12 October: inscription of the Dai-Gohonzon

Members of SGI practice Buddhism as taught by the 13th-century Japanese priest Nichiren, which involves a daily practice of chanting Nam-myoho-renge-kyo and sections of the Lotus Sutra in front of a scroll called a Gohonzon. The Gohonzon that members of SGI enshrine in their own homes is based on one originally inscribed by Nichiren on October 12, 1279, known as the Dai-Gohonzon. SGI members commemorate this anniversary each year on October 12.

The Gohonzon represents a physical embodiment, in the form of a mandala, of the eternal and universal law of Nam-myoho-renge-kyo, the essence of the Lotus Sutra, and Nichiren's purpose in inscribing it was to make available to all humankind the means to achieve a state of ultimate happiness, or Buddhahood.

The Lotus Sutra reveals that the world of Buddhahood exists as a potentiality in each person at any given moment; it does not lie outside one's daily actions, nor is it divorced from human tendencies. The Gohonzon, which combines Chinese and Sanskrit characters and depicts the Ceremony in the Air described in the Lotus Sutra, illustrates how one can manifest and make predominant the qualities of a Buddha while still possessing qualities of the "lesser" self; tendencies such as animality, anger and hunger.

Nichiren described the Gohonzon as follows: ". . . the five characters of the Lotus Sutra's title are suspended in the center, while the four heavenly kings are seated at the four corners of the treasure tower. Shakyamuni, Many Treasures, and the four leaders of the Bodhisattvas of the Earth are side by side at the top . . . Without exception, all these Buddhas, bodhisattvas, great sages, and, in general, all the various beings of the two worlds and the eight groups . . . dwell in this Gohonzon. Illuminated by the light of the five characters of the Mystic Law, they display the dignified attributes that they inherently possess. This is the object of devotion."  ("The Real Aspect of the Gohonzon," The Writings of Nichiren Daishonin (WND), vol. 1, pp 831-32)

Nichiren had first established the practice of chanting "Nam-Myoho-Renge-Kyo" in 1253, and as the years passed his following grew. This, however, attracted persecution from government authorities, leading to the arrest of 20 farmers who were pressured with threats to disavow their belief in Nichiren's teachings. All 20 refused to do so and three of them were eventually beheaded, in what came to be known as the Atsuhara Persecution. It is said that Nichiren inscribed the Dai-Gohonzon in response to the sincere and courageous faith of the ordinary believers. He subsequently inscribed Gohonzon for individual followers, stating, "I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your whole heart. The Buddha's will is the Lotus Sutra, but the soul of Nichiren is nothing other than Nam-myoho-renge-kyo." (WND vol. 1, p 412)

Nichiren made clear that the essential teaching of Buddhism is expressed in the phrase "Nam-myoho-renge-kyo." This is why the Gohonzon should not be viewed as an object containing mystical and magical powers, but, rather, as a manifestation of Nichiren's will and desire for all of humanity to attain happiness. This can be achieved through chanting Nam-myoho-renge-kyo and making steadfast efforts toward improving oneself and helping others do the same.

Nichiren's contribution was to establish a clear mirror, the Gohonzon, which perfectly reflects the state of Buddhahood inherent in life, and which could thus enable all people, regardless of their circumstances or ability, to draw out and manifest this Buddha nature. Nichiren's use of script rather than images reflects his commitment that this "mirror" be universal, free of the connotations of race and gender inherent in depictions of specific personages.

Click here for more information on the Gohonzon.

Source: http://www.sgi.org/resource-center/study-materials/inscription-of-the-dai-gohonzon.html

2 October: SGI world peace day

October 2 is celebrated within the SGI as World Peace Day, marking a key milestone in the international development of Nichiren Buddhism, with its goal of contributing to building lasting peace throughout the world.

Against the backdrop of the Cold War and an escalating nuclear arms race, then Soka Gakkai president Daisaku Ikeda left Tokyo's Haneda Airport on October 2, 1960, traveling outside of Japan for the first time to visit the USA, Canada and Brazil. Ikeda was 32 years old at the time and had been inaugurated as the third president of the lay Buddhist group just five months earlier.

It was Ikeda's mentor, second Soka Gakkai president Josei Toda, who had encouraged Ikeda to develop a global vision and to travel outside Japan to build the foundations of a truly international movement which could contribute to building peace through the spread of a philosophy which teaches the supreme value and dignity of human life. Having lived through World War II, both men knew that peace is the most basic starting point for the advancement of humanity.

In addition to encouraging the few members of the Soka Gakkai living outside Japan in their faith and practice, Ikeda strove to understand the prevailing social, political and cultural conditions in these countries. Through citizen diplomacy, he also wished to play his part in lessening tensions between the countries of the West, the Soviet Union and China.

Over the following decades, Ikeda traveled to more than 50 countries on every continent, holding dialogues with leading cultural and intellectual figures to increase mutual understanding and strengthen the foundations for peace. His global vision and continuous efforts eventually led to the creation of Soka Gakkai International (SGI) in 1975 and to the spread of Nichiren Buddhism to 192 countries and territories.

Today, within SGI, October 2 has come to symbolize the shared commitment of SGI members around the world to creating a wave of positive change in society through promoting nonviolence and working for the happiness of all humanity.

Source: http://www.sgi.org/resource-center/study-materials/october-2-sgi-world-peace-day.html

Celebrating history of Soka Gakkai's antinuclear weapons movement

The second president of the Soka Gakkai, Josei Toda (1900-58) made a key declaration condemning nuclear weapons as "an absolute evil" which threaten humanity's right to live, and calling for their prohibition in front of a crowd of 50,000 Soka Gakkai youth gathered at Mitsuzawa Stadium in Yokohama on September 8, 1957. It was the height of the Cold War, when nuclear weapons capable of destroying all life cast a dark shadow over the destiny of all humankind.

