SGI Newsletter Published by Soka Gakkai

Transcription

1 SGI Newsletter Published by Soka Gakkai Tuesday, November 21, 2017 No SGI President Ikeda s Study Lecture Series THE BUDDHISM OF THE SUN ILLUMINATING THE WORLD [24] A Religion of Human Revolution Part 4 Harmony A Realm of Equality That Recognizes the Dignity of All People Lecture It was in February 1952, 65 years ago, that my mentor, second Soka Gakkai president Josei Toda, first spoke of the concept of global citizenship, which had a truly fresh and inspiring resonance. He mentioned this at a youth division study seminar. At the meeting, youth division representatives were called on to give five-minute presentations sharing their views on various topics, such as A Life of Great Good, Religion and Science, and The Fivefold Comparison. 1 Mr. Toda was very pleased with this first study seminar, personally grading each speaker, praising them for studying hard, and suggesting that another such meeting be held again in the future. Eliminating Misery from the World After commenting on the presentations, Mr. Toda said he wished to share his own philosophy. He then declared that he was a proponent of neither communism nor capitalism, but of global citizenship. 2 He did not elaborate any further on this point, but as his disciple, I was struck by the originality and grand scope of his vision. The Korean War, which had broken out two years earlier, was still under way, and the divide between the Eastern and Western blocs was deepening. His concept of global citizenship was infused with his fervent wish to put a stop to the seemingly unending cycle of war and spare people from misery a desire to 1 Fivefold comparison: Five successive levels of comparison set forth by Nichiren Daishonin in The Opening of the Eyes based on the principle of causality in life. 2 Cf. Translated from Japanese. Josei Toda, Toda Josei Zenshu (Collected Writings of Josei Toda), (Tokyo: Seikyo Shimbunsha, 1991), vol. 3, p The Soka Gakkai. All rights reserved. For the exclusive use of SGI-related organizational newspapers and periodicals. 15-3, Samon-cho, Shinjuku-ku, Tokyo , Japan Phone: Fax:

2 transcend all ethnic and ideological differences and open the way to peaceful and harmonious coexistence for humankind. It was a philosophy that recognized all human beings as fellow inhabitants of planet Earth and equally embraced people of every region East and West, North and South. It was a philosophy of peace and harmony that stood in opposition to the violence and division that bring unhappiness and suffering to humanity. Teaching Young People Respect for All As the inevitable culmination of this philosophy of global citizenship, Mr. Toda later delivered his Declaration Calling for the Abolition of Nuclear Weapons (in September 1957), in which he denounced nuclear weapons as an absolute evil threatening the very survival of the human race. Underlying his pacifist ideals was the life philosophy of the Mystic Law articulated in the Lotus Sutra and, especially, in the teachings of Nichiren Daishonin a philosophy that recognizes the inherent dignity and worth that we all equally possess. It bears noting that Mr. Toda spoke of global citizenship and made his anti-nuclear weapons declaration before audiences of youthful successors. Now, at this time of the new era of worldwide kosen-rufu, to commemorate the 65th anniversary of the publication of the Soka Gakkai edition of the Nichiren Daishonin Gosho Zenshu (Collected Writings of Nichiren Daishonin), I would like to study the Buddhist philosophy of peace and harmony together with my precious fellow members, who are striving energetically to expand the ranks of our youth. *** When one comes to realize and see that each thing the cherry, the plum, the peach, the damson in its own entity, without undergoing any change, possesses the eternally endowed three bodies [of the Buddha the Dharma body, the reward body, and the manifested body], 3 then this is what is meant by the word ryo, to include or all-inclusive. Now Nichiren and his followers, who chant Nam-myoho-renge- 3 The three bodies of the Buddha refer to the Dharma body, the reward body, and the manifested body. The Dharma body is the fundamental truth, or Law, to which the Buddha is enlightened. The reward body is the wisdom to perceive the Law. And the manifested body is the compassionate actions the Buddha carries out to lead people to happiness. 2

