SGI Newsletter Published by Soka Gakkai Wednesday, August 9, 2017 No. 9691 SGI President Ikeda s Study Lecture Series THE BUDDHISM OF THE SUN ILLUMINATING THE WORLD [21] A Religion of Human Revolution Part 1 The Heart of a Lion King Creating a Current of Victory for All People Lecture The Greek philosopher Heraclitus (c. 540 480 BCE) famously declared: The sun is new every day. 1 At the dawn of this new year 2017 let s set forth with hope and optimism, with a new day s sun shining brightly in our hearts. Now in the latter half of the second decade of the 21st century, the world appears increasingly troubled, with dark clouds looming on the horizon. On the one hand, globalization is moving forward on multiple fronts, including business, finance, transportation, and communications. On the other hand, economic disparities are growing, conflict and civil strife continue unabated in many parts of the world, and there seems to be a resurgence of divisiveness and hostility in people s hearts. Such developments have created large numbers of refugees, whose precious lives are being disrespected and threatened. Environmental degradation is also a serious issue. The problems confronting human society cannot be solved solely by external changes such as political and economic reforms or institutional and organizational innovation. Reform efforts that fail to take into account people s well-being, or that lack respect for the dignity of life, will only create more problems and eventually run aground. We must remember that the fundamental goal is people s happiness. Stay connected to the people! Awaken to the dignity and preciousness of life! 1 Hippocrates, Vol. IV: Heracleitus On the Universe, translated by W. H. S. Jones (London: William Heinemann Ltd., 1959), p. 481. 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
Change must start with people themselves! Now is the time for humanity to return to these basic points. Given all of this, what should be the central guiding principles of religion in the 21st century? I assert that they are humanism and human revolution. Self-Transformation Is the Starting Point of the Soka Gakkai Looking back, a few years after he founded the Soka Kyoiku Gakkai (Value-Creating Education Society; forerunner of the Soka Gakkai) in 1930, first president Tsunesaburo Makiguchi discussed the subject of social change, saying: In the final analysis, unless the human spirit is fundamentally transformed through a religious revolution, the chaos in human affairs will never be remedied. The fundamental transformation of the human spirit of which he speaks here is none other than human revolution. Second Soka Gakkai president Josei Toda, who carried on Mr. Makiguchi s vision, was imprisoned with his mentor as a result of religious oppression by the wartime militarist government. While in detention, Mr. Toda awakened to the realization that the Buddha is life itself and that he was a Bodhisattva of the Earth. After his release (in July 1945), he sought to teach people how to transform their lives through faith in the Mystic Law. With the aim of elevating the life state of all humanity to Buddhahood, to their highest level of character, he set out to achieve kosen-rufu. His wish was free people from suffering, including that caused by war, hunger, and sickness. That is why Mr. Toda agreed so heartily with University of Tokyo president Shigeru Nambara (1889 1974) when the latter stressed, shortly after the end of World War II, the need for a human revolution. Such a revolution, Nambara said, was vital if the people s welfare was truly to be served by the political and social reforms and the so-called second industrial revolution taking place amid the turbulent changes of the postwar era. 2 Mr. Toda clearly saw that a fundamental transformation in the depths of people s lives was necessary if they were to realize happiness, social prosperity, and world peace. He showed how we could make this possible through practicing Nichiren Buddhism, and achieving human revolution within the reality of our lives and society. 2 Translated from Japanese. Shigeru Nambara, Ningen Kakumei to Dai-niji Sangyo Kakumei (Human Revolution and the Second Industrial Revolution), Nambara Shigeru Chosaku-shu (Collected Writings of Shigeru Nambara), (Tokyo: Iwanami Shoten, 1973), vol. 7, p. 131. 2
Religious Revolution Is Itself Human Revolution When I was 20, I attended a lecture by Mr. Toda on the Lotus Sutra and was deeply moved by his great vision. I was inspired to write down in my notebook: Religious revolution is itself human revolution. It in turn leads to educational revolution and economic revolution, and will also become true political revolution. Later, as Mr. Toda s disciple, completely united with him in spirit, I wrote the novel The Human Revolution as a record of his noble life. I summarized its theme in these words: A great human revolution in just a single individual will help achieve a change in the destiny of a nation and, further, will enable a change in the destiny of all humankind. This has also been the guiding vision of the mentors and disciples of Soka dedicated to realizing the great vow for kosen-rufu, for world peace. Nichiren Buddhism is a beacon of human revolution, shining