NSGI Times February 2018 · NSGI Times February 2018 4 [24] Valentina Tereshkova, First Woman in...

NSGI Times February 2018

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3Editorial

Striving with an Ever-Positive Spirit as “Champions of Challenge”Striving with an Ever-Positive Spirit as “Champions of Challenge”Striving with an Ever-Positive Spirit as “Champions of Challenge”Striving with an Ever-Positive Spirit as “Champions of Challenge”Striving with an Ever-Positive Spirit as “Champions of Challenge”

Nichiren Buddhism is a religion ofchallenge.

—The challenge of continuouslycreating, in rhythm with the Mystic Law,new value with a life force that isrevitalized day after day and month aftermonth.

—The challenge of overcoming,with the Gosho as our guide, every trialand obstacle in life, especially, thesufferings of birth, aging, sickness, anddeath, and helping others do the same.

—The challenge of confronting,together with our fellow members, theproblems of society, and expanding ournetwork for happiness and peace.

During the AtsuharaPersecution, Nichiren Daishonin, theBuddha of the Latter Day of the Law,called out fervently to the 21-year-oldNanjo Tokimitsu: “My wish is that all mydisciples make a great vow” (WND-1,1003). He also shared with him a passagefrom the Lotus Sutra: “We beg that themerit [we have] gained . . . may be spreadfar and wide to everyone, so that we andother living beings all together may attainthe Buddha way” (LSOC7, 168).

When we chant Nam-myoho-renge-kyo and strive to realize the greatvow for kosen-rufu, our lives are one withthe Mystic Law and the Buddha, and willnot fail to overflow with the positive powerof benefit as vast as the universe.

That is why we can triumph overall trials and obstacles that arise, and surelyand steadily lead our families, friends, andothers with whom we share a connectionto the path of eternal happiness—the pathof attaining Buddhahood in this lifetime.

What are the Bodhisattvas of theEarth? Nothing other than heroicchallengers who emerge at the appropriate

time in the place where they have vowedto fulfill their mission from time withoutbeginning. The challenging spirit of theBodhisattvas of the Earth pulses vibrantlyin the Soka Gakkai.

I am reminded of the inspiringwords of a women’s division memberfrom the early days of our movement inKansai: “I have always exerted myselfwholeheartedly with the constant wish,awake or asleep, to help everyone becomehappy and to foster capable individuals.”

When we keep challengingourselves as practitioners of NichirenBuddhism, no matter what our age, ourlives will shine with an ever more youthfuland vibrant light.

It is just as the Daishonin teachesus, when he says: “Strengthen your resolvemore than ever. Ice is made of water, butit is colder than water. Blue dye comesfrom indigo, but when something isrepeatedly dyed in it, the color is betterthan that of the indigo plant”1 (WND-1,615).

During the assembly of theLotus Sutra, Shakyamuni’s disciples whoprofess to be “old and decrepit” hear fromtheir mentor a Law that they had neverknown before and dance with joy, inspiredto challenge themselves anew with arejuvenated spirit (cf. LSOC4, 117–25).

The mind of faith is free andunfettered, and prayer based on the vowfor kosen-rufu is limitless.

In a letter to one of his femaledisciples, the Daishonin writes: “I am at aloss to say how moved I am that . . . untilnow you have never retreated” (WND-2,465). I feel these words could also be takenas praise for all the noble pioneering men’sand women’s division members of ourMany Treasures Group.

My mentor, second Soka Gakkaipresident Josei Toda, instructed us: “OurBuddhist practice is the challenge toovercome our complacency and changeourselves, our families, and ourcommunities for the better.”

The key is to take on a freshchallenge, no matter how small it may be,and chant clearly and specifically aboutactualizing our goal.

Reach out sincerely to even justone person a day, encouraging them andhelping them form a connection withBuddhism.

This year we will celebrate the60th anniversary of the ceremony ofMarch 16, 1958, when President Todapassed the baton of kosen-rufu to hissuccessors in the youth division. It isdelightful to see our youth division andstudent division members risingvigorously to the challenge of expandingour network of Bodhisattvas of the Earth.

Together with the youth, let uscontinue to increase, one by one, the ranksof new members in our communities whowill join us in this challenge.

Brilliant achievement awaitschampions of challenge who strive withan ever-positive spirit!

Sokais another name for“champions of challenge.”Triumph through allwith overflowing courage.

(Translated from the February 2018 issueof the Daibyakurenge, the Soka Gakkaimonthly study journal)

FFFFFootnotesootnotesootnotesootnotesootnotes1 This expression is based on a passage in the classical Chinese work Hsün Tzu. Great Concentration and Insight reads:“From the indigo,an even deeper blue.”


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[24] Valentina Tereshkova, First Woman in Space:

Guidance

There are still many unsolvedmysteries in the universe, and scientistsacross the globe continue to seekanswers.

In February 2016, a “discoveryof the century”— a major step forwardin deepening our understanding of thecosmos—was announced. For the firsttime, scientists have been able to detectgravitational waves, or ripples inspacetime.

The great physicist AlbertEinstein (1879–1955) predicted theexistence of these waves some 100 yearsago, and since then, scientists have beensearching for them. So this discoverycame as a surprise and delight to many.

I am certain that some of you,our future division members, will alsobecome renowned scientists who willmake important discoveries and shedlight on the mysteries of life and theuniverse.

The discovery of gravitationalwaves was the result of the combinedefforts of countless people. Everyoutstanding achievement owes itsaccomplishment to the untoldindividuals who supported behind thescenes.

The Russian cosmonaut, orastronaut, Valentina Tereshkova wasalso able to become the first woman totravel into space thanks to theencouragement of many others. Ms.Tereshkova, who is a dear friend of mywife, Kaneko, and I, has a beautifulheart, never forgetting her appreciation

Expressing Your AppreciationExpressing Your AppreciationExpressing Your AppreciationExpressing Your AppreciationExpressing Your Appreciationfor everyone who helped her achievewhat she did, including her belovedmother who gave birth to her and raisedher.

Let’s all imagine that we areflying through space together with Ms.Tereshkova, as we learn from the storyof her life.

*

Ms. Tereshkova was born onMarch 6, 1937, to a poor farming familyliving in a small village surrounded bywoods. She lived with her grandmother,parents, older sister, and youngerbrother.

Her father was a tractor driver,but Ms. Tereshkova doesn’t rememberhim well because he was sent to warwhen she was only two years old. A shorttime later, the family received news thathe was killed in action.

Her mother wept and wasdeeply saddened, but she refused to bedefeated. She worked on farms and infactories to support and raise her threechildren on her own.

Ms. Tereshkova loved hermother very much. In art classes inelementary school, she would sketchpictures with colored pencils of hermother performing daily chores, such aswashing clothes in a pond and carryingfirewood.

After finishing school, Ms.Tereshkova got a job at a textile mill.One day, she heard some very exciting

news: the young Russian cosmonautYuri Gagarin (1934–68) had become thefirst person to make a space flight.

Ms. Tereshkova’s familytalked about this event, too. Her mothersaid: “Now that a man has gone intospace, it will be a woman’s turn next.”

Her mother’s casual remarkinspired Ms. Tereshkova to strive tobecome a cosmonaut herself.

But it was not easy. She had tomake many efforts to qualify to becomea cosmonaut, such as studying very hard,building her physical strength, andcompleting parachute training.

Despite these challenges, Ms.Tereshkova didn’t give up on her dream.She spent her days undergoing intensetraining, far away from home.

When she returned to her roomat night, she would gaze at her mother’sphotograph. She felt as if her mother wasencouraging her: “I know you can doit!” This lifted her spirits.

Ms. Tereshkova once shared:“I believe that when you have a dreamand dedicate all your strength and beingto achieve it, you can realize it withoutfail.”

She studied even harder,prepared herself physically andmentally, and exerted herself througheach stage of her training to finally begiven the chance to go into space at age26. On June 16, 1963, people aroundthe world watched as she became thefirst woman to be launched into space.When the liftoff was successful, she sent


5Guidance

a message back to Earth: “It is I, Seagull.I am fine.”“Seagull” (or Chaika, in Russian) wasthe call sign, or nickname, she usedwhen communicating with the missioncontrol center on Earth. Her words “Itis I, Seagull” were broadcast across theglobe, and it became a popular phrasein many countries.

Seen from space, the blueplanet Earth was indescribablybeautiful. The city lights resembledpearls in a necklace.

Ms. Tereshkova also sawlightning shoot sparks like fireworksover the oceans at night. As she orbitedthe Earth, she thought of her motherback home. She thought of how allpeople in every country she could seefrom space had mothers, that all birdsflying through the air, fish swimming inthe sea, and animals moving across theground had mothers. She couldn’t helpbut wish for the happiness of all thosemothers who were nurturing and caringfor the precious lives born on thisfascinating planet.

Ms. Tereshkova orbited theEarth 48 times over the course of 70hours and 50 minutes. It was a brilliantachievement for women and for allhumankind.

She returned from her missionwith a profound awareness of howamazing our planet truly is. Everything

filled her with joy and emotion—takinga deep breath of the pure, clean air;hearing birds singing; listening to peopletalking. To live on this planet seemed awondrous miracle in itself.

*

I have met Ms. Tereshkovathree times, and our conversationscovered many subjects, including herwork in space and efforts for peace. Wefirst met on May 22, 1975, during myvisit to Russia.

When I told her how wonderfulher mother must have been to haveraised such a remarkable person likeherself, Ms. Tereshkova replied: “Ibelieve from the bottom of my heart thatI owe everything I am today to mymother.”

