Treasuring diversity

"'The Buddha's teaching begins with the recognition of human diversity. The humanism of the Lotus Sutra comes down to the tenet of treasuring the individual.' In Nichiren Buddhism, enlightenment is not a matter of changing ourselves into something which we are not. Rather, it is a matter of bringing forth those positive qualities we already possess."
The question of how we are to live in a diverse world has perhaps never been more pressing than now. If humanity is to survive, it is imperative that we find a way to accommodate worldviews and value systems different from our own. The alternatives of either isolated withdrawal into our separate spheres or a uniform set of values imposed by economic and technological forces can hardly be termed viable. Increased contact and interaction among the world's diverse cultural traditions seems inevitable.
How can we learn not to be threatened by difference? How can we learn to communicate successfully with those whose vision and understanding of the world differ from ours? Diversity can either spark conflict and violence or mutual creativity and progress. How can we assure that the latter is the case?
In this connection Daisaku Ikeda has written, "The Buddha's teaching begins with the recognition of human diversity.... The humanism of the Lotus Sutra comes down to the tenet of treasuring the individual."
According to Buddhism, each individual is a unique manifestation of the ultimate truth. Because each of us manifests this truth in the form of our particular, individual character, each of us is a precious and indeed indispensable aspect of the living cosmos.
In his writings, Nichiren uses the metaphor of different flowering trees--cherry, plum, etc.--to express this principle. Each blossoms in its unique way, with its own special character. Together, they create a brilliant seasonal portrait of vitality and beauty. Nichiren describes this as each "manifesting its true nature" (Jpn jitai kensho).
In Nichiren Buddhism, enlightenment is not a matter of changing ourselves into something which we are not. Rather, it is a matter of bringing forth those positive qualities we already possess. More precisely, it is developing the wisdom and vitality to ensure that the unique characteristics that form our personality serve to create value (happiness) for ourselves and for others. The quality of impatience, for example, can either be a source of irritation and friction or a driving force for prompt and effective action.
The key here is the belief that each person is a unique manifestation of a universal life force. As such, each person is seen to possess infinite possibility and inherent, inviolable dignity and worth. Yet, compared with the supreme, universal treasure of life we all share, distinctions of gender, ethnicity, cultural or religious background, etc., are of only limited significance. As this understanding takes root, we can learn to overcome excessive attachment to differences and related feelings of aversion or fear.
Just as each individual has a unique character, a unique experience of life, each culture can be understood as a manifestation of cosmic creativity and wisdom. In the same way that Buddhism rejects any hierarchical ranking of individual humans, it adopts an attitude of fundamental respect toward all cultures and traditions.
The principle of adapting the precepts to the locality (Jpn zuiho bini) reflects this. The practitioners of Buddhism are encouraged to take a flexible, open approach to the cultural context in which they find themselves. Thus, as they uphold the Buddhist principles of respecting the inherent dignity and sanctity of human life, they follow local customs and practices except when they are directly contrary to those core principles.
Accordingly, SGI organizations worldwide work to develop the kinds of activities that will be most appropriate to their cultural setting and will make the most lasting contribution to their respective societies.
The original purpose of Buddhism is to awaken people to the infinite value of their own lives and, by extension, the lives of others. Ultimately, our ability to respond creatively to diversity hinges on our ability to develop a palpable sense of the preciousness of life itself, and of each individual expression of life.

