” replied the man,
his eyes filled with resolve.
Shin’ichi was well aware of the
hardships these immigrant farmers
were facing. To be successful under
Study Resource 133
such circumstances, they would have to
battle their own complacency above all.
The enemy they had to face was within.
The greater the adversity, the more
important it is to resolve that now is
the time to achieve a victory in life,
and to keep challenging oneself. It is
here that the beneficial power of the
Gohonzon becomes manifest. Adversity
is therefore an opportunity to prove the
power of Buddhism.
‘Pioneers’, NHR-1, 300–03
What was the motivating force behind
this recovery — a recovery so startling it
was called “the Japanese miracle”?
The people. The energy inside each
individual.
Robert Guillain, a French journalist
who resided in Japan for a time and
closely observed the nation’s economic
recovery, later wrote: “What struck me
most, and I think I can generalize when
I say so, was the ability of Japanese
people on every level, including those
facing extreme poverty, to confront any
challenge.”
He was not praising the business
or political leaders of Japan; he was
making an astute observation about the
challenging spirit of Japanese people
themselves.
Robert Guillain also wrote: “The
labourers, farmers, and fishermen of
Japan have unflinching courage. This is
Japan’s greatest virtue. The same can
be said of the countless people in the
cities, the ordinary men and women
who spare no effort in their endeavours
— the craftspeople, the company
employees, the small shopkeepers, the
134 Valuecreation
domestic workers fulfilling all manner
of responsibilities. These are the ones
who have made a success of their
nation.
“Wishing to find the right path to
follow, they discerned that the only
and best path is that of effort and hard
work. The desire to work hard did not
come to them as an injunction from
superiors; it came from within their own
lives. The long-standing perseverance
of these working people was the basis
for what the West would soon call ‘the
Japanese miracle’.”
In other words, Guillain identified
the Japanese people’s self-motivated
work ethic and desire for self-
improvement as the driving force
behind Japan’s recovery.
We must not overlook the fact that
this period of astounding economic
growth coincided with the tremendous
development of the Soka Gakkai.
Hard work and diligence have
traditionally been regarded as virtues
of the Japanese people, but after the
war there also came a time when that
awareness started to fade. In particular,
as people began to identify with one
or other of the opposing camps of
capitalists or labourers, the eagerness
of the latter camp to work began to
decline.
Soka Gakkai members, however,
were cultivating a view of work as not
just a means of earning a living, but as
a way to polish themselves as human
beings. This was based on Nichiren
Daishonin’s teaching: “Regard your
service to your lord as the practice of
the Lotus Sutra” (WND, 905). “Service
to your lord” here refers to one’s
occupation. In other words, the
Daishonin is telling us to regard our
work as our practice of Buddhism.
Second Soka Gakkai president
Josei Toda always said that as Soka
Gakkai members, in order to become
indispensable people at work and win
the trust of our colleagues, we need to
have the faith of one, and work as hard
as three.
Nichiren Buddhism is a teaching that
aims for the realization of happiness for
both oneself and others, and the goal
of the Soka Gakkai is the simultaneous
achievement of social prosperity and
individual happiness. Towards that end,
the Soka Gakkai members in post-war
Japan strove to contribute to society,
to improve themselves through their
work, and to show actual proof at
their workplace. Their philosophy
and the pride and commitment they
felt as Buddhists motivated them to
work hard.
In November 1962, Soka Gakkai
membership had reached 3 million, and
by the end of October 1964, the month
of the Tokyo Olympics, it surpassed 5
million. Determined to contribute to
society, the members threw themselves
spiritedly into their work, challenging
whatever problems arose and striving to
become truly outstanding employees.
As a result, countless dramas of human
revolution unfolded.
One of these was the story of a
22-year-old young man who worked
as a computer technician in Osaka.
After graduating from a technical high
school, he found a job at an Osaka-
based electronics company, where he
specialized in electrical wiring. Before
starting to practise Nichiren Daishonin’s
Buddhism, he was negative about
everything, and this caused serious
problems for him at work.
After joining the Soka Gakkai in
1962, however, he began to notice
himself becoming more positive
through participating in Gakkai
activities. Even at work, his co-workers
started to comment on his cheerful
demeanour, which boosted his self-
confidence. Inspired by the Soka Gakkai
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
guidance to become an indispensable
person in the workplace, he took on
his assignments with great care and
seriousness.
His superiors at the company
took note of his efforts, and before
long he was selected from among
500 employees to be the technician
responsible for the latest model of a
US computer purchased by a major
Japanese trading company. Normally,
such a post would be given to a
university graduate. It was a difficult
job, and he had to study many technical
manuals. The US company that had
manufactured the computer sent an
instructor to provide training, but it was
all in English.
After returning home from his
Gakkai activities in the evening, the
young man would stay up late into the
night studying English and mechanical
systems, doing his best to learn
computer technology. What kept him
going when he felt like giving up was
the encouragement he received from
his fellow members and the poem
‘My Friends, Be Strong’ that Shin’ichi
Yamamoto had presented to the youth
division.
Study Resource 135
 Difficult work and late-night studying —
These also constitute Buddhist practice,
Turning suffering into joy.
The Buddha watches closely
Your commitment and passion.
After his persistent efforts in intense
study, this young man went on to
brilliantly fulfil the heavy responsibilities
he was given.
It would be impossible to mention
all of the cases in which Soka
Gakkai members triumphed in their
workplace. One youth who disliked the
monotonous labour at the steel plant
where he worked used to go out on
the town almost every night to vent his
frustrations. But after joining the Soka
Gakkai, he became the best employee in
his plant.
Amid the growing post-war trend
in Japanese society to view work as
merely a means of earning a living
and the increasing worship of money,
Soka Gakkai members discovered new
significance in their work and thus
became a driving force for change in
their country.
‘Hope of the People’, NHR-9, 280–84
Then he did another gongyo with
some 20 leaders and spoke with them.
Afterward, a men’s division leader
raised his hand and asked: “The Joban
coalfield closed last autumn. Many had
no choice but to uproot themselves
and move away, while others, who
really wanted to remain in Iwaki, are
still looking for new jobs. How can
we encourage members facing these
challenges?”
136 Valuecreation
Upon hearing the man’s question,
Shin’ichi Yamamoto began to speak
with powerful conviction: “First,
please tell our members who are going
through this trying period, ‘This is
your moment of truth. It’s the time to
demonstrate the true value of your
faith. Make daimoku your top priority,
turn this challenge into a springboard
toward the future, and win without fail.
This is the kind of faith that can change
poison into medicine. Practitioners who
uphold the Gohonzon have a profound
mission and are certain to succeed. My
wife and I will continue to send you
daimoku, too.’”
The man replied earnestly in the
affirmative.
Shin’ichi continued: “I fully
understand the difficulty of having to
leave a place you’re familiar with and
the members you care about. But the
place where you are moving to will
become your new place of mission, to
carry out kosen-rufu, just as the place
where you used to live will be the stage
of mission for those who remain.
“In The Record of the Orally Transmitted
Teachings, the Daishonin is recorded
as saying: ‘And now the place where
Nichiren and his followers chant
Nam-myoho-renge-kyo, “whether
... in mountain valleys or the wide
wilderness” [LSOC21, 316], these places
are all the Land of Eternally Tranquil
Light. This is what is meant by “the
place of practice [for the attainment of
Buddhahood]”’ (OTT, 192).
“Since that’s the case, we need
to work for kosen-rufu wherever we
are, expand a network of trust and
friendship, and demonstrate actual
proof of happiness and victory.
Wherever our life takes us, we should
think of ourselves as having been sent
there by the Buddha to carry out kosen-
rufu. And if you regard yourself as my
disciple, be assured that you are there in
my place, as my representative.”…
Those who think solely of their
own happiness will become anxious
and weak, while those who resolve to
live for kosen-rufu and cultivate deep-
rooted faith will develop a spirit that is
broad and resilient. No light can shine
on the hearts of those locked in the
shell of petty egotism. But when the
window of altruism is thrown wide
open, the sunlight of hope can pour in.
That’s why Shin’ichi wanted those
who had lost their jobs when the coal
mines closed and were having a difficult
time making ends meet to return to the
prime point of this Buddhism, kosen-
rufu.
Shin’ichi continued: “Not just those
working in the coal mines, but many
others, including those employed
at related companies and in local
businesses, are also experiencing
hardship, being forced to change jobs or
otherwise change their way of life.
“It’s important to pray fervently
when facing life’s greatest challenges.
As the Daishonin writes: ‘[Pray] as
earnestly as though to produce fire
from damp wood, or to obtain water
from parched ground’ (WND-1, 444). At
such times, it’s vital to chant in earnest,
with utter determination.”
“When we chant, we accumulate
benefit. We’re able to manifest a
powerful life force and wisdom. Then
we need to call on that wisdom,
consider thoroughly, and take bold
action. It’s a mistake to think that
chanting alone is enough, that it will
make a good job fall into our lap from
out of the sky.
“When you start a new job, it’s
important to have a good idea of
your position. And at times you may
need to utilize your connections. The
keys to bettering your situation are
seriously chanting daimoku, careful
consideration, and bold action.”
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
Fully taking Shin’ichi’s advice to
heart, the man, who had asked him
the question, energetically responded,
“I understand!”
With great vigour, Shin’ichi said: “As
Soka Gakkai members and champions,
we need to be brimming with conviction
in our faith, overflowing with life force,
and burning with the willingness to
face whatever of life’s challenges that
may come our way. In other words, it’s
important to be energized and have a
life that truly shines. The brilliance of a
life that shines is what illuminates life’s
darkness. This is the light of happiness.”
As if confirming the man’s
statement, Shin’ichi Yamamoto
said, “Our life force is what is most
important. Do you understand what I
mean?”
Watching the man’s reaction, he
added: “When you lose your livelihood,
the common tendency is to feel
depressed, and if you have no apparent
future prospects, you can easily become
apathetic and despairing.
“If you’re able at such a time to
remain filled with life force, energized,
and ready to face the challenges before
you, you can impart tremendous
Study Resource 137
courage to others. Courage spreads
with a ripple effect. In addition, when
Gakkai members are positive and
energetic, actively taking on life’s
challenges, they demonstrate proof of
the power of Buddhism to others. The
power of religion is manifested in the
way people live their lives.
“In many cases the technical skills
and specific experience that you
acquired when working in the coal
mines will probably not be transferable
when you have to change jobs and
begin a new occupation. That makes
having a vibrant spirit of challenge,
vigour, perseverance and optimism all
the more important. Companies aren’t
interested in hiring people who are
negative and apathetic.
“In other words, the tougher the
situation, the brighter the ‘treasures of
the heart’ will shine in a life that has
been rigorously forged. The coal mines
may close and the economic situation
may be bad, but the ‘treasures of the
heart’ cannot be destroyed. They don’t
disappear. And we can build anything
with those ‘treasures of the heart’.
“Adversity is a magnificent
opportunity for each of us to
demonstrate the greatness of our
Buddhist faith and practice. Whether
we win or lose is determined from now.
All that matters is winning in the end.
And our Buddhist practice ensures that
we can win.
“Please tell those who are struggling
with such difficulties, ‘You can
overcome whatever challenges you’re
facing right now. You can definitely
win. I am looking forward to hearing
your victories’.”
138 Valuecreation
“I will. Thank you!”
The man’s cheeks were flushed with
excitement.
‘Light of Happiness’, NHR-25, 84–89
Addressing everyone present, Shin’ichi
said: “Looking at the current economic
situation in Japan, it’s nothing but bad
news; we are still in recession because
of the rise in the value of the yen,
businesses are going bankrupt, and one
company after another is making staff
cuts. This is precisely why it’s important
for us now to share Buddhism with
others. This is precisely why all of you
are here.
“As people who embrace the
Gohonzon and earnestly practise
the Daishonin’s Buddhism, you
possess a bright torch that cannot be
extinguished even by the strongest
winds — a torch of hope and courage.
All of you have the mission to make this
torch of faith burn even brighter and
illuminate society. Please encourage
your friends, imparting the light of
hope to them and kindling the flame of
courage in their hearts. Our happiness
lies in encouraging others and helping
them become happy.
“When things seem painful and
hard to bear, remind yourself: this is
precisely why I need to stand up and
take action; this is precisely why I need
to change my karma. Let’s approach
everything with the attitude: ‘This is