No doubt her gratitude to hermother had always served as the drivingforce for taking on life’s challenges.

Ms. Tereshkova has traveled toJapan on numerous occasions, and shevisited Fukushima and Miyagiprefectures (in 1981), where people arebravely rebuilding their lives andcommunities following the devastatingMarch 2011 Tohoku earthquake andtsunami. During her visit there morethan three decades ago, she said to agroup of local women: “Let’s create

peace together for these beautifulchildren!”

To your mothers and fathers,you are their most precious treasures andnothing could take your place.

Some of you may have lost oneor both of your parents or live in asingle-parent household, but your fellowSGI members, as well as my wife and I,are always praying for and thinking ofyou with the same love and care asparents.

*

In Japan, March is the month ofgraduation ceremonies. It is anopportunity for those of you who areusually a little embarrassed to thankyour parents, to convey your heartfeltappreciation to them.

Nichiren Daishonin writes: “Itis like the situation when one faces amirror and makes a bow of obeisance:the image in the mirror likewise makesa bow of obeisance to oneself” (OTT,165). Those who show appreciation,respect, and concern for others, will alsobe appreciated and respected in return.Becoming such individuals will bringforth the strength to move forward andgrow.

For example, you can say toyour family:

“Thank you for waking me upevery morning.”“Thank you for making mymeals every day.”“Thank you for being sothoughtful and supportive.”

All it takes is a small gesture. Pleaseexpress your appreciation to others, suchas your parents, your teachers andfriends, and those who support youbehind the scenes, by looking them inthe eye and saying: “Thank you.”

Let’s happily take off on anexciting new journey of learning andfresh challenges!

(Translated from the March 1, 2016,issue of Boys and Girls Hope News,the Soka Gakkai monthly newspaperfor the boys and girls division)

Nichiren Daishonin writes: “It is like theNichiren Daishonin writes: “It is like theNichiren Daishonin writes: “It is like theNichiren Daishonin writes: “It is like theNichiren Daishonin writes: “It is like thesituation when one faces a mirror and makes asituation when one faces a mirror and makes asituation when one faces a mirror and makes asituation when one faces a mirror and makes asituation when one faces a mirror and makes a

bow of obeisance: the image in the mirrorbow of obeisance: the image in the mirrorbow of obeisance: the image in the mirrorbow of obeisance: the image in the mirrorbow of obeisance: the image in the mirrorlikewise makes a bow of obeisance to oneself”likewise makes a bow of obeisance to oneself”likewise makes a bow of obeisance to oneself”likewise makes a bow of obeisance to oneself”likewise makes a bow of obeisance to oneself”

(OTT, 165)(OTT, 165)(OTT, 165)(OTT, 165)(OTT, 165). Those who show appreciation, respect,. Those who show appreciation, respect,. Those who show appreciation, respect,. Those who show appreciation, respect,. Those who show appreciation, respect,and concern for others, will also be appreciatedand concern for others, will also be appreciatedand concern for others, will also be appreciatedand concern for others, will also be appreciatedand concern for others, will also be appreciated

and respected in return. Becoming suchand respected in return. Becoming suchand respected in return. Becoming suchand respected in return. Becoming suchand respected in return. Becoming suchindividuals will bring forth the strength to moveindividuals will bring forth the strength to moveindividuals will bring forth the strength to moveindividuals will bring forth the strength to moveindividuals will bring forth the strength to move

forward and grow.forward and grow.forward and grow.forward and grow.forward and grow.


6 Gosho

SGI President Ikeda’s Study Lecture SeriesLEARNING FROM THE WRITINGS OF NICHIREN DAISHONIN:THE TEACHINGS FOR VICTORY

Daimoku as the Seed of Buddhahood Daimoku as the Seed of Buddhahood Daimoku as the Seed of Buddhahood Daimoku as the Seed of Buddhahood Daimoku as the Seed of Buddhahood

Concerning this resolve of yours, I can’t help but be reminded of the late Ueno. I have received the horseload of taros as well as the chestnuts, parched rice, and ginger. In the deep recesses of the mountains here no one cultivates taros. Chestnuts never ripen and ginger never

sprouts. And of course parched rice is not to be seen. Even if, for example, chestnuts were to ripen, monkeys would blight the branches and treetops. And no one

cultivates taros. But even if people were to cultivate them, they detest me so they would never share them. Why was itthat I had to come to such a high mountain?

When one looks at the mountain, one sees that it drops down gradually from its heights to its foothills. Whenone looks at the sea, one finds that it gradually goes from shallow to deep. When one looks at the world, one finds thatit has gradually declined year after year, from thirty years ago to twenty, to five, four, three, two, one year ago. The sameis true of people’s minds.

Now when an age comes to its end, only twisted trees remain on the mountainside, only low grasses grow inthe fields. In the world wise people are few, while foolish ones abound. They are like cows and horses, which never knowtheir fathers, or like hares and sheep, unable to pick out their mothers.

It has been more than 2,220 years since the Buddha passed into extinction. Now we have come to this latterage, when men of wisdom gradually disappear from view, in the same way that a mountain slopes down, or like theshallow grasses. Though there are many who do things such as chant the Nembutsu or uphold the precepts, few rely onthe Lotus Sutra. Though there are multitudes of stars, they fail to illuminate the great sea. Though there are myriads ofgrasses, they never become pillars in the imperial palace. In the same manner, even if one chants the Nembutsu manytimes, it can never be the path to attaining Buddhahood. And even if one upholds the precepts, it can never be the seedfor rebirth in a pure land. Only the seven characters of Nam-myoho-renge-kyo are the seed for attaining Buddhahood.

When I spoke out in this way, people felt hatred and rejected it, but the late Ueno believed and thus attainedBuddhahood. You are all his kin and therefore I am certain you will be able to carry out this resolve. Is this not what ismeant by the sayings that a mite clinging to a fleet horse flies a thousand miles, and that the ivy winding around the pinetree soars a thousand feet? Each of you possesses the same heart as the late Ueno.

A man who offered a mud pie to the Buddha was reborn as a king. Because the Lotus Sutra is a teachingsuperior to the Buddha, having made offerings to it, how could you possibly fail to both enjoy benefit in this lifetime andattain Buddhahood in the next?

Moreover, since you are poor, you have no servants. There are obstacles at mountains and rivers. Even if youhave a firm resolve, it may be difficult to act upon. But judging from the resolve you are displaying now, I see that yoursis hardly ordinary. There can be no doubt that the ten demon daughters of the Lotus Sutra will protect you. Howreassuring it is to think so! It is impossible to say all that I wish.

With my deep respect,Nichiren

(WND-2, 804–5)

Kosen-rufu—An Epic Drama of VKosen-rufu—An Epic Drama of VKosen-rufu—An Epic Drama of VKosen-rufu—An Epic Drama of VKosen-rufu—An Epic Drama of Victorious Resolveictorious Resolveictorious Resolveictorious Resolveictorious Resolve


7Gosho

LectureWith the arrival of July each

year, I am reminded of that hot summerin Osaka in 1957. On July 3 that year, Iwas arrested on false charges ofviolating the election law, in what is nowknown as the Osaka Incident.1 For thepurposes of interrogation, I was firstheld in a police cell, then later confinedat the Osaka Detention Center. For abouttwo weeks, I waged a solitary battlebehind bars, shut off from the outsideworld. But what I was deeply gratefulfor at that time was the fact that I wasnot fighting alone. Thousands andthousands of fellow members wereconcerned for my well-being as if it weretheir own and praying earnestly for mysafety. There were women’s divisionmembers who delivered care packagesto me each day. Other members,impelled to do something to show theirsupport, went to the police headquartersor the detention center and expressedtheir outrage to the authorities at myfalse arrest.

Above all, I was deeplytouched by the fact that before I wasdetained, my mentor, second SokaGakkai president Josei Toda, met me atTokyo’s Haneda Airport and urged me:“You must not die. Please—do not die!”With great emotion, he proclaimed:“Daisaku, should death overtake you, Iwill rush to your side and throw myselfupon you and accompany you in death.”I was prepared to undergo anything, nomatter how unreasonable, to protectsuch a great mentor.

The authorities sought tooppress the Soka Gakkai, which wasflourishing as a rising new people’smovement and forging solidarity amongordinary citizens. They attempted todestroy the cornerstone of our unity,particularly in Kansai. Malicioussections of the media collaborated,widely depicting the Soka Gakkai as anantisocial organization.

WWWWWorking for the Happinessorking for the Happinessorking for the Happinessorking for the Happinessorking for the Happinessof the Peopleof the Peopleof the Peopleof the Peopleof the People

At the time, the Soka Gakkaiwas criticized and disparaged as “agathering of the poor and sick.” But whoin society, if not the Soka Gakkai, wasreaching out to help the poor and thesick? Who was joining the people in themidst of their hard-fought strugglesagainst adversity, engaging in dialoguewith one person after another,encouraging them tirelessly with thepromise that they could transform karmainto mission and open the way tohappiness and victory?

The Soka Gakkai undertookthis most difficult challenge, practicingexactly as Nichiren Daishonin hadinstructed. It wholeheartedly strove tovalue and respect all people and totreasure each individual.

Authoritarian forces seek touse people as pawns, moving themabout as they please in the pursuit oftheir own selfish aims. That is also theessence of what Buddhism refers to asthe devil king of the sixth heaven [alsoknown as Freely Enjoying ThingsConjured by Others and thepersonification of fundamental darknessinherent in life].