Toda, whose own health was failing, called on the youth of the Soka Gakkai to take up the challenge of abolishing nuclear weapons from the world, emphasizing that there was indeed a solution to this man-made problem. This call became the impetus for the SGI's global peace movement, in which nuclear weapons abolition remains a primary focus.

SGI President Daisaku Ikeda was 29 years old at the time of Toda's speech. He recalls: "In making this declaration, my mentor [Toda] indicated that this was to be considered first among his instructions to his youthful followers and to subsequent generations . . . The importance and value of this landmark declaration have grown more evident with the passing years and will continue to do so, I am confident, into the future."  

Determined to make his mentor's vision a reality, Ikeda has sought out paths to nuclear abolition, the renunciation of war and the construction of a culture of peace through engaging in dialogue with leading thinkers and decision-makers, as well as authoring annual peace proposals in support of the ideals of the UN.

He has sought out the moral core of the issue, stating, " . . . if we are to put the era of nuclear terror behind us, we must struggle against the real 'enemy.' That enemy is not nuclear weapons per se, nor is it the states that possess or develop them. The real enemy that we must confront is the ways of thinking that justify nuclear weapons; the readiness to annihilate others when they are seen as a threat or as a hindrance to the realization of our objectives."

In response to Ikeda's 2006 proposal for reform of the United Nations, SGI launched the People's Decade for Nuclear Abolition campaign in September 2007 and has been collaborating with international antinuclear movements such as the International Campaign to Abolish Nuclear Weapons (ICAN) initiated by International Physicians for the Prevention of Nuclear War (IPPNW). The launch coincided with the 50th anniversary of the 1957 antinuclear declaration, and the campaign aims to galvanize international grassroots public opinion toward the goal of nuclear weapons abolition. See http://www.peoplesdecade.org/ for more information.

SGI has created a series of educational exhibitions highlighting the cruelty perpetrated by nuclear weapons and promoted numerous activities aimed at nuclear abolition, creating a variety of forums in which people of all ages are able to exchange views freely and share ideas. The following page features some of SGI's most recent activities promoting nuclear abolition: http://www.sgi.org/news/peace.html

Josei Toda's 1957 Declaration Calling for the Abolition of Nuclear Weapons can be read in full here: http://www.joseitoda.org/vision/declaration/read

Source: http://www.sgi.org/resource-center/study-materials/celebrating-history-of-soka-gakkais-antinuclear-weapons-movement.html

Rissho ankoku - On establishing the correct teaching for the peace of the land

On July 16, 1260, Nichiren presented his treatise entitled Rissho Ankoku Ron, literally "On Establishing the Correct Teaching for the Peace of the Land," to the most politically powerful figure in Japan, the retired regent Hojo Tokiyori. He had perceived the corruption of self-promoting priests who were currying favor with political authorities, and his treatise was a passionate cry for a return to the original purpose of Buddhism--securing the peace and happiness of the people.

Nichiren believed that the teachings of Buddhism should help people overcome the fundamental human tendencies of greed, anger and foolishness--known as the "three poisons"--and realize their inherent potential, or Buddha nature, thereby leading fulfilled lives.

In his treatise, which takes the form of a dialogue, Nichiren starts by describing the turmoil he saw around him. "Over half the population has already been carried off by death, and there is hardly a single person who does not grieve." He perceived that the immense suffering of the people, as a result of conflict, famine and disease, was ultimately caused by the corruption of the human spirit by the three poisons. Nichiren vowed to awaken and empower people to challenge their own destiny so that they could fulfill their potential and experience happiness in this life.

He understood that in order to restore peace and security to the country it was necessary for the political system to reorient itself toward serving the common people. Nichiren also called on the leaders to "reform the tenets that you hold in your heart."

After making his treatise public, he survived numerous attempts on his life, including being exiled twice.

In this treatise Nichiren was calling on people to embrace the Lotus Sutra and the practice of chanting "Nam-myoho-renge-kyo." Through this practice, he aimed at reorienting the values of human beings toward those embodied in the Lotus Sutra. SGI President Ikeda comments: "On a societal level, 'establishing the correct teaching' means establishing the concepts of human dignity and the sanctity of life as principles that support and move society."

SGI members strive to put into practice the teachings of Nichiren and to advance the ideal of rissho ankoku in order to help build the foundations of a peaceful world.

For more information on "Rissho Ankoku"

http://www.sgi.org/buddhism/buddhist-concepts/rissho-ankoku-securing-peace-for-the-people.html

Read about SGI's values and principles in the SGI Charter

Source: http://www.sgi.org/resource-center/study-materials/rissho-ankoku.html

The significance of 3 May

May 3 is known as "Soka Gakkai Day" within SGI. It was on May 3, 1951, that Josei Toda was inaugurated as the second president of Soka Gakkai, and on May 3, 1960, that Daisaku Ikeda became the third president. May 3 is also "Soka Gakkai Mother's Day," symbolizing the vital role that women play within the organization.

Josei Toda became second president at a time when there were only around 3,000 Soka Gakkai members in Japan, seven years after the passing of first president Tsunesaburo Makiguchi, who died in prison for his beliefs during World War II.

SGI President Daisaku Ikeda recalls that on that day, President Toda announced his goal of achieving a membership of 750,000 households during his lifetime. He comments, "This was a soaring pledge to accomplish kosen-rufu (world peace through the spread of Nichiren Buddhism). The goal he announced was truly staggering. But I was overjoyed. Courage surged through me. My mentor, incomparable leader of kosen-rufu, had finally resolved to stand at the helm as president."  