precisely why!’”
The New Year’s gongyo meeting was
held in the Mentor-Disciple Hall at the
Soka Gakkai Headquarters from 1:30
p.m. In Shin’ichi Yamamoto’s remarks on
that occasion, he discussed a line in the
closing passage of the ‘Life Span’ (16th)
chapter of the Lotus Sutra, “At all times
I think to myself” (Mai ji sa ze nen). work and started gambling.
Quite simply, what this means is the
constant thought we have in the depths
of our hearts. The constant thought
of the Buddha is to enable all living
beings to attain enlightenment. In other
words, the Buddha’s mind is perpetually
turned to the happiness of all people.
“The kind of commitment or
attitude we have in the depth of our
lives —what we are thinking, praying
and wishing for — is crucial. It is a clear
reflection of our life state. Let us, as
disciples of Nichiren Daishonin from
the remote past, make his great vow
for kosen-rufu and the happiness of all
people, our own resolve and mission. I
hope that each one of you will return to
the vow you made in the remote past,
and aspire, chant, and take action for
kosen-rufu.”
‘Banner of the Law’, NHR-26, 109–10
 toward the children of her husband’s
FAMILY / RELATIONSHIPS
T he Second Women’s Division
Convention commenced at 12:30
p.m. The meeting room was packed
and despite the sweltering heat of
midsummer, all were in buoyant spirits.
At the meeting, a woman who
had remarried after being widowed
in the war and left with a small son to
care for gave her experience. Her new
husband had six children of his own and
she had been having problems in her
relationship with them. On top of this,
her husband, who ran a textile dying
factory, had reached an impasse in his
Endless quarrels with her husband,
combined with economic hardship
and her discordant relations with his
children, even led her to contemplate
suicide.
In the midst of this, an acquaintance
told the couple about Nichiren
Daishonin’s Buddhism and that both of
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
them decided to join the Soka Gakkai.
As they continued to chant daimoku,
the husband quit gambling and went
about his work with greater energy and
enthusiasm. The woman’s poor relations
with her husband’s children also
improved. In this way, she explained,
she had been able to realise a happy
and harmonious home life that had
long been her dream.
This experience was a record of
one woman’s human revolution: her
transformation into a person who not
only loved her own child but could
now show and feel equal affection
first wife, and who could also embrace
her husband with warmth and
understanding.
Liberated from her unhappy fate,
and with the sun now shining in her
heart, she was a genuine example of a
woman who had gained a new lease on
life.
Enthusiastic applause followed.
The woman’s experience was no
more than an event in the small realm
of a single family. But it speaks of the
boundless potential such an event can
have to change even society itself.
Study Resource 139
 The family is a ‘garden’ of value-
creation that is built through the joint
efforts of its members. It is an oasis
of tranquillity and revitalization that
restores one’s energy and vigour to face
the new day. It may also be described
as the soil in which human character is
cultivated.
The family is the foundation
of society. There can be no social
prosperity unless the family is solid —
and without peace in society, the family
cannot enjoy true happiness. In this
equation also lies the formula for world
peace.
The woman who gained the ability
to give affection ungrudgingly to her
husband’s children most likely became
equally able to love other people, even
strangers.
If the creative energy that brought
harmony and happiness to one family
were turned toward society, it would
without doubt become a tremendous
force for peace.
Shin’ichi Yamamoto felt that if there
existed in every family a woman with a
warm, sunny presence, then society too
would undoubtedly be bathed in light
and warmth.
After an announcement of
upcoming activities and determinations
and hopes shared by several women,
Women’s Division Chief Kiyohara took
the rostrum. “Today, though some of
what I have to say may be disagreeable,
I would like to take a look at the current
state of women’s division activities.”
With these words, Kiyohara
launched into her subject.
“We of the women’s division have
been undertaking activities freely under
140 Valuecreation
the guidance of President Yamamoto,
making great contributions to the Soka
Gakkai.
“However, we tend to become
self-righteous, withdraw into our own
shells and turn a deaf ear to any opinion
different from our own.
“In activities, too, I have the
impression that there are not a few
among us who tend to immediately
pin the blame on others when things
don’t go the way they plan, crying: ‘It’s
because the men’s division isn’t serious’
or ‘The youth division isn’t being
responsible enough.’
“At home, if a mother completely
ignores what her child has to say and
tries to do everything from A to Z her
own way, inevitably the child will rebel.
“Should she go so far as to blame
her husband or her children every time
something goes wrong, everyone in
the family will become apathetic and
depressed.
“Instead of behaving so narrow-
mindedly toward those in your
environment, strive to acquire the
generosity of spirit to embrace everyone
warmly like the sun. When bathed
in the sun’s light, even firmly frozen
snow will melt, allowing young shoots
to sprout. Let us, the members of the
women’s division, embrace everyone
with our bright smiles, becoming the
sun that illuminates our homes, our
organisations and our communities. I
fear women often tend to complain or
speak ill of others behind their backs.
In the realm of faith, however, this
constitutes one of the fourteen slanders
and leads to the eradication of your
good fortune. To gossip maliciously
about one’s fellow members is none
other than an act of grave contempt.
“Surely, if we are to call ourselves
genuine members of the Soka Gakkai
women’s division, then we must rid
ourselves of such a murky and ignoble
spirit and instead strive cheerfully
in faith with a heart as clear as the
glorious blue sky of early summer.
“Furthermore, women with
children need to realise that in the
family, they are the ones responsible
for teaching their children faith. The
other day, I asked some leaders of the
young women’s division what had
motivated them to join. Each of the
seven young women present reported
that she had decided to start practising
after observing her mother’s attitude
and actions — seeing the way she
always did her best with a smile,
never complaining despite the various
hardships she faced from day to day.
In other words, the daughters began
to practise because they realized that
faith was the source of their mothers’
strength, compassion and greatness.
“Compare this with the case of
a mother who, though a leader in
the organisation and appearing very
admirable on the surface, does nothing
but complain once she arrives home
saying, ‘I’m so tired’ or ‘What a day!’
and neglects to fulfil her responsibilities
in the family. The children of such a
mother will rarely practice.
“There is one more point I would
like to make. Although all of you
undoubtedly face many problems,
please challenge them by devoting
yourselves earnestly to your Soka
Gakkai activities. For instance, you
may be worried because things aren’t
going well for your husband at work.
In addition to directing your prayers
to solving this problem, it’s important,
I feel, to make a specific goal in your
activities for that particular month
— for example, to teach one of your
friends about faith or to chant a certain
amount of daimoku. In other words,
to make your problems an impetus for
your activities for kosen-rufu.
“If you work and pray for kosen-
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
rufu, you will definitely receive benefit.
What’s important, therefore, is to use
every activity as a means to challenge
each of your problems and turn it into a
stepping-stone to happiness. If activities
come to have clear meaning for you as
an individual, you will find energy and
strength. Let’s all walk with confidence
along this sure path to happiness.”
‘Training’, NHR-2, 86–94
A YWD leader then asked: “My mother
doesn’t practise this faith, so whenever
I return home and see my mother’s face
my joy immediately subsides. What
should I do?”
“We practise the Daishonin’s
Buddhism so that we can make our
homes bright and cheerful,” Shin’ichi
replied. “What’s the point, then, if
you go home and allow yourself to
become glum and disheartened? Also,
if you really wish for your mother to
begin practising this Buddhism then
you yourself will have to change. You
can preach loftily to your mother about
Buddhist doctrine all you like, but the
bottom line is that she will always just
see you as her daughter. Therefore,
Study Resource 141
rather than spending time lecturing
her, it is far more valuable for you to
become a daughter who is so sweet
and considerate that your mother will
be truly impressed. For instance, if you
travel to Tokyo to attend a Headquarter
leaders meeting or something, you
should at least be thoughtful enough to
buy her some small souvenir. And when
you arrive home, you could perhaps
greet her courteously and voice your
sincere appreciation for her taking care
of things while you were away.
“Faith is nothing extraordinary. Your
daily actions and conduct themselves
are manifestations of faith. If you
become a daughter of whom your
mother can be truly proud, of whom
she can remark, ‘She’s turned out
really well. I’m so proud of her!’ then I
guarantee she will take faith. The vision
your mother has of you will determine
whether you can successfully introduce
her to this practice or not.”
‘Courageous Endeavour’, NHR-2, 209–10
Yumiko’s husband was in the
waterproofing business, but his
company was doing poorly. The hard
times had already cut into his earnings,
and he was also a proud man who
struggled at cultivating new clients.
They had three children. The
family finances were tight and it was
difficult even to find the money for
transportation to and from culture
festival rehearsals.
Yumiko had low blood pressure,
and she suffered from dizziness
and lethargy. Even so, she delivered
the Seikyo Shimbun in the mornings,
142 Valuecreation
performed household chores, carried
out activities as a greater block chief,
and exerted herself in chorus practice.
The most painful thing for her, however,
was to see her husband, frustrated
by his lack of work, turn to drink.
Sometimes he became violent when he
drank, even throwing a rice bowl at her
once. She was mentally and physically
exhausted. She felt like just giving up,
and her days passed in anguish.
She told a leader assigned to the
chorus that, though it would be a
shame not to appear in the culture
festival, she was thinking of quitting.
The leader offered her
encouragement: “This is the time for you
to transform your state of life. Use these
rehearsals as a chance to dramatically
expand your life state. If you change,
your environment will change. Let’s
strive together to the very end.”
The theme of the Kansai Culture
Festival was ‘Tribute to Human
Revolution’. Yumiko thought: “The
theme of the festival is my personal
theme, too. I’ll expand my life state.
I’ll achieve my human revolution no
matter what!”
She began to chant daimoku in
earnest, whenever she had a moment
to spare. She wanted to build a happy
family that was bright and harmonious,
which was her motivation to start
practising Buddhism in the first place.
Her mother had been struck by
lightning and died when Yumiko was
just one year old. Her father was killed
in the war and she was raised by her
grandmother and other extended
family members. Because of these
circumstances, she longed from
the bottom of her heart for a happy
family life.
While chanting, Yumiko reflected
on herself: “I’ve been letting myself be
afraid of and intimidated by my husband
when he drinks and becomes violent.
And I’ve been blaming him for how
poor we are, even though he has been
suffering so much because his business
isn’t going well. What have I done for
him? Have I thought about things from
his point of view? I’ve never smiled or
expressed any gratitude to him.”
She regretted her own behaviour.
“Instead of allowing myself to be
swayed by his depression and anger, I’ll
become a sun to illuminate his heart.
That’s the guidance given by President
Yamamoto. Now’s the time for
daimoku. I’ll polish and perfect myself
through daimoku until I shine. Then I’ll
be invincible!”
This was the realization she came
to as she chanted, and before she
knew it her attitude toward her
husband changed. She found herself
spontaneously encouraging her despon­
dent spouse and sympathizing with him.
“It’ll be all right. Let’s do our best!”
Her warm, vibrant smile touched and
comforted him and she could see him
becoming more positive.
We have to become strong so we’re
not defeated by adversity. Human
revolution starts from reflecting on
ourselves, transforming our outlook and
taking that first step toward change.
As the day of the Kansai Culture
Festival drew near, rehearsals were held
from morning to night. After delivering
the Seikyo Shimbun early in the morning,
Yumiko cleaned the house, prepared
her family’s meals for the day, and
then left for rehearsal. At night she
returned home, where the laundry was
waiting for her. She was tired but she
felt light of heart. She sang as she did
her housework. Before she knew it, she
was no longer troubled by low blood
pressure. Her husband’s business also
picked up, and he began driving her to
and from the rehearsals.
When the sun in one’s heart shines,
darkness is dispelled.
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
On the morning of the culture
festival, Yumiko chanted daimoku
earnestly, with a feeling of deep
appreciation. Then she stood proudly on
the stage of the Kansai Toda Memorial
Auditorium as a member of the chorus.
Her white dress was adorned with a red
rose and she was singing joyously with
her fellow members.
Shin’ichi Yamamoto presented a
message to the Kansai Culture Festival:
“I deeply hope that each one of you will
fully utilize the pioneering and creative
energy displayed here at today’s culture
festival as a means to expand your life
state even further.”
Yumiko felt tears of emotion filling
her eyes and, nodding repeatedly, she
vowed to continue striving to transform
her state of life.
‘Ode to Mothers’, NHR-24, 13–16

