Booklet Complied2 Master Copy - camden buddhistscamdenbuddhists.webs.com/Booklet_Master Copy_150910TretsCLA.pdf · in front of the European Gohonzon, the greatest vision for our lives

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COVER PAGE: ADAPTATION FROM

MONTAGNE SAINTE-VICTOIRE AND THE BLACK CHATEAU, 1904-06, PAUL CEZZANE

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TABLE OF CONTENTS

S.No Heading Pages

1 Welcome Address ……………………………………................ ……………………… 2

2 Letter to Sensei …………………………………………………….. ……………………… 3

3 The History of the SGI TRETS Centre ………................. ……………………… 5

4 Map of SGI TRETS Centre …………………………………….. ……………………… 7

5 Information about staying at SGI TRETS Centre …….. ……………………… 8

6 Course Schedule …………………………………………………… ……………………… 9

7 Course Responsibilities …………………………………………. ……………………… 12

8 Group Meetings ……………………………………………………. ……………………… 14

9 Lecture 1 - Opening of the Eyes ……………………………… ……………………… 15

10 Supplementary Material – Opening of the Eyes ………. ……………………… 23

11 Lecture 2 – The Heritage of the Ultimate Law of Life.. ……………………… 25

12 Lecture 3 – Fundamental Meaning of Benefits ………… ……………………… 35

13 My Determinations ………………….…………………………… ……………………… 41

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WELCOME

Dear Friends,

Welcome to our second Central London Area Trets Course!

"The lion king is said to advance three steps, than gather himself to spring, unleashing the same

power whether he traps a tiny ant or attacks a fierce animal." (Reply to Kyo'o WND-1, page 412)

"Our own personal advancement, small or large, has a very serious effect on the achievement of

kosen rufu. By taking on any and every single challenge that confronts us, giving it always our

best shot, let's all live out our lives victoriously and successfully!" Daisaku Ikeda

Future Victory is Determined Now: Celebrating a Life of Continual Self-

Improvement.

Let’s really take our theme fully to heart. Let’s forge our resolve, deepen our faith and establish

in front of the European Gohonzon, the greatest vision for our lives now and towards 2030.

This will naturally create the most profound ripple effect in all areas of not only our individual

lives, but all those who we are connected to. Let’s thoroughly enjoy this time together!

Central London Area Team

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LETTER TO SENSEI

Soka Gakkai International 6th September 2010 Dear Ikeda Sensei, SGI-UK Central London Area Trets Course 25th – 29th September 2010 We are delighted to be able to report to you the great efforts being made in Central London Area here in SGI UK, as we prepare a youth division led training course at Trets.

The course will run from September 25th until 29th the theme of our course is: ‘Future Victory is Determined Now: Celebrating a Life of Continual Self-improvement' We have strongly encouraged our newer members and youth division to attend and of our 123 participants, 72 are youth division and 40 people will be attending a training course at Trets for the very first time. Through this course we are engraving in our lives your encouragement to us at the beginning of the year, determined to more deeply understand your words. “The chance in a million has come for us to establish a victory that will last for ten thousand years to come and more. Now, together with our noble fellow members, having youthful resolve and determination, let’s all make this year the greatest year of our lives!” 1st Jan 2010 We are determined that this year will be the greatest year of our lives as we significantly deepen and fully realise our vow.

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In the company of Mount Saint Victoire, as we strive to develop, we are reminded of your reflections on this beautiful mountain.

“It reminds me of the powerful determination of faith: nothing can daunt it, nothing can defeat it. It is strong and intense, yet at the same time it suggests an inexhaustible energy that embraces all. It embodies what the Lotus Sutra describes as ‘hidden deep and far away’ (LS10, 166). I hope you will all become as incredibly strong as this mountain.”(NL6116) With a powerful and determined prayer, and youthful resolve, we will ensure that this training course sets our direction in Central London Area toward 2030, our hearts and lives aligned with yours. With our deepest respect and gratitude, Lyn Kuan & Ellen Renton –Young Womens Division WeeLian Tay & Masaashi Inoue –Young Mens Division Alex Golding- Mens Division Tobi Keryk & Claire O’Brien -Womens Division Mahendra &Tamaki Patel – Area Advisors On behalf of SGI-UK Central London Area

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THE HISTORY OF THE SGI TRETS CENTRE

The European Institute of SGI The Centre of Study for Nichiren Daishonin Buddhism

The history of Trets began in the 1940’s when a young Japanese boy, the son of an impoverished

seaweed collector, read The Count of Monte Cristo.

This young boy was struck by the vivid description of the area around Marseilles in France; the

strong outcrops of rock, the Mistral wind and the Mediterranean Sea. By 1968 this Japanese boy

had become the 40 year old President of the Soka Gakkai, Daisaku Ikeda. Although there were

less than 100 members in Europe, Sensei already had the vision of a training centre as a cause

for peace. He asked the then High Priest Nittatsu Shonin to inscribe a special Gohonzon for

peace in Europe.

There were 2 reasons for this:-

1) Europeans had been fighting each other for 1,000 years. This Gohonzon was an expression of

Sensei’s desire for peace.

2) Europe has a more diverse culture of people than any other continent.

Nichiren Daishonin’s Buddhism has as its basis the transcending of differences amongst people.

If Nichiren Buddhism could spread in Europe it would be a great sign that Nichiren Buddhism is

a world religion.

Six years later, in 1974, Sensei held a leaders meeting in France. At that time there were around

1,000 members in Europe, and only one centre in Paris. All the country leaders were hoping that

Sensei would give them funds to buy their own country centres, but he surprised them all by

saying he wanted to buy land to establish a European training centre. He surprised them even

more by saying they should look in the region of Marseilles, the area he knew from reading The

Count of Monte Cristo. He told the European leaders to use the same criteria for finding the

Land as Nichiren Daishonin had when he instructed Nikko Shonin to find the land to establish

the head temple on. He said there should be a mountain to the North, the sea to the South and a

river running across the land from East to West.

In early 1975 land was found and purchased in the Provence area of France. To the North was

Monte St Victoire (Victory Mountain), to the South was the Mediterranean Sea, and a small

brook ran from East to West across the land. The land was 3 kilometres from the small village of

Trets and from that time on the centre became known as the Trets centre.

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In May 1975, a ground breaking ceremony was held. The building known as The Butsuma on the

hill was constructed from the funds collected from Europeans member’s contributions. The

centre opened in September 1975. That is 35 years ago, and since then the membership in

Europe has grown from 1,000 to over 100,000.

The area where the Trets Centre is, I believe, a special area, for it is strong in the Four Elements

of Life; Earth, Wind, Fire and Water. These four elements also represent the Four Bodhisattvas

and the Four Qualities of life enjoyed by Buddhas.

