SGI Newsletter Published by Soka Gakkai Wednesday, September 20, 2017 No. 9710 SGI President Ikeda s Study Lecture Series THE BUDDHISM OF THE SUN ILLUMINATING THE WORLD [22] A Religion of Human Revolution Part 2 Dialogue Forging Human Ties Based on a Spirit of Great Compassion Lecture Why do we engage those around us in dialogue? It is to help them become happy. This has been the fundamental spirit of Buddhism since the time of Shakyamuni Buddha. And it is this fundamental wish of the Buddha that was also cherished by Nichiren Daishonin, the Buddha of the Latter Day of the Law, and has been inherited and carried on by the Soka Gakkai today. The historic February Campaign of 65 years ago (1952) was the starting point of what has now become an annual Soka Gakkai tradition. It was an exhilarating drama of broadening dialogue that began with individuals who had awakened to their mission as Bodhisattvas of the Earth standing up resolutely to take action for kosen-rufu. At that time, every chapter was engaged in a bold effort to spread the Daishonin s Buddhism, striving to fulfill our mentor President Toda s membership goal of 750,000 households. Progress was slow, however, and Mr. Toda lamented: At this rate, kosen-rufu will take 50,000 years! One day, he said to me: Daisaku, will you take the lead? I immediately replied in the affirmative, adding: I ll turn the situation around and launch such a great propagation initiative that you ll be astonished. Put your mind at ease and leave it to me! In February 1952, I took the lead as a chapter advisor in Tokyo s Kamata Chapter and, with my fellow chapter members, set in motion a groundswell of dialogue. The Earnest, Steadfast Wish to Help Others Become Happy In those days, most chapters had a difficult time going beyond 100 new member The Soka Gakkai. All rights reserved. For the exclusive use of SGI-related organizational newspapers and periodicals. 15-3, Samon-cho, Shinjuku-ku, Tokyo 160-0017, Japan Phone: 03-5360-9841 Fax: 03-5360-9887
households in a month. But that February, our Kamata Chapter enabled 201 new households to begin practicing the Daishonin s Buddhism, dramatically and resoundingly breaking all former records. The realization of each one of those new households was the crystallization of our earnestness and tenacity in praying for the happiness of each person. By the last day of February, we had already reached our goal of 200 households, when a women s division member brought the news that one more household had decided to join the Soka Gakkai, bringing the final total to 201. Inspired by the breakthrough that we had achieved in Kamata, other chapters also went on to significantly exceed the previous monthly barrier of 100 new households, and the momentum for kosen-rufu accelerated toward realizing our mentor s goal of 750,000 households. A Person Who Reaches Out to Speak with Others Mr. Toda often said that kosen-rufu begins with one-to-one, face-to-face dialogue. Buddhism is a religion of dialogue. Shakyamuni took the initiative, as one human being, to go among the people and talk with them. This was an expression of his noble spirit of compassion, which made it impossible for him to ignore anyone who was suffering or unhappy. Shakyamuni s manner of interacting with people was described as welcoming and hospitable, friendly in speech, happy to see others, always pleasant and bright, and eager to greet others before they greet him. 1 As Soka Gakkai members, we, too, sincerely reach out to talk with and encourage others. Our efforts are the epitome of humanistic Buddhist dialogue, which is characterized by joyously taking initiative to engage in pleasant and enjoyable conversations with others while warmly embracing them with compassion and empathy. In this installment, let s study the spirit of dialogue that pulses vibrantly in Nichiren Buddhism. *** 1 Translated from Japanese. Hajime Nakamura, Gotama Budda (Gautama Buddha), Book 2, Nakamura Hajime Senshu (Selected Writings of Hajime Nakamura), (Tokyo: Shunjusha, 1992), vol. 12, pp. 443 44. 2
The host then spoke: I have been brooding alone upon this matter, indignant in my heart, but now that you have come, we can lament together. Let us discuss the question at length. (WND-1, 7; On Establishing the Correct Teaching for the Peace of the Land ) 2 Shared Concern Is the First Step toward Opening a Dialogue The Daishonin s treatise On Establishing the Correct Teaching for the Peace of the Land written in the form of a dialogue between a host and his guest begins with the host listening earnestly to the guest s anguished concerns. The guest laments the miserable state of society caused by famines, epidemics, and other calamities, and he expresses his fervent wish to be able to bring that misery to an end. With the words I have been brooding alone upon this matter, indignant in my heart (WND-1, 7), the host indicates that he shares the guest s concerns. This shared concern is the opening for a dialogue on how to free all people from suffering, transform