LIFE AND DEATH
When the laughter died down,
Shin’ichi said with some emphasis:
“Your question is extremely important.
Study Resource 143
Answering the question of what
happens after death is a vital issue for
human beings and for a religion. It is
something we can discuss endlessly, but
today I’ll touch on just one aspect.
“Many people today seem to believe
that our lives are limited to this present
existence. But unless our lives are
eternal, how do we come to terms with
the inequality into which people are
born? This question remains….
“If we thoroughly pursue the
question of where our karma comes
from, we realise its source cannot
possibly be found in this life alone. We
are forced to acknowledge that life is
eternal….
“Now, as to what happens after we
die, our lives merge into the vast whole,
the life of the universe. Death, President
Toda said, is like going to sleep at night,
while embarking on the next life is like
waking up refreshed from sleep to begin
a new day. Life is like a continuous cycle
of sleeping and waking.
“The important point here is that
our karma does not vanish after we
die; it continues on into the next life.
It’s like when we borrow money from
someone one day: the debt remains
when we wake up the next morning.
Similarly, the sufferings of this life will
continue in the next. If we die writhing
in unbearable pain and agony in this
lifetime, we will be born having to bear
the same agony in the next. If we die
filled with hate or harbouring bitter
grudges towards others, in the next
life we will again be compelled to hate
others. Death offers no escape from our
karma. Therefore, committing suicide
offers no release from suffering.
144 Valuecreation
“If, on the other hand, we attain a
secure state of happiness and end our
days savouring profound joy, we will be
born amid good circumstances in the
next life and move towards a happy
existence.
“Having heard my explanation,
some of you may think, ‘Well, if we have
to suffer from our karma in the next life
anyway, we’d be better off not being
reborn and just remaining in the sleep-
like state we enter immediately after
death.’ But that is not the case. Even in
the state where our life is merged with
the universe — after death and before
rebirth — we can still feel suffering. It’s
like being plagued by nightmares when
we are facing some horrendous problem
in life.”
Shin’ichi explained these
fundamental questions of life and death
clearly, in a way that was easy for the
members to comprehend and digest.
Contemporary thought and
philosophy are concerned almost
exclusively with the present existence.
This, in a way, can be likened to seeing
green shoots springing from the earth’s
surface but remaining ignorant of their
roots. Consequently, contemporary
thought and belief systems cannot
provide a means for solving human
suffering on a fundamental level.
Shin’ichi Yamamoto
continued: “Then, is there a way for
us to change our karma and realise
happiness? The answer is, yes. Nichiren
Daishonin revealed the means by which
we who live in the Latter Day of the
Law can change our karma. This means
is none other than chanting daimoku
to the Gohonzon and teaching others
about the True Law. This way of life
represents the greatest possible good
and accords with the law of life itself;
it is the only way to attain a state of
eternal happiness and abiding joy.
“When I say this, some of you
may think to yourselves, ‘But didn’t
Mr Makiguchi, our first president, die
in prison? Isn’t that a wretched way
to die?’ Most important, however, is
the state of mind with which we face
death. The question is this: With his
last breath, was he filled with suffering
trembling with terror and fear — or
did he, despite imprisonment, die
peacefully with a sense of profound joy?
In one letter from prison, Mr Makiguchi
wrote of his immense delight at having
lived in exact accord with the Buddhist
scriptures.
“Again, some of you may be
thinking that Soka Gakkai members
die from illness or accidents, too. But
even here, Buddhism clearly teaches
that those who uphold faith until end
will transform the negative effects
of past causes, experiencing them
in a lightened form. That is, we can
completely change our negative karma
from the past — karma that might
ordinarily have taken many cycles of
birth and death and long, excruciating
aeons of suffering to gradually
eradicate — and attain Buddhahood
in this lifetime. One proof of this is the
person’s countenance at death.
“In the Gosho, the Daishonin, too,
describes the outward signs of a newly
deceased person having attained
Buddhahood, saying that the body
will be soft and light, and so forth.
President Toda also died with the
smiling countenance of one who has
attained Buddhahood. And I have seen
the final moments of many members
who have died.
“In any event, those who have
continually taken action for kosen-rufu
throughout their lives as emissaries of
the Buddha definitely will never sink
into the depths of fear and suffering
and experience the agonies of hell
— irrespective of the circumstances
under which they die. In the Buddhist
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
scriptures, it says that after death, a
thousand Buddhas will extend their
arms and enfold us in their embrace.
Having deep faith at the level of our
innermost being at the moment of
death in itself attests to our attainment
of Buddhahood.
“Indeed, we are Buddhas in both
life and death. Moreover, as proof of
that, the surviving families and loved
ones of members who have died will,
without exception, become happy.
So even if we encounter obstacles or
persecution in the course of our practice
— even when it seems that life is an
endless succession of hardships — we
must never abandon faith. Encountering
difficulties is a chance to transform our
karma.
“From the perspective of the
eternity of life, our sufferings in this life
only last for an instant. We are striving
to attain happiness that endures for
eternity.”
Nichiren Daishonin said, “Therefore
I should first of all learn about death,
and then about other things” (WND-2,
759). Without a correct understanding
of death, we cannot turn our minds
to such questions as why and how
Study Resource 145
human beings die. Nor can we correctly
answer the question of how we should
live. This is because life and death are
inextricably bound….
“Though we speak of the
eternity of life, ultimately everything
exists in this present moment. Both past
and future are contained in the present.
Therefore, please live this moment, this
day, this life with joy and appreciation,
striving with all your might for kosen-
rufu. Is that okay?”
This last sentence he expressed
in English, eliciting bright smiles and
laughter from the audience.
Shinichi devoted considerable time
to answering this particular issue,
because he wanted to shed light on the
subject of life and death — a theme
fundamental to human existence.
‘Westward Transmission’, NHR-3, 56–64
Shin’ichi then began to talk about the
death of Isamu Ishizaki: “There may be
some members who are asking why,
given that he practised the Daishonin’s
Buddhism, Mr Ishizaki was killed in
an accident. The causes and effects
inherent deep in our lives, the workings
of our karma, are strict indeed. That is
why, even if we practise the Daishonin’s
Buddhism, the manner of our death will
occur in any number of ways.
“There may be some who die giving
their lives in the struggle to uphold
Buddhism, like Mr Makiguchi who died
in prison for his beliefs. There may
be some who die young as a result of
illness or accidents. But when viewed
through the eyes of faith, we find
profound significance in their deaths.
146 Valuecreation
Those who dedicate their lives to
working for kosen-rufu are Bodhisattvas
of the Earth. They are followers of the
Buddha. Life is eternal and, in light
of the teaching of the Mystic Law,
such people will absolutely attain
Buddhahood.”
Shin’ichi’s voice rang powerfully
throughout the room.
“Furthermore, it is also guaranteed
that the families of those who are
dedicated to kosen-rufu to the very
end will also be protected. I wish to
declare that, as long as those left
behind continue to persevere in
faith, the good fortune and benefit
accumulated through their loved ones’
dedication to kosen-rufu will pass on to
them, and they will, without fail, enjoy
unsurpassed happiness.”
Faced with Shin’ichi’s tremendous
conviction, the feelings of doubt that
had been clouding the members’ minds
evaporated and the sun of hope began
to rise in their hearts.
“Being without a spouse or partner
doesn’t mean that we will never be
happy. Prosperity and wealth also
do not guarantee happiness. True
happiness, absolute happiness, is only
found when we awaken to the fact
that our lives are the very entity of
the Mystic Law, carry out our human
revolution, and manifest the great
life state of Buddhahood through our
Buddhist practice.
“We are born alone and we die
alone. Only the Mystic Law has the
power to protect us across the three
existences of past, present and future.”
‘Bastion of the Pen’, NHR-10, 26–27
Fujiko began practising in October 1960.
She and her husband ran a general
store and a diner, and they had three
sons and two daughters. In August of
that year, her oldest son, who was in
the sixth grade, was diagnosed with a
highly malignant form of lymphoma.
The doctor told her that there was no
treatment available, and the boy would
probably only live another two or three
months.
Her son loved baseball and was
tanned year round from playing
outside; he was even selected to play
in local tournaments as a pitcher. The
news that such an active child was
terminally ill hit her like a bolt out of
the blue….
It was in the midst of this despair
that a relative of her husband told her
about the Daishonin’s Buddhism. The
person’s firm conviction persuaded
Fujiko, who was ready to try anything,
to start chanting. Her husband did not
take faith, but he wasn’t opposed to it
either.
Fujiko sat by her son’s hospital bed
and chanted daimoku fervently for his
life to be spared. He had eaten almost
nothing for days, but suddenly, as if
her prayers had been answered, he
murmured: “Mom, I’m hungry.”
Being told that there was nothing
more that could be done for him in the
hospital, Fujiko decided to take him
home. There, he began to eat what
she prepared for him with gusto. Also,
as they started to chant together, the
pain that the boy had complained
about while in the hospital seemed to
disappear. Two months passed and then
three; the boy was defying the doctor’s
prediction. Fujiko exerted herself
earnestly in faith, eagerly reading the
Daishonin’s writings and studying the
Buddhist teachings.
Her son’s condition continued to
improve. New Year came and went, and
he was able to walk to his elementary
school’s arts festival held in March,
just before graduation. But while he
appeared to be doing well, the illness
was in fact progressing. In mid-April,
the boy died peacefully, as if he had just
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
drifted off to sleep.
Embracing his body, Fujiko spoke
to him: “Next time, you will be reborn
in a healthy body. Because of you I was
able to take faith in the Daishonin’s
Buddhism. In order to teach us all about
Buddhism, you took on the destiny to
fall to this incurable illness at such a
young age. That was your mission.…
“I don’t know what karma you
carried from a previous life, but you
fulfilled your mission in this one, which
means you were able to transform it.
I am certain of this. Just look at your
gently smiling face....”
Fujiko thought to herself: “I have
been begging the Gohonzon to cure
an incurable illness and let my son
live. Despite the unreasonableness of
my plea, his life was extended for six
months. It is just as is stated in the ‘Life
Span’ chapter of the Lotus Sutra that
our lives will be prolonged. I am so
grateful.”
In the depths of her sorrow at her
child’s death, Fujiko felt a profound
sense of appreciation. Tears of emotion
streamed down her face.
This experience enabled Fujiko to
deepen her faith. She boldly set out to
Study Resource 147
share Buddhism with others, joyfully
telling her relatives and neighbours
how, though her son had died, his life
had been extended as a result of her
practice. After their son’s death, her
husband Kotoku also began to chant
with her in front of the Gohonzon.
In December of that year, 1961,
Nago District was established in Naha
Chapter, and Fujiko was appointed
district women’s division leader. Kotoku
also supported her in her activities.
The inaugural meeting for the new
district was held on the evening of
December 27. There, Fujiko announced
her determination: “The formation of a
district in Nago marks the full-fledged
start of kosen-rufu in our area. In accord
with Nichiren Daishonin’s teachings,
various obstacles and difficulties are
bound to arise. The Daishonin says,
however, that we should ‘not expect
good times, but take the bad times for
granted’ (WND, 998). Whatever might
happen, whatever challenges I may
face, I pledge to continue my efforts
to advance kosen-rufu, never ever
doubting the Gohonzon.”
After the inaugural meeting, Fujiko
and her husband dropped by the home
of some close friends who were Gakkai
members. As they sat there talking,
Fujiko kept thinking she and Kotoku
should be getting home, but they were
deeply engrossed in conversation. All of
a sudden, they were interrupted by the
shrill wail of a fire engine siren.
The friend went out to see what
was going on. She immediately rushed
back in, breathless, yelling: “Hurry!
There’s a fire in the direction of your
house!” The Kishiyama’s four children
148 Valuecreation
were home alone. The couple started
running.
After they had gone a short
distance, they saw columns of red flame
rising into the night sky. When they
came upon their street, they stopped
short. It was their home that was on
fire. A throng of people had gathered
outside. Calling out her children’s
names, Fujiko ran toward the house.
Just then a neighbour called out to
her: “Fujiko! Your sons are at your sister-
in-law’s house!”
“What about the girls?” Fujiko
asked.
“We couldn’t find them. We even
went down to the seashore looking, but
they weren’t there, either.”
Fujiko ran to the house of her
younger daughter’s friend who lived
nearby. “Is my daughter here?” she
inquired. She wasn’t. An overwhelming
feeling of dread struck Fujiko. She
rushed to her sister-in-law’s. When her
middle son, a second grader, and her
youngest son, who was five, saw her
face, they leapt into her arms and clung
to her, bursting into tears. Soothing
them, she asked the elder what had
happened.
The eldest girl, a fifth grader, had
turned off the kerosene lamp and they
had all gone to bed, the boy explained.
After a while, there was a sound of
flames coming from the room that the
lamp was in; apparently, it had caught
fire.
“I noticed right away and shouted,
‘There’s a fire!’” he said. “I tried to wake
my sisters, but they wouldn’t wake up.
The fire started to get big, and I was
scared so I ran away.
 “I didn’t wake my brother, but he
got up on his own and followed me.”
Fujiko felt faint. “Please let them be
alive, let them be alive,” she pleaded
frantically in her heart as she chanting
fervent daimoku under her breath.
By the time the flames were put
out, the house had burned to the
ground. The bodies of the two girls
were discovered. It was a terrible