ever more brightly to impart the light of courage and hope to people in today s troubled world. Human revolution is the transformation of one s life and one s karma. It is the achievement of true happiness and fulfillment. It is the key to actualizing the Daishonin s ideal of establishing the correct teaching for the peace of the land. It is the foundation for peace. *** As the [Lotus Sutra] says, hoping to make all persons equal to me, without any distinction between us [LSOC2, 70], you can readily become as noble a Buddha as Shakyamuni. (WND-1, 1030; Letter to Niike ) 3 A Transformative Buddhism for All People Mr. Toda took the liberty to expand upon and develop the idea of human revolution in accord with the essential principles of Nichiren Buddhism. His first important step was 3 This letter was addressed to Niike Saemon-no-jo, a disciple who lived in Totomi Province (present-day western Shizuoka Prefecture). In it, the Daishonin writes of the joy of being born and propagating the Lotus Sutra in the Latter Day of the Law. He further goes on to assert that faith in the Mystic Law is the key to attaining Buddhahood and stresses the importance of diligent practice. 3
to explain the aim of Buddhist practice attaining Buddhahood as the process of inner transformation, or human revolution, thereby bringing the teaching to life in contemporary society. Let us examine the above passage from Letter to Niike. In it, the Daishonin states that ordinary people can attain Buddhahood, stressing that everyone can readily become a Buddha like Shakyamuni. Just before this passage, the Daishonin encourages Niike to have faith in and diligently practice the Lotus Sutra with the aim of attaining Buddhahood. He states: Becoming a Buddha is nothing extraordinary. If you chant Nam-myoho-renge-kyo with your whole heart, you will naturally become [a Buddha] (WND-1, 1030). The words hoping to make all persons equal to me, without any distinction between us (LSOC2, 70) express Shakyamuni s vow from his past existence. They appear in the Expedient Means (2nd) chapter of the Lotus Sutra, which teaches the replacement of the three vehicles with the one vehicle. 4 Shakyamuni states: Shariputra, you should know that at the start I took a vow, hoping to make all persons equal to me, without any distinction between us (LSOC2, 70). All persons means everyone, without exception. Not a single individual is excluded from this promise. He then says equal to me words that powerfully convey his wish to encourage and guide his disciples with the hope that they will all attain the same life state of Buddhahood as he. At the same time, from the perspective of Shariputra and other disciples to whom Shakyamuni addresses these words, it is their teacher s call to break through their self-imposed limitations. This is a key passage, which Mr. Makiguchi also underlined in his copy of Nichiren Daishonin s writings. We take our mentor s great vow as our own and, while courageously breaking out of our small, confined state of life, also encourage others as we advance together on the path to attaining Buddhahood. This is the way of human revolution as practiced by disciples united with their mentor. Striving to carry on the mentor s spirit, cherishing the same vow, is the Buddhist path of mentor and disciple. Readily in the phrase you can readily become as noble a Buddha as Shakyamuni (WND-1, 1030) suggests the ease of this achievement. It stands in contrast to the pre Lotus Sutra teachings, which held that countless kalpas of practice 4 Replacement of the three vehicles with the one vehicle: A reference to Shakyamuni s statement in the Lotus Sutra that the three vehicles are not ends in themselves though other, provisional, sutras teach that they are but expedient means by which he leads people to the one vehicle of Buddhahood. The three vehicles are the teachings expounded for voice-hearers, cause-awakened ones, and bodhisattvas, respectively. The one vehicle of Buddhahood means the teaching that enables all people to attain Buddhahood and corresponds to the Lotus Sutra. 4
were necessary to attain enlightenment. The Daishonin is saying that we can unfailingly attain Buddhahood in the course of our lives as ordinary people living in this strife-filled saha world. 5 This is the principle of attaining Buddhahood in this lifetime and attaining Buddhahood in one s present form. *** The Lotus Sutra offers a secret means for leading all living beings to Buddhahood. It leads one person in the realm of hell, one person in the realm of hungry spirits, and thus one person in each of the nine realms of existence to Buddhahood, and thereby the way is opened for all living beings to attain Buddhahood. The situation is like the joints in a piece of bamboo: if one joint is ruptured, then all the joints will split. (WND-1, 512; Letter to Horen ) 6 Starting with the Person Right in Front of Us This is a passage from Letter to Horen, addressed to Soya Kyoshin, a disciple [on whom the Daishonin bestowed the Buddhist name Horen] who lived in Shimosa Province (present-day northern Chiba Prefecture) and also had links to the Hokuriku region. 