society, and create a brighter future for humanity. Though on a different level, my dialogue with the British historian Arnold J. Toynbee (1889 1975) also began with our shared concern of how humanity could work together to build a peaceful world. Dr. Toynbee had developed a keen interest in Mahayana Buddhism, and he also felt a deep sympathy with our grassroots Buddhist movement. This prompted him to write to me and suggest we engage in a dialogue. Dr. Toynbee, who was almost 40 years my senior, welcomed me with fatherly warmth, and we were able to engage in an earnest dialogue concerning the various problems contemporary society was facing. This year marks the 45th anniversary of the start of our dialogue (in May 1972), which later was published in English under the title Choose Life. To date, it has been translated into 28 languages and is widely read around the world a development that I am certain would have greatly pleased Dr. Toynbee. 2 On Establishing the Correct Teaching for the Peace of the Land : A treatise of remonstration that the Daishonin submitted to Hojo Tokiyori, the retired regent but still the most powerful figure in Japan s ruling clan, on July 16, 1260. In it, he predicts that, unless the correct teaching of the Lotus Sutra was followed, the country would in the near future suffer the calamities of internal strife and foreign invasion the only two calamities among the three calamities and seven disasters that had not yet assailed Japan. 3
A Friend in the Orchid Room One Who Shows Compassion and Empathy To return to On Establishing the Correct Teaching for the Peace of the Land, after expressing their shared concern, the host and the guest go on to engage in a heated discussion based on their respective beliefs. One by one, the host answers and clears away the doubts and objections expressed by the guest, ultimately establishing a relationship of understanding, empathy, and trust. This is described by the phrase You have associated with a friend in the orchid room (WND-1, 23). Just as the scent of orchids perfumes the room in which they are placed, the fragrance of the host s compassion envelops the guest s heart. It is one s admirable personal traits and character that open others hearts and change their thinking. And those qualities do not derive from one s social status or position; rather, they are a manifestation of how one lives one s life. The example of people who, whatever their circumstances or background, lead strong, positive, confident lives dedicated to the happiness of others and the welfare of society, cannot help but move and inspire those around them. By embracing the Mystic Law and devoting our lives to fulfilling the great vow for kosen-rufu and realizing the Daishonin s ideal of establishing the correct teaching for the peace of the land, our lives acquire, without our even being aware of it, a fragrance as lofty and refined as orchids. Our dialogues start from compassionate prayer for others happiness. When we base our lives on the Mystic Law, all of our efforts to reach out to, speak with, and enable others to form a connection with Buddhism will help them reveal their own inner potential. A Shared Vow Is the Aim of Dialogue At the close of the treatise On Establishing the Correct Teaching for the Peace of the Land, the guest expresses his determination: It is not enough that I alone should accept and have faith in your words we must see to it that others as well are warned of their errors (WND-1, 26). It thus ends with the host and guest making a shared vow. This clearly shows the true aim of the dialogue that we are engaging in. Above all, increasing, one by one, the number of people who are awakened to the truth of the Mystic Law and share a common vow to make the world a better place is the impetus for creating a peaceful society. Dialogue directed toward establishing the correct teaching for the peace of the land, which elevates shared concerns into a shared vow, is certain to become a vital cornerstone for world peace. The dialogue carried out by Soka Gakkai members is fueled by a belief in the 4
Buddha nature of all people. Awakening the Buddha nature in others is key to realizing true happiness for ourselves and others. This is because a shared conviction in our own and others potential for Buddhahood has the power to transcend all differences and become the foundation of shared happiness and shared peace. This is precisely the kind of dialogue that the world so badly needs today. *** The practice of making a bow of obeisance carried out by the bodhisattva Never Disparaging is based on the teaching that the people he bowed to were all certain to attain Buddhahood [LSOC20, 309] and therefore is an expression of pity and compassion. Hence, although the people might take sticks of wood or tiles and stones and beat and pelt him [LSOC20, 309], he nevertheless persisted in his effort, preaching to them forcefully, though it angered them [T ien-t ai s Words and Phrases of the Lotus Sutra, vol. 10], an action that arose from his feelings of pity and compassion. Since we are taught that the Buddha mind is a mind of great pity and compassion, a bow of obeisance is made in acknowledgment of this pity and compassion. (The Record of the Orally Transmitted Teachings, pp. 163 64) 3 Donning the Armor of Perseverance This passage from The Record of the Orally Transmitted Teachings explains that Bodhisattva Never Disparaging s 4 practice of showing profound respect for others 3 The Record of the Orally Transmitted Teachings is a two-volume record of lectures that Nichiren Daishonin gave on certain key passages of the Lotus Sutra while he was residing on Mount Minobu. It was recorded by Nikko Shonin. 