The first, Earth, represents True Self. The area around Trets has many rocky outcrops, and of

course, the mountain. Wind represents freedom, happiness. Trets has the Mistral wind. Fire is

purity. The area has a history of fire, and in fact, there was a fire on our land in 1979. We often

think of fire as a negative and painful thing, but the process of purifying our minds and burning

of delusion to see that we are a Buddha can sometimes be painful. Last, but not least, there is

water, the water of the Mediterranean, which represents eternity.

So, Trets is a great place to discover our true selves, find the joy and Freedom of our

Buddhahood, purify our lives and challenge the eternity of life. (And you thought you were going

for a holiday!)

You could also call Trets the Buddha Land, because over the last 35 years, millions and millions

of daimoku have been chanted there, and that daimoku has soaked into the land, creating a very

supportive environment.

Last, but by far the most important, Trets was born completely from Sensei’s inspiration. It is

strong with the mentor disciple relationship and his vision and ichinen for peace in Europe.

Many years ago, a Trets course had, as its theme, Change It All This Week. This is always the

eternal promise of Trets.

Pete Morris SGI-UK Vice Mens Division Leader

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MAP of TRETS CENTRE

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INFORMATION ABOUT STAYING AT THE SGI TRETS CENTRE

Accommodation

Everyone will be issued with a room tag on a lanyard. This tag will allow access into your designated

room. Please keep the room tag with you at all time and to be returned to registration at the end of

the course. Please inform the action team if there are any faults or damages in the accommodation.

Keibi

The young men doing keibi are there to protect the centre and the Gohonzon’s and have specific

duties under the direction of Mr. Sugai, who is responsible for the centre. Please do not bother them

unnecessarily. Any question or problems can be brought to the action team first.

Meals

Please do not take a vegetarian meal unless you originally requested it on the application form, as

this can result in someone else missing out on a meal. Orders for food are prearranged with the

catering staff before we arrive.

Smoking

Please only smoke where there are ashtrays or bins as the area is highly prone to forest fire, especially

during the summer months

Butsumas

The two main butsumas CCE & CPE used during the course are opened from 7.30am to 10.30pm

only. The small butsuma (Joshu Shitsu) is available for your use, is open from 7am to 11pm. Please be

considerate when chanting here as this is adjacent to the accommodations.

Shopping

If you have an emergency shopping request items can be purchased on your behalf by the shopping

team. Bring the approximate amount of money (in Euros) with the request to the attention of the

action team.

Signing out / Leaving the centre

Members leaving the Trets Centre for any reason should sign out from the control room. We need to

know who is on or off site at all times in case of fire or other emergencies. We strongly advise all

members to travel with someone else when leaving the centre and not to undertake the journey by

themselves

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COURSE SCHEDULE

DAY 1: Saturday 25th September 2.30pm Registration

7.00pm Dinner

8.00pm Welcome and Announcements

8.10pm Opening Ceremony, Evening Gongyo & Daimoku

8.40pm Experience

8.50pm Entertainment

9.00pm First timers Meeting / Free time

9.30pm Dinner for late arrivals

10.30pm Main Butsuma Closed

11.00pm Lights Out

DAY 2: Sunday 26th September 7.00am Breakfast & Dynamo Cleaning

8.00am Daimoku

9.00am Morning Gongyo

10.00am Experience

10.10am Announcements

10.15am Comfort Break

10.30am Sensei’s Video Screening

11.15am Refreshment Break

11.35am Lecture Part 1, The Opening of the Eyes (Robert Harrap)


12.30pm Lecture Part 2 The Opening of the Eyes (Robert Harrap)

1.00pm Lunch & Free time

2.30pm Divisional Summits

4.30pm Evening Gongyo

5.00pm Experience

5.10pm Q&A

5.50pm Entertainments & Announcements

6.05pm Group Meetings

7.00pm Dinner

8.30pm First timers meeting / Free time


11.00pm Lights Out

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COURSE SCHEDULE DAY 3: Monday 27th September

7.00am Breakfast & Dynamo Cleaning

8.00am Daimoku


10.00am Experience

10.10am Announcement


10.30am Entertainment

10.40am Lecture Part 1, The Heritage of the Ultimate Law of Life (Tobi Keryk and Alex Golding)


11.55am Lecture Part 2 The Heritage of the Ultimate Law of Life (Tobi Keryk and Alex Golding)

12.35pm Photo

1.00pm Lunch & Free time

3.00pm Workshops

4.00pm Break



6.00pm Experience

6.10pm Q&A

6.50pm Entertainment & Announcements

7.00pm Dinner



11.00pm Lights Out

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COURSE SCHEDULE DAY 4: Tuesday 28th September

DAY 5: Wednesday 29th September 7.00am Breakfast

8.00am Daimoku


9.15am Dynamo Briefing

9.30am Cleaning

10.30am Closing Ceremony Gongyo

10.50am Experience

11.00am Entertainment

11.10am Sum up

12.00pm Coach departs for Eurostar passengers

12.15pm Coaches arrive for flights

7.00am Breakfast & Dynamo Cleaning

8.00am Daimoku


10.00am Experience

10.10am Announcement


10.30am Sensei’s Video


11.35am Lecture Part 1 Fundamental Meaning of Benefits (Suzanne Pritchard)


12.30pm Lecture Part 2 Fundamental Meaning of Benefits (Suzanne Pritchard)

1.00pm Lunch & free time

2.00pm House of Kosen Rufu



6.00pm Experience

6.10pm Q&A

6.50pm Entertainment & Announcements

7.00pm Dinner



11.00pm Lights Out

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COURSE RESPONSIBILITIES

Responsibility Name Alex Golding

Claire O'Brien

Ellen Renton

Lyn Kuan

Tobi Welstand-Keryk

WeeLian Tay

Course Leader

Mahendra Patel

Course administrator Natasha Sibal

Mark McPherson

Action chief Tomonori Goto

Eiko Sato

Roseli Anael Ferreira da Silva

Vice Action

Christopher Löewe Lilac chief Emiko Yasuda

Ange Marie Taillandier

Gloria Han

Vice Lilac

Maia Franceschi

Soka chief Madhur Dhawan

Julien Banet Vice Soka

Paul Fieldman

e-bulletin reporter Clea Myers

Booklet Co-ordinator Sonia Hashmi

Booklet cover Sonam Gupta

Banner Surbhi Bahl

WD Experiences Co-ordinator Jo Lane

Daimoku Rota Blake Crozier

Dynamo coordinator Mark Horrocks

Rose Trezise Vice dynamo.