7 The Daishonin explains that the Lotus Sutra is the scripture representing the highest form of filial piety of repaying one s debts of gratitude to one s parents because it teaches that all people can attain enlightenment. Though the Daishonin describes the Lotus Sutra as a secret means for leading all living beings to Buddhahood (WND-1, 512), everything starts with one person, a single individual. Only if we can enable the person right in front of us to attain Buddhahood will it be possible to enable all people to do so. That is why the Daishonin asserts that it starts by helping one person attain enlightenment. 5 Saha world: This world, which is full of suffering. Often translated as the world of endurance. In Sanskrit, saha means the earth; it derives from a root meaning to bear or to endure. For this reason, in the Chinese versions of Buddhist scriptures, saha is rendered as endurance. In this context, the saha world indicates a world in which people must endure suffering. 6 Composed in April 1275, Letter to Horen is addressed to Soya Kyoshin, upon whom Nichiren Daishonin bestowed the Buddhist name Horen (Law Lotus). It describes the offense of slandering and the benefit of making offerings to the votary of the Lotus Sutra in the Latter Day of the Law. The Daishonin teaches in this letter that offering prayers for a deceased parent based on the Lotus Sutra is the best way to repay one s debt of gratitude as a son or daughter. 7 Region in the west-central part of Honshu, the largest of Japan s four main islands, which encompasses Niigata, Toyama, Ishikawa and Fukui prefectures. 5
The teachings of the mutual possession of the Ten Worlds 8 and three thousand realms in a single moment of life 9 establish that all of the nine worlds from Hell through Bodhisattva contain the world of Buddhahood, which is why all living beings of the nine worlds can attain Buddhahood. Here, the Daishonin clearly states that since living beings in the worlds of Hell and Hunger the two worlds most filled with suffering can attain Buddhahood, it naturally follows that the living beings of all the remaining nine worlds can do so. The case of a single person in the world of Hell is represented in the Lotus Sutra by the prediction that Devadatta 10 will attain Buddhahood, opening the way for the attainment of enlightenment by evil persons. 11 The attainment of Buddhahood by a single individual opens the way for the attainment of Buddhahood by all living beings just as splitting one joint in a bamboo stalk leads the way to easily splitting all the other joints. As the Daishonin says: Devadatta is cited as one example [of a person who will in the future attain Buddhahood] to represent all the countless others; he is the chief offender, and it is assumed that all lesser offenders will fare as he does (WND-1, 268; The Opening of the Eyes ). This is the principle of one example standing for all the rest 12 (WND-1, 269) taught by the Great Teacher Miao-lo. 8 Mutual possession of the Ten Worlds: The principle that each of the Ten Worlds possesses the potential for all ten within itself. Mutual possession means that life is not fixed in one or another of the Ten Worlds, but can manifest any of the ten from the world of Hell to the world of Buddhahood at any given moment. The important point of this principle is that all beings in any of the nine worlds possess the Buddha nature. This means that every person has the potential to manifest Buddhahood, while a Buddha also possesses the nine worlds and, in this sense, is not separate or different from ordinary people. 9 Three thousand realms in a single moment of life (Jpn. ichinen-sanzen): A philosophical system established by T ien-t ai of China based on the Lotus Sutra. The three thousand realms indicates the varying aspects and phases that life assumes at each moment. At each moment, life manifests one of the Ten Worlds. Each of these worlds possesses the potential for all ten within itself, thus making one hundred possible worlds. Each of these hundred worlds possesses the ten factors and operates within each of the three realms of existence, thus making three thousand realms. In other words, all phenomena are contained within a single moment of life, and a single moment of life permeates the three thousand realms of existence, or the entire phenomenal world. 10 Devadatta: Originally, a cousin and disciple of Shakyamuni. Later, out of arrogance, however, he became an enemy of Shakyamuni and committed many grave offenses, including disrupting the Buddhist Order and attempting to kill the Buddha. 11 Attainment of Buddhahood by evil persons: Even those who oppose and slander the correct teaching of Buddhism, such as icchantikas, or persons of incorrigible disbelief, can attain Buddhahood through a reverse relationship. That is, because they establish a connection with the correct teaching by opposing it, though they receive the negative effect, eventually they profess faith in it and attain Buddhahood. In the Lotus Sutra, this idea is illustrated by the examples of Devadatta and those who ridiculed and attacked Bodhisattva Never Disparaging. 12 Miao-lo, The Annotations on The Words and Phrases of the Lotus Sutra. 6