Toda's passionate efforts to realize this vision inspired hundreds of thousands of people throughout Japan to join Soka Gakkai over the next few years and eventually laid the path for Nichiren Buddhism to gain a following around the world.

In May 1960, two years after Toda's death, Ikeda, only 32 years old, was inaugurated as the third president of Soka Gakkai. Under his leadership, the movement began an era of innovation and expansion, becoming actively engaged in cultural and educational endeavors worldwide. Ikeda has continued to dedicate himself to fulfilling Toda's dreams by developing initiatives in the areas of peace, culture and education. He has described May 3 as "a day to embark afresh on our struggle for world peace and the happiness of humanity." 

Toda had always emphasized the importance of the role of women in spearheading the organization's development, and Ikeda also recognized that Soka Gakkai's growth was largely due to the efforts of the women members--the "mothers of kosen-rufu." 

On April 27, 1988, at the first national Soka Gakkai Women's Division meeting held in Tokyo, Ikeda therefore proposed that May 3 also be designated "Soka Gakkai Mother's Day" in the spirit of appreciation for the sincere efforts of the women members. 

Reference Material

Read more about the history of May 3 in the following works by Daisaku Ikeda:

The Human Revolution (World Tribune Press):

Book One: vol. 5 (Chapter 1: Blazing Sun) / ISBN 0-915678-77-2

Book Two: vol. 12 (Chapter 6: New Dawn) / ISBN 0-915678-77-2

The New Human Revolution (World Tribune Press):

Vol. 1 (Chapter 3: Golden Autumn) / ISBN 978-0-915678-33-4

Vol. 7 (Chapter 1: The Flower of Culture) / ISBN 978-0-915678-39-6

Vol. 12 (Chapter 1: Fresh Hope) / ISBN 978-0-915678-44-0

Source: http://www.sgi.org/resource-center/study-materials/the-significance-of-may-3.html

The establishment of Nichiren buddhism

April 28 marks the anniversary of the establishment of Nichiren Buddhism on April 28, 1253.

The Japanese monk Nichiren first invoked the chant "Nam-myoho-renge-kyo" (literally "I devote myself to the wonderful law of the Lotus Sutra") on April 28, 1253, at Seichoji Temple in what is today Chiba Prefecture, where he had first studied Buddhism as a young boy.

He was 32 at the time, and extensive study of the Buddhist sutras had clarified for him that the Lotus Sutra was the vehicle that would lead all people directly to attain enlightenment, or Buddhahood in this present lifetime. It was at this time that he changed his name to Nichiren, meaning "sun lotus." This indicates that he attained enlightenment as a result of his own efforts.

SGI President Daisaku Ikeda comments:

Nam-myoho-renge-kyo is the sound that awakens the Buddha nature of all humankind. It is the great teaching of supreme hope. Nichiren proclaimed his teaching for the first time in the image hall of his teacher Dozen-bo's quarters at Seicho-ji temple, at around noon. It was out of his profound sense of gratitude to Dozen-bo, whom he wished to lead to the truth, that he decided to first expound his teaching at the place where he had studied Buddhism as a youth . . .

At this important juncture, the Daishonin changed his name from Zesho-bo Rencho--which he took on his ordination as a priest--to Nichiren, written with the Chinese characters for 'sun' and 'lotus.' The sun illuminates the world and the lotus brings forth beautiful blossoms unsullied by the muddy water in which it grows.

Nichiren knew he would meet opposition, as there was great attachment at that time to the practice of Nembutsu, which encouraged people to believe that they could be reborn in a Pure Land after death. By declaring that the practice of the Lotus Sutra would enable people to manifest the Buddha nature in this lifetime, he was challenging the fundamental mindset of the time; that ordinary people were powerless to affect change.

He describes how, "At first, when I alone chanted the daimoku [Nam-myoho-renge-kyo], those who saw me, met me, or heard me covered their ears, glared at me with furious eyes, contorted their mouths, clenched their fists, and ground their teeth." Starting from the first day he declared his teaching, Nichiren was repeatedly threatened and attacked, risking his own life in an effort to help people discover the true message of Buddhism--that each person possesses limitless potential within their lives.

Despite being exiled twice and nearly killed on several occasions, Nichiren lived to the age of 61, dying peacefully. Transmission of his teachings and the fulfillment of his vision of peace founded on respect for the sanctity of life has been the guiding inspiration for the first three Soka Gakkai presidents and is the central pillar of SGI members' activities worldwide.

Source: http://www.sgi.org/resource-center/study-materials/the-establishment-of-nichiren-buddhism.html

The significance of 16 March

March 16 is a symbolic day for Soka Gakkai and SGI members, commemorating the occasion on March 16, 1958, when Josei Toda, second president of the Soka Gakkai, then in frail health, made an impassioned speech to 6,000 Soka Gakkai youth, entrusting them with the responsibility for the future of the Soka Gakkai and its efforts to contribute to the creation of a peaceful world and promote understanding of the humanistic philosophy of Nichiren Buddhism. In particular, Toda's closest follower, Daisaku Ikeda (current SGI President), took on this responsibility, eventually becoming the third president of the Soka Gakkai in 1960 at the age of 32 and helping to develop the Soka Gakkai as a movement promoting peace, culture and education.

Toda passed away on April 2, 1958, just two weeks after the March 16 gathering, confident that his efforts would be continued by the youth in whom he had great trust. The previous year, on September 8, 1957, he had issued a Declaration Calling for the Abolition of Nuclear Weapons at a meeting of 50,000 Soka Gakkai youth at Mitsuzawa Stadium in Yokohama, calling on those present to take responsibility for carrying on the struggle against these inhumane weapons which he termed a threat to humanity's right to live.