Source: http://www.sgi.org/buddhism/buddhist-concepts/treasuring-diversity.html

Wisdom

"When wisdom is functioning in our life, it has the effect of enabling us to overcome the ingrained perspectives of our habitual thinking and arrive at a fresh and holistic view of a given situation. We are able to make a broad assessment of the facts, perceive the essence of an issue and steer a sure course toward happiness. Wisdom dispels our delusions of separateness and awakens in us a sense of empathetic equality with all living things."
A Buddha is characterized as a person of profound wisdom. The idea of wisdom is core to Buddhism. But wisdom can be a vague and elusive concept, hard to define and harder to find. How does one become wise? Is wisdom something that we can actively develop, or must we merely wait to grow wiser as we grow older? Perhaps it is because wisdom is such an indistinct concept that it has lost value as a relevant ideal in modern society, which has instead come to place great store in information and the attainment of knowledge.
Josei Toda, second president of the Soka Gakkai, characterized the confusion between knowledge and wisdom as one of the major failings of modern society.
His critique is starkly demonstrated in the astonishing progress of technology in the last century. While scientific and technological development has shown only a mixed record of alleviating human suffering, it has triumphed remarkably in its ability and efficiency in unleashing death and destruction.
Toda likened the relationship between knowledge and wisdom to that between a pump and water. A pump that does not bring forth water (knowledge without wisdom) is of little use.
This is not to deny the importance of knowledge. But knowledge can be utilized to generate both extreme destructiveness and profound good.
Wisdom is that which directs knowledge toward good--toward the creation of value.
Buddhist teachings, such as the concept of the five kinds of wisdom, describe and analyze in detail the dynamics of wisdom and how it manifests at different levels of our consciousness.
When wisdom is functioning in our life, it has the effect of enabling us to overcome the ingrained perspectives of our habitual thinking and arrive at a fresh and holistic view of a given situation. We are able to make a broad assessment of the facts, perceive the essence of an issue and steer a sure course toward happiness.
Buddhism also likens wisdom to a clear mirror that perfectly reflects reality as it is. What is reflected in this mirror of wisdom is the interrelatedness and interdependence of our life with all other life. This wisdom dispels our delusions of separateness and awakens in us a sense of empathetic equality with all living things.
The term "Buddha" describes a person who freely manifests this inherent wisdom. And what causes this wisdom to well forth in our lives is compassion.
Buddhism sees the universe, and life itself, as an embodiment of compassion--the interweaving of the "threads" of interdependent phenomena, giving rise to and nurturing life in all its wonderful and varied manifestations.
It teaches that the purpose of human life is to be an active participant in the compassionate workings of the universe, enriching and enhancing life's creative dynamism.
Therefore, it is when we act with compassion that our life is brought into accord with the universal life force and we manifest our inherent wisdom. The action of encouraging and sharing hope with others awakens us to a larger, freer identity beyond the narrow confines of our ego. Wisdom and compassion are thus inseparable.
Central to Buddhist practice is self-mastery, the effort to "become the master of one's mind." This idea implies that the more profoundly we strive to develop an altruistic spirit, the more the wisdom of the Buddha is aroused within us and the more powerfully we can, in turn, direct all things--our knowledge, our talents and the unique particularities of our character--to the end of creating happiness for ourselves and others.
Speaking at Tribhuvan University in Nepal in 1995, SGI President Daisaku Ikeda commented, "To be master of one's mind means to cultivate the wisdom that resides in the inner recesses of our lives, and which wells forth in inexhaustible profusion only when we are moved by a compassionate determination to serve humankind, to serve people."
If human history is to change and be redirected from division and conflict toward peace and an underlying ethic of respect for the sanctity of all life, it is human beings themselves who must change. The Buddhist understanding of compassionate wisdom can serve as a powerful basis for such a transformation.