The Daishonin writes: When the dragon king s daughter attained Buddhahood, it opened up the way to attaining Buddhahood for all women of later ages (WND-1, 269; The Opening of the Eyes ). In other words, the drama of a single individual changing their karma or destiny demonstrates the truth of Buddhism. It opens the way to victory in life for all others burdened with the same suffering. Young women s division members in Japan, who are following this great path to happiness, will be holding lively small-group general meetings this January and February (2017). My wife and I, together with all the women s division members supporting them, are praying that each one of our young women, who are leading a youth of joy and good fortune, will bring flowers of human revolution into full bloom. All Living Beings of the Ten Worlds Can Attain Buddhahood The Daishonin asserted that the principle of attaining Buddhahood in one s present form is based on the doctrine of three thousand realms in a single moment of life. Whatever our circumstances, we can all attain Buddhahood in our present form as ordinary people in the nine worlds. This is fundamentally different from the view of Buddhahood articulated in the pre Lotus Sutra teachings, which held that attaining Buddhahood required a physical transformation. Whichever of the Ten Worlds we may be in, once we decide to live based on the Mystic Law, which enables us to believe in and tap the infinite potential that resides within each one of us, we can discover a bright future ahead. We are filled with the courage to challenge ourselves. We can bring forth an intrepid fighting spirit, unflagging hope, steadfast determination, and perseverance. We awaken to our personal mission, the purpose for which we were born into this world. Our view of life changes and our way of living also fundamentally changes. Through our own actions, we can change our reality. That s why each person is important. Our basic spirit must always be to value each individual. This, to me, is the essence of a religion of human revolution. When we speak of all living beings or all humankind, we are not treating them as abstract concepts or ideals. Our focus is on the real, living person before our eyes on how we can help this individual become happy, transform their karma, and dispel the darkness of suffering shrouding their life. A religion that cannot help the individual is empty of true meaning. Being concerned with the well-being of each person is the very purpose and reason for a religion s existence. 7
Mr. Toda s Wish for His Disciples Victory Mr. Toda offered personal guidance based on this sense of responsibility to help each suffering individual. An endless succession of members came to see him. He gave wholehearted attention to the challenges they were facing, and he sincerely encouraged and guided them. He greeted this torrent of problems with unshakable confidence and conviction, the teachings of Nichiren Buddhism serving as his sole anchor. Whenever Mr. Toda heard reports of members overcoming years of suffering and despair through practicing Nichiren Buddhism, he was overjoyed. And whenever he saw the downcast faces of members who reported that their situations weren t improving, he was heartbroken. Mr. Toda dedicated his life to realizing the great vow for kosen-rufu. What occupied his mind most each day was that every one of his beloved disciples carry out their human revolution and transform their karma. If we cannot help the person right in front of us achieve their human revolution, we cannot open the way to kosen-rufu, to changing the karma of all humankind. Inheriting Mr. Toda s spirit, our members around the world today are actively reaching out to one person after another and spreading the hope and joy of human revolution. When We Change, the World Changes Fifty years ago, the renowned French author André Maurois (1885 1967) wrote in a book titled Au commencement était l action (In the Beginning Was Action): The most profound revolutions are spiritual. They transform people who, in turn, transform the world. 13 He continued: The real revolution is the revolution of the individual.... More precisely, a single individual, whether hero or saint, can set an example for the multitudes, the emulation of which can dramatically change the world. 14 This is true. Everything begins with the human revolution of one person. The example of a single individual rising into action inspires others, setting everything in motion. Maurois s thoughts resonate with the Daishonin s words: Here a single individual has been used as an example, but the same thing applies equally to all living beings (WND-2, 844; The Unanimous Declaration by the Buddhas of the Three Existences ). 13 Translated from French. André Maurois, Au commencement était l action (In the Beginning Was Action), (Paris: Librairie Plon, 1966), p. 93. 14 Ibid., pp. 93 94. 8