4 Bodhisattva Never Disparaging is described in the Bodhisattva Never Disparaging (20th) chapter of the Lotus Sutra. This bodhisattva Shakyamuni in a previous lifetime lived at the end of the Middle Day of the Law, after the death of the Buddha Awesome Sound King. He would bow to everyone he met and say: I have profound reverence for you, I would never dare treat you with disparagement or arrogance. Why? Because you will all practice the bodhisattva way and will then be able to attain Buddhahood (LSOC20, 308). However, he was attacked by arrogant people, who beat him with sticks and staves and threw stones at him. The sutra explains that this practice became the cause for Bodhisattva Never Disparaging to attain Buddhahood. 5
was an expression of compassion. Specifically, the Daishonin states: Although the people might take sticks of wood or tiles and stones and beat and pelt him, he nevertheless persisted in his effort, preaching to them forcefully, though it angered them, an action that arose from his feelings of pity and compassion (cf. OTT, 164). Bodhisattva Never Disparaging s respectful actions aroused anger in those he encountered, people whose minds were impure, and they reacted by attacking him. Mean-spirited individuals despised him, declaring that he made no effort to master the Buddhist teachings, but simply went about bowing to people (cf. LSOC20, 308). When they heard Bodhisattva Never Disparaging, whom they looked down on as inferior to them, say you are all certain to attain Buddhahood (LSOC20, 308) that is, if you practice the bodhisattva way, you will become Buddhas without fail they found it impossible to accept and they reacted with hostility. Our members in the early days of our movement had this same experience. Though they all had their own problems and were battling their own karma, such as poverty or illness, they actively reached out to others to share Nichiren Buddhism with them. They were met with ridicule and insults, however, and people told them to come back when they had solved their own problems and become happy. But Bodhisattva Never Disparaging bore with patience the gibes, curses, and insults hurled at him and attained the benefit of the purification of his six sense organs 5 (cf. LSOC20, 310). Similarly, our honorable and indomitable pioneer members joyfully persevered in their efforts to share Buddhism with others, greeting each obstacle or difficulty they encountered as an opportunity to do their human revolution and change their karma. Herein lies the victory of our truehearted champions of the Mystic Law, valiant Bodhisattvas of the Earth, clad in the armor of perseverance. 6 5 Purification of the six sense organs: Also, purification of the six senses or faculties. This refers to the six sense organs of eyes, ears, nose, tongue, body, and mind becoming pure, making it possible to apprehend all things correctly. The Benefits of the Teacher of the Law (19th) chapter of the Lotus Sutra explains that those who uphold and practice the sutra acquire 800 benefits of the eyes, nose, and body, and 1,200 benefits of the ears, tongue, and mind, and that through these benefits the six sense organs become refined and pure. 6 Armor of perseverance: Also, armor of forbearance. A metaphor for the spiritual endurance with which one withstands insult or persecution. The armor of perseverance is also that which protects one against evils and hindrances. The Encouraging Devotion (13th) chapter of the Lotus Sutra says: In a muddied kalpa, in an evil age, there will be many things to fear. Evil demons will take possession of others and through them curse, revile, and heap shame on us. But we, reverently trusting in the Buddha, will put on the armor of perseverance. In order to preach this sutra we will bear these difficult things (LSOC13, 233). 6