March 16 is now viewed within the Soka Gakkai and the SGI as a day of new departures, "of eternal beginnings and perpetual hope." It is also an occasion for focusing on fostering capable youth.

Mr. Ikeda has stated, "It is a time when people renew their profound resolution to accomplish kosen-rufu, a time when they put their minds together and make a fresh start." The Japanese phrase kosen-rufu is often interpreted as "world peace through individual happiness." It signifies a vision of social peace brought about by the widespread acceptance of core values such as unfailing respect for the dignity of human life. On an individual level, it involves the construction of a state of life of indestructible happiness through a process of "human revolution" or inner-motivated change. On a broader societal level, it means building a peaceful society through contribution to their families and local communities made by individuals who are actively transforming their own lives.

Around the world, SGI members celebrate March 16 by holding commemorative meetings led by youth members. This spirit is also carried on by the youth members of SGI through various peace-related initiatives, such as the following:

SGI-UK Youth Peace Committee Initiatives

SGI-UK Hosts Hibakusha at Hiroshima Peace Day Events

Soka Gakkai Japan Youth Peace Committee Initiatives

Soka Gakkai Youth Hold Annual Peace Summit and Peace Festival in Okinawa

Nagasaki Soka Gakkai Youth Host Peace Lecture

SGI-USA Victory Over Violence (VOV) Campaign

Victory Over Violence Essay Contest Held in Alburquerque

Victory Over Violence Exhibition Shown at Teen Center in Florida

(See also VOV website http://www.vov.com/)

Youth Petitions for the Abolition of Nuclear Weapons

SGI Youth in Eight Countries Conduct Survey on Nuclear Abolition

Two Million Youth Call for a Nuclear Weapon-Free World

See also People's Decade for Nuclear Abolition http://www.peoplesdecade.org/

Reference Materials

Read more about the history of March 16 in the following works by Daisaku Ikeda:

The Human Revolution, Book Two: vol. 12 (Chapter 4: Successors)

(World Tribune Press, 2004)

ISBN 0-915678-77-2

The New Human Revolution, vol. 2 (Chapter 2: Training)

(World Tribune Press, 1995)

ISBN 978-0-915678-34-1

The New Human Revolution, vol.4 (Chapter 1: Spring Storm)

(World Tribune Press, 1996)

ISBN 978-0-915678-36-5

Source: http://www.sgi.org/resource-center/study-materials/the-significance-of-march-16.html

26 January - SGI day

It was on January 26, 1975, that Soka Gakkai International (SGI) was inaugurated at the First World Peace Conference on the island of Guam--the site of fierce fighting between American and Japanese military forces and of countless deaths of innocent civilians during World War II.

SGI was created as an umbrella organization for the growing membership of Nichiren Buddhists around the world and as a network of individuals committed to promoting understanding between different cultures and actualizing peace. It was then Soka Gakkai President Daisaku Ikeda's vision to make Guam the symbolic starting point for this movement.  

Some 158 representatives from 51 countries and territories attended the meeting, which is now celebrated annually as SGI Day, and at their request, Daisaku Ikeda took up the position of president of the newly-formed SGI.

In his speech on that occasion, Ikeda stressed that Buddhism is grounded in the philosophy of respecting the dignity of life and made a powerful declaration stating that he would dedicate his life to the endeavor of promoting a lasting peace. He also encouraged the members to live altruistically: "Rather than seeking to bring your own lives to bloom, devote yourselves to planting the seeds of peace throughout the world."

There are now SGI members in 192 countries and territories, with 93 independent local constituent organizations and a total membership of around 1.8 million members outside Japan. Each local organization develops its activities in accordance with the culture and characteristics of that society, based on an understanding of the links between individual happiness and the peace and development of all humanity.

The SGI Charter, adopted in 1995, clarifies that the mission of SGI is to respond to current problems in society and the world based on the philosophy of Buddhism:

"We, the constituent organizations and members of the Soka Gakkai International, embrace the fundamental aim and mission of contributing to peace, culture and education based on the philosophy and ideals of the Buddhism of Nichiren Daishonin . . . We believe that Nichiren Daishonin's Buddhism, a humanistic philosophy of infinite respect for the sanctity of life and all-encompassing compassion, enables individuals to cultivate and bring forth their inherent wisdom and, nurturing the creativity of the human spirit, to surmount the difficulties and crises facing humankind and realize a society of peaceful and prosperous coexistence."

In reference to the inaugural meeting on Guam, Ikeda states, "Since that first gathering, the members of the SGI have consistently upheld the conviction that dialogue represents the sure and certain path to peace."

In this spirit, on January 26 every year since 1983, in commemoration of SGI Day, Ikeda has authored peace proposals exploring the interrelation between core Buddhist concepts and the diverse challenges global society faces in the quest to realize peace and human security.

Source: http://www.sgi.org/resource-center/study-materials/january-26-sgi-day.html

Our shared humanity

History of the SGI

The world of anger

The willingness to learn from others and the readiness to self-reflect are qualities that define us as human beings, the means by which we develop ourselves and become happier. What happens when we lose or neglect these abilities? The frightful consequences of this are what Buddhism describes as the world of Anger. The word "anger" is likely to make us think of someone losing their temper or becoming enraged or furious. This is a natural and sometimes necessary reaction to situations we encounter. Such anger can often function positively, when it is directed against injustice or irresponsibility, for example.

There is a difference between this and the ego-obsessed world of Anger described in Buddhist theory. Anger here is one of ten "worlds" or conditions of life, which, according to the Buddhist concept of the Ten Worlds, are inherent in all people. We experience these at different times in different ways depending on our responses to our circumstances and the strength or weakness of our inner-motivated efforts to improve ourselves. They are: Hell, Hunger, Animality, Anger, Humanity, Rapture, Learning, Realization, Bodhisattva and Buddhahood.