The approach of NichirenBuddhism is the exact opposite of suchauthoritarian forces. NichirenBuddhism focuses on the heart of eachindividual and illuminates the essenceof their life, seeing the infinite potentialfor goodness—the indestructibleBuddha nature—that resides withinthem.

The SGI is a great humannetwork built on the foundation of one-to-one ties of mutual trust as itsmembers strive to connect people’shearts and bring people closer together.

Each person is importantbeyond measure. Each has an incrediblynoble mission.

Reading the Gosho, we seethat Nichiren Daishonin constantly

directs his compassionate gaze at thelife and mind of each individual. Themomentous undertaking of kosen-rufucan never exist apart fromcompassionate action for the welfareof others and efforts to unite people’shearts.

In this installment, let’s studythe Daishonin’s writing “Daimoku asthe Seed of Buddhahood,” and learnthe essence of the humanism ofNichiren Buddhism.

***

Concerning this resolve ofyours [in making this offering], I

can’t help but be reminded of the lateUeno [Nanjo Hyoe Shichiro].

I have received thehorseload of taros [a starchy

vegetable similar to a potato] as wellas the chestnuts, parched rice, and

ginger.

In the deep recesses of themountains here [in Minobu]2 no one

cultivates taros. Chestnuts never ripenand ginger never sprouts. And of

course parched rice is not to be seen. Even if, for example,

chestnuts were to ripen, monkeyswould blight the branches and

treetops. And no one cultivates taros.But even if people were to cultivatethem, they detest me so they would

never share them. Why was it that Ihad to come to such a high mountain?

(WND-2, 804)

Praising the Faith of aPraising the Faith of aPraising the Faith of aPraising the Faith of aPraising the Faith of aSolitary PractitionerSolitary PractitionerSolitary PractitionerSolitary PractitionerSolitary Practitioner

The writing titled “Daimoku asthe Seed of Buddhahood” is a letterwritten by the Daishonin on MountMinobu and addressed to a lay followernamed Kuro Taro.3 The first line,“Concerning this resolve of yours, I can’thelp but be reminded of the late Ueno”

FFFFFootnotesootnotesootnotesootnotesootnotes1 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 Councilors by-election in Osaka in 1957. At the end of the court case, which continued for more than four years, he was fully exonerated of all charges on January 25, 1962.

2 Minobu: Also, Mount Minobu. Located in present-day Yamanashi Prefecture, Japan. Nichiren Daishonin lived there during the later years of his life, from May 1274 through September 1282, just prior tohis death. There, he devoted himself to educating his disciples, directing propagation efforts, and writing doctrinal treatises.

3 Though traditionally it was held that this letter was written in 1278, old handwritten and printed copies only have the date, “first day of the eleventh month” (November 1), without the year given. Recent research on the partial original manuscript of the letter has suggested that it was written soon after the Daishonin took up residence on Mount Minobu in1274.


8 Gosho

(WND-2, 804), is actually a postscript.The Daishonin wrote these words in theempty space at the top of the paper aftercompleting the body of the letter.

“The late Ueno” here refers toNanjo Hyoe Shichiro [the name Uenocoming from the name of the villagewhere he resided], the father of NanjoTokimitsu.4 In the second part of thisletter, the Daishonin refers to KuroTaro’s relationship to the late Ueno bysaying, “You are all his kin” (WND-2,804), indicating that Kuro Taro was arelative of the Nanjo family.

Nanjo Hyoe Shichiro was asteward [governing Ueno Village in FujiDistrict] in Suruga Province (present-day central Shizuoka Prefecture). It isnot known exactly when he startedpracticing the Daishonin’s teachings. Asa retainer of the Kamakura militarygovernment, however, he was called toKamakura for an official tour of duty,and it is believed that he came intocontact with the Daishonin during thattime.

In December 1264, theDaishonin sent heartfelt encouragementto Nanjo Hyoe Shichiro, who was ill.That letter, “Encouragement to a SickPerson” (WND-1, 76–82), is the onlysurviving letter from the Daishoninaddressed to him. In it, he offers strictguidance, stressing the importance ofnot being of “two minds” (WND-1, 82).Though the Hyoe Shichiro hadembraced faith in the Lotus Sutra, hisillness had made him feel anxious andtempted to return to his formerNembutsu practice.5 The Daishonin,therefore, wanted to help him overcomehis doubt and continue on the correctpath of faith. In the letter, he encouragesHyoe Shichiro to live out his life fullyto the end as “a disciple of the priestNichiren, the foremost votary of theLotus Sutra in Japan” (WND-1, 82).

Taking the Daishonin’sinstructions to heart, Nanjo HyoeShichiro continued to uphold faith in theMystic Law and died peacefully a short

time later, his appearance evidentlygiving every sign that he had attainedBuddhahood.6 His wife, the lay nunUeno, as well as his son NanjoTokimitsu and other children, inheritedhis sincere commitment to faith andpracticed the Daishonin’s teachingthroughout their lives.

This brief postscript revealsthe depths of the eternal mentor-disciplebond linking the Daishonin and NanjoHyoe Shichiro.

Deep Gratitude for aDeep Gratitude for aDeep Gratitude for aDeep Gratitude for aDeep Gratitude for aPrecious Gift of FoodPrecious Gift of FoodPrecious Gift of FoodPrecious Gift of FoodPrecious Gift of Food

At the beginning of the body ofthe letter, the Daishonin lists the fooditems he has received as an offering fromKuro Taro—taros, chestnuts, parchedrice, and ginger—and conveys his deepappreciation, explaining what raritiesthey are in the deep recesses of MountMinobu.

The Daishonin refers to eachitem in surprising detail. This can beseen as an expression of his profoundgratitude to Kuro Taro, who sent this giftof food before the start of winter out ofhis concern for the Daishonin residingin Minobu. With the approach of theharsh cold, the roads there would soonbecome too perilous for travel and fewwould be able to visit him or bringsupplies.

In the mountainous area ofMinobu, food was scarce. Even ifpeople in the area grew taros, they wouldnot be inclined to share their crops withthe Daishonin. As a result, the offeringssent to the Daishonin by his followersliving elsewhere were crucial for hissurvival.

Many of his followers,however, were not well-off themselves.The beginning of November, when thisletter was written, was immediately afterthe rice harvest. But the fact that KuroTaro did not send him newly harvested

rice but parched rice [in other words,rice that was dry roasted to preserve itand was usually eaten in hard times]would seem to suggest that he wasexperiencing economic difficulty ofsome kind. Ginger was a medicinalfood, and no doubt Kuro Taro sent itout of his sincere concern for theDaishonin’s health during the winter.

In addition, Kuro Taro wasfrom Suruga Province, an area directlyadministered by the ruling Hojo clan,and, as such, a place where forceshostile to the Daishonin were extremelyinfluential.

With the spread of theDaishonin’s teachings, conflictsexpanded in Suruga’s Fuji region[home not only to the Nanjo family butalso to many followers who wereconverted through the propagationefforts of Nikko Shonin and otherdisciples], and eventually the AtsuharaPersecution7 occurred. It must havebeen incredibly difficult to continuepracticing the Daishonin’s teachingsunder such circumstances. TheDaishonin perfectly understood themany challenges his followers faced.

Responding to SincerityResponding to SincerityResponding to SincerityResponding to SincerityResponding to Sinceritywith Sinceritywith Sinceritywith Sinceritywith Sinceritywith Sincerity

One more letter from theDaishonin to Kuro Taro exists—”Replyto Kuro Taro” (WND-2, 664). In thatletter, too, the Daishonin thanks him foranother offering of taros he received.In an accompanying note or message,Kuro Taro must have humbly describedthem as “nothing unusual” (WND-2,664). Expressing his immensegratitude, the Daishonin replies that thegift of taros was indeed rare andprecious to him, dwelling as he did onMount Minobu.8

Fully aware of theindescribable effort and thought thateach of his followers—ordinary, yet

4 Nanjo Tokimitsu (1259–1332): A staunch follower of the Daishonin and the steward of Ueno Village in Fuji District of Suruga Province (present-day central Shizuoka Prefecture). 5 Prior to his conversion to the Daishonin’s teachings, Nanjo Hyoe Shichiro was a follower of the Pure Land (Nembutsu) school of Buddhism. The Nembutsu practice entailed invoking the name of AmidaBuddha, i.e., chantingthe phrase Namu Amida Butsu (“Homage to Amida Buddha” or “I take refuge in Amida Buddha”), directed toward being reborn in Amida’s Pure Land of Perfect Bliss.

6 In “Reply to Ueno,” the Daishonin writes: “I was told that your husband [Nanjo Hyoe Shichiro] had attained Buddhahood through the Lotus Sutra [Nam-myoho-renge-kyo]” (WND-2, 495).

7 Atsuhara Persecution: A series of threats and acts of violence against followers of Nichiren Daishonin in Atsuhara Village, in Fuji District of Suruga Province (present-day central Shizuoka Prefecture),starting in around 1275 and continuing until around 1283. In 1279, 20 farmer-believers were arrested on false charges. They were interrogated by Hei no Saemon, the deputy chief of the Office of Militaryand Police Affairs who demanded that they renounce their faith. However, not one of them yielded. Hei no Saemon eventually had three of them executed.

8 The Daishonin writes to Kuro Taro: “Here [in Minobu] a taro is rarer and more welcome than a lamp on a dark night or a drink of water when one is thirsty. How can you say there is nothing unusualabout these taros? You say that, I suppose, because there are lots of them where you are, but to us they are very dear! “(WND-2, 664).