Stefania Egei

Entertainment coordinator Alessia Anzini

Yvonne Laas

Natasha Sibal

Gina Langton

HQ administrator

Raj Jogia

Guidance coordinator for MD+YMD John (JP) Ajunonwu

Guidance coordinator for YW Naomi Cotter

Guidance coordinator for WD Milka Gataric

Photographer Chris Durkin

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Transport coordinator Catherine Cinnamon

Transport Liaison Richard Pearl

Shopping co-ordinator Felicity (Bunny) Field

Driver Paul Fieldman Kenneth Collard

Rooming Kenneth Collard Gina Langton

Catering Liaison Fabiana Cantini

First aid Mahendra Patel Hilary Brooks

Charlotte Everett Special needs Ian Plumb

Reiko Kamimura Catherine Cinnamon

First timers support

Mahendra Patel

Senior group leader. Marlene Nilsson Shobha Dewan

Raj Jogia

Alex Perry Ayako Tanaka Fabiana Cantini Janet Amsden Jacqueline Charles John Quinn Natasha Sibal Pauline Baxter Pradip Patel Ravi Juneja Rebecca Thorn Richard Pearl Simon Addinsell Sonia Hashmi Stephen Tang

Group leaders

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GROUP MEETINGS Group 1 Richard Pearl (GL) Roseli Anael Ferreira da Silva Stephanie Pearce Yumi Takayanagi Chris Durkin Shobha Dewan Clea Myers

Group 6 Natasha Sibal (GL) Ian Plumb Yuki Abe Meeta Thareja George Hill Michelle Smith Dusanka Herbertsson

Group 11 Ayako Tanaka (GL) Paul Jablonski Paola Giammugnani Stefania Trassari Mark Horrocks Charlotte Kaimer Gloria Nuti Tobi Welstand-Keryk Felicity (Bunny) Field

Group 2 Jacqueline Charles (GL) Nick Sanett Claire Price Anouska Bedford Sarah Connors Tobias Newland Mahendra Patel Li Li Long Hilary Brooks

Group 7 Rebecca Thorn (GL) Tomonori Goto Paula Pereira Adelle Wilson Kenneth Collard Robert Beach Anna Tymoshenko Veruska Lorenzin

Group 12 Stephen Tang (GL) Gloria Han Ellen Renton Rhona Nolasco Raj Jogia Marlene Nilsson Jo Lane

Group 3 Alex Perry (GL) Alessandra Martiniello Francesca Mastrojanni Maia Franceschi Alex Golding Ray Moon Blake Crozier Nike Williams

Group 8 Janet Amsden (GL) Siong Hee Khong Lyn Kuan Simona Ferrari Emiko Yasuda Keith Clancy Rita Mayne Makiko Suzuki

Group 13 Pradip Patel (GL) Julien Banet Helen Seta Eiko Sato Maithili Kumar Margaret Bloomer Nonika Hendrickse Vagliviello Claire O'Brien

Group 4 Fabiana Cantini (GL) Luke Crowther Vrinda Taneja Cheiko Omori Alan Skivington Catherine Cinnamon Larissa Desaude Marysia Trembecka

Group 9 Simon Addinsell (GL) Christopher Löewe Ayesha Islam Ikue Goto Gianfranco Scintu Yvonne Laas Stefania Egei Reiko Kamimura

Group 14 Pauline Baxter (GL) Weelian Tay Ange MarieTaillandier Naomi Cotter Celia Peachey John (JP) Ajunonwu Louise Fitzmaurice

Group 5 Sonia Hashmi (GL) Madhur Dhawan Charlotte Everett Natasha Gataric Robert Smith Mark McPherson Gina Langton Sunayana Goswami

Group 10 Ravi Juneja (GL) Tom Osborn Sonam Gupta Naoko Kitabayashi Silvio Bellizzi Keiko Futamura Rose Trezise Jennifer Pedler

Group 15 John Quinn (GL) Rafe Richards Kalley Wu Raki Kotak Alessia Anzini Mitsutoshi Fujimura Thereza Ayala Milka Gataric

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THE OPENING OF THE EYES Reference Material

Background The Tatsunokuchi Persecution, Exile to Sado and “The Opening of the Eyes” “The Opening of the Eyes” is a treatise written in the second month of the ninth year of Bunei (1272)

when Nichiren Daishonin was 51 years old and was in exile in Tsukahara on Sado Island. On the

twelfth day of the ninth month of the previous year, the famous Tatsunokuchi Persecution took place.

It was a harsh persecution by the government authorities aiming to destroy the Daishonin‘s Buddhist

Order by beheading the Daishonin.

In those days, the Kamakura government was preparing the country to fight against an impending

attack by the Mongols. In order to control and unify the peoples’ minds to be ready for a wartime

regime, it was necessary for the government to expel the Daishonin, as he was strongly opposed to

their religious policy.

Nevertheless, the charges for his execution didn‘t bear any legality and sufficient investigation was

not carried out. To put it simply, it was an illegal execution. Moreover, at the execution site, a

mystical phenomenon occurred (a bright luminous object appeared in the skies above) and the

executors failed in their attempt to behead the Daishonin because of immense fear.

The Kamakura government then decided to mete out the second most severe punishment next to the

death penalty—exile to Sado Island (a remote island in Northern Japan). And on the 10th day of the

10th month, Nichiren departed from Echi, (near Kamakura) where he was detained, and arrived in

Tsukahara, Sado on the 1st day of the eleventh month. It was a tremendously taxing journey which

took more than 20 days. Tsukahara in those days was a graveyard and the Daishonin was left in a

dilapidated shack called Sanmai-do. It was midwinter and tremendously cold.

Amidst such harsh circumstances, the Daishonin immediately set out to prepare the framework of his

treatise, “The Opening of the Eyes”, completed it in February of the following year, and sent it to his

disciples in Kamakura who were under pressure and oppression from the government.

[Gosho Passage 1]The Opening of the Eyes (WND-1, p269) On the twelfth day of the ninth month of last year, between the hours of the rat and the ox (11:00 p.m. to 3:00 a.m.), this person named Nichiren was beheaded. It is his soul that has come to this island of Sado and, in the second month of the following year, snowbound, is writing this to send to his close disciples. [The description of the evil age in the Encouraging Devotion chapter seems] terrible, but [one who cares nothing about oneself for the sake of the Law has] nothing to be frightened about. Others reading it will be terrified.

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It reveals that the nine worlds are all present in beginningless Buddhahood and that Buddhahood is

inherent in the beginningless nine worlds. This is the true mutual possession of the Ten Worlds, the

true hundred worlds and thousand factors, the true three thousand realms in a single moment of life.

[Reference #2] The reason why the Daishonin declares his vow President Ikeda’s Lecture on “the Opening of the Eyes” SGI Newsletter No.6537

This is because the fundamental delusion that produces doubts about him in the minds of the general

public and also his followers has not yet been completely dispelled. This fundamental delusion boils

down to ignorance about slander of the Law, and it is this that lies at the root of people‘s doubts

about the votary of the Lotus Sutra. As I noted in the last instalment, the votary of the Lotus Sutra in

the Latter Day is committed to battling the fundamental evil of slander of the Law. Ignorant people,

however, cannot comprehend the meaning of this struggle. Even though the Lotus Sutra predicts that

[Gosho Passage 2]The Opening of the Eyes (WND-1, p224)

"The doctrine of three thousand realms in a single moment of life is found in only one place, hidden in the depths of the "Life Span" chapter of the essential teaching of the Lotus Sutra. Nagarjuna and Vasubandhu were aware of it but did not bring it forth into the light. T'ien-t'ai Chih-che alone embraced it and kept it ever in mind."