tragedy. The tempests of karma seemed
to be battering the Kishiyama family
mercilessly. Fujiko wept inconsolably
while Kotoku stood there in a daze.
The fire had started from the lamp.
Though the eldest daughter had turned
it off, it seemed that some accumulated
dust had caught fire and ignited
the kerosene. The lamp hadn’t been
working properly for some time, and
the Kishiyamas had just talked about
buying a new one.
Vice General Director Fukuyasu
Takami immediately reported the
Kishiyama family’s tragedy to Shin’ichi,
but he wasn’t able to give a more
detailed account until he visited Tokyo
in January of the following year, 1962.
When he arrived in Tokyo, Takami
told Shin’ichi all about the incident
and how the Kishiyamas were coping,
saying: “I attended the funeral and
presented them with your condolence
gift. Mrs Kishiyama was heartbroken,
but her faith remained unshaken. The
family is now living in a shed on their
property that was saved from the fire.”
Believing that the fire was the work
of devilish functions seeking to destroy
her faith, Fujiko Kishiyama did not
allow the accident to undermine her
conviction in the Gohonzon. She did,
however, continue to blame herself
for what had happened. She couldn’t
stop grieving over the loss of her two
daughters, killed in a fire while she was
away from home.
“Why didn’t I buy a new lamp right
away?” she chided herself. “Somewhere
deep in my heart I must have assumed
that everything would be all right
just because I have faith. But that was
negligence and the work of devilish
functions.”
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
She also felt awful that she, the
district women’s division leader,
had caused so much trouble for her
neighbours and the Soka Gakkai. Since
the fire, criticism of the organization
was growing in the community. When
Gakkai members visited a neighbour’s
home to tell them about Buddhism,
they would often hear: “Look at what
happened to the Kishiyama family!
Their house burned down and their
children were killed! That’s what comes
of worshiping mainland gods!”
With some members unable to
respond to such charges and others
resigning themselves to the idea that it
was impossible to carry out propagation
activities in Nago for the time being,
the local organization was seriously
shaken. Feeling that it was all her fault,
Fujiko suffered unimaginable mental
anguish. She wanted desperately to
chant to the Gohonzon — but it, too,
had been burned in the fire.
After listening to Fukuyasu Takami’s
report, Shin’ichi Yamamoto said: “It
must be so hard for Mrs Kishiyama.
She must be suffering terribly. It pains
me to think about it.” Tears rose in
Shin’ichi’s eyes.
Study Resource 149
 “As common mortals, we have
no idea what our karma is. The
Daishonin says that he faced such great
persecutions because of his ‘past sins
of slandering the correct teaching’
(WND, 305). If that was true even of the
Daishonin, it is impossible to fathom
the gravity of the offenses we ordinary
people may have committed over the
infinite past.
“The Daishonin also says that, by
rights, he should have suffered the
retribution for each of those offenses
one by one into the infinite future,
but because he forcefully rebuked
the enemies of the Lotus Sutra his
retribution came all at once in the form
of great persecution. That was so that
he could attain Buddhahood in his
lifetime. Furthermore, the Daishonin
asserts that, because of the benefit of
upholding the correct teaching, the
retribution he experienced for his past
offenses was considerably lighter than
it should have been. This is the principle
of lessening one’s karmic retribution.
“In other words, experiencing
suffering after one has taken faith
is proof that one is on the path to
attaining Buddhahood in this lifetime.
That is guaranteed. Because Mrs
Kishiyama stood up resolutely for
kosen-rufu in Nago as the district
women’s division leader, the retribution
for her past offenses was manifested all
at once. She lifted high the banner of
the Law, causing devilish functions to
arise with great ferocity. For if she can
be stopped, then kosen-rufu in Nago
will be severely hindered. Looking at
this from the perspective of Buddhism,
the reason that she has undergone such
150 Valuecreation
horrible suffering becomes clear.”
Nodding as he listened to Shin’ichi,
Takami then said in a low voice: “I just
feel so sorry for the two little girls who
died in the fire.”
“So do I,” Shin’ichi remarked. “It
is all too tragic. But they were able
to encounter the Gohonzon, to chant
daimoku, and to support their mother’s
activities for kosen-rufu. From the
standpoint of the eternity of life across
the three existences of past, present,
and future, they were born in this
lifetime to eradicate their offenses and
enter the path to everlasting happiness.
In their next existence they are certain
to lead happy lives.
“Nichiren Daishonin says: ‘... not a
one will fail to attain Buddhahood.’
That is ‘… not one will fail to become a
Buddha’ (WND-2, 1081).
“By continuing to persevere with
strong faith, Mrs Kishiyama is sure to
reach the point when she is absolutely
confident of this.”
Shin’ichi’s voice rang with conviction
as he went on: “Human beings are
never free from suffering. We fall ill,
we age. And all of us, sooner or later,
die. It is true that overcoming illness is
a benefit of faith. So is succeeding in
business. But these are in fact minor
benefits. The ultimate benefit of faith
is that we are able to forge a self that
no amount of suffering can defeat and
to establish an invincible state of being
that remains undaunted by even the
most challenging of circumstances.
“That is a state of life of absolute
happiness. If Mrs Kishiyama can
overcome this hardship, she will be
able to encourage people who have
also suffered terribly. She will be able
to inspire countless others. Possessing
heavy karma means that one has a
great mission.
“Please give Mrs Kishiyama this
message for me: ‘Please don’t be
defeated. Don’t allow yourself to be
beaten. Your continued efforts for
kosen-rufu are proof of the power of
faith.’
“I myself will chant daimoku
earnestly each day for the eternal
happiness of her children.”
Shin’ichi also arranged for Mrs
Kishiyama, whose Gohonzon had been
destroyed in the fire, to quickly receive
a new one.
After returning to Okinawa, Takami
conveyed Shin’ichi’s message to Fujiko.
It touched her deeply and awakened
her determination. “I won’t be
defeated,” she thought. “I will continue
to do my utmost until the people of
Nago understand the correctness of
the Gakkai’s cause and appreciate the
greatness of the Daishonin’s Buddhism!”
Fujiko convinced her husband
Kotoku that the only way to genuinely
honour the memory of their lost
children was through their Buddhist
practice. Thus, together with his wife,
Kotoku began practising in earnest
and actively participating in Gakkai
activities. Some of their neighbours
were astounded to see the Kishiyamas,
rather than giving up because of the
fire, becoming more serious about their
Buddhist faith.
At the time, representatives from US
military bases on Okinawa were meeting
regularly with village mayors in an effort
to improve relations with local residents.
When, in a meeting with the mayor
of the village where the Kishiyamas
lived, an army officer offered to assist
the village in any way he could, the
mayor told him about the fire that had
destroyed the Kishiyamas’ home.
The US army officer immediately
visited the shack where the Kishiyamas
were living and said to Kotoku: “You
seem to be having a hard time. Is there
anything you need?”
“I’d really like the materials to build
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
a new house,” Kotoku replied.
“Is that so?” the officer said. He
then took Kotoku to the US military
base and, showing him a wooden
structure with a corrugated tin roof,
remarked: “If you’d like to have this, it’s
yours.”
Kotoku went inside and looked
around. It was in decent condition.
“You would give this to me?” he
asked. “I deeply appreciate the offer,
but I don’t know how I’d ever move it to
my property.”
The officer smiled broadly. “Don’t
worry about that! We’ll deliver it for
you.”
The army completely refurbished
the interior of the house for the
family. Then they closed the roads and
transported the structure by trailer to
Kotoku’s fire-ravaged block of land,
located some 10 km (6 miles) away from
the base. The Kishiyamas were being
known as the family who lost their
house in a fire and then were given
another one. They were also able to
reopen the general store and diner that
they had had been forced to close.
With strong conviction in the power
of the Gohonzon, the couple went out
Study Resource 151
each day to tell others about Buddhism.
But neither their relatives nor
neighbours would listen to them. Often
they were openly mocked. Nevertheless,
they remained resolute, with Fujiko
proudly declaring: “We lost our eldest
son to sickness, and our two daughters
died when our house burned down. I’m
sure we’ve caused a lot of trouble to the
community.
“But we have not been beaten. We
have surmounted our sorrows, found
hope for the future, and are living our
lives energetically. Even with faith, life
is full of difficulties. And there is the
possibility that you will be faced with
indescribable suffering. But faith is the
power that enables you to go on living
in spite of those struggles. We know we
will attain happiness. You just watch us
and see.”
Her earnest words gradually
dispelled people’s doubts.
Moved by the example of the
Kishiyamas, who had risen up resolutely
from the depths of despair, some
people in the area began to take faith.
Many families in Okinawa had lost
loved ones in World War II. Having
experienced hardship themselves,
they were able to appreciate just how
noble the strength exhibited by the
Kishiyamas was.
Fujiko thought: “Life may be a
series of sufferings, but sufferings don’t
equal unhappiness. Buddhism expounds
that sufferings are enlightenment and
that sufferings of birth and death are
nirvana. I’m sure that my children died
in order to teach me that. In fact, they
were born in this world to give me the
mission of proving that with my life.”
152 Valuecreation
She vowed to her late children: “I will
demonstrate through my life just how
wonderful faith is. I won’t be defeated
no matter what happens. Your deaths
will not be in vain.”
The Kishiyamas exerted themselves
earnestly in Soka Gakkai activities.
Looking up at the night sky as their
made their way, they would sing one
of their favourite Okinawan songs and
ponder its meaning. The lyrics went:
“Do not rejoice at wealth, do not cry
when you lose it. A person’s true worth
is only revealed in the end.” The stars
above shone beautifully, and in them
the couple saw the cosmic panorama
of eternal life spanning the three
existences of past, present, and future.
Together, the Kishiyamas continued
to work hard, never retreating a
single step. Eventually, what began
as a district in Nago, grew into a joint
chapter. Feeling bad that they had
caused a fire that brought worry and
unease to their neighbours, they also
strove to contribute to their community
and society. In later years, Kotoku
would become president of a local
association for elderly residents and
Fujiko would become president of a
city women’s group as well as a local
welfare commissioner and a member
of a council on child welfare. Over
time, both of them won the trust and
admiration of their neighbours.
Seven years had now passed since
the fire. Shin’ichi Yamamoto warmly
encouraged Fujiko Kishiyama during
their encounter on Onnason’s Imbu
Beach, saying: “You’ve come such a long
way. Victory cannot be determined until
the very end. The person who wins in
the end is a victor in life. Please remain
committed to the path of kosen-rufu
and become the happiest person in
Okinawa and all of Japan.”
‘Land of Happiness’, NHR-13, 334–46
Shin’ichi smiled warmly as he replied
to the young man, his voice filled with
conviction: “I can tell that you are a very
sincere person. But there’s no need to
be hard on yourself because you don’t
think you can die for your beliefs. It is
true that ‘devoting one’s life’ means
to give one’s life for the sake of the
Buddha and the Law; however, to live
for something and to die for something
are two sides of the same coin. The
important thing is what you regard as
your main purpose, what you feel has
the highest value in life, and what you
dedicate your life to.
“The Daishonin writes: ‘Many
warriors die for their lords, perhaps
many more than one would imagine.
A man will die to defend his honour; a
woman will die for a man’ (WND-I, 301). In
other words, people give their lives for
various reasons. He also says: ‘Human
beings ... give their lives for shallow,
worldly matters’ (WND-I, 301).
“So how should we use our lives?
The Daishonin concludes that we should
use them for the sake of the Lotus
Sutra because that is the way to attain
Buddhahood. By devoting ourselves
to the Lotus Sutra --- to the correct
teaching and to kosen-rufu — we
establish the state of Buddhahood, of
absolute happiness, in our lives. This
is also the direct path to leading all
people to happiness.
“To give one’s life does not
necessarily mean to die. It means
struggling with all our might in the
effort to achieve kosen-rufu. Some
of us may die in that process, such as
the three martyrs of Atsuhara or first
Soka Gakkai president Tsunesaburo
Makiguchi. At the same time, however,
devoting one’s life’ means working
to fulfil our mission for kosen-rufu
throughout our lives, taking action and
telling others about Buddhism to the
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
very end.
“The point is to strive to win each
day, always asking ourselves if we did
our best, if we compromised our beliefs,
if we have any regrets. One who does
so is ‘devoting one’s life’. Moreover,
anyone who does not carry out his
faith in earnest each day yet claims to
be prepared to give his life at a crucial
moment is talking nonsense.”
The students listened intently
as Shin’ichi continued: “When I was
younger, I recorded this determination
in my diary: ‘Revolution is death. Our
death will be our devotion to the Mystic
Law.’ This was the moment I decided
that I would dedicate my life to kosen-
rufu and President Toda. In a sense,
that was my death as a nameless young
man. At the same time, however, it was
the rebirth of Shin’ichi Yamamoto as a
Bodhisattva of the Earth, a champion
of kosen-rufu whose life is one with the
eternal Law of life.
“From that moment, my
commitment has never wavered, no
matter what obstacles or threats
I encountered. In fact, in such
determination lies the path to achieving
one’s own human revolution and a
Study Resource 153
state of absolute happiness. I would
happily endure any insult, slander
or scorn for the sake of kosen-rufu
and the happiness of all. Doesn’t
Buddhism teach us to ‘don the armour
of perseverance’? We can’t accomplish
kosen-rufu if we are worried about
appearances or what others think of
us. We must do away with egoism and
heroism and fight in the harsh reality of
human life.”
Shin’ichi did not want the student
division members to become weak, self-
centred intellectuals who only thought
theoretically. He wanted them to grow
into strong leaders who would stand in
the forefront and devote themselves to
protecting and fighting alongside their
fellow citizens.
‘Revitalisation’, NHR-15, 61–63