The point is that human revolution unfolds from the heart of a single individual, and is not limited only to the inner life of that individual. Since attaining Buddhahood in Nichiren Buddhism is based on the principle of three thousand realms in a single moment of life, a change taking place in a moment of our life as one individual produces a ripple effect throughout the hundred worlds and the thousand factors, and ultimately, the three thousand realms of existence. It further impacts our relationships with others and with our environment. When we change, our environment changes. When the environment changes, the world changes. It is the human revolution of a single individual that is the starting point of this enormous, dynamic transformation. While human revolution is a revolution in the life of an individual, it is also connected to the entire world. It enables us to win powerfully in our own lives, and also to enrich the lives of all those around us. It is a revolution that allows us to create happiness for both ourselves and others, cultivating a rich basis for harmonious human relations. The practice of Bodhisattva Never Disparaging, 15 described in the Lotus Sutra, sets a clear direction for realizing such harmony amid the realities of society. *** Bodhisattva Never Disparaging of old said that all people have the Buddha nature and that, if they embrace the Lotus Sutra, they will never fail to attain Buddhahood. He further stated that to slight a person is to slight the Buddha himself. Thus, his practice was to revere all people. He revered even those who did not embrace the Lotus Sutra because they too had the Buddha nature and might someday believe in the sutra. (WND-1, 756; The Fourteen Slanders ) 16 15 Bodhisattva Never Disparaging is described in the Never Disparaging (20th) chapter of the Lotus Sutra. This bodhisattva Shakyamuni in a previous lifetime would bow respectfully to everyone he met, acknowledging their innate Buddha nature. 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. 16 This letter, composed in December 1276, was addressed to the lay priest Matsuno Rokuro Saemon. In it, the Daishonin states that the chanting of Nam-myoho-renge-kyo by a sage and by an ordinary person are the same as long as both have faith. He also warns against slandering the practitioners of the Lotus Sutra and, recounting the story of the boy Snow Mountains, stresses the importance of earnestly chanting Nam-myoho-renge-kyo and propagating the sutra to the best of one s ability. 9
The Tireless Practice of Bodhisattva Never Disparaging Next, let s examine a passage from The Fourteen Slanders. In it, the Daishonin cites the fourteen types of slander 17 to underscore the message that those who uphold the Lotus Sutra should not slight or malign one another. And through the example of Bodhisattva Never Disparaging s practice of bowing in respect to all whom he encountered, described in the Lotus Sutra, he also teaches the behavior and spirit of those who practice that sutra. Dedicated to praising and respecting others, Bodhisattva Never Disparaging would say to everyone he met: 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). Even when ignorant people insulted and attacked him, Bodhisattva Never Disparaging persisted cleverly and steadfastly in his practice of showing reverence to all. Mr. Toda regarded this as an extremely important passage, and marked it in his copy of the sutra. Through this constant practice of respecting others, Bodhisattva Never Disparaging attained the benefit of the purification of the six sense organs 18 and the great reward of attaining Buddhahood. The purification of the six sense organs is another way of describing inner transformation. And all those who abused and persecuted Bodhisattva Never Disparaging thereby formed a reverse relationship 19 with the Lotus Sutra and were eventually able to attain Buddhahood through their connection with it. 17 Fourteen slanders: Fourteen types of slander enumerated in The Annotations on The Words and Phrases of the Lotus Sutra by Miao-lo (711 782) based on the contents of the Simile and Parable (3rd) chapter of the Lotus Sutra. They consist of fourteen offenses against the Law, or the Buddha s teachings, and against the people who believe in and practice it. They are (1) arrogance, (2) negligence, (3) wrong views of the self, (4) shallow understanding, (5) attachment to earthly desires, (6) not understanding, (7) not believing, (8) scowling with knitted brows, (9) harboring doubts, (10) slandering, (11) despising, (12) hating, (13) envying, and (14) bearing grudges. 18 Purification of the six sense organs: Also, purification of the six senses. 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. 19 See footnote 11. 10
The Philosophy of Respect for Life and for All People All people have the Buddha nature (WND-1, 756) this is the fundamental standpoint of the Lotus Sutra. Life is the supreme treasure. No one is unimportant or worthless. Once we become aware of this ethos of respect for life and all human beings, the way we look at ourselves, at others, and our relationships with them, too, is radically changed. Bodhisattva Never Disparaging understood that disrespecting someone is tantamount to disrespecting a Buddha and to disrespecting oneself as well. He believed in people s Buddha nature and bowed in reverence to each person he encountered. In return, viewed from the profound Buddhist perspective of life, the Buddha nature of that person also bowed back to him in reverence. This was true even of those of overbearing arrogance who showered him with insults and attacked him with sticks and stones. In The Record of the Orally Transmitted Teachings, the Daishonin comments: When one faces a mirror and makes a bow of