The chief characteristic of the world of Anger is envy, the kind where one cannot tolerate the thought of anyone being in any way better than oneself. It is a burning need to be superior to others, a belief that one is fundamentally better than other people.

As a Buddhist text describes it: "Since those in the world of Anger desire in every instance to be superior to everyone else and cannot bear to be inferior to anyone, they belittle and despise others and exalt themselves, like a hawk flying high and looking down on the world. At the same time, outwardly they seek to display the virtues of benevolence, justice, propriety, wisdom and fidelity."

Nichiren, the 13th-century founder of the Buddhism practiced by members of the SGI, characterizes Anger as "perversity." This is because of the great disjuncture between the inner and outer worlds of someone in the state of Anger. One's intense competitiveness is masked by a show of virtue and by obsequious behavior designed to elicit the acknowledgment from others that is so essential to one's sense of superiority. The aggressiveness of people in this state belies their insecurity. Arrogance, contempt for others, a highly critical streak and a powerful, conflictual or competitive urge are all aspects of the world of Anger as it manifests in our lives.

When people in positions of power and authority become caught up in the snares of Anger, or when this world begins to predominate in society, the consequences can be catastrophic. As SGI President Ikeda describes, to one in this state, "everything appears as a means or a tool to the fulfillment of egotistical desires and impulses. In inverse proportion to the scale of this inflated arrogance, the existence of others-people, cultures, nature-appears infinitely small and insignificant. It becomes a matter of no concern to harm or even kill others trivialized in this way. It is this state of mind that would countenance the use of nuclear weapons. . . People in such a state of life are blinded, not only to the horrific suffering their actions wreak, but to human life itself."

The SGI movement aims to bring about a transformation in society through the transformation of the heart of the individual, based on an understanding of the dynamics of the human heart and the profound interconnection of the individual, society and the cosmos itself.

While every person strives to be happy, the misguided efforts of people in the world of Anger only drive them deeper into misery and a sense of isolation. Paradoxically, however, the sense of self-awareness and self-importance characteristic of the world of Anger is also a gateway to empathy with others. The acute sense of one's ego can be a basis for the realization of how important and precious each person's life is to them, and of the shared difficulties of existing happily in the world.

The key to the transformation of the world of Anger lies in self-mastery-channeling the energy that has formerly been directed toward winning over others into winning over oneself.

This begins simply with the humility to respect and admire what is praiseworthy in others.

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

Win or lose?

The phrase "Buddhism is win or lose" may not sit easily with popular images of a "peaceful" Buddhist approach to life. It may even sound like an invitation to stir up conflict.

However, what this phrase describes is not confrontation between antagonistic individuals, but rather the internal spiritual struggle which is the reality of our lives. As SGI President Daisaku Ikeda says: "The universe, this world and our own lives are the stage for a ceaseless struggle between hatred and compassion, the destructive and constructive aspects of life." Our challenge, moment by moment, is to continue striving to create maximum value and to never be defeated or give up, regardless of the obstacles we may encounter.

The struggles we face might range from the apparently mundane (summoning the energy to take out the trash or write a letter to an aging relative) to the vast (campaigning to ban nuclear weapons), but the essential challenge is the same. It is to overcome our own weakness, fear or inertia in a given moment and take action for the sake of the happiness of ourselves and others.

So where does Buddhism play a role in such daily battles?

Ideally there is no separation between daily life and Buddhism. Buddhism does not exist in the realm of theory, and as Nichiren wrote: "The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behavior as a human being."

Nichiren also stressed that it is victory as a human being--including both tangible achievements and moral or spiritual victories which may be invisible to others--that matters, rather than recognition in the form of promotion or reward in society. In 13th-century Japan, people's lives were utterly dependent on the decisions of their rulers or local lords, so to set one's own internal standards for success required great courage.

He wrote: "Buddhism primarily concerns itself with victory or defeat, while secular authority is based on the principle of reward and punishment. For this reason, a Buddha is looked up to as the Hero of the World..."

The value of our victory also depends on the scale of the challenge we tackle. For a champion bodybuilder to lift a heavy suitcase scarcely counts as a victory. It is only when we push ourselves beyond our limits that our success becomes meaningful to ourselves and respected by others. Living a "safe" existence in which we merely abide by society's rules is to shirk the bigger challenges involved in living in a way which both maximizes our positive, creative influence and actively tackles those forces which cause suffering and abuse.

Whether we are striving for promotion at work or encouraging a friend battling depression, in order to succeed we need courage, perseverance and the spiritual strength to withstand hardship and moments of hopelessness. Nichiren stresses that if we are fainthearted we will surely fail, and we each know how miserable it feels to be defeated by our own weakness or cowardice.

Nichiren's own life provides an example of supreme courage in the face of opposition and persecution, and the Buddhist practice he established can help us clarify our goals and also provide tools with which to reach them.

For Nichiren Buddhists, the greatest good toward which one can strive is spreading a deeper understanding of the limitless potential for courage, wisdom and compassion which exists in every individual's life--the hidden treasures collectively described as Buddhahood.

Through chanting "Nam-myoho-renge-kyo" which activates this potential, we can deepen our resolve to achieve our goals and develop the strength necessary to win over any obstacles, internal and external, which might hinder our progress. And as we see evidence of the efficacy of the combination of this strong prayer, determination and action in concrete positive results in our lives, we dare to take on bigger, broader challenges and also inspire others to tackle their problems with renewed hope of success.