Source: http://www.sgi.org/buddhism/buddhist-concepts/wisdom.html

Interconnectedness

"When we realize the extent of the myriad interconnections which link us to all other life, we realize that our existence only becomes meaningful through interaction with, and in relation to, others."
Buddhism teaches that all life is interrelated. Through the concept of "dependent origination," it holds that nothing exists in isolation, independent of other life. The Japanese term for dependent origination is engi, literally "arising in relation." In other words, all beings and phenomena exist or occur only because of their relationship with other beings or phenomena. Everything in the world comes into existence in response to causes and conditions. Nothing can exist in absolute independence of other things or arise of its own accord.
Shakyamuni used the image of two bundles of reeds leaning against each other to explain this deep interconnectedness. He described how the two bundles of reeds can remain standing as long as they lean against each other. In the same way, because this exists, that exists, and because that exists, this exists. If one of the two bundles is removed, then the other will fall. Similarly, without this existence, that cannot exist, and without that existence, this cannot exist.
More specifically, Buddhism teaches that our lives are constantly developing in a dynamic way, in a synergy of the internal causes within our own life (our personality, experiences, outlook on life and so on) and the external conditions and relations around us. Each individual existence contributes to creating the environment which sustains all other existences. All things, mutually supportive and related, form a living cosmos, a single living whole.
When we realize the extent of the myriad interconnections which link us to all other life, we realize that our existence only becomes meaningful through interaction with, and in relation to, others. By engaging ourselves with others, our identity is developed, established and enhanced. We then understand that it is impossible to build our own happiness on the unhappiness of others. We also see that our constructive actions affect the world around us. And, as Nichiren wrote, "If you light a lamp for another, your own way will be lit."
There is an intimate mutual interconnection in the web of nature, in the relationship between humankind and its environment--and also between the individual and society, parents and children, husband and wife.
If as individuals we can embrace the view that "because of that, this exists," or, in other words, "because of that person, I can develop," then we need never experience pointless conflicts in human relations. In the case of a young married woman, for instance, her present existence is in relation to her husband and mother-in-law, regardless of what sort of people they may be. Someone who realizes this can turn everything, both good and bad, into an impetus for personal growth.
Buddhism teaches that we "choose" the family and circumstances into which we are born in order to learn and grow and to be able to fulfill our unique role and respective mission in life.
On a deeper level, we are connected and related not just to those physically close to us, but to every living being. If we can realize this, feelings of loneliness and isolation, which cause so much suffering, begin to vanish, as we realize that we are part of a dynamic, mutually interconnected whole.
As Daisaku Ikeda has written, an understanding of the interconnectedness of all life can lead to a more peaceful world:
"We're all human beings who, through some mystic bond, were born to share the same limited life span on this planet, a small green oasis in the vast universe. Why do we quarrel and victimize one another? If we could all keep the image of the vast heavens in mind, I believe that it would go a long way toward resolving conflicts and disputes. If our eyes are fixed on eternity, we come to realize that the conflicts of our little egos are really sad and unimportant."

Source: http://www.sgi.org/buddhism/buddhist-concepts/interconnectedness.html

Creating value

"We can create value at each moment through our responses to our environment. Depending on our determination and direction, the value created from any given situation can be positive or negative, minimal or infinitely great."
The idea of value creation was central to the philosophy of Tsunesaburo Makiguchi (1871-1944), the founding president of the Soka Gakkai; the name of the organization in fact means "society for the creation of value." Makiguchi's profoundly humanist outlook--focused on human happiness, responsibility and empowerment--lives on in the global Buddhist humanism of the SGI today.
The terms value and value creation may invite confusion, especially with the idea of "values" in the sense of a moral standard. Value indicates that which is important to people, those things and conditions that enhance the experience of living. As the term is used in the SGI, value points to the positive aspects of reality that are brought forth or generated when we creatively engage with the challenges of daily life.
Value is not something that exists outside us, as something to be discovered; nor is it a preexisting set of criteria against which behavior is judged. We can create value at each moment through our responses to our environment. Depending on our determination and direction, the value created from any given situation can be positive or negative, minimal or infinitely great.
Even what may seem at first sight to be an intensely negative situation--a difficult relationship, financial woes or poor health--can serve as an opportunity for the creation of positive value. A lifelong commitment to justice, for example, may arise from an early experience of having been wronged.
Buddhist practice enhances our ability to see those possibilities, as well as the vitality, wisdom and persistence to realize them. Because we live our lives within networks of interrelatedness and interdependence, the positive value we create for ourselves is communicated and shared with others. Thus, what started out as the inner determination of one individual to transform their circumstances can encourage, inspire and create lasting value within society.
This same progression--from the inner life of the individual to the larger human community--is seen in Makiguchi's ordering of what he saw as the essential categories of value: beauty, gain and good. Beauty indicates esthetic value, the positive sensory response evoked by that which we recognize as "beautiful." Gain is what we find rewarding, in the broadest, most holistic sense; it includes but is not limited to the material conditions that make life more convenient and comfortable. Good is that which enhances and extends the well-being of an entire human community, making it a better and more just place for people to live.
Even prior to his conversion to Nichiren Buddhism in 1928, Makiguchi believed that the authentic purpose of life was happiness. As his practice and study of Buddhism deepened, Makiguchi began using the expression "the life of Great Good" to indicate a way of life dedicated to the highest value: the well-being of all humankind. This may be understood as a 20th-century reformulation of the age-old Buddhist ideal of the compassionate way of the bodhisattva.
It is also important to note that, unlike some of his contemporaries, Makiguchi rejected the idea that "the sacred" could be a form of value unto itself, and he asserted that human happiness was the authentic measure of religion. As he wrote: "Other than freeing people and the world from suffering, what meaning could there be for the existence of religion in society? Isn't freeing people from suffering the value of gain? Isn't freeing the world from suffering the moral value of good?"
The philosophy of value creation is thus a call to action--as we are, where we are--in the cause of human happiness. It is from the effort to orient our hearts toward a sublime objective that we gain the wisdom and energy to shape reality, at each moment, in the most value-creating ways. As SGI President Ikeda states: "The key to leading a fulfilled life, free of regrets, is to dedicate ourselves to a cause, a goal that is larger than us."