[Gosho Passage 3] The Opening of the Eyes (WND-1, p235)

It reveals that the nine worlds are all present in beginningless Buddhahood and that Buddhahood is inherent in the beginningless nine worlds. This is the true mutual possession of the Ten Worlds, the true hundred worlds and thousand factors, the true three thousand realms in a single moment of life.

[Gosho Passage 4] The Opening of the Eyes (WND-1, p280)

A) This I will state. Let the gods forsake me. Let all persecutions assail me. Still I will give my life for the sake of the Law. Shariputra practiced the way of the bodhisattva for sixty kalpas, but he abandoned the way because he could not endure the ordeal of the Brahman who begged for his eye. Of those who received the seeds of Buddhahood in the remote past and those who did so from the sons of the Buddha Great Universal Wisdom Excellence, many abandoned the seeds and suffered in hell for the long periods of numberless major world system dust particle kalpas and major world system dust particle kalpas, respectively, because they followed evil companions. Whether tempted by good or threatened by evil, if one casts aside the Lotus Sutra, one destines oneself for hell. B) Here I will make a great vow. Though I might be offered the rulership of Japan if I would only abandon the Lotus Sutra, accept the teachings of the Meditation Sutra, and look forward to rebirth in the Pure Land, though I might be told that my father and mother will have their heads cut off if I do not recite the Nembutsu—whatever obstacles I might encounter, so long as persons of wisdom do not prove my teachings to be false, I will never yield! All other troubles are no more to me than dust before the wind. I will be the pillar of Japan. I will be the eyes of Japan. I will be the great ship of Japan. This is my vow, and will never forsake it!

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its practitioners will encounter great persecutions in the Latter Day, and even though the Daishonin

clearly and logically explains the reasons for the failure of the heavenly deities to lend their

protection, people are still unable to fathom why he goes out of his way to fight against slander of the

Law and meet with unbelievable hardships. Because of this, the Daishonin conveys his personal vow,

thereby revealing his state of life as a votary of the Lotus Sutra who battles slander of the Law. Prior

to this section, the Daishonin has sought to clarify people‘s doubts through explanations based on

documentary and theoretical proof. Here, however, he strives to break through the fundamental

delusion residing in people‘s hearts by citing the way he lives his own life based on an unshakable

vow.

[Reference #3] The Fighting Spirit with which to carry out the vow. President Ikeda’s Lecture on” the Opening of the Eyes” SGI Newsletter No. 6537

Also in this section, the Daishonin teaches that the fighting spirit with which he carries out his vow is

the very essence of a votary of the Lotus Sutra. Here, he goes beyond documentary and theoretical

proof. This entire passage pulses with the spirit of the votary of the Lotus Sutra that he himself

embodies.

[Reference #4] A person of fighting spirit President Ikeda’s Lecture on” the Opening of the Eyes”SGI Newsletter no.6537

A votary of the Lotus Sutra is a person of fighting spirit who makes the Buddha‘s great vow his or her

own and strives amid all manner of obstacles to accomplish it in the evil age after the Buddha‘s

passing. Especially in the defiled age of the Latter Day, unless we spread Myoho-renge-kyo (the

Mystic Law)—the “heart of the Lotus Sutra” (WND, 765) and the teaching for all people to attain

Buddhahood—we will not be able to accomplish this great vow. Myoho-renge-kyo is a teaching of

life‘s inner workings and essence. Slander of the Lotus Sutra, which causes disbelief in the Mystic

Law to arise in people‘s hearts, functions as a negative influence that moves people away from

attaining Buddhahood. It also functions as an enemy in terms of obstructing the realization of the

Buddha‘s great vow. By necessity, therefore, the votary of the Lotus Sutra in the Latter Day must be a

person who battles slander of the Law.

In the Daishonin‘s Buddhism, the vow for kosen-rufu is an expression of the fighting spirit of

practitioners of the Lotus Sutra. That is why the Daishonin elucidates his vow as a votary of the Lotus

Sutra in this section of “The Opening of the Eyes.”

[Reference#5] ‘A fighting spirit is none other than a non-regression spirit’ ’President Ikeda’s Lecture on “the Opening of the Eyes”SGI Newsletter No.6537

Today, we carry out our Buddhist practice in this impure realm of the saha world “in a muddied

kalpa, in an evil age” (LS13, 194). We live in a world rife with “evil companions”, or negative

influences, that promote slander of the Law. We are forced to wage battle with the three obstacles

and four devils and the three powerful enemies. If we wish to show actual proof of faith in such

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circumstances, it is vital that we develop inner strength and fortitude so that we can constantly fight

and win over our own inherent negativity or fundamental darkness.

Unless we forge the strength of spirit not to be swayed by anything and the pureness of spirit to stay

true to our vow without faltering, the flame of our Buddhist practice will be quickly extinguished by

the winds of dark and insidious forces. Cultivating and strengthening such a spirit is the key to non-

regression. Without a profound commitment and resolve, we cannot defeat the obstacles caused by

negative influences.

A fighting spirit is none other than a non-regressing spirit. If we do not fight energetically, we will not

be able to prevail over the magnetic force of negative influences. Please remember that herein lays a

vital principle for victory in life.

[Reference #6] The reference to “Japan” is not indicative of a Japan-centred world view President Ikeda’s Lecture on “the Opening of the Eyes”SGI Newsletter No.6537

“Nichiren Daishonin declares that he will be the “pillar of Japan,” the “eyes of Japan”, and the “great

ship” of Japan. Needless to say, the reference to Japan here is not indicative of a Japan-centred

worldview. Japan could be regarded as a typical land in the Latter Day where the entire country is

guilty of slandering the Law—for it is a land exhibiting symptoms of a deeply evil age. If a teaching

can free from suffering a people and a land enduring the most painful hardships in this trying saha

world, then it can do the same for all humankind.

Japan in the Daishonin‘s day was on the verge of collapse, having lost its spiritual moorings. Evil

priests spreading the poison of slander of the Law filled the land, and people were left adrift in a sea

of suffering.

A house without pillars will collapse. Japan was a society without any spiritual pillar or mainstay. It

teemed with negative influences. It wandered along aimlessly, without purpose. In such a spiritual

wasteland, Nichiren Daishonin stood up alone.”

[Reference #7] The three great vows of the Daishonin President Ikeda’s Lecture on “the Opening of the Eyes” SGI Newsletter No.6537

“He must have resolved: ―I will become the spiritual pillar of this devastated country. I will become

its eyes so that it can distinguish true from false amid the prevailing confusion in Buddhist thought. I

will become the great ship to save those who are adrift.”

[Reference #8] Making the Buddha’s vow our own President Ikeda’s Lecture on “the Opening of the Eyes” SGI Newsletter No.6537

a) “Buddhahood manifests in the lives of people of strong faith who make the Buddha‘s vow their

own and dedicate their lives to its fulfilment.”

b) “The Soka Gakkai has realized resounding victory in every endeavour because we have carried out

this vow with the spirit of not begrudging our lives.