In the words of SGI President Ikeda: "Buddhism concerns itself with winning. When we battle a powerful enemy, either we will triumph or we will be defeated--there is no middle ground. Battling against life's negative functions is an integral part of Buddhism. It is through victory in this struggle that we become Buddhas."

Source: http://www.sgi.org/buddhism/buddhist-concepts/win-or-lose.html

Who is Buddha?

To many, the image conjured up by the word Buddha is of an otherwordly being, calmly remote from the matters of this world. Through meditation he has attained state of "nirvana" which will enable him to escape this world and its constant sufferings--the fruit of human delusion and desire.

However, this image does not reflect the truth about the life of Shakyamuni, the founder of Buddhism who lived in India around 2,500 years ago. He was a deeply compassionate man who rejected the extremes of both asceticism and attachment, who was constantly interacting with others and wanted all people to share the truth he had discovered.

The literal meaning of Buddha is "enlightened one." Enlightenment is a fully awakened state of vast wisdom through which reality in all its complexity can be fully understood and enjoyed. Any human being who is awakened to the fundamental truth about life can be called a Buddha.

However, many schools of Buddhism have taught that enlightenment is only accessible after an arduous process undertaken over unimaginably long periods of time--over many lifetimes, in fact. In dramatic contrast, what is considered Shakyamuni's ultimate teaching, the Lotus Sutra, explains that Buddhahood is already present in all life. It teaches absolute equality and emphasizes that even within the life of a person apparently dominated by evil, there exists the unpolished jewel of the Buddha nature. No one else gives it to us or judges whether we "deserve" it.

As with gold hidden in a dirty bag, or lotus flowers emerging from a muddy pond, we have first to believe our Buddha nature is there, then awaken and develop or "polish" it. In Nichiren Buddhism this can be done through devotion to the law contained in the Lotus Sutra and the chanting of the phrase "Nam-myoho-renge-kyo."

But Buddhahood is not a static condition or a state in which one can rest complacently. Rather, it is a dynamic experience and a journey of continual development and discovery.

When we continually reinforce the Buddhahood in our lives, we come to be ruled less and less by selfishness (or greed), anger and foolishness--what Buddhism terms the three poisons. As we fuse our lives with the enlightened life-state of the Buddha, we can tap the potential within us and change ourselves in a fundamental way.

As this inner state of Buddhahood is strengthened, we also develop a fortitude which enables us to ride even the wildest storms. If we are enlightened to the true, unchanging nature of life, we can joyfully surf the waves of difficulty which wash against us in life, creating something of value out of any situation. In this way our "true self" blossoms, and we find vast reserves of courage, compassion, wisdom and energy or life-force inside us. We find ourselves becoming more active and feeling deep inner freedom. And as we experience a growing sense of oneness with the universe, the isolation and alienation that cause so much suffering evaporate. We lessen our attachment to our smaller egotistical self, to difference, and become aware instead of the interconnectedness of all life. Gradually we find our lives opening up to those of others, desiring their happiness as much as our own.

However, while it is easy to believe that we all possess the lower life-states outlined in Buddhist teachings (hell, hunger, animality, anger and so on), believing that we possess Buddhahood is much more difficult. But the struggle to develop and constantly strengthen this state within our lives is well worthwhile.

For, in the words of SGI President Daisaku Ikeda, "[Buddhahood] is the joy of joys. Birth, old age, illness and death are no longer suffering, but part of the joy of living. The light of wisdom illuminates the entire universe, casting back the innate darkness of life. The life-space of the Buddha becomes united and fused with the universe. The self becomes the cosmos, and in a single instant the life-flow stretches out to encompass all that is past and all that is future. In each moment of the present, the eternal life-force of the cosmos pours forth as a gigantic fountain of energy."

Source: http://www.sgi.org/buddhism/buddhist-concepts/who-is-a-buddha.html

Youthfulness

Buddhism squarely faces the reality of the "four sufferings" of birth, aging, sickness and death, but as SGI President Daisaku Ikeda comments, "It is important to remember that aging and growing old are not necessarily the same thing... There are certainly many people who, as they age, become increasingly vigorous and energetic, more broad-minded and tolerant, living with a greater sense of freedom and assurance."

Such people remain youthful by developing and holding onto hope, enthusiasm, optimism and forward motion, and they seem to have suffered no erosion of the spirit with the passing of time. Sadly, there are also younger people who have already lost hope and seem prematurely old.

Perhaps, Ikeda suggests, in order to acquire true youthfulness, we must repeatedly make fresh determinations right up until the last moment of our lives. He draws on the message of the Lotus Sutra to show that it is in our commitment to the happiness and well-being of others that we experience this kind of "extension" or expansion of our lives.

The Lotus Sutra is unique among Buddhist scriptures in that it promises that those who hear it can find perpetual youth and eternal life. Happiness is not found in a heaven-like afterworld, but amidst the trials and challenges of real life. By developing and deepening our compassion for others, it is possible to attain an inner state of life which touches the eternal and seems to transcend death.

Shakyamuni describes the quality of his own enlightenment as an eternal and enduring life-state characterized by constant vitality and rejuvenation. He then stresses that it is his unchanging wish to enable all people to experience this elevated condition of life. The question, then, is just how we can attain that same eternally fresh and youthful state of life.

The Lotus Sutra provides the model of Bodhisattva Never Disparaging who, through his deeply respectful attitude toward everyone he met, sought to awaken others to the inherent Buddhahood within their lives, even as he was mocked and vilified for this. The result of his actions and his attitude was the attainment of the enlightened life condition of a Buddha. Similarly, the way to elevate our own state of life is through a personal commitment to taking action for the happiness of both ourselves and others.