Source: http://www.sgi.org/buddhism/buddhist-concepts/creating-value.html

Compassion: solidarity of the heart

"Compassion is often thought of as akin to pity, but whereas pity may be condescending, compassion springs from a sense of the equality and interconnectedness of life. Genuine compassion is about empowering others, helping them unlock strength and courage from within their lives in order to overcome their problems."
The most basic wish of all people is to live happily. Yet human society is shaped by forces that work powerfully against this basic desire: from pervasive violence, to wanton environmental destruction, to the exploitation that structures such deep inequalities between people.
Buddhism sheds light on the inner dynamics of human life that lead us to create such an undesirable reality. One of the most pernicious and powerful desires inherent in human life, according to Buddhist thought, is the desire for power over others, the urge to subjugate other people to our will. In this condition, the ego finds its most unrestrained and destructive expression, regarding others simply as a means to satisfy its selfish objectives.
Buddhism symbolically personifies this exploitative, authoritarian impulse as the Devil King of the Sixth Heaven. Its imprint is evident everywhere in our world. Recognizing the rampancy of this impulse, Nichiren, the 13th-century founder of the Buddhism practiced by the SGI, described the world as the domain of the devil king, and all people as being under the rule of this devil.
But if human nature is the cause of our most dire global problems, it is also the source of the fundamental solution. The countervailing force to the destructive aspect to human nature and the suffering it engenders is compassion. Compassion, a sense of solidarity with others--with all life--arising from a wish for mutual happiness and growth, is the heart and origin of Buddhism.
In the original Sanskrit Buddhist texts, the concept of compassion is described by the words maitri and anukampa. Maitri indicates a sense of fellowship with others; anukampa describes a deep empathy that arises in the encounter with suffering and which gives rise to action. Buddhist compassion could be succinctly described then as the desire to relieve suffering and to give joy.
Compassion is often thought of as akin to pity, but whereas pity may be condescending, compassion springs from a sense of the equality and interconnectedness of life. Compassion is rooted in respect for the inherent dignity of life--our own and others'--and a desire to see that dignity triumph. As SGI President Daisaku Ikeda writes, "True Buddhist compassion has nothing to do with sentimentality or mere pity. This is because sentimentality or mere pity cannot help the other person achieve victory in life; it cannot truly relieve suffering and impart joy."
Because genuine compassion is about empowering others, helping them unlock strength and courage from within their lives in order to overcome their problems, it may sometimes appear stern or contradictory. For example, although resolving a difficult situation for someone may seem compassionate, if this ends up making them weaker and less self-reliant, this will not contribute to their actual happiness in life. The essence of compassion is empowerment.
The effort to offer others effective encouragement for their specific circumstances is what gives rise to wisdom. Compassion and wisdom are thus closely related. Furthermore, even small acts of kindness require a degree of courage.
Nichiren established the practice of chanting Nam-myoho-renge-kyo as a practical means for people to bring forth the strength and rich potential of their humanity and live with confidence and joy. Sharing this practice with others is therefore the most essential act of compassion for practitioners of Nichiren Buddhism.
The transformation of society can only occur through a transformation of people's hearts. A life based on compassion means a staunch belief in the unrealized potential of others and ourselves. It is easy to give up on ourselves and others in the face of our failure and foolishness; such loss of faith in humanity is characteristic of our troubled world today. To continue to believe in and encourage the innate goodness and potential of our own and others' lives is the core of the philosophy of Nichiren Buddhism. It is also the bedrock of a firm optimism upon which all people can base their actions to bring about positive change in our world.