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A vow is central to our efforts to spread the Mystic Law in the evil age of the Latter Day. Without a

powerful pledge or commitment to uphold and spread the correct teaching throughout our lives, we

cannot turn back the raging currents of this polluted age we cannot defeat the destructive and

devilish tendencies in human life.

Our vow to work for kosen-rufu serves as a fundamental source of strength, giving us the courage to

remain undaunted by even the greatest hardships and trials.”

C) “To forsake this commitment signifies ultimate defeat for a Buddhist. Those who abandoned their

faith and turned against us in the past were invariably people who grew arrogant, became obsessed

with fame and fortune, and lost sight of their commitment. All of them have met with ignominious

defeat. Therefore, as the Daishonin says, “It is the heart that is important” (WND, 1000). The

Daishonin teaches that having a non-regressing spirit and remaining true to one‘s vow are the

essence of victory as a human being.”

[Reference #9] The True Nature of the benefits gained by a Votary of the Lotus Sutra President Ikeda’s Lecture on “the Opening of the Eyes” SGI Newsletter No.6561

“Anyone who practices the Daishonin‘s Buddhism just as he teaches will definitely be able to realize

the same kind of benefits. Earlier in ‘The Opening of the Eyes,’ as we have already discussed in detail,

the Daishonin addresses the criticism made by people in society and also those among his followers

that his claim to being a votary of the Lotus Sutra was invalidated by the persecutions he

encountered. Using documentary and theoretical proof to back up his case, he explains at length that

genuine votaries of the Lotus Sutra are attacked and harassed precisely because they battle against

the fundamental evil of slander of the Law in order to lead all people to enlightenment. He also adds

that they triumph over all obstacles.

When we take a stand against the fundamental evil of slander of the Law, we will inevitably

encounter persecution. This is why our vow for kosen-rufu is so important; this vow serves as the

driving force behind our efforts to surmount the hardships we face.”

“What are the benefits gained by the votaries of the Lotus Sutra? They are benefits inherent in the

actions and the lives of the votaries, because they struggle unceasingly to vanquish the fundamental

evil of slander of the Law.


“Although I and my disciples may encounter various difficulties, if we do not harbour doubts in our hearts, we will as a matter of course attain Buddhahood. Do not have doubts simply because heaven does not lend you protection. Do not be discouraged because you do not enjoy an easy and secure existence in this life. This is what I have taught my disciples morning and evening, and yet they begin to harbour doubts and abandon their faith. Foolish men are likely to forget the promises they have made when the crucial moment comes.”

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In The Record of the Orally Transmitted Teachings, the Daishonin says: “The element ku in the word

kudoku [benefits] refers to the merit achieved by wiping out evil, while the element toku or doku

refers to the virtue one acquires by bringing about good” (OTT, 148). Because we fight against slander

of the Law both within and without the harmonious body of believers and eradicate this fundamental

evil, the limitless power of the fundamental good that is Mystic Law manifests in our lives and

produces immeasurable benefits. Through deep, strong faith that eliminates slander, the infinite

power of the Mystic Law is activated within us and the fundamental life-state of Buddhahood that is

Nam-myoho-renge-kyo wells forth.”

[Reference #10] The meaning of “I” in “I and my disciples” President Ikeda’s Lecture on “the Opening of the Eyes” SGI Newsletter No.6594

“As we have seen so far in ‘The Opening of the Eyes,’ the Daishonin indicates that he is (1) the ‘true

votary of the Lotus Sutra’ who battles the fundamental evil of slander of the Law, (2) the ‘pillar of

Japan’ who forestalls the loss of the correct teaching and the ruin of the nation, and (3) the ‘Buddha

of the Latter Day’ who illuminates the darkness of the age long into the distant future by revealing the

supreme Law for the enlightenment of all people.

Ready to brave all consequences, he declares his resolve: “This I will state. Let the gods forsake me.

Let all persecutions assail me. Still I will give my life for the sake of the Law” (WND, 280). Then, with

an indomitable lion‘s roar, he makes the powerful pledge: “I will be the pillar of Japan. I will be the

eyes of Japan. I will be the great ship of Japan. This is my vow, and I will never forsake it!”(WND,

280–81). Here, he reveals the core of his own spirit.”

[Reference #11] Selfless Dedication lies at the heart of the mentor and disciple spirit .President Ikeda’s Lecture on “the Opening of the Eyes” SGI Newsletter No.6594

“Every time I read this passage, the phrase ‘I and my disciples’ stands out vividly with a golden

brilliance.

It is often the case that religious leaders address or direct their followers in a unilateral manner,

uttering only: “My disciples. . . .” However, the Daishonin says: ‘I and my disciples.” His attitude to

include himself in his instructions to his disciples is imbued with the Buddhist spirit of unity of

mentor and disciple. And the backbone of this relationship is the spirit of ‘not begrudging one‘s life,’

or selfless dedication. Because the mentor Nichiren Daishonin himself does not begrudge his life in

propagating the Law, he is qualified to be a leader of the people in terms of opening the path of

Buddhism to all. Similarly, in order for his disciples to spread the Law in their capacity as disciples,

they must actively struggle for that cause with the same selfless dedication as their mentor.”

[Reference #12] To attain Buddhahood without seeking it .President Ikeda’s Lecture on “the Opening of the Eyes” SGI Newsletter No.6594

Why should we be able to attain Buddhahood even if we do not seek it? Firstly, it is because the lives

of all living beings are inherently entities of Myoho-renge-kyo (the Mystic Law). And secondly, it is

because our strong faith causes the limitless functions of Myoho-renge-kyo that reside within our

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lives to manifest without impediment. When Myoho-renge-kyo comes to function freely in our lives,

we attain the life-state of Buddhahood. The infinite power of the Mystic Law begins to operate

unhindered and expresses itself as various human powers or capacities.

[Reference #13] The Functions of the Buddha Nature. President Ikeda’s Lecture on “the Opening of the Eyes” SGI Newsletter No.6594

These include, for example, the courage to stand up alone, the strength to persevere, and the wisdom

to surmount adversity, and concern and compassion for others. Qualities such as these, which are

described in the sutra as attributes of the Buddha‘s life, manifest in appropriate form as needed. To

reiterate, attaining Buddhahood means being able to freely call forth the power of the Mystic Law

from our lives, in the form of various human powers or capacities.

[Reference #14] The Struggle to breakthrough fundamental darkness . President Ikeda’s Lecture on” the Opening of the Eyes” SGI Newsletter No.6594

“It is important to be aware that what prevents the power of the Mystic Law from manifesting in our

lives is actually the fundamental illusion or darkness that resides within us. ‘Illusion’ here means

basic ignorance of the Mystic Law. This ignorance causes people to be lost and deluded, and ruled by

negative impulses; it is the root source of all unhappiness and suffering.