obeisance: the image in the mirror likewise makes a bow of obeisance to oneself (OTT, 165). Our lives are mutually interdependent. If we are precious, then so are others. Or rather, only when we recognize and affirm the worth and dignity of others do our own worth and dignity shine forth. This realization is the foundation for harmonious coexistence. We should not reject those who do not embrace the Lotus Sutra (cf. WND-1, 756), basing ourselves on the superficial and short-term perspective of whether someone embraces faith right now. From Bodhisattva Never Disparaging s viewpoint, anyone is likely to practice someday because they, too, possess the Buddha nature. This way of thinking is a basis for genuine tolerance. It offers a perspective rooted in faith in all human beings because everyone, whatever their philosophy or beliefs, possesses the positive potential for awakening to the truth of the sanctity of life. The Daishonin states: The heart of the practice of the Lotus Sutra is found in the [Bodhisattva] Never Disparaging chapter. What does Bodhisattva Never Disparaging s profound respect for people signify? The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behavior as a human being (WND-1, 852). Let us strive to emulate Bodhisattva Never Disparaging s respect for others in our own actions and behavior. An Empowering Religion In my lecture titled Mahayana Buddhism and Twenty-First-Century Civilization, 11
which I delivered at Harvard University in September 1993, I offered the following guidelines for the humanistic religion our times are seeking. Does religion make people stronger, or does it weaken them? Does it encourage what is good or what is evil in them? Are they made wiser or less so by religion? 20 These questions are still important today or, rather, they are more important today than ever. To make ourselves stronger, better, and wiser, we need to educate, develop, and indeed transform ourselves. In particular, how do we develop the strength not to be defeated by weaknesses such as unbridled greed; a tendency to arrogance, laziness, or selfishness; or cowardice and apathy in the face of difficulties? Religion will fail unless it can help people develop and fundamentally transform themselves, so that they can reflect honestly on themselves and counteract the downward pull toward a base state of misery governed by the three poisons of greed, anger, and foolishness. 21 That s what makes human revolution so important. The time has come for the religion of human revolution to flourish all the more widely, helping people become stronger, better, and wiser. One December, when I was pondering and agonizing over a seemingly impossible challenge I would be facing in the new year, Mr. Toda, as if he had read my thoughts, said to me: Daisaku, suffering is unavoidable in life. Only when you suffer can you understand faith and become a person of substance. All our present suffering is part of our Buddhist practice for achieving human revolution. We cannot become anything more than human, nor do we need to. Rather, our Buddhist faith and practice exist to enable us to grow as people and become fine human beings through our sufferings and struggles. That is the meaning of human revolution. Mr. Toda often used to say: Be strong! This practice fosters lions. Lion is another name for a Buddha. Since the mentor is a lion king, the disciples need to become lion kings, too. To not let oneself be defeated by anything, to strive with a lionlike spirit this is the proud essence of human revolution in the Soka Gakkai. 20 Cf. Daisaku Ikeda, Mahayana Buddhism and Twenty-first-Century Civilization, A New Humanism: The University Addresses of Daisaku Ikeda (New York: Weatherhill, 1995), p. 157. 21 Three poisons of greed, anger, and foolishness: The fundamental evils inherent in life that give rise to human suffering. In the renowned Mahayana scholar Nagarjuna s Treatise on the Great Perfection of Wisdom, the three poisons are regarded as the source of all illusions and earthly desires. The three poisons are so called because they pollute people s lives and work to prevent them from turning their hearts and minds to goodness. 12
Be Invincible Champions with a Stand-Alone Spirit While in exile on Sado Island, the Daishonin declared as a spiritual champion: When an evil ruler in consort with priests of erroneous teachings tries to destroy the correct teaching and do away with a man of wisdom, those with the heart of a lion king are sure to attain Buddhahood. Like Nichiren, for example (WND-1, 302). Invincible champions who stand alone with the spirit of a lion king in the face of all storms of adversity are sure to attain Buddhahood (WND-1, 302). The Year of Developing Youth in the New Era of Worldwide Kosen-rufu (2017) has begun. I call out to members everywhere, fellow Bodhisattvas of the Earth, and especially to my successors in the youth division: My friends, stand up boldly, with the heart of a lion king (WND-1, 302)! Raise the banner of victory where you are now, and show brilliant examples of achieving human revolution. May the glorious 21st century shine with the light of human revolution! (Translated from the January 2017 issue of the Daibyakurenge, the Soka Gakkai monthly study journal) 13