Source: http://www.sgi.org/buddhism/buddhist-concepts/compassion-solidarity-of-the-heart.html

Human revolution

The core philosophy of the SGI can be summed up in the concept of "human revolution."
This is the idea that the self-motivated inner change of even a single individual positively affects the larger web of life. A person previously overwhelmed by their suffering can manifest the strength and wisdom to solve their own problems, change the dynamics of their relationships and take compassionate action to help others.
"Human revolution" is a term originally used by Josei Toda, second president of the Soka Gakkai, to describe the process by which individuals gradually expand their lives by chanting Nam-myoho-renge-kyo, conquering negative and destructive tendencies and making the state of Buddhahood their dominant life-condition.
It is this vibrant process of self-reformation--from fear to confidence, from destruction to creativity, from hatred to compassion--and the resultant rejuvenation of human society that forms the essence of Buddhism in the SGI. The inner transformation achieved by each individual will cause changes in that individual's environment, and as the impact of these changes spreads like the ripples of water on the surface of a pond, more and more people will be affected. A change in one person affects others not only in logical ways but through the fact that all our lives are interconnected at the deepest level. It is through this process that the truly "revolutionary" aim of a peaceful world can be achieved.
As Daisaku Ikeda, president of Soka Gakkai International, has written: "A great human revolution in just a single individual will help achieve a change in the destiny of a nation and, further, will enable a change in the destiny of all humankind."

Source: http://www.sgi.org/resource-center/introductory-materials/human-revolution.html

Oneness of life and environment

One of the core concepts of Buddhism is "the oneness of life and its environment" (Jpn esho funi). This describes the inseparable relationship between the individual and their surroundings.
The effects of one's karma, both good and bad, manifest themselves in one's life and also in one's environment. Inevitably, in life, we will find ourselves in an environment which reflects our inner life state--whether that be our family, our workplace, our society, and so on.
Whichever of the Ten Worlds an individual manifests internally will be mirrored in his or her environment. A person in the state of Rapture will perceive the environment to be a cause for extreme joy, while a person in the world of Animality will perceive the same environment as a jungle where only the strong survive.
From this standpoint, the impact of our life is not confined to ourselves, but exerts an influence on our families, communities, nations and ultimately all humanity. The oneness of life and the environment explains how people can influence and reform their environment through inner change, or the elevation of their state of life.
Wherever we are, under whatever circumstances, we can bring forth our innate Buddhahood through the practice of Buddhism, thus transforming our environment into the Buddha's land.
As Nichiren writes, "if the minds of living beings are impure, their land is also impure, but if their minds are pure, so is their land. There are not two lands, pure or impure in themselves. The difference lies solely in the good or evil of our minds" (WND p. 4).

Source: http://www.sgi.org/resource-center/introductory-materials/oneness-of-life-and-environment.html

Ten worlds

Buddhism identifies Ten Worlds--ten states or conditions of life that we experience within our lives, moving from one to another at any moment according to our interactions with our environment and those around us. Each of us possesses the potential to experience all ten, from the prison-like despair and self-hatred of Hell to the expansive joy and wisdom of Buddhahood.
The Ten Worlds are Hell, Hunger, Animality, Anger, Humanity, Heaven, Learning, Realization, Bodhisattva and Buddhahood. By strengthening our spiritual lives through the practice of chanting Nam-myoho-renge-kyo, Nichiren Buddhism teaches that rather than being at the mercy of our surroundings we can develop the ability to set our own direction and spend more of our lives in the more positive life states.
Each of us has a tendency to gravitate toward a particular life state, and if this is one of the lower worlds, great suffering can be caused to ourselves and those around us. Through raising up our life condition which manifests in the Ten Worlds, we can bring out the positive aspects of any situation we find ourselves in.
The world of Bodhisattva is a state of compassion in which we devote ourselves to the welfare and happiness of others. Buddhahood is a state of completeness and perfect freedom filled with wisdom, vitality and courage in which even overcoming challenges becomes a source of joy.