3 kyo, are the original possessors of these eternally endowed three bodies. ( The Immeasurable Meanings Sutra: Six important points, The Record of the Orally Transmitted Teachings, pp ) 4 Shining in Our Own Unique Way The Lotus Sutra is a scripture of hope that teaches the dignity of each individual s life and seeks to guide all people to enlightenment. It shows the utmost respect for diversity, accepting and valuing people s differences rather than discriminating against them. This spirit is the essence of Buddhist humanism. The pioneering peace researcher Dr. Elise Boulding ( ), with whom I published a dialogue, maintained that one of the most important requirements in creating peace is having the spirit to appreciate and celebrate difference and diversity, as well as recognizing that each person is unique and precious. 5 A philosophy of harmony that values human diversity needs to become the fundamental guiding philosophy for humanity to realize genuine happiness and peace. In The Record of the Orally Transmitted Teachings, Nichiren Daishonin explains the principle of cherry, plum, peach, and damson. Flowering fruit trees endure the harsh cold of winter and, as spring approaches, each blossom in their own time, with their own unique and beautiful flowers. This is a metaphor for the diversity of human beings, expressing the unique mission and personal qualities of each individual. The Daishonin writes: Each thing the cherry, the plum, the peach, the damson in its own entity, without undergoing any change, possesses the eternally endowed three bodies [of the Buddha] (OTT, 200). He is telling us that all living beings, just as they are, without needing to undergo any change, can reveal and manifest the original life state of Buddhahood expressed here as the eternally endowed three bodies of the Buddha (cf. OTT, 200). Embracing and Encompassing All Things In The Record of the Orally Transmitted Teachings, the Daishonin say that realizing that we possess the eternally endowed three bodies is what is meant by the word ryo 4 The Record of the Orally Transmitted Teachings is a two-volume account of lectures Nichiren Daishonin gave on certain key passages of the Lotus Sutra while he was residing on Mount Minobu. It was recorded by Nikko Shonin. 5 From an article in the Seikyo Shimbun, February 10, Cf. Elise Boulding, Peace Culture: Living with Difference, < boulding-peace-cultures> (November 11, 2017). 3

4 ( to measure and include all things ) in the three characters mu-ryo-gi ( immeasurable meanings ) in the title of Immeasurable Meanings Sutra 6 (cf. OTT, 199, 200). The Lotus Sutra embraces all life without exception. The Daishonin writes [in The Embankments of Faith ]: To begin with, the Lotus Sutra was taught to lead all living beings to the Buddha way (WND-1, 625). The Mystic Law makes it possible for all living beings to actually reveal and manifest the state of Buddhahood in their lives. They can shine their brightest, just as they are, as noble Buddhas eternally endowed with the three bodies. This Buddhist realm of cherry, plum, peach, and damson a realm that supports the flourishing of diversity is open to all people. Everyone without exception can equally take part in walking the great path of human revolution and, while making the most of their individuality, realize the flowering of their highest potential. Through the workings of the eternally endowed three bodies of the Buddha in our lives, the individual differences we possess as human beings are turned into our unique positive characteristics. In this connection, the philosophy of human revolution of each individual striving to realize this kind of fundamental inner transformation will surely lead to elevating the life state of all humankind. When this philosophy, which respects the dignity of all life, spreads around the world and changes peoples lives at the most fundamental level, it will open the way to eliminating the tragedy of conflict and hatred. We will also then be able to transform a chronic sickness of humankind that of repeatedly engaging in war fueled by a cycle of hatred. Herein lies the profound significance of our efforts, and those of our fellow members around the world, to share and spread the humanistic ideals and principles of Nichiren Buddhism at this very time. 6 Immeasurable Meanings Sutra (Jpn. Muryogi-kyo): A sutra regarded as the introductory teaching, or prologue, to the Lotus Sutra. It was translated into Chinese in 481 by Dharmagathayashas, a monk from central India. The sutra describes the Buddha s preaching on Eagle Peak and consists of three chapters. In the first, or Virtuous Practices, chapter, Bodhisattva Great Adornment praises Shakyamuni Buddha in verse on behalf of the assembly. This verse section contains the passage known as the thirty-four negations, referring to the substance or essence of the Buddha. In the second chapter, Preaching the Law, Shakyamuni explains that all principles and meanings derive from a single Law. He then declares: Because their [people s] natures and desires are not alike, I preached the Law in various different ways. Preaching the Law in various different ways, I made use of the power of expedient means. But in these more than forty years, I have not yet revealed the truth (LSOC, 15), indicating that all the prior teachings were provisional and expedient. The final, Ten Benefits, chapter explains that by practicing this sutra one can obtain ten kinds of blessings. The Buddha encourages Bodhisattva Great Adornment and the other eighty thousand bodhisattvas present to propagate the sutra, and they vow to do so. 4