The Three Rules of Preaching as Guidelines for Propagation after the Buddha s Passing The Lotus Sutra teaches the three rules of preaching 7 or the three rules of the robe, seat, and room as guidelines for propagation in the evil age of the Latter Day. It states that one should enter the Thus Come One s room, put on the Thus Come One s robe, and sit in the Thus Come One s seat (cf. LSOC10, 205), with the terms room, robe, and seat used to describe different aspects of the mind or spirit of the Buddha. If we view these three elements in terms of our efforts as the Buddha s emissaries carrying out the Buddha s work, it means, first of all, having a mind that is gentle and forbearing (LSOC10, 205) which corresponds to the Thus Come One s robe and being able to steadfastly endure difficulties. To endure, here, is not a passive act; because we have true courage, we are able to persevere actively and triumph in the end. The Thus Come One s seat is the state of the emptiness of all phenomena (cf. LSOC10, 205), or free and unhindered wisdom. It means the true wisdom we gain through selfless efforts dedicated to achieving kosen-rufu as our fundamental goal, liberating ourselves from deluded attachment. Specifically, it means becoming free of all kinds of preconceived notions, biases, and assumptions and, as a result, being able to clearly see the true reality of all things and the Buddha nature that all people possess. The Thus Come One s room is the spirit of great pity and compassion (cf. LSOC10, 205). It refers to an expansive state of life in which we invite others into our hearts vast inner realm of great compassion and embrace and accept all people. Our compassion gives rise to the wisdom to help free others from suffering. It enables us to endure people s verbal abuse and criticism stemming from 7 Three rules of preaching: Also, three rules of the robe, seat, and room. The three rules of preaching represented by the robe, seat, and room of the Thus Come One, or the Buddha. Three essentials for propagating the Lotus Sutra after Shakyamuni Buddha s death mentioned in the Teacher of the Law (10th) chapter of the sutra. The passage reads: Medicine King, if there are good men and good women who, after the Thus Come One has entered extinction, wish to expound this Lotus Sutra for the four kinds of believers, how should they expound it? These good men and good women should enter the Thus Come One s room, put on the Thus Come One s robe, sit in the Thus Come One s seat, and then for the sake of the four kinds of believers broadly expound this sutra. The Thus Come One s room is the state of mind that shows great pity and compassion toward all living beings. The Thus Come One s robe is the mind that is gentle and forbearing. The Thus Come One s seat is the emptiness of all phenomena (cf. LSOC10, 205). In effect, this means that in propagating the Lotus Sutra one should have a mind of great compassion, abide in the truth of the non-substantiality of all phenomena, and bear all hardships with patience. 7
misconceptions or misunderstanding. Bodhisattva Never Disparaging serves as a predecessor and example in embodying these three guidelines for propagating the Law in an age after the Buddha s passing [ the Buddha, in this case, being Buddha Awesome Sound King]. He stood up in an age when the correct teaching had all but been lost and many arrogant people held sway. Mr. Toda often said that, for us ordinary people, courageous action can substitute for compassion [which can be difficult to summon]. We of the Soka Gakkai are making courageous and persevering efforts in dialogue, amid the realities of this troubled age, to awaken people to the Buddha nature they possess but are not yet aware of. We could truly be called present-day Bodhisattvas Never Disparaging, embodying the three rules of preaching. The Power of Dialogue to Help Others Form Wonderful Ties to Buddhism The attacks Bodhisattva Never Disparaging encountered never made him stop his practice of bowing in reverence to others. This was because he had complete and utter faith in the Buddha nature of all whom he met. The Daishonin explains the phrase preaching to them forcefully, though it angered them [from T ien-t ai s Words and Phrases of the Lotus Sutra] as meaning: One should by all means persist in preaching the Lotus Sutra and causing [people of the Latter Day of the Law] to hear it. Those who put their faith in it will surely attain Buddhahood, while those who slander it will establish a poison-drum relationship 8 with it and will likewise attain Buddhahood. (WND-1, 882; How Those Initially Aspiring to the Way Can Attain Buddhahood through the Lotus Sutra ) Compassionate actions infused with prayer and conviction are certain to help others form a connection with Nichiren Buddhism. Though the individual may reject what you are saying at the time, you have enabled them to form a tie with Buddhism deep in their life. Through the benefit of their reverse relationship, 9 the arrogant four kinds of believers monks, nuns, laymen, and laywomen who attacked Bodhisattva 8 Poison-drum relationship: A reverse relationship, or a relationship formed through rejection. A bond formed with the Lotus Sutra by opposing or slandering it. One who opposes the Lotus Sutra when it is preached will still form a relationship with it by virtue of opposition, and will thereby attain Buddhahood eventually. 9 See footnote 8. 8