9Gosho

extremely dedicated, men and women—put into the offerings they sent to him,the Daishonin always responded withwarm words of appreciation andencouragement. He wholeheartedlytreasured each person.

In addition to such sociallywell-established followers as NanjoTokimitsu, Shijo Kingo, and Toki Jonin,to whom he wrote many letters, theDaishonin also had many otherfollowers as well, people about whomwe know few details, but who were stillconnected to him through golden heart-to-heart ties. Numerous individualssought out the Daishonin, practicing histeachings with quiet dedication anddevotion.

The Daishonin would neveroverlook their noble struggles; he valuedthem, praised them, and encouragedthem with all his heart. Responding tosincerity with sincerity—that is thehumanistic spirit of Nichiren Buddhismthat each of us should strive to carry on.

***

An Age When People’An Age When People’An Age When People’An Age When People’An Age When People’s Mindss Mindss Mindss Mindss MindsAre Distorted and ConfusedAre Distorted and ConfusedAre Distorted and ConfusedAre Distorted and ConfusedAre Distorted and Confused

Mountains drop gradually fromthe heights to lower reaches. The seagradually deepens as one moves fartherout into it. Akin to this principle ofgradual decline, the Daishonin says, astime goes on, people’s minds and life-force also gradually decline. Thisreflects a viewpoint prevalent in theDaishonin’s day based on the idea of the“kalpa of decrease.” Taught in theBuddhist scriptures, the kalpa ofdecrease refers to the period whenhuman life span declines in the cycle ofchange that a world undergoes as itcomes into being and eventually moveson to destruction. The Daishonin citesthe increased intensity of the threepoisons of greed, anger, and foolishness9

in people’s lives as the cause of thisdecline.10

During the Daishonin’s day,the shortening of people’s life spans maywell have been a troubling reality. Thefirst Mongoll invasion of 1274, whichhad just recently taken place, was amajor incident that had struck terror anduncertainty in people’s hearts. Inaddition, the repeated epidemics andfamines had caused the deaths ofmultitudes. Grief filled the land at theloss of so many of the youngergeneration in war and young childrenfrom illness and starvation. TheDaishonin felt the pain of the generalpopulace intensely.

In this section of “Daimoku asthe Seed of Buddhahood,” he writes:“The same is true of people’s minds”(WND-2, 804). Through his assertionthat only twisted, stunted trees and lowgrasses remain, he is telling us thatpeople’s spirits have become distorted,that there is a serious lack of competentleaders, that ethics and morals are inconfusion, and that people spend alltheir time in petty disputes and conflicts.

In this corrupt and chaotic society, heexplains, wise people are nowhere tobe seen, and the situation is onlygrowing darker and more disturbed.

The Daishonin uses themetaphor of not knowing one’s parentsas an example expressing thefoolishness that prevails in this troubledage, the ingratitude arising from notknowing the basic and most immediateform of gratitude—that for one’sparents.

Ignorance of how one comesto be in this world, of that profoundcausality in one’s life, is not justignorance of gratitude for one’s parents,but is connected with all forms ofgratitude, including gratitude for allliving beings and gratitude for one’steacher. Such absence of a sense ofgratitude represents the decline and fallof one’s humanity.

Shakyamuni preached theLotus Sutra to enable all people of theLatter Day of the Law, an age stainedwith the five impurities,11 to attainenlightenment, entrusting the votary ofthe Lotus Sutra with the propagation ofhis supreme teaching.

In the next passage, theDaishonin sheds light on thefundamental teaching of the LotusSutra, which enables human beings tolead the most noble lives possible.

***It has been more than 2,220

years since the Buddha passed intoextinction. Now we have come to this

latter age, when men of wisdomgradually disappear from view, in the

same way that a mountain slopesdown, or like the shallow grasses.

Though there are many who do thingssuch as chant the Nembutsu or

uphold the precepts, few rely on theLotus Sutra. Though there aremultitudes of stars, they fail to

illuminate the great sea. Thoughthere are myriads of grasses, they

never become pillars in the imperialpalace. In the same manner, even if

one chants the Nembutsu many times,it can never be the path to attaining

Buddhahood. And even if oneupholds the precepts, it can never be

the seed for rebirth in a pure land.Only the seven characters of Nam-myoho-renge-kyo are the seed for

attaining Buddhahood. (WND-2, 804)

9 Three poisons of greed, anger, and foolishness: The fundamental evils inherent in life that give rise to human suffering. In therenowned Mahayana scholar Nagarjuna’s Treatise on the Great Perfection of Wisdom, the three poisons are regarded as the sourceof all illusions and earthly desires. The three poisons are so called because they pollute people’s lives and work to prevent them fromturning their hearts and minds to goodness.

10 In the writing “The Kalpa of Decrease,”the Daishonin states: “The kalpa of decrease has its origin in the human heart. As thepoisons of greed, anger, and foolishness gradually intensify, the life span of human beings gradually decreases and their staturediminishes”(WND-1, 1120).

11 Five impurities: Also, five defilements. They are impurity of the age, of desire, of living beings, of thought (or view), and of lifespan. This term appears in the “Expedient Means”(2nd) chapter of the Lotus Sutra. (1) Impurity of the age includes repeated disruptionsof the social or natural environment. (2) Impurity of desire is the tendency to be ruled by the five delusive inclinations, i.e., greed,anger, foolishness, arrogance, and doubt. (3) Impurity of living beings is the physical and spiritual decline of human beings. (4)Impurity of thought, or impurity of view, is the prevalence of wrong views such as the five false views. (5) Impurity of life span is theshortening of the life spans of living beings.

When one looks at themountain, one sees that it drops

down gradually from its heights toits foothills. When one looks at the

sea, one finds that it gradually goesfrom shallow to deep. When one

looks at the world, one finds that ithas gradually declined year after

year, from thirty years ago to twenty,to five, four, three, two, one yearago. The same is true of people’s

minds. Now when an age comes to

its end, only twisted trees remain onthe mountainside, only low grasses

grow in the fields. In the world wisepeople are few, while foolish ones

abound. They are like cows andhorses, which never know their

fathers, or like hares and sheep,unable to pick out theirmothers. (WND-2, 804)


10 Gosho

The Mystic Law Is the SeedThe Mystic Law Is the SeedThe Mystic Law Is the SeedThe Mystic Law Is the SeedThe Mystic Law Is the Seedof Buddhahood for Allof Buddhahood for Allof Buddhahood for Allof Buddhahood for Allof Buddhahood for All

The Daishonin writes: “It hasbeen more than 2,220 years since theBuddha passed into extinction” (WND-2, 804). The age in which the Daishoninlived was the start of the Latter Day ofthe Law, an age long after Shakyamuni’slifetime. Since so much time had passedsince the Buddha originally expoundedthe correct teaching, most people nolonger knew where to look for the trueorigin of those teachings, and any peopleof wisdom capable of communicatingthe spirit of the correct teaching haddisappeared as well. As a result, theDaishonin points out, very few correctlycarried on the Buddha’s original intentand put his true spirit into practice.Instead, he says, growing numbers ofpeople throughout Japan, deploring thisworld of suffering and seeking to leaveit, turned to the Nembutsu practice forrebirth in an otherworldly pure land, ormaintained a formalistic practice ofupholding various Buddhist precepts.

Referring to this state ofaffairs, the Daishonin draws thefollowing parallel: “Though there aremultitudes of stars, they fail to illuminatethe great sea. Though there are myriadsof grasses, they never become pillars inthe imperial palace” (WND-2, 804). Hisinference here is that no matter hownumerous their adherents, erroneousteachings could never be a profoundsource of illumination that dispels thedarkness of human suffering or a pillarof support that brings people genuinepeace of mind.

By extension, therefore, greatimportance resides in the system ofthought or philosophy adopted as afundamental norm by a society’sleaders—or, in the context of moderndemocratic society, by each citizen inwhom sovereignty resides.

What, then, is the essentialwish, the original intent, of the Buddha,which we should never lose sight of, nomatter how the times may change? It is

the wish for all people to attainenlightenment, as elucidated in theLotus Sutra. It is the desire to enableeveryone to reveal their Buddha natureand realize the life-state of Buddhahood,in which they can freely and fullyexperience happiness and help others dothe same.

In this letter, the Daishoninexplains that the erroneous teachings ofthe day, which disregard this originalintent of the Buddha, can never serveas “the path to attaining Buddhahood”or “the seed for rebirth in a pure land”(WND-2, 804). He tells Kuro Taro:“Only the seven characters of Nam-myoho-renge-kyo are the seed forattaining Buddhahood” (WND-2, 804).

In other words, he clarifies thatthe Mystic Law is the seed ofBuddhahood—namely, the cause forattaining enlightenment. In addition, hisstatement that “the Lotus Sutra is ateaching superior to the Buddha”(WND-2, 805) indicates that allBuddhas of the ten directions and threeexistences also attained enlightenmentthrough the Mystic Law. Everythingarises from this fundamental seed.Incidentally, lotus seeds that have beenexcavated after being buried in the earthfor millennia have been made togerminate and produce pure andbeautiful flowers. Examples of this arethe Oga lotus12 of Chiba and similar lotusplants that have been derived fromancient seeds and are on display inGyoda City in Saitama and elsewhere.

When the conditions are right,a seed manifests its inner nature. Eventhe tallest tree, stretching into the sky,starts out as a tiny seed—a seed withenormous potential.