5 We Are the Original Possessors of the Eternally Endowed Three Bodies The Daishonin goes on to say: Now Nichiren and his followers, who chant Nam-myoho-renge-kyo, are the original possessors of these eternally endowed three bodies (OTT, ). As noted earlier, we are all eternally endowed with the three bodies of the Buddha the Dharma body (the Law, or truth), the reward body (wisdom), and the manifested body (compassion). Moreover, when we follow the lead of the Daishonin, the Buddha of the Latter Day of the Law, and chant Nam-myoho-renge-kyo, we can bring forth from within us the life state of Buddhahood and manifest the wisdom and compassion of the Buddha in the midst of the realities of our daily lives. We are therefore the original possessors of the eternally endowed three bodies. The Daishonin also writes [in On the Treasure Tower ]: In the Latter Day of the Law, no treasure tower 7 exists other than the figures of the men and women who embrace the Lotus Sutra [Nam-myoho-renge-kyo] (WND-1, 299). Each member, dedicated to realizing the great vow for kosen-rufu just like the Daishonin, is without exception a noble treasure tower. You have a profound mission, and the Buddhas and the heavenly deities throughout the universe are sure to praise and protect you without fail. *** Myo [meaning mystic, of myoho, the Mystic Law] means to revive, that is, to return to life. (WND-1, 149; The Daimoku of the Lotus Sutra ) 8 A Revitalizing Force That Gives Meaning to All Things In The Daimoku of the Lotus Sutra, in which this passage appears, the Daishonin 7 Treasure tower: A tower or stupa adorned with treasures or jewels. Any of a variety of jeweled stupas depicted in Buddhist scriptures. The best known is the treasure tower of Many Treasures Buddha that appears in The Emergence of the Treasure Tower (11th) chapter of the Lotus Sutra. Nichiren Daishonin viewed the treasure tower as an allegory for human life in its enlightened state achieved through the chanting of Nam-myoho-renge-kyo. He also referred to the Gohonzon, the object of devotion in his teaching, as the treasure tower. 8 This letter, composed in January 1266, is addressed to a female disciple who was unable to abandon her attachment to the Pure Land Buddhist practice of reciting the Nembutsu that is, the name of Amida Buddha. Through this letter set forth in a question-and-answer format, the Daishonin explains the benefit one gains through chanting Nam-myoho-renge-kyo. 5

6 explains that the character myo has three meanings to open, to be fully endowed, and to revive (cf. WND-1, , 149). I d like to briefly confirm each one. To open means that the Lotus Sutra opens the way to enlightenment for all living beings. To be fully endowed means that the Mystic Law contains within it all benefits. 9 The meaning of to revive is explained in the passage we are studying in this section. Soka Gakkai founding president Tsunesaburo Makiguchi heavily underlined this passage in his personal copy of the Gosho, the writings of Nichiren Daishonin. The Daishonin clarifies that the Mystic Law has the revitalizing power to free all living beings from suffering. Mr. Toda once said: The Mystic Law is a life-giving teaching. It allows us to make positive use of all our experiences. Nothing, not even the smallest thing, is ever wasted. This is the great benefit of faith in Nichiren Buddhism. Nothing is wasted in faith! this is the heartfelt conviction that countless members have gained through personal experience since the earliest days of our movement. Our members have faced difficult make-or-break situations with the firm conviction that everything had unfolded the way it had so that they could meet with this affair (WND-1, 829), as the Daishonin put it. 10 With the pride and courage derived from their steadfast belief in Nichiren Buddhism, they have summoned forth the great powers of faith and practice, and forged ahead with the resolve that Now is the crucial moment. By rising to every challenge with an invincible spirit, they have created myriad inspiring dramas of revitalizing their lives through human revolution, making the most of all their past experiences and efforts. The Mystic Law has the power to give positive meaning and value to everything. It is indeed, as Mr. Toda said, a life-giving teaching. A Teaching of Integration, Uniting All Philosophies In relation to the power of the Mystic Law to make positive use of everything, I would like to touch on the principle of opening up and merging 11 that is, the power of the 9 In The Object of Devotion for Observing the Mind, the Daishonin writes: Shakyamuni s practices and the virtues he consequently attained are all contained within the five characters of Myoho-renge-kyo. If we believe in these five characters, we will naturally be granted the same benefits as he was (WND-1, 365). 10 In Reply to Yasaburo, the Daishonin writes: The reason that you have survived until now... was so that you would meet with this affair (WND-1, 829). 11 The teaching of opening up and merging is found in the Lotus Sutra, which opens up and merges the provisional teachings with the one vehicle teaching of Buddhahood. It also means 6