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26

154 Valuecreation
 SGI PRESIDENT IKEDA’S LECTURE SERIES: THE BUDDHISM OF THE SUN — ILLUMINATING THE WORLD
(Reproduced from: Value Creation,
Apr 2017, 15–34; Five Eternal Guidelines
of the Soka Gakkai, 73–91)
FAITH FOR
ABSOLUTE
VICTORY
PRAYER BASED ON THE
SHARED VOW OF MENTOR
AND DISCIPLE
N ichiren Daishonin writes:
“Buddhism primarily concerns
itself with victory or defeat”
(‘The Hero of the World’, WND-1, 835);
and “Buddhism is reason. Reason will
win over your lord” (‘The Hero of the
World’, WND-1, 839). These passages
encapsulate the essential message of
Nichiren Buddhism that Soka Gakkai
members throughout Japan and the
world have cherished and taken
deeply to heart from the earliest
days of our movement.
Since Buddhism means being
victorious, founding Soka Gakkai
president Tsunesaburo Makiguchi placed
utmost importance on actual proof
or proof of actual fact. He called Soka
Gakkai discussion meetings “discussion
meetings offering experimental proof”,
asserting that practising the Daishonin’s
teachings was guaranteed 100 per cent
to produce actual proof or real results in
our lives.
We have to win both in life and
in society. Addressing us, his young
disciples, my mentor, second Soka
Gakkai president Josei Toda, said:
“Our Buddhist practice enables us to
achieve absolute victory. With that
awareness and understanding, we should
strive to win in our jobs and in all areas
of our lives.”
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
ABSOLUTE VICTORY: OUR
ULTIMATE AIM
Absolute victory is the ultimate aim of
our Buddhist practice and our lives. This
is the fundamental spirit underlying
Mr Toda’s three eternal guidelines of
the Soka Gakkai, which he laid down
after long, careful consideration while
struggling with failing health towards
the end of his life.
He announced these three
guidelines — offering unchanging
direction for all our members —
at the Headquarters leaders meeting
in December 1957, which marked
the realization of the vow he had
made for kosen-rufu to expand the
Soka Gakkai membership to 750,000
households.
Just before he issued these
guidelines, Mr Toda presented me with
a poem that I recorded in my diary,
seeking to engrave it in my life:
Winning and losing
are both
part of life,
but I pray to the Buddha
for final victory.
Study Resource 155
The great struggle to achieve worldwide
kosen-rufu, the
mandate of Nichiren Daishonin
entrusted to me by my mentor, is a
noble struggle to guide all people
to happiness. It is a relentless battle
between the forces of the Buddha
and devilish functions. That is why we
cannot afford to lose.
I fought wholeheartedly with this
determination and, together with
my fellow members, opened the
way for the spread of the Mystic Law
throughout the world.
Therefore, when I decided
(in 2005), in the spirit of oneness
with my mentor, to add two new
guidelines to the three he had
proposed, I made “Faith for absolute
victory” the fifth and final guideline
— thereby completing the five eternal
guidelines of the Soka Gakkai. This
was inspired by Mr Toda’s wish that all
Soka Gakkai members lead happy and
victorious lives.
In this instalment, let’s study this
guideline in light of the writings of
Nichiren Daishonin and the guidance of
Mr Toda.

Three things are required — a
good teacher, a good believer,
and a good teaching — before
prayers can be effective and
disasters banished from the
land. (‘How Those Initially
Aspiring to the Way Can Attain
Buddhahood through the Lotus
Sutra’, WND-1, 880)
156 Valuecreation
EVERYTHING COMES
DOWN TO THE MENTOR–
DISCIPLE RELATIONSHIP
The mentor–disciple relationship is the
essence of Nichiren Buddhism. As such,
it is also the ultimate key to faith for
absolute victory.
The Daishonin writes: “If teacher and
disciple are of different minds, they will
never accomplish anything” (‘Flowering
and Bearing Grain’, WND-1, 909).
Unless our hearts are united
with our mentor, we cannot achieve
anything, and kosen-rufu will not
advance. When we share the same
commitment as our mentor, we can
overcome all hardships and realize
absolute victory in everything. This is
the heart of the Soka Gakkai spirit.
In a letter titled ‘How Those
Initially Aspiring to the Way Can Attain
Buddhahood through the Lotus Sutra’,1
the Daishonin writes to a woman
disciple: “Three things are required — a
good teacher, a good believer, and a
good teaching — before prayers can be
effective and disasters banished from the
land” (WND-1, 880).
Both the first and second Soka
Gakkai presidents, Tsunesaburo
Makiguchi and Josei Toda, recognized
the importance of this passage and
underlined it in their personal copies
of the Daishonin’s writings. It aptly
describes the shared struggle of mentor
and disciple.
The Daishonin likened these three
requirements for having one’s prayers
answered and creating a realm of peace
and tranquillity to the three ingredients
necessary for making
fire in his day: “a good
piece of steel, a good
flint, and good tinder”
(WND-1, 880). 2 Fire was
created by striking
together a piece of
steel and flint, and
allowing the spark this
generated to ignite
the tinder.
The Daishonin

S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
further states that
the Buddha defines
a good teacher as President Ikeda leads the youth in singing the ‘Song of Indomitable Dignity’
(May 1998)
someone who is
“free from any fault
in secular affairs, who never fawns In the light of the Daishonin’s
upon others even in the slightest, who writings, we are certain to triumph in
desires and is satisfied with little, ... who all our struggles if we make the spirit of
is compassionate, ... reads and upholds these mentors of kosen-rufu our own
the Lotus Sutra precisely as it teaches and employ the “strategy of the Lotus
and also encourages and leads others to Sutra” (‘The Strategy of the Lotus Sutra’,
embrace it” (WND-1, 880). WND-1, 1001).
Furthermore, a good believer is
one who upholds the Lotus Sutra, and UNCEASING DEVELOPMENT
a good teaching is the Lotus Sutra, AND VICTORY
“the foremost among all doctrines”
(WND-1, 880). Nichiren Daishonin spread This passage from the Daishonin’s
the teaching of Nam-myoho-renge- writings “Three things are required —
kyo encompassing both practice for a good teacher, a good believer,
oneself and practice for others, exerting and a good teaching” was one that
himself in exact accord with the the Kansai members and I studied
Buddha’s teachings to lead all people to together as we embarked on the
enlightenment throughout the Latter Osaka Campaign3 60 years ago,
Day of the Law. He is the Buddha of the in 1956. It was a daunting
Latter Day and the perfect exemplar challenge that others claimed to be
of a good teacher. Mr Makiguchi and impossible. But we fought with all
Mr Toda, who selflessly dedicated their our might based on faith in the
lives to kosen-rufu just as the Daishonin Mystic Law, which assures us of
instructed, are also our good teachers in absolute victory if we unite as one
the realm of kosen-rufu and in life. with our mentor.

Study Resource 157

 When we make a vow to our mentor,
hope and confidence well up.
When we chant with the same
heart as our mentor, we can bring forth
the courage and wisdom that reside
within us.
When we struggle together
with our mentor, we can break
through even the most overwhelming
obstacles.
In my youth, I committed myself
to working alongside Mr Toda and
inherited this spirit of oneness of
mentor and disciple.
Mr Toda sternly declared:
May the Soka Gakkai always
be characterized by unceasing
development and victory! To
that end, we, its members, must
display courage, conviction and
serious effort.
It is vital that you win and
remain undefeated. This is the
formula for kosen-rufu. This is
the way to lead a life of eternal
victory — in other words, to
attain Buddhahood.
ACHIEVING THE
IMPOSSIBLE THROUGH
ONE’S VOW AS A DISCIPLE
The struggle for kosen-rufu requires
all-out effort. None of its battles are
easily won.
I wanted more than anything to be
able to report victory to my mentor.
He trusted me, his young disciple, and
put me in total charge of this intense
campaign. I wanted every single one of
my beloved Kansai members to receive
158 Valuecreation
benefit and attain a state of absolute
happiness. I wanted to expand our
people-centred movement based on
a new humanism widely, throughout
society.
Mr Toda was a mentor who
always triumphed. As his disciple,
I was completely united with him in
spirit. I could never retreat. And so,
in accord with the Daishonin’s writings
and following Mr Toda’s instructions,
I travelled all over Kansai with the
fearless spirit of youth. As a result, we
were able to achieve a monumental
victory of the people, astonishing the
whole country by accomplishing the
impossible.
Today, in the New Era of
Worldwide Kosen-rufu, my greatest
source of pride and hope is the
knowledge that my trustworthy
successors of the youth division are
steadfastly carrying on this spirit of
oneness of mentor and disciple, the key
to absolute victory.

I myself, since the day I first
took faith [in the Lotus Sutra],
have recited [passages from this
sutra] every day, making a vow
and praying to the Buddhas and
the gods, and although I have
encountered great difficulties
of various kinds, because of
the profound influence of the
benefits bestowed by the Lotus
Sutra and the golden words
of Shakyamuni Buddha, I have
managed to survive until today.

Thus you should understand
that so long as a practitioner
of the Lotus Sutra remains
unwavering in faith, free of all
false alliances, entrusting himself
wholeheartedly to the Lotus Sutra
and practicing in accordance with
the Buddha’s golden words, he
will without fail be able to prevent
disaster and prolong his life in this
present existence, to say nothing
of in the life to come. Splendid
recompense will be his, and he
will fulfill his great vow to broadly
proclaim and propagate the Lotus
Sutra. (‘Letter Sent with the Prayer
Sutra’, WND-2, 460)
MAKING STEADY DAILY
EFFORTS IN FAITH
Nichiren Daishonin stood up resolutely
for the happiness of all people in
the Latter Day of the Law. Because
he propagated the Lotus Sutra, he
encountered persecution just as
described in the Lotus Sutra. His life
was an endless struggle against great
difficulties.
It was in the midst of the bitterest
adversity of his Sado Exile, right after
the Tatsunokuchi Persecution,4 that
he composed this writing, titled
‘Letter Sent with the Prayer Sutra’,5
teaching his disciple Sairen-bo6 about
prayer for preventing disaster and
prolonging life.
In the letter, the Daishonin affirms
that the reason he has survived in spite
of undergoing one great difficulty after
another is that he has recited passages
from the Lotus Sutra on a daily basis,
prayed to the Buddhas and gods — the
protective functions inherent in the
universe — and made a vow.
He emphasizes the regularity of his
practice with the phrase “every day”. In
another writing [‘Persecution by Sword
and Staff’], he states: “From the time
that I was born until today, I have never
known a moment’s ease; I have thought
only of propagating the daimoku of the
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
Lotus Sutra [Nam-myoho-renge-kyo]”
(WND-1, 965). As these words indicate, the
Daishonin strove without rest to spread
the Mystic Law to lead all people to
enlightenment.
For us, too, in our own individual
Buddhist practice, the continued efforts
we make, day in and day out, are
extremely important. It is for this reason
that the Daishonin urges: “Strengthen
your faith day by day and month after
month” (‘On Persecutions Befalling the
sage’, WND-1, 997).
After referring to his own struggles
against immense obstacles, the
Daishonin notes three characteristics
that define the faith and practice of
practitioners of the Lotus Sutra that
lead to absolute victory.
(1) Remaining Unwavering and Resolute
in Faith
The first is “remaining unwavering
in faith” (cf. ‘Letter Sent with the
Prayer Sutra’, WND-2, 460). This is resolute
faith. It is the great vow to live one’s
life solidly based on the Mystic Law. It
means not having the slightest doubt,
hesitation or fear in one’s heart.
Study Resource 159
 Not advancing is retreating.
Mr Toda always warned against growing
complacent in our faith and practice. He
said:
The crucial question ... is whether
we are changing for the better
or changing for the worse. When
we fail to be aware of this, we
give in to inertia.... Moreover,
when we grow apathetic in faith,
practising only out of force of
habit, it’s the same as if we have
stopped practising altogether.
Faith in Nichiren Buddhism is
an active practice for rapidly
changing ourselves for the
better.
Nichiren Buddhism focuses on the
present and the future. We must,
therefore, concentrate on challenging
ourselves in the here and now, for
the sake of our present and future
happiness.
The important thing is to never
allow ourselves to be defeated.
Remaining undefeated is being
unwavering. With a firm resolve never
to falter, we can embark on a renewed
struggle to achieve absolute victory.
(2) Striving in Faith with Integrity and
Sincerity
The second characteristic identified
by the Daishonin is “remaining free of
all false alliances” (cf. ‘Letter Sent
with the Prayer Sutra’, WND-2, 460). This
means not being a false friend but
embodying sincerity and integrity in all
our actions and behaviour. It is faithfully
160 Valuecreation
following the path of our beliefs and
convictions.
Looking on at evil in silence is an
expression of what the Daishonin
means by “false alliances”. That is why
the Daishonin teaches his followers to
denounce evil acts or teachings that
go against the correct teaching of
Buddhism.
(3) Believing in the Power of the Mystic
Law and Practising as the Buddha
Teaches
The third characteristic cited by the
Daishonin is “entrusting… [oneself]
wholeheartedly to the Lotus Sutra
and practicing in accordance with the
Buddha’s golden words” (‘Letter Sent
with the Prayer Sutra’, WND-2, 460). This
is practising the Lotus Sutra, the very
heart of the Buddha, just as the Buddha
teaches. For us, this means persevering
in faith, practice and study, and
dedicating our lives to the great vow for
kosen-rufu, as taught in the Daishonin’s
writings, always based on the Gohonzon
of Nam-myoho-renge-kyo.
Mr Toda once clearly described the
true power behind the Soka Gakkai’s
tremendous growth and development:
“We of the Soka Gakkai have faith; we
have the Gohonzon. Everything we
have achieved is a result of the benefit
of our faith in the Gohonzon.”
By making kosen-rufu the guiding
purpose of all our prayers and actions,
we can tap the limitless wisdom,
courage and strength of the Buddha
that are inherent in our lives. This is
what allows us to make the impossible
possible.