The seed of Buddhahood, inparticular, unfailingly engenders theblossoming of Buddha nature. The seedof Buddhahood, Nam-myoho-renge-kyo, causes the great flower of Myoho-renge (lotus of the Mystic Law) tobloom within the depths of our lives. Itenables us to bring forth flowers ofhappiness and victory for ourselves and

others, unconstrained by any hardshipor suffering.

The Lotus Sutra states: “Theseeds of Buddhahood sprout throughcausation” (LSOC2, 75 [LS2, 41]).13

And [in “How Those Initially Aspiringto the Way Can Attain Buddhahoodthrough the Lotus Sutra,”] theDaishonin writes: “Because one hasheard the Lotus Sutra [Nam-myoho-renge-kyo], which leads toBuddhahood, with this as the seed, onewill invariably become a Buddha”(WND-1, 882).

Through one-on-onedialogue, we talk to others about Nam-myoho-renge-kyo, the essence of theLotus Sutra, enable them to hear it, andlet it resonate in their lives. By sodoing, we help ever growing numbersof people form a connection withNichiren Buddhism. Our propagationefforts constitute the challenge ofsowing the seed of Buddhahood, theMystic Law, in people’s lives.

In the Japan of his day [acountry in the Latter Day of the Lawwhere the correct teaching ofShakyamuni Buddha had all butdisappeared and great slander of theLaw prevailed], the Daishoninidentified shakubuku as the method ofpropagation required. Employing thismethod, which entails refuting theerroneous and revealing the true,invariably results in persecution by thethree powerful enemies,14 as theDaishonin indicates in many of hiswritings. In the next section of thisletter, too, he describes how peoplehate him for his sincere and principledpractice of Buddhism, and refuse toaccept his teaching of Nam-myoho-renge-kyo (cf. WND-2, 804).

***

When I spoke out in thisway, people felt hatred and rejected

it, but the late Ueno [Nanjo HyoeShichiro] believed and thus attainedBuddhahood. You are all his kin and

therefore I am certain you will beable to carry out this resolve. Is this

not what is meant by the sayings thata mite clinging to a fleet horse flies a

thousand miles, and that the ivywinding around the pine tree soars a

12 Oga lotus: A plant produced from ancient lotus seeds discovered and germinated by Japanese botanist Ichiro Oga (1883–1965).

13 The Daishonin also cites this passage from the Lotus Sutra in “The Properties of Rice,”saying: “It is stated that ‘the seeds ofBuddhahoodsprout [through causation]’ [LSOC2, 75 (LS2, 41)]”(cf. WND-1, 1117).

14 Three powerful enemies: Three types of arrogant people who persecute those who propagate the Lotus Sutra in the evil age afterShakyamuni 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 summarizes them as arrogant lay people, arrogant priests, andarrogant false sages.


11Gosho

thousand feet? Each of you possessesthe same heart as the late Ueno.

A man who offered a mudpie to the Buddha was reborn as a

king.15 Because the Lotus Sutra is ateaching superior to the Buddha,having made offerings to it, how

could you possibly fail to both enjoybenefit in this lifetime and attain

Buddhahood in the next? (WND-2,804–5)

Carrying On theCarrying On theCarrying On theCarrying On theCarrying On theCommitment to FaithCommitment to FaithCommitment to FaithCommitment to FaithCommitment to Faith

“The late Ueno”—NanjoHyoe Shichiro—first embraced theLotus Sutra at a time when theDaishonin was the target of harshpersecution, as predicted in the passagethat reads: “Since hatred and jealousytoward this sutra abound even when theThus Come One is in the world, howmuch more will this be so after hispassing?” (LSOC10, 203 [LS10, 164]).It was at such a time of adversity thatHyoe Shichiro abandoned hisNembutsu practice and became theDaishonin’s disciple.

Moreover, as noted earlier,Hyoe Shichiro was a retainer of theKamakura government and held a fiefin Suruga Province, where influentialmembers of the ruling Hojo clan heldlarge estates. When he accepted theDaishonin’s teachings, not only hisfamily and relatives, but all who knewhim must have reacted with surpriseand opposition. As the lone practitionerin his family, he most certainly wouldhave felt conflicted and faced manytrials. However, with the thoughtfulguidance and encouragement of theDaishonin, he remained steadfast infaith until his death in March 1265.

The Daishonin personallyvisited Hyoe Shichiro’s grave. In asubsequent letter [“Hell Is the Land ofTranquil Light”] addressed to hiswidow—the lay nun Ueno and motherof Nanjo Tokimitsu—the Daishoninwrites: “Since your deceased husbandwas a votary of this [Lotus] sutra, hedoubtless attained Buddhahood just as

he was” (WND-1, 458). And in anotherletter [“On the Offering of a Mud Pie”]addressed to Tokimitsu, he writes:“Although your late father was a[samurai] warrior, he had an abidingfaith in the Lotus Sutra, and thus . . . Iknow that he ended his life in the frameof mind of a true believer [lit. had acorrect and steadfast mind at themoment of death]” (WND-2, 499).

Tokimitsu was only around sixyears old when his father died, but hisfather’s example of persevering inBuddhist practice until the end of his lifewas etched in his young heart. KuroTaro, as a relative of the Nanjos, wasalso likely aware of the peaceful passingof Hyoe Shichiro.

In this letter “Daimoku as theSeed of Buddhahood,” the Daishonintells Kuro Taro: “You are all his [NanjoHyoe Shichiro’s] kin and therefore I amcertain you will be able to carry out thisresolve” (WND-2, 804). He isexpressing his hopes and trust that KuroTaro, as a relative, would carry on inHyoe Shichiro’s footsteps on the pathof faith.

Bonds based on a sharedresolve to dedicate one’s life to the greatvow of propagating the Lotus Sutra arebeautiful, noble, and honorable. Thisresolve or commitment must not stopwith one individual or one generation.The burning commitment to faith ispassed on from one person to anotherand transmitted from one generation toanother into the future, respectivelyforming the horizontal and verticalthreads of the beautiful tapestry of hopethat is kosen-rufu.

When I read these passages,the faces of so many unforgettablepioneering members from the early daysof our movement, who struggledtogether with me through thick or thin,come to mind. They will be with me aslong as I live, and indeed, throughoutall eternity. And today their children,grandchildren, and other youngsuccessors in our organization arecarrying on the commitment of thesededicated men and women andsteadfastly following in their footsteps.

Nothing makes me happierthan to learn of the continued health andvitality of our pioneering members of

those early days. On such occasions, Ilose no time in sending them messagesand warmly encouraging them. I alsopray sincerely for all their familymembers, friends, and loved ones toenjoy good fortune, benefit, and long,fulfilling lives.

Living Out One’Living Out One’Living Out One’Living Out One’Living Out One’s Lifes Lifes Lifes Lifes LifeBased on theBased on theBased on theBased on theBased on theFundamental Law of theFundamental Law of theFundamental Law of theFundamental Law of theFundamental Law of theUniverseUniverseUniverseUniverseUniverse

Referring to some well-knownEastern proverbs, the Daishoninencourages Kuro Taro as follows: “Is

this not what is meant by the sayings thata mite clinging to a fleet horse flies athousand miles, and that the ivy windingaround the pine tree soars a thousandfeet?” (WND-2, 804–5).

This may bring to mind asimilar, more well-known, passage in theDaishonin’s treatise “On Establishingthe Correct Teaching for the Peace ofthe Land”: “A blue fly, if it clings to thetail of a thoroughbred horse, can travelten thousand miles, and the green ivythat twines around the tall pine can growto a thousand feet” (WND-1, 17). Manymembers can personally relate to thesesayings because of their ownexperiences of becoming happier thanthey ever imagined possible throughtheir practice of Nichiren Buddhism andworking to realize the great vow forkosen-rufu together with the SGI, theorganization faithful to the Buddha’sintent and decree.

The words “Each of youpossesses the same heart as the lateUeno” (WND-2, 805) mean that KuroTaro and other family members andrelatives of Nanjo Hyoe Shichiro whoare practicing the Daishonin’s teachingsare carrying on in faith with the sameresolve and commitment as thedeceased.

Next, the line, “A man whooffered a mud pie to the Buddha wasreborn as a king” (WND-2, 805), refersto the Buddhist story about the boyVirtue Victorious who, as a result of

15 This refers to the boy Virtue Victorious who offered a mud pie to Shakyamuni Buddha. According to The Story of King Ashoka,as a result of this offering, a hundred years after the Buddha’s death theboy Virtue Victorious was reborn as King Ashoka.


12 Gosho

offering a mud pie to Shakyamuni, issaid to have later been reborn as KingAshoka.16 No doubt the Daishonin sawin Kuro Taro’s spirit of makingofferings to him a sincerity comparableto that of the boy Virtue Victorious.

To make offerings toNichiren Daishonin—the votary of theLotus Sutra who propagated the sutrawithout begrudging his life—is tomake offerings to the Mystic Law, theseed or cause for the enlightenment ofall Buddhas.

The Daishonin praises KuroTaro highly, saying: “Having madeofferings to it [the Lotus Sutra], howcould you possibly fail to both enjoybenefit in this lifetime and attainBuddhahood in the next?” (WND-2,805).

***

Moreover, since you arepoor, you have no servants. There

are obstacles at mountains andrivers. Even if you have a firm

resolve, it may be difficult to actupon. But judging from the resolveyou are displaying now, I see that

yours is hardly ordinary. There canbe no doubt that the ten demon

daughters17 of the Lotus Sutra willprotect you. How reassuring it is tothink so! It is impossible to say all

that I wish.