7 Mystic Law as a force for integration based on the concepts of relative myo (also known as comparative myo ) and absolute myo. 12 The Great Teacher T ien-t ai 13 interprets myo from these two perspectives. Both aspects illustrate the excellence and superiority of myo, but whereas relative myo is directed toward discarding attachment to the pre Lotus Sutra teachings for the superior teaching of the Lotus Sutra, absolute myo encompasses the principle of opening up and merging, which can make positive use of everything from the standpoint of the Lotus Sutra. In Questions and Answers on the Various Schools, the Daishonin writes: We come next to a discussion of the absolute myo, which is the doctrine dealing with the opening up and merging of the teachings. At this time the teachings set forth in the sutras preached prior to the Lotus, the provisional teachings, which had been cast aside as undesirable, are now all merged in the great sea of the Lotus Sutra. Therefore, since these provisional teachings of the pre-lotus sutras enter into the great sea of the Lotus Sutra, there is no longer anything undesirable about them. (WND-2, 13) In other words, although Shakyamuni s provisional, pre Lotus Sutra teachings and the non-buddhist teachings are all only partial and fragmentary presentations of the truth, when we position them correctly from the perspective of the all-encompassing teaching of the Lotus Sutra, it is perfectly fine for us to use them. The Daishonin writes [in The Meaning of The Object of Devotion ]: viewing things from a higher standpoint and revealing their true meaning. 12 Relative myo and absolute myo: In The Profound Meaning of the Lotus Sutra, the Great Teacher T ien-t ai interprets the word myo from two perspectives to show the profundity of the sutra. Relative myo (also comparative myo) means that the Lotus Sutra is wonderful and superior relative to all other teachings, which are incomplete, partial, and inferior expressions of the truth, while the Lotus Sutra presents the truth of the Buddha s enlightenment fully and completely. As such, we must discard our attachment to the non-lotus Sutra teachings and rely solely on the Lotus Sutra. Absolute myo means that because the Lotus Sutra presents the truth in full, it encompasses and integrates all other teachings, and thus is comparable to no other teaching. From this viewpoint, all teachings express various aspects of the ultimate truth and can be validated as expedient means leading to the Lotus Sutra. From the perspective of absolute myo, using the teachings that are expedient means to arrive at the true teachings is called opening up and merging the teachings. 13 T ien-t ai ( ): Also known as the Great Teacher T ien-t ai or Chih-i. The founder of the T ien-t ai school in China. His lectures were compiled in such works as The Profound Meaning of the Lotus Sutra, The Words and Phrases of the Lotus Sutra, and Great Concentration and Insight. He spread the Lotus Sutra in China, and established the doctrine of three thousand realms in a single moment of life. 7

8 In effect, we may say that the main chord of the net, that which deals with the attainment of Buddhahood, is expounded in the Lotus Sutra, while the finer meshes of the net are made clear in the various other canonical texts. They function as finer meshes for the Lotus Sutra, and therefore it is perfectly proper to cite them as proof to support the validity of the Lotus Sutra. (WND-2, 605) In his various treatises, starting with On Establishing the Correct Teaching for the Peace of the Land, in order to promote a correct understanding of the Lotus Sutra, the Daishonin freely cites passages from the pre Lotus Sutra teachings as documentary proof of his assertions, and references events from ancient Chinese history and legend. This is an example of the Daishonin employing the doctrine of opening up and merging, and explaining the teachings from the perspective of absolute myo. As we seek to move from an age of division to one of harmony, the doctrine of opening up and merging, one of the wise insights of Buddhism, will be more important than ever as part of humanity s philosophical foundation for the 21st century. All philosophies and creeds that seek human happiness and peace are at the deepest level aligned with the teaching of the Mystic Law, which extols the dignity and worth of all people. As a result, when illuminated by the bright light of hope of the Mystic Law, they can vibrantly reveal their true value as positive forces for the good for all humanity and function for people s happiness. *** All disciples and lay supporters of Nichiren should chant Nam-myoho-renge-kyo with the spirit of many in body but one in mind, transcending all differences among themselves to become as inseparable as fish and the water in which they swim. This spiritual bond is the basis for the universal transmission of the ultimate Law of life and death. Herein lies the true goal of Nichiren s propagation. When you are so united, even the great desire for widespread propagation [i.e., kosen-rufu] can be fulfilled. (WND-1, 217; The Heritage of the Ultimate Law of Life ) The Daishonin composed The Heritage of the Ultimate Law of Life in 1272, at Tsukahara during his exile on Sado Island, for Sairen-bo, who was also exiled there. In it, the Daishonin replies to Sairen-bo s questions about the key to attaining Buddhahood, the heritage of the 8