Accordingly, when we become awakened to the Mystic Law, this illusion or darkness instantly

vanishes. To employ a simile, the Mystic Law is like the sun, while illusion is like dark clouds

obstructing it. When the dark clouds clear, bright sunshine streams down. When we break through

fundamental darkness, the power of the Mystic Law is immediately activated, and manifests as

various kinds of benefit and value-creative functions. Such diverse benefit and value derive from the

workings of the ‘Law of the lotus, or renge’ (cf. WND, 425)’the principle of the simultaneity of cause

and effect.’

Therefore, while it is true that all living beings are entities of the Mystic Law whose lives are

inherently endowed with the world of Buddhahood, unless we ourselves strive in earnest to dispel the

obstructing clouds of fundamental darkness, the world of Buddhahood will not actually manifest in

our lives. This is not something that we can hope to achieve if we are half-hearted, simply going

through the motions of chanting daimoku. Much less will it be achieved by having priests chant for us

instead! It is up to each person who chants daimoku to wage an individual struggle to dispel the

darkness in their lives. Because this darkness comprises inner delusion, the struggle to defeat it must

be waged within. In a word, this struggle means persevering in faith.”

[Reference #15] ‘Belief means to be without doubt ’ President Ikeda’s Lecture on “the Opening of the Eyes” SGI Newsletter No.6594

“Based on the Lotus Sutra, which reveals the Buddha‘s true enlightenment, the Daishonin discovered

the workings of the fundamental Law of Myoho-renge-kyo in his own life; he then went on to confirm

and prove the power of the Mystic Law through his own struggles. For us to freely manifest these

workings of the Law in our own lives, we need to chant with the same mind and attitude as the

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Daishonin. In other words, our daimoku must be based on faith, the spirit to battle darkness or

illusion. The daimoku that the Daishonin spread could be described as ―fighting daimoku.”

Illusion manifests in various forms as doubt, anxiety, earthly desires, and so on. The power to break

through illusion is none other than faith or belief. The Daishonin says: “Belief means to be without

doubt” (OTT, 54). He also states: “The single word ‘belief’ is the sharp sword with which one

confronts and overcomes fundamental darkness or ignorance.” (OTT,119–20). Belief is a sharp

sword. Therefore, battling devilish functions must also essentially be an intense struggle against

darkness or ignorance. We are combating devilish forces that obstruct kosen-rufu. This struggle is

also fundamentally a struggle against illusion. Confronting various difficulties that occur in life is also

in essence a struggle against illusion.

If we should lose our faith or belief in the Mystic Law—that is to say, if we lose the conviction that we

can definitely become happy and attain Buddhahood along with the desire to accomplish kosen-rufu

without fail—then we will also be defeated by hardships in life and by obstacles and devilish functions

on the path to kosen-rufu.

In ‘The Opening of the Eyes,’ the Daishonin says that we must not succumb to doubt and pessimism.

Both are manifestations of illusion.”

[Reference #16] ‘Crucial Moments’ in the History of the Soka Gakkai President Ikeda’s Lecture on “the Opening of the Eyes” SGI Newsletter No.6594

No matter what happens, we must not give in to doubt, we must not be discouraged. Those who

possess such a robust spirit will not fear anything.

There have been many instances in the history of the Soka Gakkai when we have faced enormous

obstacles—such as when President Makiguchi was imprisoned during the war, when President Toda‘s

business enterprises fell into dire straits in the post-war period, and when we were attacked by the

three powerful enemies embodied by the priesthood and others. Our true worth and mettle as

disciples and practitioners of the Daishonin‘s Buddhism are revealed in what we do and how we act

at such times.


“Some of them feel pity for their wives and children and grieve at the thought of parting from them in this life. In countless births throughout many long kalpas they have had wives and children but parted from them in every existence. They have done so unwillingly and not because of their desire to pursue the way of the Buddha. Since they must part with them in any case, they should remain faithful to their belief in the Lotus Sutra and make their way to Eagle Peak, so that they may lead their wives and children there as well.”

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THE OPENING OF THE EYES Supplementary Material

[Supplementary Material #1] The Parable of the Poor Woman in the Nirvana Sutra “The Opening of the Eyes“WND-1, p282

“The Nirvana Sutra states:

[The poor woman] has no house to live in and no one to aid or protect her, and in addition she is

beset by illness, hunger, and thirst; she wanders through various places, begging for a living. While

staying at an inn, she gives birth to a baby, but the master of the inn drives her away. Though the

baby has just been born, she takes it up in her arms and sets out, hoping to journey to another land.

But along the way, she encounters fierce wind and rain, and she is troubled by cold and bitten by

mosquitoes, gadflies, hornets, and poisonous insects. Coming at length to the Ganges River, she

clasps her child in her arms and begins to cross it. Although the current is very swift, she will not let

go of her child, and in the end both mother and child are drowned. But through the merit that the

woman gained by her loving tenderness, she is reborn after her death in the Brahma heaven.”

[Supplementary Material #2] The significance of the Parable of the Poor Woman “The Opening of the Eyes” WND-1, p283

“In the end it is nothing other than the loving kindness with which the woman cares for her child that

makes the difference. Her concern concentrates on one thing just like the Buddhist practice of

concentration. She thinks of nothing but her child, which is similar to Buddhist compassion. That

must be why, although she created no other causes to bring it about, she was reborn in the Brahma

heaven.”

[Supplementary Material #3] The Record of the Orally Transmitted Teachings p.214

“If in a single moment of life we exhaust the pains and trials of millions of kalpas, then instant after

instant there will arise in us the three Buddha bodies with which we are eternally endowed. Nam-

myoho-renge-kyo is just such a “diligent” practice.”

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Notes:

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26

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THE HERITAGE OF THE ULTIMATE LAW OF LIFE MANY IN BODY, ONE IN MIND &

ONENESS OF MENTOR AND DISCIPLE Reference Material

Background

Nichiren Daishonin wrote this letter at the age of 51 while in exile on Sado Island, where he had been

sent late in the tenth month, 1271. In the second month, 1272, only a little over three months later,

the Daishonin wrote this letter at Sammai-do, his dwelling in a place on the island called Tsukahara,

to a priest named Sairen-bo Nichijo. Not much is known about Sairen-bo, though it is said that he

was a learned priest, originally from Kyoto, who had studied Tendai Buddhism. He was exiled to

Sado Island on account of unknown charges and he is believed to have been around the same age as

the Daishonin, or perhaps slightly older. It is said that he became the Daishonin’s disciple early in the

second month, 1272, shortly before he received this letter. The previous month, the Tsukahara

Debate had been held in an open space before Sammai-do. The Daishonin had easily defeated the

Pure Land and other priests, generating a great stir throughout Sado. This most likely led to Sairen-

bo’s seeking out the Daishonin, whose character and teachings seem to have inspired him to take

faith. It can be understood from the passages we are about to study that Sairen-bo met with suffering

as a result of his converting to the Daishonin’s teachings. While the Daishonin was in exile on Sado,

Sairen-bo received five essays, including “The True Aspect of All Phenomena,” “The Oral Tradition

regarding the Enlightenment of Plants,” and “On Prayer.” As Sairen-bo was a highly educated priest,

the Daishonin sets forth the most profound doctrines of Buddhism in many of his writings to him.