PRACTISING WITH THE
SAME SPIRIT AS THE
DAISHONIN IS OUR
DRIVING FORCE
The year after our victory in the Osaka
Campaign, the Osaka Incident7 took
place (in 1957). It was the kind of harsh
persecution described in the Lotus Sutra
and the Daishonin’s writings. By strange
coincidence, on July 3 — the very day
that my mentor, Mr Toda, had been
released from prison many years earlier
(in 1945) — I, his direct disciple, was
arrested and detained on false charges,
though completely “free from any fault
in secular affairs” (‘How Those Initially
Aspiring to the Buddha Way Can Attain
Buddhahood through the Lotus Sutra’,
WND-1, 880), to borrow a phrase from the
Daishonin.
I recalled the Daishonin’s words
about “remaining unwavering in
faith, free of all false alliances,
entrusting … [oneself] whole-heartedly
to the Lotus Sutra and practicing in
accordance with the Buddha’s golden
words” (‘Letter Sent with the Prayer
Sutra’, WND-2, 460). I donned the
“armor of perseverance”8 and vowed
to fight to the end, entrusting my life
completely to the Gohonzon, unafraid
of oppression by the authorities, staying
true to my beliefs and what I knew to
be right.
On the day I was released, July
17, 1957, Kansai members assembled
at the Nakanoshima Civic Hall, just
across the river from the Osaka
Detention Center where I had been
held. At that evening’s Osaka Rally,
which took place during a torrential
downpour, I declared: “Let us rise to
this challenge with the conviction that
the correct teaching and those who
strive tenaciously in faith, steadfastly
upholding the Gohonzon, will definitely
emerge victorious!”
My trial dragged on for more than
four years. Finally, on January 25,
1962, I was declared innocent. It was
confirmation that the truth always
prevails.
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
When I think of the phenomenal
development subsequently achieved
by our members in Ever-Victorious
Kansai, I am struck by the truth of
the Daishonin’s assertion:
“[A] practitioner of the Lotus Sutra …
[who is unwavering and truehearted,
and believes in and practices the correct
teaching as the Buddha instructs] will
without fail be able to prevent disaster
and prolong his life in this present
existence.... Splendid recompense will
be his, and he will fulfill his great vow
to broadly proclaim and propagate
the Lotus Sutra” (‘Letter Sent with The
Prayer Sutra’, WND-2, 460).
I am convinced that the SGI has
achieved its remarkable present growth
through precisely the same formula.

The element ku [meaning “merit”]
in the word kudoku [benefit] ...
refers to the merit achieved by
wiping out evil, while the element
toku or doku [meaning “virtue”]
refers to the virtue one acquires
by bringing about good. (OTT, 148)
Study Resource 161

THE ETERNAL STRUGGLE
BETWEEN THE BUDDHA
AND DEVILISH FUNCTIONS
This is a passage that I have engraved in
my heart from the days of my youth. It
tells us that benefit means eliminating
the impurities or delusion in our own
lives and bringing out our inherent
purity and goodness.
Kosen-rufu is an eternal struggle
between the Buddha and devilish
functions.
Mr Toda often said: “Faith is a
struggle against deadlock — for the
individual, and for humanity. It is a
struggle between the Buddha nature and
devilish functions. That is the meaning of
‘Buddhism concerns itself with winning’.”
That is precisely why we must not
allow good to be defeated by evil. It
must triumph.
Buddhism teaches that the Buddha
and devilish functions are engaged in
a fierce and ceaseless struggle in the
depths of our lives.
The goodness inherent in life is the
fundamental nature of enlightenment
or Dharma nature.9 In contrast, the
evil or devilish nature inherent in life is
fundamental darkness or ignorance.10
Nichiren Daishonin writes: “The
fundamental nature of enlighten­ment
[or Dharma nature] manifests itself
as Brahma and Shakra [the protective
workings of the universe], whereas the
fundamental darkness manifests itself
as the devil king of the sixth heaven”11
(‘The Treatment of Illness’, WND-1, 1113).
When we have faith in the Buddha
nature within us and chant Nam-
162 Valuecreation
myoho-renge-kyo, our fundamental
nature of enlightenment is activated
and the positive, protective functions of
the universe are manifested.
At the same time, in the Latter Day
of the Law, when right and wrong are
confused and turned upside down,
fundamental darkness is amplified
through contact with innumerable
negative influences that are rampant
in society. This intensifies the
onslaughts of devilish forces against the
practitioners of the Lotus Sutra.
And that is precisely why we need to
fight against and triumph over external
evils in the world. The battle against
external evils is one and the same as
the conquest of inner evil and the
manifestation of inner goodness.
“BUDDHA” IS ANOTHER
NAME FOR ONE WHO
TRIUMPHS OVER DEVILISH
FUNCTIONS
Through our struggle against devilish
functions, we forge, strengthen and
purify our lives. Eliminating evil and
bringing forth good are the two
components of benefit (cf. OTT, 148).
Fighting against evil functions is the
way of accumulating benefit and
attaining Buddhahood.
Shakyamuni, too, attained
Buddhahood by fighting against and
triumphing over devilish functions — as
indicated by his victorious struggle over
Mara and subsequent enlightenment.
In Buddhist scriptures, the Buddha is
also called “Heroic Subduer of Devilish
Forces” and “Ten Powers–Wielding12
Conqueror of Devilish Forces”.13
 In short, “Buddha” is another name
for victor, and one becomes a Buddha
by fighting against and vanquishing
devilish functions.
The Daishonin described the Buddha’s
battle against devilish forces as follows:
The devil king of the sixth heaven
has roused the ten kinds of
troops14 and, in the midst of the
sea of the sufferings of birth and
death, is at war with the votary
of the Lotus Sutra to stop him
from taking possession of and to
wrest away from him this impure
land where both ordinary people
and sages dwell. It has been
twenty or more years now since
I found myself in that situation
[after proclaiming my teaching]
and began the great battle [to
propagate the Mystic Law]. Not
once have I thought of retreat.
(‘The Great Battle’, WND-2, 465)
The battle against these troops of the
devil king is a fierce struggle with the
devilish functions inherent within us.
Its goal is to defeat the fundamental
darkness that resides within us.
The Daishonin says: “The single
word ‘belief’ is the sharp sword with
which one confronts and overcomes
fundamental darkness or ignorance”
(OTT, 119–20). The “sharp sword” of faith
in the Mystic Law is the only weapon
that can defeat the attacking forces of
devilish functions.
I hope that, as leaders of kosen-
rufu, you will become courageous
champions of strong faith who can see
devilish functions for what they are
and defeat them so that you can also
protect your noble fellow members.
THE SPIRIT OF “ONENESS
OF MENTOR AND DISCIPLE”
AND THE UNITY OF “MANY
IN BODY, ONE IN MIND”
ARE THE KEY TO VICTORY
“Though evils may be numerous, they
cannot prevail over a single great truth
[or good]” (‘Many in Body, One in
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
Mind’, WND-1, 618) — here, the Daishonin
teaches us the key to that victory in the
following passage: “Although Nichiren
and his followers are few, because they
are different in body, but united in
mind [many in body, one in mind], they
will definitely accomplish their great
mission of widely propagating the Lotus
Sutra [Nam-myoho-renge-kyo]” (‘Many
in Body, One in Mind’, WND-1, 618).
When the forces of good are truly
united as “many in body, one in mind”,
they are certain to win in the end.
Aligning our hearts with the
mentors of kosen-rufu and fighting
with the “strategy of the Lotus Sutra”
always lead to victory. By persevering
with courageous faith, we can uphold
and promote what’s right. By building
an organization dedicated to good, in
which many different individuals are
united in purpose, we can vanquish any
evil. This is the ultimate meaning of
“faith for absolute victory”.
Our network for good based on
Buddhist humanism has now spread
to 192 countries and territories. How
delighted the Daishonin must surely be.
How both Mr Makiguchi and Mr Toda
must be praising and applauding us.
Study Resource 163

A NEW ERA IN WHICH SOKA
HUMANISM SHINES
The Soka Gakkai has won! The SGI has
won! “Those who strive tenaciously
in faith ... will definitely emerge
victorious!” Proving the truth of these
words [that I spoke at the Osaka Rally
in 1957], we have entered a new era in
which our noble cause and the validity
of our movement has clearly been
demonstrated to all the world, and
people are now seeking Soka humanism
in communities and countries across the
globe.
I will continue to pray
wholeheartedly for the precious
members of our Soka family everywhere
to enjoy immeasurable benefit and
(Value Creation, April 2017; SGI Newsletter No. 9501. Translated from the May 2016 issue of Daibyakurenge, the
Soka Gakkai monthly study journal)
NOTES
1. Though the circumstances surrounding its
composition are unclear, this letter presents
the basics of faith in the Lotus Sutra to
a woman who appears to have been a
Nembutsu practitioner.
2. The Daishonin writes: “Only when one
understands all this clearly and believes in
it can the Law manifest its power and the
Buddhas and bodhisattvas bring benefit to the
people. To illustrate, in kindling a fire, three
things are needed: a good piece of steel, a
good flint, and good tinder. The same is true
of prayer. Three things are required — a good
teacher, a good believer, and a good teaching
— before prayers can be effective and disasters
banished from the land” (‘How Those Initially
Aspiring to the Way Can Attain Buddhahood
through the Lotus Sutra’, WND-1, 880).
3. Osaka Campaign: In May 1956, the Kansai
members, uniting around a young Daisaku
Ikeda, who had been dispatched by second
164 Valuecreation
good fortune, lead safe, secure lives,
and attain absolute victory.
The five eternal guidelines of the
Soka Gakkai and SGI are unchanging
principles for deepening our faith.
They give us direction for attaining
Buddhahood in this lifetime and for
achieving kosen-rufu.
The fundamental vow shared by
Mr Makiguchi, Mr Toda and myself has
been that all our members around the
world will advance with inner strength
and confidence along the path of
harmony, happiness and success, and
health, long life and victory.
Our organization must forever
persevere in “faith for absolute victory”,
based on the oneness of mentor and
disciple, and continue to triumph
brilliantly.
Soka Gakkai president Josei Toda to support
them, introduced 11,111 households to the
practice of the Daishonin’s Buddhism.
4. Tatsunokuchi Persecution and Sado Exile:
On September 12, 1271, the authorities
arrested Nichiren Daishonin and took him to
a place called Tatsunokuchi on the outskirts
of Kamakura, where they tried to execute him
under cover of darkness. When the execution
attempt failed, he was held in detention
at the residence of the deputy constable
of Sado, Homma Rokuro Saemon, in Echi
(part of present-day Kanagawa Prefecture).
After a period of about a month, while the
government debated what to do with him,
he was exiled to Sado Island, which was
tantamount to a death sentence. However,
when his predictions of internal strife and
foreign invasion came true, the government
issued a pardon in March 1274, and he
returned to Kamakura.
5. Addressed to Sairen-bo, ‘Letter Sent with
the Prayer Sutra’ is thought to have been
composed in 1273. In it, the Daishonin replies
to an inquiry from Sairen-bo concerning the
prayer for preventing disaster and prolonging
one’s life, telling him that the true way of
achieving those goals is to be unwavering
in one’s practice of the Lotus Sutra. With the
letter, he enclosed a scroll known as “the
prayer sutra”, comprising key passages from
the Lotus Sutra. That scroll has been lost and
it is not known what passages were contained
therein.
6. Sairen-bo (n.d.): Born in Kyoto, he was
a priest of the Tendai school who, for an
unknown reason, had been exiled to Sado
Island. There, he met the Daishonin and
converted to his teachings in February 1272,
shortly after the Tsukahara Debate. From the
letters the Daishonin sent him, it appears that
he had profound knowledge of Buddhism,
but was in poor health. After the Daishonin
left Sado and went to live at Mount Minobu
in 1274, Sairen-bo was also pardoned and
returned to Kyoto.
7. Osaka Incident: The occasion when SGI
President Ikeda, then Soka Gakkai youth
division chief of staff, was arrested and
wrongfully charged with election law
violations in a House of Councillors by-
election in Osaka in 1957. In the court case,
which began on October 17, 1957, and
concluded on January 25, 1962, he was
exonerated of all charges.
8. Armour of perseverance: Also, armour of
forbearance. A metaphor for the spiritual
endurance with which one withstands insult
or persecution. The armour of perseverance
is also that which protects one against evils
and hindrances. The ‘Encouraging Devotion’
(13th) chapter of the Lotus Sutra says: “In a
muddied kalpa, in an evil age, / there will be
many things to fear. / Evil demons will take
possession of others / and through them
curse, revile, and heap shame on us. / But we,
reverently trusting in the Buddha, / will put on
the armor of perseverance. In order to preach
this sutra we will bear these difficult things”
(LSOC13, 233).
9. Fundamental nature of enlightenment: Also,
Dharma nature. The unchanging nature
inherent in all things and phenomena. It is
identified with the fundamental Law itself,
the essence of the Buddha’s enlightenment,
or ultimate truth, and the Buddha nature
inherent in life.
10. Fundamental darkness or ignorance: The
most deeply rooted illusion inherent in
life, said to give rise to all other illusions.
The inability to see or recognize the truth,
particularly, the true nature of one’s life.
11. Devil king of the sixth heaven: Also, devil
king or heavenly devil. The king of devils,
who dwells in the highest or the sixth heaven
of the world of desire. He is also named
Freely Enjoying Things Conjured by Others,
the king who makes free use of the fruits of
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
others’ efforts for his own pleasure. Served by
innumerable minions, he obstructs Buddhist
practice and delights in sapping the life force
of other beings, the manifestation of the
fundamental darkness inherent in life. The
devil king is a personification of the negative
tendency to force others to one’s will at any
cost.
12. Ten powers: The powers of a Buddha. They
are (1) the power of knowing what is true
and what is not; (2) the power of knowing
karmic causality at work in the lives of all
beings throughout past, present and future;
(3) the power of knowing all stages of
concentration, emancipation and meditation;
(4) the power of knowing the state of life of all
people; (5) the power of judging all people’s
understanding; (6) the power of discerning
the superiority or inferiority of all people’s
capacity; (7) the power of knowing the effects
of all people’s actions; (8) the power of
remembering past lifetimes; (9) the power of
knowing when each person will be born and
will die, and in what realm that person will be
reborn; and (10) the power of eradicating all
illusions.
13. These names are found in the Great Majesty
Dharani Sutra (Chin. Daweide tuoluoni jing;
Jpn. Dai-itoku darani-kyo) and other sutras.
14. Ten kinds of troops represent ten kinds of
hindrances. Nagarjuna’s Treatise on the Great
Perfection of Wisdom lists them as (1) greed,
(2) discouragement, (3) hunger and thirst,
(4) craving, (5) sleepiness, (6) fear, (7) doubt
and regret, (8) anger, (9) preoccupation
with fame, fortune and false glory and
(10) arrogance and contempt for others.
Study Resource 165
 LIVE A VICTORIOUS, FULFILLING AND JOYFUL LIFE