Nichiren, the 13th-century Japanese founder of the Lotus Sutra-based school of Buddhism practiced by the members of the SGI, believed that a fundamental desire to contribute to the happiness of self and others is something already shared at the deepest level by all people, but that often our own preoccupations and problems prevent us from perceiving it.

When we wholeheartedly commit ourselves to "remembering" or retrieving that wish or vow from our subconscious mind and living an engaged and contributive life, we can tap previously unknown resources of wisdom, courage and compassion--in other words, the Buddha state. This does not literally mean that our physical lives will necessarily become longer, but when we awaken to and attune our lives to this deeper compassionate purpose, the whole quality and experience of living will be enhanced so that a single moment can become a profound and joyful experience in which we discover limitless energy and vitality.

Through such an awakening, people who have been overwhelmed by their own suffering can begin to live a purposeful life in which their own compassion, creativity and will determine their direction. This, rather than any counting of years or days, is what Buddhism means by a state in which we can enjoy perpetual youthfulness.

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

The treasure tower

The Lotus Sutra, which is regarded in Nichiren Buddhism as the teaching in which the Buddha reveals the full truth of his enlightenment, is a largely allegorical description of Shakyamuni Buddha interacting with a great gathering of disciples. At a key point, a magnificent "treasure tower" suddenly appears from out of the earth. Its vast dimensions stagger the imagination, and it is adorned with seven kinds of treasures. "Tower" here is a translation of stupa--a dome-like structure built to house the relics of the Buddha.

As the astonished assembly looks on, a voice speaks from inside the tower praising Shakyamuni and attesting to the truth of his teaching. Shakyamuni opens the tower to reveal seated inside a Buddha named Many Treasures who, we learn, lived and died in the incalculably distant past.

Shakyamuni explains that this treasure tower appears anywhere in the universe that the Lotus Sutra is being preached. He enters into the tower and takes a seat beside Many Treasures. The tower and the entire assembly are raised up into space, where, in "the Ceremony in the Air," further amazing events unfold.

All of this is an elucidation, in rich symbolism, of the unfathomable Buddha nature inherent within the life of all people.

In Buddhism, the Buddha represents the ideal of human development and perfection. Shakyamuni, with his great compassion, wisdom and courage, embodied this ideal, becoming a model for his followers. After his death, however, Buddhism became shrouded in mystique, and the ideal of Buddhahood came to be seen as an almost unattainable goal divorced from actual reality and at contrast with mundane human existence.

The teachings of Nichiren (1222-82), on the other hand, are based on the Lotus Sutra's premise that the world of Buddhahood is an intrinsic part of the lives of all people, which we are capable of manifesting as we are. The emergence of the treasure tower can be seen as an explanation of the actual relationship between the rarified ideal of Buddhahood and everyday life.

Nichiren interprets the treasure tower as symbolizing the ultimate reality, which he identified as Nam-myoho-renge-kyo. The Buddha Many Treasures represents the eternally enduring world of Buddhahood. This sublime reality has always existed but manifests only under certain conditions. Shakyamuni Buddha represents here a mortal Buddha, or Buddhahood manifest and active in this transient, actual world. Shakyamuni's act of seating himself beside Many Treasures represents the fact that these two aspects of the Buddha--the eternal and the transient--are the same.

In a letter to a follower, Nichiren explains where the ultimate reality exists. It is in the depths of the lives of all people. He writes, "No treasure tower exists other than the figures of the men and women who embrace the Lotus Sutra."

The attributes and qualities of the Buddha are already within the life of each individual. The purpose of the Lotus Sutra, and the mission of those who practice it, is to activate the qualities of the Buddha inherent in the depths of life and bring them into the world. The Lotus Sutra is what connects these two realities. Nichiren formulated the practice of chanting Nam-myoho-renge-kyo as the means of practicing the Lotus Sutra--of enabling the treasure tower to emerge within our lives. As a tool for this practice he inscribed a mandala--the Gohonzon--which depicts, in Chinese calligraphy, the Ceremony in the Air, and is a representation of the Buddha nature present in all things.

Nichiren describes the seven treasures adorning the treasure tower as representing the virtues of "hearing the correct teaching, believing it, keeping the precepts, engaging in meditation, practicing assiduously, renouncing one's attachments, and reflecting on oneself." Significantly, these qualities are not those of an august Buddha-like figure so much as those of one who is striving to attain Buddhahood. It is through effort and striving that the qualities of the Buddha nature inherent in our lives become manifest.

To see the treasure tower is to recognize our inherent Buddha nature. It is to be cognizant of and to uphold the great dignity of life--our own and others.' Faith in the inherent Buddha nature is essentially what distinguishes a "Buddha" from a "common mortal."

As SGI President Daisaku Ikeda writes, "The 'tower adorned with the seven treasures' is the grand and dignified original form of our lives."

Source: http://www.sgi.org/buddhism/buddhist-concepts/the-treasure-tower.html

Three thousand realms in a single moment of life

Each person's life contains infinite potential; this is the core belief of Nichiren Buddhism. While it may be easy to accept this in a theoretical sense, in reality we tend to impose limits on our possibilities. To a large extent we define our lives in terms of these perceived or unconscious limitations--I am able to do this but not that. We can exist quite comfortably within our own self-imposed limits, but when we come up against a problem or challenge and we feel we lack the ability or the spiritual resources to overcome it, we suffer. We feel overwhelmed or helpless, afraid.

Buddhist practice enables us to draw on inexhaustible inner reserves of courage, hope and resilience to surmount challenges and expand our lives and to help others do the same. "Buddhahood" describes this dynamic, compassionate life condition, and a Buddha is someone who has firmly established this condition as their predominant reality. Most people, however, are unaware of this possibility or how to actualize it.