9 The Oneness of Mentor and Disciple and the Unity of Many in Body, One in Mind The teaching of harmony based on the Mystic Law is expressed, in terms of a guideline for kosen-rufu, as practicing in the unity of many in body, one in mind. Let us study this extremely important passage from The Heritage of the Ultimate Law of Life, one of the Daishonin s writings that we have repeatedly engraved in our hearts and taken as a source of inspiration for our practice. It begins with the words, All disciples and lay supporters of Nichiren (WND-1, 217). The heart of Nichiren Buddhism is faith based on the spirit of oneness of mentor and disciple. The vertical thread of the oneness of mentor and disciple and the horizontal thread of the unity of many in body, one in mind together weave the multicolored banner of peace and happiness, of worldwide kosen-rufu. This passage sets forth three key points for transmitting to all living beings the heritage of the ultimate law of life that is, the heritage for the universal attainment of Buddhahood. The first is transcending all differences among ourselves (cf. WND-1, 217). This means eliminating all divisions and conflicts among ourselves and ridding ourselves of egoism. The second point is being as inseparable as fish and the water in which they swim (cf. WND-1, 217). This means having a spirit of mutual respect, understanding, and support, valuing each other as fish treasure the water. The third point is uniting in the spirit of many in body but one in mind (cf. WND-1, 217). This means working together for the same purpose and cherishing the same values while preserving our unique identities. Discussion Meetings as Oases of Peace and Happiness Where can we find this realm of harmony that is pervaded by the unity of many in body, one in mind and actively transmits the heritage of the ultimate law of life? It is in the discussion meetings that are the hallmark of the Soka Gakkai. Discussion meetings are diverse gatherings of people of every age, background and occupation. There may be elderly pioneer members who have been tirelessly striving for kosen-rufu since the early days of our movement and whose radiant smiles light up the room, as well as lively future division members, the leaders of tomorrow. There may be people who have overcome work-related challenges, or who are bravely battling illness with an undefeated spirit. There may be members we haven t seen for a ultimate law of life. 9

10 long time, attending in response to someone s sincere and pure-hearted invitations. Sometimes non-member friends and guests, including local community leaders who have friendly ties with our members, may join the meeting. Discussion meetings are oases of peace, culture, and happiness, where a diverse and varied group of individuals assemble in one place and as equals share their thoughts, feelings, and experiences. We reach out warmly to include and embrace everyone, no matter what their situation, leaving no one out, and doing our utmost to wholeheartedly encourage and inspire those present. During a visit to Japan, Dr. Elise Boulding, whom I mentioned earlier, had an exchange with women s division members and participated in a small group discussion meeting. In our dialogue, she happily recalled that event, saying that the benefit of small group meetings is that everyone meets face-to-face, as equals. They can listen to and really get to know one another. That, she observed, enables them to unite and work toward a shared goal. 15 Dr. Boulding s comments show that she had perceptively grasped the spirit of equality that is so characteristic of our discussion meetings. Dialogue and Discussion Are the Starting Point of Buddhism Dialogue, after all, is the starting point of Buddhism, and Shakyamuni highly valued discussion. After attaining enlightenment, Shakyamuni did not talk about his awakening one-sidedly, with a superior attitude. He began by venturing out to engage others in dialogue, discussing his thoughts freely and openly with five of his old friends. This openhearted approach remained unchanged throughout his life. When Shakyamuni encountered a youth wandering through the forest, worrying about his troubles, he called out to him: Young man, there are no worries here. Come here and sit down with me. Shakyamuni moved aside and offered half of the mat he was sitting on to the youth, engaging him in conversation. This is truly the spirit of discussion. This same spirit is found at Soka Gakkai discussion meetings, where everyone is welcome and accepted. People gathering and sitting together, even when they may be struggling with various challenges and problems, is in itself truly noble. Moreover, discussion meetings are filled with warm empathy and dialogue deriving from a spirit to share others sufferings as our own and strive together to overcome them. Discussion meetings are occasions for inspiring people in their human revolution. The bonds of unity of many in body, one in mind cultivated and sustained through discussion meetings have now spread around the world. In Africa, the 21st 15 Cf. Elise Boulding and Daisaku Ikeda, Into Full Flower: Making Peace Cultures Happen (Cambridge, Massachusetts: Dialogue Path Press, 2010), pp