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The Buddhism of the Sun — Illuminating the World

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166
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Valuecreation
 SGI PRESIDENT IKEDA’S LECTURE SERIES: THE BUDDHISM OF THE SUN — ILLUMINATING THE WORLD

Pauling (1901–94), I shared with him my

TOWARDS vision that it would be a century of life.

In response, he said, “I assume that by

A CENTURY a ‘century of life’ you mean a century in

which greater attention will be paid to

OF HEALTH human beings and their happiness and

health.... In this sense, I too think it is a
good idea to regard the 21st century as
— Part 1 [of 4] a century of life.”1
THE WISDOM FOR LEADING

S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
A LONG LIFE OF GOOD
FORTUNE AND BENEFIT HEALTH IS AN
DAISAKU IKEDA
ESSENTIAL ELEMENT OF
FUNDAMENTAL HUMAN
RIGHTS
Everyone deserves
to live in a peaceful
society and to enjoy
health and happiness.
Everyone, including
the sick and disabled,
deserves to live with
dignity and to be
relieved of the anxiety
and pain of illness.
Everyone deserves
to live free from the
threats of harmful
environments, hunger
Those Battling Illness Will Attain and infectious diseases. In today’s
Buddhahood — Defeating the Devil world, along with peace, health is
of Illness with the Lion’s Roar of an essential element of fundamental
Nam-myoho-renge-kyo human rights and has become
an issue impacting human dignity
(Reproduced from: Value Creation, all the more.
Aug 2020, 15–26) One of the UN Sustainable
Development Goals (SDGs) is ‘good

W hat would the 21st century be

like? When I met the renowned
chemist and Nobel Peace laureate Linus
health and well-being’ for all people.
I am deeply committed to ensuring
that the 21st century is a century of life

Study Resource 167

and also a century of health, in which
each person can shine and stand tall as A GENUINE RELIGION
a noble treasure tower of life. IMPARTS COURAGE AND
STRENGTH
HELPING THOSE WHO ARE
SUFFERING THE MOST The problem with illness is not only
physical symptoms, but the fact that it
Since the pioneering days of our can even rob people of the hope to live,
movement, the Soka Gakkai has destroy their livelihood and sense of
earnestly turned its attention to the well-being, and put their future on hold.
fundamental human problem of illness. A genuine ‘religion for the people’
Of course, medical science continues to fights head-on against this negative
make remarkable strides in research energy that Buddhism calls “the devil of
into the symptoms and treatment of illness”, giving people the courage and
illness. It is only natural that we strength to go on living while restoring
respect medical expertise and make their human dignity.
use of it. Medical science and faith With happiness for all as our
in Nichiren Buddhism are in no way highest aim, we of the Soka Gakkai
contradictory. have striven alongside those who are
When the Soka Gakkai was bringing suffering on the margins of society —
the light of hope and renewal to always encouraging one another as we
people in post-war Japan, it was overcome life’s hardships and celebrate
scorned and criticized as “a gathering our victories together. This history is
of the poor and sick”. But my mentor, the pride of the members of Soka, who
second Soka Gakkai president Josei have forged ahead with a vow to stand
Toda, declared proudly: “What’s forever on the side of the people.
wrong with being a
gathering of the poor
and sick? Doesn’t a
truly effective religion
help those who are
suffering the most?”
Common decency
tells us that looking
down on people
because they are poor
or sick is shameful
behaviour and an
affront to their human
rights. But sadly, many
During his meeting with Dr Linus Pauling, Nobel laureate in chemistry and
ignored this. peace, Ikeda Sensei shared his vision of a ‘century of life’ (Los Angeles,
Feb 1987)

168 Valuecreation
OVERCOMING THE
SUFFERINGS OF AGEING,
SICKNESS AND DEATH
Buddhism directly confronts the
inescapable human realities of ageing,
sickness and death, and seeks to solve
the suffering they cause.
Everyone wants to enjoy health,
live long and find happiness. For that
reason, Buddhism’s perceptive insights
on life are certain to offer ever brighter
hope to humanity.
Over the next few instalments, I
would like to share important passages
from Nichiren Daishonin’s writings
based on the theme ‘Towards a Century
of Health: The Wisdom for Leading a
Long Life of Good Fortune and Benefit’,
beginning with a well-known passage
from ‘The Good Medicine for All Ills’.
 of mind.
Could not this illness ... be the
Buddha’s design, because the
Vimalakirti and Nirvana sutras
both teach that sick people will
surely attain Buddhahood? Illness
gives rise to the resolve to attain
the way. (‘The Good Medicine for
All Ills’, WND-1, 937)
“GOOD MEDICINE”
FOR THE ILLS OF ALL
HUMANKIND
The Daishonin wrote these heartfelt
words of encouragement to the lay nun
Myoshin, who was caring for her sick
husband, the lay priest Takahashi. 2
Founding Soka Gakkai president
Tsunesaburo Makiguchi regarded
this passage as very important and
often referred to it when encouraging
members.
The lay priest Takahashi’s condition
was quite grave, and his wife was no
doubt extremely worried.
The Daishonin warmly embraces
the couple through this letter,
telling them that the “five characters
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
of Myoho-renge-kyo”3 are “good
medicine for the ills of the people
of Jambudvipa [the entire world]”
[LSOC23, 330], adding, “Could not this
illness ... be the Buddha’s design”
(‘The Good Medicine for All Ills’,
WND-1, 937). I am sure the
Daishonin’s great compassion
relieved their anxiety and brought
them profound comfort and peace
The Daishonin is telling us that
when we are unexpectedly
confronted by the suffering of
sickness, we should not regard it
with abhorrence. Rather, we should
view it as an integral part of the
precious experience of being alive,
and as an indispensable step in our
journey to attain Buddhahood in
this lifetime and to enjoy eternal
happiness. By doing so, we will
recognize becoming ill as a ‘crucial
moment’ for rousing stronger faith
than ever. With this spirit, we can
definitely overcome the trials of illness
and gain a deeper appreciation of
life while achieving enormous
personal growth.
Study Resource 169
 “BIRTH AND DEATH ARE
ORIGINALLY INHERENT IN
LIFE ITSELF”
The Vimalakirti Sutra describes an
exchange between Vimalakirti, a lay
believer practising the bodhisattva way
who is sick in bed, and Bodhisattva
Manjushri, a leading disciple of the
Buddha. Manjushri visits Vimalakirti
and asks why he has fallen ill, to
which the latter replies, “Because all
living beings are sick, therefore I am
sick.”4 Vimalakirti further goes on to
state, “The illness of the bodhisattva
arises from his great compassion.”5
He is saying, in other words, that the
bodhisattva spirit is to take on illness in
order to share the sufferings of all living
beings, and that doing so is part of
bodhisattva practice.
In the Nirvana Sutra as well, the
Buddha assumes the appear­ance of a
sick person. The Daishonin says that this
is to demonstrate “that sick people will
surely attain Buddhahood” (ibid.).
The Lotus Sutra also describes
the Buddha as having some ills and
worries (cf. LSOC15, 254). Buddhas and
bodhisattvas, just like all people,
embody the principle of the ‘mutual
possession of the Ten Worlds’6 and as
such cannot avoid the four universal
sufferings of birth, ageing, sickness and
death. As the Daishonin teaches, birth
and death are originally inherent in life
itself (cf. OTT: EG, 192; SG, 127). Illness is a
natural part of life.
Falling ill is nothing to be ashamed
of; nor is it a sign that we have failed in
some way. Yet, some may start to have
170 Valuecreation
doubts, wondering why they became
sick in spite of practising Nichiren
Buddhism, or berate themselves for
falling ill at a particular time. That is
why it’s important to view things from
the perspective of faith that illness
is “the Buddha’s design” (‘The Good
Medicine for All Ills’, WND-1, 937). Because
we embrace the great teaching of Nam-
myoho-renge-kyo, there is no karmic
suffering we cannot overcome. We have
no need for worry or fear. What counts
is how we face illness, our attitude in
dealing with it.
THE NOBLE SPIRIT TO SEEK
THE BUDDHA WAY
The Daishonin writes, “Illness gives rise
to the resolve to attain the way” (ibid.).
“The resolve to attain the way” is the
spirit to seek the Buddha way, to enter
the path to attaining Buddhahood.
By chanting Nam-myoho-renge-
kyo and confronting illness with the
determination not to be defeated by it,
we can expand our inner life state of
Buddhahood and lead deeper, stronger,
nobler lives. We can then experience
the benefit of seeing sickness, ageing
and death for what they are and facing
them without fear.
Discussing the fact that the Buddha
also had some ills and worries, Mr
Toda said that if the Buddha didn’t
experience illness himself, he wouldn’t
be relatable to those who were
suffering from illness and therefore
could not lead them to enlightenment.7
In this way, he asserted that illness, too,
has profound meaning in our lives.
GAINING A DEEPER
APPRECIATION FOR OUR
LIFE AND MISSION
Russian author Leo Tolstoy (1828–1910),
who underwent numerous bouts of ill
health, sagely observed, “Illness should
be viewed as a natural condition of
life.”8 In addition, he said, “No illness
can prevent a person from what he has
to do”;9 and “A person can fulfil his
purpose in life equally as well in illness
as in health.”10
In other words, when we view illness
as one of life’s inherent sufferings, we
can appreciate the true richness of the
experience of being alive.
Buddhism views illness as “an innate
part of life” (OTT: EG, 264; SG, 174). When
we are confronted with illness, we come
to under­stand the importance of health
and the preciousness of life. We can
Illness is a universal suffering;
none of us is a stranger to it.
But it can cause us to sink into
despair, to give up on life and
to lose the strength to go on
living. This aspect of illness
that drains people of their
vitality, acting as a ‘robber of
life’, is why Buddhism views
illness as a ‘devil’, or a devilish
function
gain a deeper appreciation of our own
life and mission.
In addition, our determination,
strong faith and prayers to battle our
illness impart courage and hope to
those around us. They demonstrate
the nobility of the human spirit. Health
and illness are one and inseparable. In
Nichiren Buddhism, we can transform
illness into mission.