The renowned sixth-century Buddhist scholar T'ien-t'ai (538-97) developed a meditative practice to enable people to perceive the boundless extent of their lives at each moment. He also developed a theoretical system to describe this reality. He called this "three thousand realms in a single moment of life" (Jpn. ichinen sanzen). Ichinen sanzen demonstrates that the entire phenomenal world exists in a single moment of life.

The number three thousand is arrived at through the following calculation: 10 worlds or potential conditions of life, which are each mutually inclusive (10 x 10) x 10 factors x 3 realms of existence.

Ten Worlds

The Ten Worlds are, in ascending order of desirability: Hell, Hunger, Animality, Anger, Humanity, Heaven (or Rapture), Learning, Realization, Bodhisattva and Buddhahood. These are distinct but fluid life states that every person experiences. They describe all the possible conditions of life, and at any moment we are in one or other of these "worlds." Hell is the world of self-absorbed misery; Hunger is a condition of craving; in the world of Animality one either fawns on others or seeks to dominate them depending on whether one perceives them as more or less powerful than oneself; Anger is the world of competitiveness and jealousy masked by the pretense of virtuousness; Humanity is a state of rational calm; Heaven is the world of desires fulfilled; Learning is the joy of expanding one's knowledge; Realization includes the absorbed world of creative pursuit; Bodhisattva is the devoted spirit of service to others; and Buddhahood is the most creative and wholly positive potentiality. Each of these worlds contains the potential for the other nine, meaning that you can bring out your Buddhahood while also living your life as an ordinary human being.

While the Ten Worlds describe differences among people and phenomena, the Ten Factors describe elements common to all things. The first three are (1) appearance (what can be seen), (2) nature (inherent disposition, which cannot be seen) and (3) entity (the essence of life that permeates and integrates appearance and nature). The next six factors explain how our lives interact with others and with the environment surrounding us. (4) Power is potential energy and (5) influence is when that inherent energy is activated. (6) Internal cause, (7) relation, (8) latent effect and (9) manifest effect describe the mechanisms of cause and effect--the law of causality to which all things are subject: internal causes latent within one's life (positive, negative or neutral), through relation with various conditions, produce manifest effects as well as latent effects which become manifest in time.

Causality

To offer a simple analogy, internal cause could be compared to sediment at the bottom of a glass of water, and relation to a spoon that stirs the water. The effect is the clouding of the water. Without the internal cause of the sediment, no amount of stirring will produce cloudy water. A remark or incident may cause one person to fly into a rage or sink into a sense of deep injury, while for another person the same external stimulus might produce no effect.

The 10th factor, consistency from beginning to end, means that the Ten Factors are consistent for each of the Ten Worlds. That is, the world of Hell has the appearance, nature, essence, manifest effect, etc., of Hell, all of which are different for the other worlds.

The Three Realms are (1) the realm of the five components, (2) the realm of living beings and (3) the realm of the environment. These could be thought of simply as, from the standpoint of a human being, the person, society and the environment.

T'ien-t'ai derived ichinen sanzen from principles elucidated in the Lotus Sutra, the Buddhist scripture that is the foundation of Nichiren Buddhism as practiced by SGI members. Nichiren (1222-82) described ichinen sanzen as "the heart and core of the teachings put forward by the Buddha in the course of his lifetime." It is the essential principle of Nichiren Buddhism.

This framework is in effect a kind of map of our relationship to the world. It shows us that life is not fixed but fluid, and that our perception of things can shift from moment to moment. For someone in a depressive state of hell, the world appears constricted, dark and hopeless. Problems are overwhelming and tortuous. Past, present and future seem bleak. Yet, some minor shift in our perception, a ray of hope, an encouraging word or response can instantly transform everything.

When our perspective changes, the world itself appears different. When we believe in the potential for change in each moment, when we start to have faith in our Buddhahood, the meaning that we discover in our surroundings changes.

While this may sound simple enough, changing our fundamental perspective can be very difficult. T'ien-t'ai developed a profound but notoriously difficult meditation practice around the theory of ichinen sanzen to enable people to perceive their Buddhahood. Six hundred years later, on the basis of T'ien-t'ai's theory and the principles of the Lotus Sutra, Nichiren developed a simple and effective practice that can be carried out by anyone in any circumstances.

Nichiren's practice of chanting "Nam-myoho-renge-kyo" with faith in our inherent Buddha nature actualizes the principles of ichinen sanzen in the life of the practitioner. More than enabling one to see things from a different perspective, Nichiren's teaching emphasizes our ability to positively transform the world for the benefit of oneself and others.

Nichiren expresses the reality of ichinen sanzen in the following terms: "Life at each moment encompasses the body and mind and the self and environment of all sentient beings in the Ten Worlds as well as all insentient beings in the three thousand realms, including plants, sky, earth, and even the minutest particles of dust. Life at each moment permeates the entire realm of phenomena and is revealed in all phenomena."

Because of the deep interrelationship of our life and all phenomena at each moment, a change in our inner life exerts an influence on all things and brings about a change in our environment or circumstances, ultimately transforming the world itself. As SGI President Daisaku Ikeda writes, "The power of belief, the power of thought, will move reality in the direction of what we believe and conceive of it." Our strong resolve or prayer permeates the entire phenomenal world, its influence manifesting more strongly as we take action.

The practice developed by Nichiren and carried out within the SGI encourages people to make ceaseless efforts to manifest the limitless potential of their own life, to confront and overcome the obstacles to happiness both within themselves and in society and thereby, beginning where they are now, to make the world a better place.

Source: http://www.sgi.org/buddhism/buddhist-concepts/three-thousand-realms-in-a-single-moment-of-life.html