With my deep respect,Nichiren

(WND-2, 805)

Putting Our Resolve intoPutting Our Resolve intoPutting Our Resolve intoPutting Our Resolve intoPutting Our Resolve intoActionActionActionActionAction

It would seem from theDaishonin’s words that Kuro Taro wassuffering economic hardship. Perhaps

he was only barely able to support hisfamily. The fact that he decided to makean offering to the Daishonin, and thenarranged to have it delivered all the wayto Mount Minobu, is truly remarkableunder such circumstances.

In any situation, deciding andthen acting to implement one’s decisionmay seem simple, but is actually quitedifficult. Human beings are weak. Weoften decide to do things, but are unableto follow through. We find all sorts ofexcuses and reasons to delay and, in theend, fail in our resolve, never putting itinto action.

How much more difficult itwas, then, in those days, to makeofferings to the votary of the Lotus Sutraand support the great work of kosen-rufu. Yet, Kuro Taro did just that. TheDaishonin writes: “Even if you have afirm resolve, it may be difficult to actupon. But judging from the resolve youare displaying now [in having sentheartfelt offerings here to Minobu], I seethat yours is hardly ordinary. There canbe no doubt that the ten demondaughters of the Lotus Sutra will protectyou. How reassuring it is to think so!”(WND-2, 805).

Resolving to support theDaishonin, Kuro Taro overcame everyobstacle to have offerings delivered tohim on Mount Minobu. The Daishoninrecognized what a challengingundertaking this had been, and sincerelypraised Kuro Taro, saying that hisresolve is “hardly ordinary” (WND-2,805). He further tells Kuro Taro to restassured that the benevolent forces of theuniverse will protect him without fail.

I can’t help but feel that theDaishonin’s words “hardly ordinary”also perfectly describe the dedicatedefforts of our SGI members today. Theyare also demonstrating unflaggingresolve, working tirelessly for kosen-rufu, in sun, wind, and rain. I am certainthat the Daishonin is aware of all ourhard work.

Striving TStriving TStriving TStriving TStriving Tenaciously inenaciously inenaciously inenaciously inenaciously inFaithFaithFaithFaithFaith

On July 17, 1957, after beingreleased from the Osaka DetentionCenter, I attended the Osaka Rally at theNakanoshima Civic Hall. There, Ideclared to those present: “Let us riseto this challenge with the conviction thatthe correct teaching and those who strivetenaciously in faith, steadfastlyupholding the Gohonzon, will definitelyemerge victorious!” This was mypersonal vow and certainty and, at thesame time I am sure, the ardent resolveof all those at the meeting.

All human beings have theright to become happy, whether they areunheralded by the world, or poor, ordealing with suffering and hardship insome form or another. Indeed, eachperson inherently possesses thefundamental power of the Buddha withwhich they can boldly open the way tohappiness for themselves and others.This is not something that the authoritiescan crush or destroy. In the early daysof our movement, we of the Soka Gakkaistood up and faced the storm to buildsuch an age, in which every individualcould shine. I recorded my resolve inmy diary at the time: “We will by allmeans create a time when truth will winover all.”18

Forever united in our sharedcommitment in faith to realize the greatvow of kosen-rufu, for the sake of thehappiness and victory of the people—this is the true essence of Soka mentorsand disciples.

Commitment is passed on. Wehave kept the flame of commitment tokosen-rufu alive by courageouslyreaching out to others, expandingdialogue, and helping one person afteranother form a connection with theDaishonin’s Buddhism. Today, thisflame has spread to 192 countries andterritories, creating a vast network ofrespect for the dignity of life unitingpeople across the globe.

16 According to The Story of King Ashoka, a work translated intoChinese by An Fa-ch’in in the early fourth century, one day when the Buddha was begging for alms in Rajagriha, he came upon twoboys, Virtue Victorious and Invincible, while they were playing. The two boys wished to present an offering to the Buddha but had nothing to give, so Virtue Victorious hastily fashioned a mud pie andplaced it in the Buddha’s begging bowl, while Invincible pressed his palms together in reverence. Because of the blessings from this offering, a hundred years after the Buddha’s death, Virtue Victoriouswas reborn as King Ashoka and Invincible as his consort.

17 Ten demon daughters: The ten female protective deities who appear in the “Dharani”(26th) chapter of the Lotus Sutra as the “daughters of rakshasa demons”or the “ten rakshasa daughters.” Theyvow to the Buddha to guard and protect the sutra’s votaries, saying that they will inflict punishment on any who trouble these votaries.

18 Daisaku Ikeda, A Youthful Diary: One Man’s Journey from the Beginning of Faith to Worldwide Leadership for Peace (Santa Monica, California: World Tribune Press, 2000), p. 336.


13NSGI Activities

The resonant chanting of Nam-myoho-renge-kyo, imbued with sincereprayers for the peace of all humanity,now reverberates all over the world, 24hours a day, without cease. Our fellowBodhisattvas of the Earth are exertingthemselves with noble dedication andpride to fulfill their respective missionsand contribute to the happiness ofothers. What a vast, growing movementtheir lofty resolve and commitment is

building! What a grand and nobleendeavor!

History is certain to see ourgreat movement devoted to thepromotion of peace, culture, andeducation as a brilliant beacon of hope,and applaud it vigorously. Above all, Iam absolutely confident that NichirenDaishonin would praise our movement,declaring, too, that it is “hardlyordinary” (WND-2, 805).

Let us hold high the invinciblebanner of humanism and do our utmostto build a century of life in which thefull potential of each individual canshine its brightest. I am firmly convincedthat my youthful successors will inheritand carry on this commitment forever.

(Translated from the July 2013issue of the Daibyakurenge, the SokaGakkai study journal)


14 The NHR

AtsutaAtsutaAtsutaAtsutaAtsuta

Shin’ichi’s emphatic voice, filledwith joy, rang throughout the largetatami-floored room.

“Mr. Toda’s comment that hewanted to find a place where he couldpeacefully rest with his fellow membersmeant that, in the light of the principleof oneness of life and death, he wantedto be reborn and once again strivetogether with his comrades for kosen-rufu.

“This cemetery park is thesymbol of that eternal journey of kosen-rufu, that journey of mentor anddisciple.

“We disciples, joyfullyassembled here in this place thatrepresents a new start for the SokaGakkai, have been favored with suchfine weather on this day of celebration.I am certain that this is a sign of theGohonzon’s praise. I cannot help butthink how happy Mr. Toda would be.

“In the 17 and a half years thatI have been president of the SokaGakkai, I have celebrated numerousfestive occasions, but today I am

Shin’ichi Yamamoto continuedspeaking in a commanding voice:“I’d like to share with you today

a passage from Nichiren Daishonin’swriting ‘On Losing Faith and Fallinginto Evil’: ‘Shakyamuni Buddha had allthe thirty-two auspicious features, hisbody a golden color, his face like thefull moon. And yet when evil personslooked at him, some saw his color asashen, some saw him as sooty, and somesaw him as an enemy’ (WND-2, 1079).

“Shakyamuni was born inNepal with these thirty-two superiorphysical characteristics thatdistinguished him as a great man. Hewas respected and revered by the peopleas the Buddha. Yet when people withimpure hearts looked at him they sawhim as lowly or tainted, and some sawhim as an enemy.

“In contrast to Shakyamuni,Nichiren Daishonin was born asanordinary being in the evil ageof theLatter Day of the Law. As such, it wasonly to be expected that he wouldencounter hostility and opposition inpropagating his teaching.

“For our part, we are ordinarypeople, followers of NichirenDaishonin. We are making kosen-rufu areality exactly as the Daishonininstructs. Though we are unexceptionalbeings who have been disparaged byothers, we are carrying out the noblestof missions. It is inevitable that we,too,will encounter all sorts of trials andhardships.

“That is why Mr. Makiguchiand Mr. Toda were jailed for theirbeliefs, and Mr. Makiguchi ultimatelydied in prison. I have also facedcontinual opposition throughout my life.In the light of the teachings of theGosho, the Soka Gakkai will continueto face harsh obstacles.

“But we mustn’t allowourselves to be defeated. We must notflinch. I hope that you, the Hokkaido

especially overjoyed. This is a trulyglorious event.”This was Shin’ichi’s true feeling.

He then proudly declared: “Itis no exaggeration to say that, with this,the foundation of the Soka Gakkai hasbeen solidly established.

“Atsuta, a place with deepconnections to my mentor, is myspiritual hometown. I wish to visit hereagain and again, protect our membersall my life and, honoring the memory ofmy mentor, create a record of thepioneering of kosen-rufu.

“Whenever you are goingthrough difficult times or find yourselffacing an impasse, please visit this place,pay your respects, chant daimoku and,taking Mr. Toda’s spirit as your own,return to your everyday life revived andrestored. Filled with the spirit to strivefor kosen-rufu, please embark on thejourney of mentor and disciple,transcending life and death.”

As this was the festiveoccasion of the Toda Auditorium’s grandopening ceremony, Shin’ichi hadplanned to just bring his talk to an endhere without speaking of the seriousstruggles that would await them. But thepath of kosen-rufu is always fraught withdifficulty. The reality is that wheneverknow what lies ahead. Recognizing that,Shin’ichi felt he had to remind themembers to be prepared.

***

Volume 26,Chapter 1, Installments: 12-22


15The NHR

members, will have a firm resolve and,departing energetically from this newlandmark,will strive your hardest for thesake of kosen-rufu in Hokkaido and foryour own attainment of Buddhahood inthis lifetime.Then, let us return here andcontinue on our bold and courageousjourney of kosen-rufu throughout thethree existences.”