Never Disparaging were eventually able to encounter him again and open the way to happiness in their own lives. This is the teaching of the Lotus Sutra. For that reason, if we confidently help others form a connection with Nichiren Buddhism, regardless of their capacity to understand the teaching, we will enable them to awaken to their Buddha nature one day. When we chant in earnest for others happiness, we affirm both our own Buddha nature and theirs. Not letting ourselves be swayed by others immediate reaction, whether negative or positive, we need to continue sharing Buddhism with wisdom and patience, just as Bodhisattva Never Disparaging did. The Buddha Mind Is a Mind of Great Pity and Compassion A passage from The Record of the Orally Transmitted Teachings states: The Buddha mind is a mind of great pity and compassion (OTT, 164). This is a clear assertion that Buddhahood is the spirit of compassion. The Buddha mind is the profound compassion that wishes for the enlightenment of all living beings. Buddhahood is not some state of being separate or removed from our own lives. The Daishonin teaches that the life state of Buddhahood shines brightly in the minds and bodies of those who share his vow and take action for the happiness of others. Mr. Toda often used to say that having compassion and empathy for others is the essence of sharing Nichiren Buddhism. True compassion is manifested as care and concern for others; as patience to persevere in helping others, believing that they will definitely change for the better; and as courage to overcome the fear that others may react negatively. Buddhist dialogue is an act of compassion expressing supreme respect for the other person. When we reach out in Buddhist dialogue in accord with the compassionate vow of the Buddha, we polish our lives and grow, too. It is the ultimate form of Buddhist practice for both ourselves and others. It cannot fail to fill us with vibrant joy. The more we engage in dialogue with people all of whom possess different states of life the more we expand our own state of life and strengthen our compassionate spirit. The Bodhisattvas of the Earth are true experts in dialogue. The Lotus Sutra describes them as being clever at difficult questions and answers, / their minds know no fear. / They have firmly cultivated persevering minds (LSOC15, 263). Through our Buddhist practice of sharing Nichiren Buddhism with others, we can transform our own state of life and create a life of great human revolution based on compassion. *** 9
At first only Nichiren chanted Nam-myoho-renge-kyo, but then two, three, and a hundred followed, chanting and teaching others. Propagation will unfold this way in the future as well. Does this not signify emerging from the earth? (WND-1, 385; The True Aspect of All Phenomena ) 10 Creating a Great Network of Bodhisattvas of the Earth in the 21st Century In his writing The True Aspect of All Phenomena, the Daishonin sets forth the eternal formula for kosen-rufu. In the Emerging from the Earth (15th) chapter of the Lotus Sutra, the Bodhisattvas of the Earth emerge dynamically from the earth. Their number is likened to 60,000 times the grains of sand of the Ganges River. This brilliant array of innumerable Bodhisattvas of the Earth, each leading equally innumerable retinues of followers, appears from the depths of the earth. As kosen-rufu expands, the ranks of the Bodhisattvas of the Earth will also expand. They will continue to flow forth without end. In the early days of our movement for worldwide kosen-rufu, visiting places where there were yet no members, I chanted Nam-myoho-renge-kyo as if to permeate the land with my daimoku, convinced that eventually a mighty stream of Bodhisattvas of the Earth would emerge there. Today, vast numbers of Bodhisattvas of the Earth have appeared in the regions that I visited and the regions where I worked with fellow members to sow the seeds of the Mystic Law. Bodhisattvas of the Earth will emerge without fail to fulfill the mission of kosen-rufu everywhere throughout the world this was the Daishonin s conviction when he stated that it all starts with first one person chanting Nam-myoho-renge-kyo (cf. WND-1, 385). And he goes on to declare: Propagation will unfold this way in the future as well (WND-1, 385), predicting that the numbers of Bodhisattvas of the Earth will continue to grow and expand forever. Let us therefore boldly, sincerely, and unhesitatingly speak out and share the correct teaching of Nichiren Buddhism with others. Enveloping the entire planet in dialogue is the noble mission of the champions of kosen-rufu, who shoulder the mandate of Nichiren Daishonin. 10 Composed in May 1273, The True Aspect of All Phenomena was addressed to the Daishonin s priest-disciple Sairen-bo Nichijo. In response to the latter s question on the true aspect of all phenomena, the Daishonin presented the most profound teachings of Buddhism. He declared that all his disciples who were of the same mind as he were Bodhisattvas of the Earth, and stated his conviction that kosen-rufu would certainly be achieved. 10