S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
Nam-myoho-renge-kyo is like the
roar of a lion. What sickness can
therefore be an obstacle? (‘Reply
to Kyo’o’, WND-1, 412)11
“NAM-MYOHO-RENGE-KYO
IS LIKE THE ROAR OF A
LION”
Countless Soka Gakkai members have
battled against and triumphed over the
devil of illness by drawing inspiration
from this passage from ‘Reply to Kyo’o’.
Earlier in this writing, the Daishonin
says that he himself has been praying
“every moment of the day” (ibid.)
for the recovery of Kyo’o, the infant
daughter of two lay disciples. Here,
he is encouraging Kyo’o’s parents by
affirming that no illness can harm
those who chant the lion’s roar of
Nam-myoho-renge-kyo; illness will be
subdued, just as the lion’s roar strikes
terror in all other beasts.
Members throughout Japan
and around the world, sharing the
mission of Bodhisattvas of the Earth,
Study Resource 171
have always roused the courage and
determination not to be defeated by
the devil of illness, as the Daishonin
teaches. There is no storm of obstacles
or devilish functions that can block our
direct path to attaining Buddhahood,
the great path to happiness and victory
in kosen-rufu and in life. We will not
allow anything to obstruct our way.
As long as we continue to chant the
lion’s roar of Nam-myoho-renge-kyo,
then in accord with the Daishonin’s
words “Misfortune will change into
fortune” (ibid.), we will surely change
poison into medicine12 and transform
our karma.13 Of this there is no doubt.
Nothing is a match for the power of the
lion’s roar of Nam-myoho-renge-kyo
chanted by Soka mentors and disciples.
THE DIFFERENCE BETWEEN
ILLNESS AND THE DEVIL OF
ILLNESS
I would now like to confirm that there
is a difference between illness and the
devil of illness.
Illness is a universal suffering; none
of us is a stranger to it. But it can cause
us to sink into despair, to give up on life
and to lose the strength to go on living.
This aspect of illness that drains people
of their vitality, acting as a ‘robber of
life’, is why Buddhism views illness as a
‘devil’, or a devilish function.
We need to see this devilish aspect
of illness for what it is and courageously
combat it through the power of our
Buddhist faith and practice. We must
resolve not to be defeated by it.
Through battling and triumphing over
172 Valuecreation
the devil of illness, we can reveal our
Buddhahood.
THE UNITED PRAYERS OF
MENTOR AND DISCIPLE
When I was young, I suffered from
tuberculosis and a weak constitution.
The doctors even said they didn’t expect
me to reach the age of 30.
While fighting on the front lines
of our movement for kosen-rufu as
Mr Toda’s disciple, and working
tirelessly to make fresh breakthroughs
for victory, I was constantly afflicted by
a low-grade fever and chronic pain.
I was bitterly frustrated, wishing I could
be healthy and strong.
I remember being scolded by
Mr Toda one day as I was making
frantic efforts to help him resolve his
business difficulties amidst the post-war
recession. Perhaps noticing how pale
and exhausted I was, he said, “Daisaku!
You haven’t got an ounce of life force!
If your life force is weak, you’ll be
defeated.”
He led me over to the Gohonzon,
sat down with me, and chanted Nam-
myoho-renge-kyo with a force that
literally seemed to batter the devil of
illness into submission. His chanting
truly was a lion’s roar.
Inspired by my mentor’s tough
love, I roused fresh courage and
summoned forth the boundless life
force of a charging lion. In this way,
my mentor made it possible for me to
defeat the devil of illness and forge a
life of health and longevity so that I
could fulfil my mission for kosen-rufu.
For this, I am eternally
grateful to him.
In The Record of
the Orally Transmitted
Teachings, the Daishonin
explains the term “lion’s
roar”, saying, “The
‘roar’ is the sound of the
teacher and the disciples
chanting in unison” (OTT:
EG, 169; SG, 111). The Soka
Gakkai has overcome

every form of adversity
Chanting ‘lion’s roar’ daimoku can defeat the devilish functions that sap our
through the united life force
prayers of mentors and
disciples chanting the lion’s roar of
Nam-myoho-renge-kyo.
ATTAINING A STATE OF
COMPLETE HAPPINESS AND
FREEDOM
Mr Toda always took the lead in
offering personal guidance to members,
and he squarely addressed the problems lion’s roar of Nam-myoho-renge-kyo,
they were facing. He regularly held
question-and-answer sessions to listen
to individual members’ concerns, which
were often about illness.
Mr Toda keenly perceived whether
or not the person asking the question
was determined to fight the devil of
illness through faith. He gave strict
guidance to anyone he felt was not
taking responsibility for their situation
or showed signs of resignation or doubt. adults can find it hard to do gongyo
Many people feel very vulnerable
when they fall ill. Chanting the
lion’s roar of Nam-myoho-renge-
kyo is the only way to vanquish the
devilish functions that undermine our
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
confidence. When our lives reverberate
with that all-powerful lion’s roar, we
have nothing to fear.
In ‘Reply to Kyo’o’, the Daishonin
also says, “Wherever your daughter may
frolic or play, no harm will come to her;
she will move about without fear like
the lion king” (WND-1, 412).
As long as we continue to chant the
then no matter what illness, hardship
or misfortune we face, we can “move
about without fear like the lion king”.
We will experience a state of complete
happiness and freedom in accord with
the Lotus Sutra passage that says,
“living beings enjoy themselves at ease”
(LSOC16, 272).14
Chanting this way may be difficult
for a child as young as Kyo’o. Even
and chant daimoku when in the hospital
or struggling with a serious illness.
Sometimes they have no choice but to
chant silently in their hearts. But the
lion’s roar of Nam-myoho-renge-kyo

Study Resource 173

chanted by their family and fellow
members will reach and permeate their
lives without fail. “What sickness can
therefore be an obstacle?” (‘Reply to
Kyo’o’, WND-1, 412), writes the Daishonin.
Let us have deep conviction in these
words.
“RELY ON THE POWER OF
THE LOTUS SUTRA”
Throughout his writings, the Daishonin
encourages many disciples — men,
women, young and old — in their
battles with illness.
To the lay nun Toki, who had grown
disheartened by her pro­tracted illness,
he writes, “Because you are a votary
of the Lotus Sutra, you will not meet
an untimely death.... You [can] rely on
the power of the Lotus Sutra to cure it”
(‘The Bow and Arrow’, WND-1, 656).
He continues, “Be deeply convinced
... that your illness cannot possibly
persist, and that your life cannot fail to
be extended! Take care of yourself, and
do not burden your mind with grief”
(ibid.). He encourages her to advance
with great conviction that she will
defeat the devil of illness.
REBUKING THE DEVIL OF
ILLNESS
When Nanjo Tokimitsu was gravely
ill, the Daishonin, in spite of being ill
himself, sternly rebuked the devilish
functions plaguing his disciple, saying,
“You demons, by making this man
[Tokimitsu] suffer, are you trying to
swallow a sword point first, or embrace
174 Valuecreation
a raging fire, or become the archenemy
of the Buddhas of the ten directions in
the three existences?” (‘The Proof of the
Lotus Sutra’, WND-1, 1109).
Given courage by the Daishonin’s
fierce lion’s roar, Tokimitsu went on to
vanquish the devil of illness and lead
a long life dedicated to fulfilling his
mission for kosen-rufu.
Regardless of the difficulties and
challenges illness may present, we need
to have faith in our potential and live
our lives to the fullest to the very end.
Living with such strength and resilience
is itself actual proof of victory in terms
of health.
THE NATURAL BEHAVIOUR
OF THE BUDDHA OF THE
LATTER DAY OF THE LAW
One spring in the last years of his life,
when he was suffering from ill health,
the Daishonin received an offering of
wakame seaweed and other gifts from
a disciple who came to visit him. In a
letter expressing his appreciation, he
says that the visit, and the wakame
especially, made him feel fit enough to
go tiger hunting or even ride a lion (cf.
‘On Three Seating Mats’, WND-2, 991).15
“I feel so much better thanks to
you” — how this sincere message from
the Daishonin must have moved and
inspired the disciple.
Through his example of living
dauntlessly to the very end, the
Daishonin gave countless others the
courage to go on living. This is the
natural behaviour of the Buddha of the
Latter Day of the Law.
 THE BUDDHIST
PHILOSOPHY OF LIFE IS A
BEACON OF HOPE FOR OUR
TIMES
When we look at the history of
humanity, it is, in one sense, an
unending battle between human
beings and illness. We have achieved
a great deal in our efforts to promote
health and longevity, and many
previously incurable illnesses can
now be treated. The World Health
Organization’s 1980 declaration of the
eradication of smallpox shines with
special brilliance as one of the great
successes of human knowledge and
ingenuity.
But since the sufferings of birth,
ageing, sickness and death are
inevitable, our battles against illness
will persist. Many Soka Gakkai members
have continued to struggle undefeated
against the devil of illness and win,
demonstrating the dignity and power
of their lives while gaining countless
precious experiences of victory.
(SGI Newsletter No. 10459 dated April 14, 2020. Translated from the September 2019 issue of
The Daibyakurenge, the Soka Gakkai monthly study journal)
NOTES
1. Linus Pauling and Daisaku Ikeda, A Lifelong
Quest for Peace: A Dialogue (London: I.B.
Tauris, 2009), 44.
2. The couple, both disciples of Nichiren
Daishonin, resided in Fuji District, Suruga
Province (present-day central Shizuoka
Prefecture).
3. Myoho-renge-kyo is written with five Chinese
characters, while Nam-myoho-renge-kyo
is written with seven (nam, or namu, being
comprised of two characters). The Daishonin
This way of life based on Nichiren
Buddhism is certain to become a beacon
of hope for our times. Now more than
ever, people are seeking, at the deepest
level, a light source of wisdom for
health — a philosophy for leading a
healthy life in the truest sense.
BECOME CHAMPIONS
OF HEALTH AND GOOD
FORTUNE!
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
Let us summon from our lives the
strength, wisdom and tenacity to
live on, while also bringing forth
compassion, courage and creativity.
Let us press steadily ahead from today
onwards, one step after another,
dedicating our lives to realizing
happiness for ourselves and for others.
My wife, Kaneko, and I are
continuing to pray fervently each day
that all our fellow Bodhisattvas of the
Earth, without exception, will be wise
champions of health, good fortune and
happiness, and that they will enjoy life
to the fullest.
often uses Myoho-renge-kyo synonymously
with Nam-myoho-renge-kyo in his writings.
4. The Vimalakirti Sutra, translated by Burton
Watson (New York: Columbia University Press,
1997), 65.
5. Ibid., 66.
6. Mutual possession of the Ten Worlds:
The principle that each of the Ten Worlds
possesses the potential for all ten within
itself. “Mutual possession” means that life is
not fixed in one or another of the Ten Worlds,
Study Resource 175
 but can manifest any of the ten — from the
world of Hell to the world of Buddhahood —
at any given moment. The important point of
this principle is that all beings in any of the
nine worlds possess the Buddha nature. This
means that every person has the potential to
manifest Buddhahood, while a Buddha also
possesses the nine worlds and, in this sense,
is not separate or different from ordinary
people.
7. Cf. Translated from Japanese. Josei Toda,
Toda Josei Zenshu (Collected Writings of Josei
Toda), vol. 2 (Tokyo: Seikyo Shimbunsha,
1982), 335.
8. Leo Tolstoy, A Calendar of Wisdom, translated
by Peter Sekirin (New York: Scribner, 1997),
292.
9. Ibid.
10. Ibid., 132.
11. This brief letter was written in 1273, when
the Daishonin was residing at Ichinosawa on
Sado Island. It was sent to two of his disciples
who had written to him about their infant
daughter, Kyo’o, who had fallen seriously ill.
12. Changing poison into medicine: The principle
that a life dominated by the three paths of
earthly desires, karma and suffering can be
transformed into a life manifesting the three
virtues of the Dharma body, wisdom and
emancipation through practising the Mystic
Law. This phrase is found in a passage from
the Treatise on the Great Perfection of Wisdom,
which mentions “a great physician who can
change poison into medicine”.
13. Transforming karma: The principle that even
seemingly fixed karma can be transformed
for the better through correct Buddhist
practice. Nichiren Buddhism teaches that
the life state of Buddhahood is inherent in all
living beings and by opening it we can attain
enlightenment and transform our karma.
14. In the ‘Life Span’ (16th) chapter of the
Lotus Sutra, the world in which we dwell is
described as a place “where living beings
enjoy themselves at ease” (LSOC16, 272).
This indicates that the saha world, normally
regarded as a realm of suffering, is actually
the Land of Eternally Tranquil Light, or a
Buddha realm, where all living beings can
experience the greatest enjoyment.
15. In the letter ‘On Three Seating Mats’, the
Daishonin writes, “Your visit from the first to
the fourth day of the third month was a great
comfort to me. The illness that had made
me so thin seemed to go away and I felt fit
enough to go tiger hunting. And thanks to
your gift of wakame, I think I could even ride
a lion” (WND-2, 991).

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