Having a firmresolveessentially means dispellingillusions and opening our eyes to theright path. The path of upholding thecorrect teachings is always fraught withgreat difficulties—it is unflinching faiththat awakens us to thistruth.

***

The commemorative gongyomeeting for the opening of theToda Auditorium closed with a

choral rendition of the song “AtsutaVillage,” the lyrics of which were basedon a poem written by Shin’ichi.

After that Shin’ichi sat for agroup photograph in front of theauditorium with pioneer members whohad made outstanding contributions tokosen-rufu in Hokkaido, and attended aceremony in the plaza in front of thememorial park caretaker’s center.

He greeted all the memorialpark staff, shook hands with them, andengaged them in conversation.

Memorial park manager JunjiIto, his eyes wet with tears, said toShin’ichi: “It’s like a dream come truethat such a wonderful memorial park hasbeen completed here in Atsuta. Thiswould have been unimaginable 20 yearsago.”

Shin’ichi smiled warmly andsaid: “Atsuta has reached this degree ofsuccess through your tenacious efforts.Thank you!”

Tears fell from Ito’s eyes. Hehad joined the Soka Gakkai in thesummer of 1954. He ran a hair salon inOtaru with his wife Sadako, and bycreating relationships of trust throughout

the area, he had played a major role inpromoting kosen-rufu in Hokkaido.

On March 11, 1955, sevenmonths after he started practicingBuddhism, the Otaru Debate was held.Though it was supposed to be a debatebetween representatives of Nichiren Shu(the Minobu School of NichirenBuddhism) and Nichiren Shoshu priests,in the end Soka Gakkai membersdefended the teachings of NichirenShoshu, when its priests failed to appear.Ito, as the person in charge of the OtaruGroup’s general affairs, had played arole in organizing the debate.

University professors whowere also registered priests representedNichiren Shu at the debate. The SokaGakkai members representing NichirenShoshu were neither priests norBuddhist scholars.

Ito was worried right up to thebeginning of the debate about whetherthe Soka Gakkai side could win or not.

Seeing Ito’s concern,Shin’ichi, who was acting as SokaGakkai’s emcee, said firmly in aconfident voice: “Don’t worry. We arecertain to win!”

The Soka Gakkai had faithfullyupheld the true teachings of NichirenDaishonin. In addition, many followersof Nichiren Shu were joining the SokaGakkai due to the members’ efforts toreveal the errors of the Nichiren Shudoctrines to them. That’s why Shin’ichiwas able to speak with such confidence.Truth is the mother of confidence.

***

The Otaru Debate opened withShin’ichi Yamamoto’s powerfuland fearless statement as emcee

for the Soka Gakkai side. And just as hehad confidently asserted, they won aclear victoryin the debate.

Junji Ito was profoundlymoved. Deeply convinced of thejustness of their cause, he resolved tolive out his life with the Gakkai.

In August 1955, a Soka Gakkaidistrict was established in Otaru, and Itowas appointed district leader. Havingbeen personally encouraged byPresident Toda who was in Hokkaido atthat time, Ito pledged to dedicatehimself to the development of kosen-rufu in Atsuta, Toda’s hometown.

In December, a group of Otaruleaders visited Atsuta and introducedNichiren Buddhism to severalhouseholds. Among those who startedpracticing at that time was EtsuroYamauchi, who would later play acentral role in the kosen-rufu movementin Atsuta.

Staying in contact withYamauchi, Ito began to make monthlyovernight visits to Atsuta. To attend anevening discussion meeting in Atsuta hewould leave his house in Otaru early inthe morning. He would then take a trainto Sapporo, and from there, a bus to theferry terminal on the Ishikari River.After crossing the river by ferry, hewould walk about 20 kilometers (12miles) to the Atsuta member’s housewhere the discussion meeting would beheld.

In winter, the journey to Atsutawas hazardous; it was like practicingausterities. Up to the point of crossingthe Ishikari River, it was the same asalways, but from there on, Ito had towalk through deep snow that often wentup to his waist. When there was ablizzard, it was hard to see where he wasgoing, and he had to take each stepforward very carefully, making the triptake up to ten hours. Even when the skywas clear, if the wind was strong itcaused drifting snow and made it hardto see one’s way.

On one occasion, Ito and someof the other Otaru members with whomhe was traveling were able to hitch a rideon a horse-drawn sledge. But along theway the horse suddenly began to gallop,and Ito was thrown off the sledge. Hewould never forget having to run afterthe speeding sledge calling out with allhis might.

What Ito always bore in mindwas that Atsuta was President Toda’shometown and the place where Chief ofStaff Yamamoto had made his vow forglobal kosen-rufu. For this reason, hewas determined to illuminate Atsuta


16 The NHR

with the light of Nichiren Buddhism.When he resolved to accomplishsomething to support his mentor, hefound he could bring forth infinite powerand the courage to take on anychallenge.

***

When a single champion forkosen-rufu stands up, the fireof their spirit ignites the

hearts of one person after another untilit brightly illuminates the darkness withits glow. Stand up as an individual!Everything starts from just one person;everything starts from oneself.

As the great Russian authorLeo Tolstoy (1828–1910) said: “A flamecan only give light and warmth to itssurroundings if it burns brightly itself.”

Through the assiduous effortsof Junji Ito alongside Etsuro Yamauchiand other local members, themembership had grown and developedremarkably in Atsuta.

In March 1958, Ito, by thenleader of Otaru Chapter, took part in thepilgrimage to the head templeTaiseki-jiin Shizuoka to commemorate thecompletion of the Grand Lecture Hall,which had been built through thecontributions of Soka Gakkai members.While at Taiseki-ji, he visited PresidentToda, who was staying in the Rikyo-bolodging on the temple grounds.

By this time, Toda was alreadyextremely frail, and he spent most of histime in bed. Even so, Toda invited Itoto his room to report on Otaru’s currentsituation. With evident exertion, Todasaid: “I hear that kosen-rufu isadvancing steadily in Otaru and Atsuta.Thank you. I’d like to go to Atsuta again.I’m counting on you. Do your best inAtsuta!”

Looking intently at Ito, hecontinued: “Mr. Ito, life is full ofsurprises. All sorts of things are bound

to happen in the Soka Gakkai, too. Nodoubt there will be unpleasant, orpainful, or sad events. Life is reallynothing but a series of such things.Completely unexpected difficulties orobstacles may arise. Buddhist practiceis a constant, moment-by-momentstruggle against devilish functions.

“But no matter what, never bedaunted and never abandon your faithin the Daishonin’s Buddhism or quit theSoka Gakkai. If you leave the SokaGakkai, you may find all you’re left withis regret. The realm of Buddhism isstrict. But if you persevere in faith andpractice throughout your life, you arecertain to triumphin the end. Eventhough you may face various challengesin the process, you’ll be able to say thatyou have attained a state of absolutehappiness.

“Having fellow members towhom we can turn for support is alsoimportant in remaining steadfast in ourpractice.The higher a person rises inleadership position, the fewer peoplethere will be from whom they can seekguidance, often causing them to becomedeadlocked. This can be a dangerousthing.”

***

When central leaders have astrong seeking spirit andcontinue to grow as

individuals, their members will alsogrow, and the organization will keepgrowing and developing. That’s why itis important for leaders, too, to havesomeone they can turn to for inspirationin faith. The prime person we can relyon for such inspiration is the mentor.

Toda continued speaking toJunji Ito: “I want you to strive alongsideShin’ichi Yamamoto. Always stick byhim. In so doing, you will be able to leadan unsurpassed life. Shin’ichi is the onewho really knows my heart.”

Ito didn’t understand why Todatold him to work alongside Shin’ichi,and not himself. But he soon realizedthat Toda was speaking based on havingdeeply considered the future. He sensedToda’s complete trust in Shin’ichi. Healso felt he had caught a glimpse of theirstrongbond as mentor and disciple.

Toda spoke again, as ifemphasizing his message: “There are

many different leaders, and they’ll allsay many different things, no doubt, butyou need to follow Shin’ichi. Regardlessof what others are saying, please alwaysadvance with trust in Shin’ichi.”

Ito listened to Toda’s words asif they were his last testament, andresponded energetically, with tears in hiseyes: “I understand! I’ll wholeheartedlysupport Chief of Staff Yamamotothroughout my life!”

“Well, then I know Otaru andAtsuta will be fine, too,” Toda said witha smile.

Two years after thatconversation, on May 3, 1960, Shin’ichiwas inaugurated as the third SokaGakkai president. At that time, Itothought: “Mr. Toda gave me thatguidance already convinced that thiswould be the outcome.”

Ito engraved Toda’s wordsdeep in his heart, and he stood upalongside Shin’ichi. Then, in October1970, he was appointed HokkaidoRegion leader. He threw himselfunstintingly into the struggle to bring thespirit of Soka mentor and disciple to lifethroughout the northern most prefectureof Japan.

However, in the spring of1973, while in Tokyo to attend aSokaGakkai Headquarters LeadersMeeting, Ito vomited blood andcollapsed at his lodgings, leading himto be rushed into hospital.

***

The doctors at the hospital inTokyo told Junji Ito that he hada gastric ulcer and also a

duodenal ulcer. Lying in his hospitalbed, he wondered why, when he was sodedicated in his Buddhist faith, thisshould have happened to him.

Soka Gakkai Vice PresidentKazumasa Morikawa visited Ito at the


17The NHR

hospital, bringing flowers fromShin’ichi Yamamoto.