Winning Over Oneself Is the Path to Victory I embarked on the February Campaign of 1952 with a profound desire to repay my debt of gratitude to President Toda and, as a disciple, to share my mentor s struggle. I was determined to adorn the month of February, when both Nichiren Daishonin and Mr. Toda were born, with a remarkable increase in new membership. That wish and determination enabled me to overcome my limitations and take concrete action that led to achieving a breakthrough in our efforts to increase the momentum of propagation. Gratitude and faith remain mere abstractions if we just pay them lip service or keep them in our hearts without expressing them. Only when they are put into action, into practice, do they produce real value and come to life. A powerful wish fosters the determination to actualize that wish, rouses the courage to fear no difficulties, and brings forth the wisdom to change reality. The key is to win out over yourself. In the February Campaign, our members liberated themselves from the feeling of being chained by their karma and stood up resolutely to engage in Buddhist dialogue. This brought forth their inner Buddhahood and gave them the power to carry out the Buddha s work as emissaries of the Buddha. The inner fortitude of each of these individuals, standing up as a Bodhisattva of the Earth with no concern for appearances or others opinions, epitomized the compassion and courage of the Buddha. One day during the February Campaign, I accompanied a new member on her way to share Buddhism with someone. She was so tense and nervous at the prospect that she seemed to be dragging her feet. I suggested we sing a Gakkai song and enjoy ourselves. I fondly recall that while, at first, she sang along in a soft, tentative voice, as we sang the Song of Comrades again and again, she became energized before my eyes. Everyone who took part in the February Campaign triumphed over their own limitations. Their transformation as they carried out their human revolution stirred a genuine response from others and bore fruit as successful propagation. Dialogue Is the Heart of the SGI The spirit of dialogue is embodied in the great vow of all mentors and disciples of Nichiren Buddhism kosen-rufu. Kosen literally means to proclaim widely. Without the practice of dialogue, kosen-rufu, or the widespread propagation of Buddhism, cannot be achieved. Mr. Toda was a champion of dialogue, readily able to speak with anyone. He set in motion a great surge of progress for kosen-rufu through the expansion of dialogue, reaching from ordinary citizens to national leaders. As his disciple, I have held numerous openhearted dialogues for peace with world leaders and thinkers, 11
transcending religious and cultural differences. I have met with men, women, young, and old, and done my best to help as many people as possible form a connection with Nichiren Buddhism. The path of dialogue that I pioneered has been broadly developed by youthful members around the world who share my commitment. World thinkers have praised this movement and expressed high hopes for it. Dr. Sarah Wider, former president of the Ralph Waldo Emerson Society, has noted that the SGI values dialogue and cherishes the lofty ideal of building the best possible human society. The organization, she commented, is filled with a vigorous life force that enables all life to thrive, grow, and develop. The eminent social anthropologist Nur Yalman noted that the growth of the SGI marked a new age of dialogue in which religions actively reach out to one another, an age of peace. He said he saw this as the SGI s most important contribution. Our members around the world are courageously working with me to talk with people from all areas and walks of life, and also pursuing interfaith and intercultural dialogue. The dialogues we undertake in the place we are now will strongly promote human revolution for both ourselves and others and act as a driving force for transforming the world. The dialogues that we of the Soka Gakkai are carrying out on a daily basis around the globe are creating a gentle, deep-flowing, yet sure, current of change toward the realization of a peaceful world. The Ultimate Dialogue for Building a Better Future for Humanity Dialogues filled with warmth, hope, and youthful spirit are illuminating the world. Our dialogues are the ultimate force for building a better future for humanity. Let us leave behind an inspiring drama as courageous Bodhisattvas of the Earth and experts in the art of happiness. In closing, I would like to share with you these words of Mr. Toda: If we, the followers of Nichiren Daishonin, assemble in great numbers but are unable to achieve kosen-rufu, then how can we possibly show our faces to him when we arrive on Eagle Peak? Fellow Bodhisattvas of the Earth, let s take on this challenge [of making kosen-rufu a reality]! 11 (Translated from the February 2017 issue of the Daibyakurenge, the Soka Gakkai monthly study journal) 11 Translated from Japanese. Josei Toda, Toda Josei Zenshu (Collected Writings of Josei Toda) (Tokyo: Seikyo Shimbunsha, 1989), vol. 4, pp. 363 64. 12