THE TEN WORLDS IN DETAIL

Hell: A state of suffering and despair in which we perceive we have no freedom of action. It is characterized by the impulse to destroy ourselves and everything around us.
Hunger: The state of being controlled by insatiable desire for money, power, status etc. While desires are inherent in any of the Ten Worlds, in this state we are at the mercy of our cravings and cannot control them.
Animality: In this state, we are ruled by instinct with neither reason nor moral sense nor the ability to make long-range judgments. We operate by the law of the jungle and will not hesitate to take advantage of those weaker than ourselves and fawn on those who are stronger.
Anger: Here, awareness of ego emerges, but it is a selfish, greedy, distorted ego, determined to best others at all costs and seeing everything as a potential threat to itself. In this state we value only ourselves and tend to hold others in contempt.
Humanity (also called Tranquility): This is a flat, passive state of life, from which we can easily shift into the lower four worlds. While we may generally behave in a humane fashion in this state, we are highly vulnerable to strong external influences.
Heaven (or Rapture): This is a state of intense joy stemming, for example, from the fulfillment of some desire, a sense of physical well-being, or inner contentment. Though intense, the joy experienced in this state is short-lived and also vulnerable to external influences.
The six states from Hell to Heaven are called the six paths or six lower worlds. Any happiness or satisfaction to be gained in these states depends totally upon circumstances and is therefore transient and subject to change. In these six lower worlds, we base our entire happiness, indeed our whole identity, on externals.
The next two states, Learning and Realization, come about when we recognize that everything experienced in the six paths is impermanent, and we begin to seek some lasting truth. Unlike the six paths, which are passive reactions to the environment, these four higher states are achieved through deliberate effort.
Learning: In this state, we seek the truth through studying the teachings or experience of others.
Realization: In this state we seek the truth not through others' teachings but through our own direct perception of the world.
Having realized the impermanence of things, people in these states have won a measure of independence and are no longer prisoner to their own reactions as in the six paths. However, they often tend to be contemptuous of people in the six paths who have not yet reached this understanding. In addition, their search for truth is primarily self-oriented, so there is a great potential for egotism in these two states.
Bodhisattva: Bodhisattvas are those who aspire to achieve enlightenment and at the same time are equally determined to enable all other beings to do the same. Conscious of the bonds that link us to all others, in this state we realize that any happiness we alone enjoy is incomplete, and we devote ourselves to alleviating others' suffering. Those in this state find their greatest satisfaction in altruistic behavior.
Buddhahood: Buddhahood is a dynamic state that is difficult to describe. We can partially describe it as a state of perfect freedom, in which we are enlightened to the ultimate truth of life. It is characterized by infinite compassion and boundless wisdom. In this state, we can resolve harmoniously what appear from the standpoint of the nine worlds to be insoluble contradictions. A Buddhist sutra describes the attributes of the Buddha's life as a true self, perfect freedom from karmic bonds throughout eternity, a life purified of illusion, and absolute happiness.

Source: http://www.sgi.org/resource-center/introductory-materials/ten-worlds.html

Cause and effect

Buddhism teaches that everything in the universe embodies the law of cause and effect.

Modern science, of course, uses a similar framework to account for those things that can be seen or measured, but causality in Buddhism also embraces the unseen or spiritual aspects of life, such as the sensation or experience of happiness or misery, kindness or cruelty.

The accumulation of causes made in our past and present is often referred to as "karma," which can also be seen as the patterns of behaviour we tend to repeat, the ways we habitually react to certain situations in our lives. However, this is not a doctrine of passive acceptance or resignation that "what will be will be."

The purpose of Buddhist practice is to transform our basic life tendency or karma by chanting Nam-myoho-renge-kyo, in order to realize our total human potential in this lifetime and beyond. When we chant Nam-myoho-renge-kyo, we tap into the deepest level of consciousness, the pure Buddha nature that is free from all karmic impediments, and thus we are empowered to face our destiny and change it.

We create our own present and future by the choices we make in each moment. Understood in this light, the law of cause and effect empowers us, as our every action can serve as a cause that will contribute to creating a better world, both for ourselves and for all around us.

Source: http://www.sgi.org/resource-center/introductory-materials/cause-and-effect.html