Because he took faith in the Daishonin’s Buddhism just when the Daishonin was in the midst of

storms of persecution, the Daishonin reflects in this letter that they must share a profound karmic tie

from the distant past. Some time after his mentor’s pardon and departure from Sado, Sairen-bo was

also pardoned and returned to his native Kyoto. There he continued to persevere in his faith under

the guidance of the Daishonin.

[Reference #1] President Ikeda’s Lecture on “The Heritage of the Ultimate Law of Life” SGI Newsletter No.6983

“Life and death are the greatest mysteries, and they form the primary focus of religion. Where have

we come from and where do we go? Why are human beings born? Are our lives just random events or

do they have some greater purpose? What is the meaning of death? Are we merely reduced to

meaningless nothingness, as so many people in our modern world vaguely believe? Or are we

restored to a luminous immortal “soul,” as many time-honoured religious traditions of East and West

maintain? Or, as Shakyamuni Buddha teaches [in expounding the Middle Way], is it neither?”

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a) “Based on the Buddhist concept of dependent origination—one of the truths to which Shakyamuni

became enlightened—the sufferings of aging and death are seen as arising from the innate darkness

or ignorance within the individual. The Buddha teaches that these sufferings can be overcome by

extinguishing this inner benightedness.

The wisdom or insight that enabled Shakyamuni to attain enlightenment represents the wisdom for

conquering delusion and suffering concerning death. Based on this wisdom, the Buddha rejected the

two most commonly prevailing views of death—two extremes—both of which he considered

erroneous because they could not fully enable people to transcend the fear and uncertainty of death.

The first of these was the view of death as the annihilation or complete cessation of self (the view of

annihilation), while the other was the view of death as the self continuing in the form of an

unchanging immortal soul or spirit (the view of permanence).”

b) “The view of annihilation, the complete cessation of existence, for instance, will never free people

from the fear or anxiety of death. On the other hand, the view of permanence, which sees the self

continue in the form of an unchanging, everlasting soul, is often the expression of a simple desire for

one’s own immortality; ultimately, it does not constitute the wisdom for elevating one’s spiritual

state, but instead only serves to strengthen self-attachment and deepen delusion.”


c) “Unless one is free of the suffering of death, one cannot savour true happiness. Liberating oneself

from this suffering is not something that can be achieved through theorizing or intellectualizing. Life

and death comprise the great and eternal rhythm of the universe itself. When we come to apprehend

the greater self within us that is part of this rhythm, and deeply feel in the depths of our being that

this rhythm is the fundamental pulse sustaining our lives, then we can overcome the suffering of

death. The path of this inner liberation lies in chanting Nam-myoho-renge-kyo ourselves and

teaching others to do the same. And it is in “The Heritage of the Ultimate Law of Life” that the

Daishonin explains this fundamental view of life and death.”

d) “The Mystic Law is the eternal and infinite law of the universe. This eternal law itself embodies the

two phases of life and death. In other words, the two phases of life and death are themselves the

rhythm of the eternal law, and appear as the life and death of countless living entities, as the arising

and extinction of all phenomena, as all kinds of different causes and effects in all manner of

dimensions, and as the harmony and dynamism of the universe as a whole. This concept of life and

death as functions of the Mystic Law constitutes the matter of ultimate importance in our lives. This

is because true happiness can only be found in living our lives in accord with this great rhythm of life

and death.

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[Reference #4] Faith where the heritage of the ultimate Law of life flows

(1) The Ultimate wisdom through which Shakyamuni became a Buddha, the essential Law of the

Lotus Sutra, and the fundamental nature of the lives of we ordinary people, without any distinctions

between them, are all Myoho-renge-kyo. When we wholeheartedly believe in this and chant Nam-

myoho-renge-kyo, we can correctly accept and uphold the Myoho-renge-kyo that is the ultimate Law

of life and death.

(2) When we resolve that “now is the last moment of one’s life” (WND-l. 216) and practice to uphold

the Mystic Law at each moment without regrets, we are carrying out the faith of attaining

Buddhahood in our present lives, which promises correct faith at the moment of death. Thus Myoho-

renge-kyo as the ultimate Law of life and death will surely flow within our lives.

(3) When in our present lives, through our entire lives, we continue to accept and embrace Myoho-

renge-kyo without backsliding, then “the heritage of the ultimate Law of life and death” will be

established never to be cut off throughout the eternity of past, present, and future.

“The heritage of attaining Buddhahood” flows within the lives of those who have established a firm

faith that meets these three conditions.


“Let us first look at the term “differences” in the phrase “transcending all differences among

themselves.” What the Daishonin specifically means here are feelings of antagonism, discrimination,

and selfishness that arise from the tendency to see self and others, or diverse phenomena or events,

as separate and disconnected—a tendency that obstructs empathy and understanding. The heritage

of the Buddha will not exist in such a negative, ego-driven mind-set.

It is all too easy for the human heart to succumb to egoism and self-interest when one is tempted by

power, prestige, or personal profit, strongly attached to status and position, or obsessed with fame

and fortune. Faith is ultimately a struggle with our own self-centeredness. No matter how high a

person’s leadership position or what fine-sounding things they may say, if they have lost their faith

[Gosho Passage 1] The Heritage of the Ultimate Law of Life (WND-1, p217)

“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 can be fulfilled. But if any of Nichiren’s disciples disrupt the unity of many in body but one in mind, they would be like warriors who destroy their own castle

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and are motivated by self-serving ends, they will find it impossible to remain in the pure and

harmonious community of practitioners who share the great vow or desire for kosen-rufu.

Indeed, in this writing, the Daishonin refers to those practitioners who disrupt the unity of “many in

body but one in mind” as being “like warriors who destroy their own castle from within” (WND-1,

217). In other words, they are like “worms within the lion’s body,” destroying the kosen-rufu

movement from the inside. Hence, the Daishonin instructs his followers on the importance of

“transcending all differences among themselves.”


“In addition, the Daishonin says that his followers should “become as inseparable as fish and the

water in which they swim” (WND-1, 217). This indicates a spirit of harmony and unity. It also implies

a spirit of mutual respect, understanding, support, and caring regardless of superficial differences in

circumstances or position. Simply put, it means getting along together. When we work together for

the same great objective of kosen-rufu based on the spirit of mentor and disciple, inspiring,

encouraging, and supporting one another, we will naturally come into rapport and strive to maintain

positive, respectful relations. In dynamic and growing organizations, one often finds that there are

good working relationships and rapport among the leaders.”


“The spirit of “many in body but one in mind” in Buddhism refers to the individual and the group

harmonizing based on the Law. It indicates a richly diverse and dynamic community of capable

people who inspire one another in their efforts to advance kosen-rufu.”