11 century s continent of hope, the Soka family is advancing powerfully with many in body, one in mind as their motto. Achieving Victory through the Unity of Many in Body, One in Mind Five years ago, in September 2012, I met with 17 young SGI leaders from 10 countries in Africa who were in Tokyo [for an SGI training course]. I will never forget their cheerful shouts of Itai doshin! (Many in Body, One in Mind!) and Victoire! (Victory!), as they pledged to dedicate themselves to worldwide kosen-rufu. I offered my heartiest praise to these young people, leaders of the future whose eyes shone with bright hope. Many different languages are spoken on the African continent, but these young people deepened their personal bonds through the training course, and they continue to stay in touch and encourage one another today, years after returning to their home countries. The members in each country that sent the youthful representatives to Japan for the training course also regard the youth s encounter with me in Tokyo as a great source of personal joy. In the harmonious realm of Soka grounded in the unity of many in body, one in mind, hearts join together as one, transcending language and cultural barriers. It fosters the most powerful, deep, and beautiful human ties the ties of faith. Our success in expanding this beautiful realm of human harmony is proof that Nichiren Buddhism is a world religion for the 21st century. Today, leading thinkers in various fields around the world are expressing their praise and hope for the network of SGI youth upholding this philosophy of harmony. In culturally diverse Malaysia, President and Vice Chancellor Tan Sri Anuwar Ali of the Open University Malaysia, one of the country s most prestigious educational institutions, has praised the contributions to society being made by SGI-Malaysia youth division members. He said that the philosophy they value and uphold is playing an extremely important role in promoting harmony in Malaysia s multiethnic and multicultural society, and went on to express his hopes that they would become an inspiration and model for other young people around the world. 16 The Buddhist Principle of Illuminating and Manifesting One s True Nature The mission of Soka youth is becoming ever more important. I hope that you, our young Bodhisattvas of the Earth around the globe, will make trailblazing efforts where 16 From an article in the Seikyo Shimbun, April 13,

12 you are right now, confidently upholding our philosophy of peace and harmony. Mr. Toda often said: Be true to yourself. When young people who embrace the Mystic Law awaken deeply to their mission, they can bring forth far greater strength and ability than they ever thought they possessed. They can strive freely, in a way that is true to themselves. There s no need to hold back or put yourself down, thinking that you re not capable or good enough. Nichiren Buddhism teaches the principle of illuminating and manifesting one s true nature (cf. WND-1, 746). Through the power of the Mystic Law, you can give fullest expression to your individuality and special qualities. We each have a mission that only we can fulfill. I would like you to advance with courage, proudly recognizing that each of you is the star of your own drama as you strive to realize your vow, and a leading actor in our movement for kosen-rufu. Creating a Great Current of Humanism through the Philosophy of Harmony The time has arrived when the Buddhist philosophy and practice of peace and harmony is attracting increasing attention on the bright stage of human history. Because the teaching of the Mystic Law affirms the dignity and worth of all human beings, it paves the way for us to accept all kinds of differences and respect diversity. As a life-giving teaching that also sets forth the principle of opening up and merging that is, illuminates and integrates various ideas and viewpoints it has the power to give meaning and value to everything. The spirit of many in body, one in mind that is integral to the teaching of the Mystic Law also enables us to build a world of harmony that brings people together. A great current of Buddhist humanism is spreading around the world. People everywhere are waiting for us, the members of the Soka Gakkai, to reach out to them in dialogue about the philosophy and ideals of Nichiren Buddhism. Together with our dependable young successors, our hearts filled with courage and conviction, let us expand the solidarity among the people living on this planet. And let us help one person after another open the treasure tower in their lives, thereby revealing their inherent Buddhahood. (Translated from the April 2017 issue of the Daibyakurenge, the Soka Gakkai monthly study journal) 12