Morikawa said:”Mr. Ito,President Yamamoto asked me to giveyou this message: ‘It seems that yourmany years of hard work have takentheir toll on your health, so please restand recuperate fully.’

“Buddhism teaches that thereare six reasons why illness occurs.President Yamamoto said: ‘In Mr. Ito’scase, it is the appearance of obstacles,theworking of devilish functions,inresponse to his devoted efforts as regionleader, bringing about great advances inkosen-rufu in Hokkaido.’

“He added: ‘Don’t let thesedevilish functions defeat you. If you cansee them for what they are, you canvanquish them. Open the way to victorythrough daimoku. I am also chantingearnestly for you every day.’ He’s reallychanting for you with a powerfulintensity. His daimoku is filled with theimpassioned determination not to allowyou, a dear fellow member, to beovertaken by devilish functions, not tolet you be defeated.”

When he heard that, Ito weptout of gratitude to Shin’ichi, and regretfor causing him so much concern.

Several days later he hadsurgery. His recovery, however, was notas smooth as hoped.

Top Soka Gakkai leadersvisited him in his hospital room severaltimes, bearing messages fromShin’ichi.One of the messages said:“Please get well soon and let’s gotogether to encourage our fellowmembers in Hokkaido. They’re allwaiting for you.”

Ito felt as if he had awakened.“Yes. I have members I should

be encouraging! I have the incrediblyimportant mission of working for kosen-rufu. I can’t be defeated!”

At that instant, he felt a surgeof strength course through his veins.

The great life-state of theBuddha, of the Bodhisattvas of theEarth, pulsesin the determination todedicate one’s life to kosen-rufu.

***

Junji Ito got better day by day. Twomonths later he was able to leavethe hospital.

When Ito returned home,Shin’ichi Yamamoto sent him a gift of ametal flower vase along with themessage: “Congratulations! I’m sohappy to hear of your recovery. Pleasebecome as strong as iron.” Ito wasdeeply moved by Shin’ichi’s care.

Ito was later appointed to theadvisory position of guidance leader forHokkaido Region. This change inleadership was to make way for youngercapable people to take on central rolesfor the sake of the future, but at the sametime, it was made out of Shin’ichi’s wishto take some of the strain off of Ito.

Eventually, Ito recoveredcompletely. When it was decided toopen a cemetery park in Atsuta Village,no one was happier than Ito.

Meanwhile, from the time theproject became a reality, Shin’ichi hadthought that Ito would bethe perfectchoice for the cemetery park’s manager,and he recommended him for the post.

Ito, wanting to live up toShin’ichi’s expectations, worked hard atpreparations for the memorial park’sopening.

At the ceremony, Shin’ichi shook Ito’shand and said: “You are the firstmanager of the first Soka Gakkaimemorial park. All of your efforts andhard work will become an important partof history. This is the struggle of apioneer. Please do your best.”

“Yes, I will!”Ito firmly graspedShin’ichi’s hand.

Then Shin’ichi approachedsome of the youth divisionrepresentatives who were serving asstaff members for the celebration.

“Thank you for your efforts!What do you think of the memorialpark?”

One of the youths repliedenergetically: “It’s really grand,and setin such magnificent natural

surroundings. I think it’s revolutionaryand gives a whole new image ofJapanese cemeteries.”

Another said, “It doesn’t havethe usual gloominess of a cemetery. It’sbright and fills you with hope. It’s aperfect expression of NichirenDaishonin’s view of life and death.”

A third added, “The cemetery’smemorial stones commemorating pastpresidents make you feel that when youare laid to rest here you will be walkingthe path of kosen-rufu together with yourmentors forever.”

***

After listening to the youthmembers’ impressions of thecemetery park, Shin’ichi said

emphatically: “All of you are youngsuccessors who will also inherit thiscemetery park. Youth are the treasure ofthe Soka Gakkai, because they are theones who will advance withcourage,pure-heartedly cherishing thegreat hope and desire for kosen-rufu tothe last.

“The Soka Gakkai has entereda period of stability. As a result, thereare bound to appear self-servingindividuals who have lost sight of kosen-rufu—the true mission and purpose ofthe Soka Gakkai.

“If that happens, theorganization will stagnate and becomeconservative and bureaucratic. The onlyway Ican prevent that is to entrusteverything to the youth who share myconvictions and determination tocontinue in the struggle for globalkosen-rufu and the happiness and peaceof humanity.”

Then Shin’ichi said softly,looking into the distance: “It was thenight before the establishment of theyoung men’s division in July 1951. Atthe office of the Daito CommerceCompany in Ichigaya, Tokyo, Mr. Toda


18 The NHR

said to me: ‘Tomorrow is the day of theceremony establishing the young men’sdivision. I will entrust kosen-rufu to theyouth. In concrete terms, this means thatthe youth must take full responsibilityfor achieving the goal of 750,000member households that I announced atmy inauguration as president. Can youdo it, Shin’ichi?’

“I looked intently at Mr. Toda’sface.I was ready to rise to the challenge,but I was also surprised by the requesthe was making of me. Not only werethere prominent leaders in the Gakkaiwho had joined during Mr. Makiguchi’stime, but also at the establishmentceremony I would be appointed as agroup leader on the front lines of theorganization, not a top leader of theyoung men’s division.”

As if he completely understoodwhat was going on in Shin’ichi’s mind,Mr. Toda said: “I will not ask thedisciples of President Makiguchi tocarry out kosen-rufu. The next presidentwill not be one of his disciples, either;he will be from the youth division,because only those who have the firmresolve to give their very lives for thesake of Buddhism can carry out thestruggle for kosen-rufu. That’s why Iplace my hopes in the youth.”

***

Josei Toda was unable to forget thedisappointment, anger, and sorrowhe had felt when almost all of

President Makiguchi’s disciples hadrenounced their faith under pressurefrom the Japanese militarist authoritiesduring the war. From bitter experience,he knew only too well how quickly self-serving individuals could abandon theirideals when faced with persecution.

Toda said to Shin’ichiYamamoto: “The journey of kosen-rufuis long. I want to foster people who willdedicate themselves to kosen-rufu intotheir 30s and 40s, even when they reachtheir 70s or 80s, in fact for as long asthey live.

“I want to raise individualsfrom the youth division who, likePresident Makiguchi, are not driven byself-interest, personal gain, or desire forfame and fortune, but will faithfullyuphold the correct teachings of NichirenDaishonin’s Buddhism throughout theirlives and work for the happiness of all.They will be people who will always beproud to be my disciples,and strive tothe last for the actualization of the greatideal of kosen-rufu.

“No matter how much themembership of the Soka Gakkaiincreases in the future, if the pride ofwalking the path of Soka mentor anddisciple and the determination to devoteone’s life to kosen-rufu weaken, theSoka Gakkai will have no future. If thathappens, members will lose theawareness that they are Bodhisattvas ofthe Earth and lose sight of the path totrue happiness. It is the youth who muststand up to prevent that from happening.

“Shin’ichi! Please become theactual driving force for the youthdivision. Become an eternal rolemodel!Start your struggle as agroupleader on thefrontlines, and lead ourorganization toward the realization ofkosen-rufu! All right? Can you do that?”

“Yes!” said Shin’ichi, in adetermined voice.

Toda looked sharply atShin’ichi. When he saw his disciple’sexpression of unshakeable commitment,Toda smiled.

“I’m counting on you! Workfor the happiness of all humanity! Toachieve that, it is important the SokaGakkai continue to exert itself,generation after generation, for kosen-rufu and the establishment of the correctteaching for the peace of the land.

“Our conversation tonight isthe actual inaugural ceremony of theyoung men’s division.”

***

The day after he spoke withShin’ichi, Toda attended theceremony establishing the young

men’s division at the old Soka GakkaiHeadquarters building in Nishi-Kanda,Tokyo. Toda rose and began to speakwith firm conviction: “The nextpresident of the Soka Gakkai willwithout doubt appear from among thosepresent here today.”

He then went on to powerfullyaffirm that he had taken kosen-rufu ashis personal mission and that he wasabsolutely committed to fulfilling it. Hecalled on the young men there to standup with the same commitment, saying:“My sole wish is that you willunfailingly accomplish this great andnoble mission.”

Then he said that the aim of theSoka Gakkai was to transmit the MysticLaw not only in Japan but throughoutthe world, concluding: “I take thisopportunity today to salute the nextpresident and to offer my heartfeltcongratulations on the establishment ofthis corps of young men.”

At the opening of the Toda MemorialCemetery Park, Shin’ichi recounted tothe young men serving as event staff theconversation that took place betweenhim and Mr. Toda the night before theestablishment of the young men’sdivision. He then urged them: “Youthmust always have a great vow for kosen-rufu. Standing with your feet solidlyplanted in reality, please spread theBuddhist teaching of respect for life andthe philosophy of humanism in yourcommunities and in society. I would likeyou to build such an indomitablenetwork of youth here in Hokkaido, theplace where both Mr. Makiguchi andMr. Toda grew up.”

Then, looking at the neatlyaligned gravestones, Shin’ichi said:“This cemetery park symbolizes theeternal bond of mentors and disciplesof kosen-rufu. I can just imagine howhappy Mr. Toda would be at the openingof this cemetery park.

“I engaged in much discussionand deliberation with otherleaders,considering every aspect of ourvision for Soka Gakkai cemetery parks.

“A cemetery expresses a viewof life and death, and an underlyingphilosophy.” ***

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