“The spirit of “many in body but one in mind,” in a sense, represents the ultimate manifestation of

the “strategy of the Lotus Sutra,” which is chanting Nam-myoho-renge-kyo to the Gohonzon—

specifically, chanting with a shared commitment for kosen-rufu. No plans or strategies for kosen-rufu

will succeed without such united prayer. Strong prayer based on unity will also give rise to

tremendous momentum. So even should there appear individuals who seek to disrupt the unity of

our movement, their negative influence will be rebuffed by everyone’s focused spirit.”


“In other words, the “rhythm of the Mystic Law” emerges when all unite their hearts with the heart of

the Buddha, with the great vow for kosen-rufu. Because everyone’s life resonates with the Buddha’s

lofty spirit, it leads to growth, development, joy, and victory. It also gives rise to an indestructible

bastion of creative talent, happiness, and peace, where people are linked together by deep bonds far

surpassing ordinary ties of friendship. To unite in the spirit of “many in body but one in mind” means

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for each of us to align our heart with the great vow of the Buddha and the spirit of the mentor. In that

respect, the oneness of mentor and disciple is the essence of this united spirit in faith”


“Unity is the most crucial ingredient in fulfilling this great aspiration. (*kosen-rufu) In the Soka

Gakkai, the struggles of first president Tsunesaburo Makiguchi and second president Josei Toda were

dedicated to building a strong united organization pulsing with the rhythm of perfect victory. I, too,

have devoted my life to carrying on and completing this mission, and today we have realized a solidly

united, harmonious community of practitioners, serving as the foundation for worldwide kosen-rufu.

My dearest wish now is that the youth who are our successors will fully inherit this noble rhythm of

victory driven by the unity of “many in body but one in mind.”

[Reference #11] Many in Body, One in Mind (WND-1, p618)

“Though evils may be numerous, they cannot prevail over a single great truth.”


“Here, we can also interpret the essence of the “conduct of the mentor,” as taking action without

begrudging one’s life. The sutra states that if one propagates the correct teaching in the evil age of the

Latter Day of the Law, one is certain to encounter great, and even life-threatening, persecution.

However, as indicated by the statement, “I rejoiced, saying that I had long expected it to come to this”

(WND-1, 764), the Daishonin relished obstacles, confronting them head-on and calmly triumphing

over them.

His whole life was characterized by a dauntless spirit. The simple manner in which he says, “But

instead they have persecuted me in various ways and finally had me banished to this island” (WND-1,

217), can be taken as a reflection of his serene state of being derived from living based on the Law and

not begrudging his life—a state of being overflowing with the “heart of the lion king” that is unswayed

by even the harshest persecution.”


“Here, when considering the Daishonin’s wish to enable all people to share the heritage for attaining

Buddhahood, the most crucial point is that the heritage of Buddhism is open to all. This universally

accessible nature of the heritage is so important that it simply cannot be emphasized too strongly.

[Gosho Passage 2] The Heritage of the Ultimate Law of Life (WND-1, p217)

“Nichiren has been trying to awaken all the people of Japan to faith in the Lotus Sutra so that they too can share the heritage and“Nichiren has been trying to awaken all the people of Japan to faith in the Lotus Sutra so that they too can share the heritage and attain Buddhahood. But instead they have persecuted me in various ways and finally had me banished to this island.”

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When it is correctly understood, Buddhism can serve as a humanistic and universal religion; when it

is not, Buddhism can become narrow and authoritarian, deviating from the original spirit of the

Buddha.”


“Embracing the Lotus Sutra specifically means internalizing the great vow of the mentor who has

dedicated his life as a votary of the Lotus Sutra and, even in times of adversity, maintaining the same

resolute and selfless faith as the mentor. In other words, a person of “pure gold” is another name for

a person of selfless dedication to the Law. Such people are truly exalted, as the Daishonin indicates

when he says: “If the Law that one embraces is supreme, then the person who embraces it must

accordingly be foremost among all others” (WND-1, 61). Those who base themselves on the highest

principles or truth will not be deceived by surface phenomena or swayed by anything, because they

are always able to discern the underlying essence. By contrast, foolish people who lack solid guiding

principles will always be confused and readily defeated by hardships or obstacles, because they base

themselves on their own foolish minds.”


a) “The important point here is that Shakyamuni’s voice-hearer disciples in the Lotus Sutra were

actually bodhisattvas who had undertaken bodhisattva practice in past lifetimes. Through these

words of the Buddha, the voice-hearers remember that they originally possessed the life-state of

bodhisattvas. The Lotus Sutra reveals that since the immeasurable past the voice-hearers have

possessed “the wish that they have had deep in their hearts from the start” (cf. LS8, 144)—that is, the

wish to attain supreme enlightenment and free all living beings from suffering. It can therefore be

said that the voice-hearers, by recalling their great wish from the distant past, discover and awaken to

[Gosho Passage#3] The Heritage of the Ultimate Law of Life (WND-1, p217)

You have followed Nichiren, however, and met with suffering as a result. It pains me deeply to think of your anguish. Gold can be neither burned by fire nor corroded or swept away by water, but iron is vulnerable to both. A worthy person is like gold, a fool like iron. You are like pure gold because you embrace the "gold" of the Lotus Sutra. The sutra states, “Just as among all the mountains, Mount Sumeru is foremost, so this Lotus Sutra is likewise.” It also states, “The good fortune you gain thereby... cannot be burned by fire or washed away by water.”

[Gosho Passage #4] The Heritage of the Ultimate Law of Life (WND-1, p217)

It must be ties of karma from the distant past that have destined you to become my disciple at a time like this. Shakyamuni and Many Treasures certainly realized this truth. The sutra’s statement, “Those persons who had heard the Law dwelled here and there in various Buddha lands, constantly reborn in company with their teachers,” cannot be false in any way.

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their identity as living beings who have carried out the same bodhisattva practice as their teacher

Shakyamuni.”

b) “This passage indeed describes the eternal relationship of mentor and disciple who strive together

to realize the most profound aspiration of human beings and of all life—namely, the enlightenment

and happiness of both self and others.”

c) “A true mentor in Buddhism is one who enables us to remember this aspiration. A true disciple,

meanwhile, is one who follows the mentor’s teaching, who recalls that this most profound aspiration

is in fact their own, and who, convinced from the bottom of their heart that this is indeed so,

launches into action in accord with the mentor’s instructions.”

d) “The most profound mentor-disciple relationship is that of mentor and disciple who struggle

together for kosen-rufu. Their lives are linked on the deepest level. The eternal world of Buddhahood

exists in the depths of their lives. In other words, both mentor and disciple dwell in the immense life-

state of the “palace of the ninth consciousness, the unchanging reality that reigns over all of life’s

functions (WND-1, 832).”

[Reference #16] President Toda’s words at the third memorial (second anniversary) for his mentor Tsunesaburo Makiguchi (in November, 1946) SGI Newsletter No.7237

“In your vast and boundless compassion, you let me accompany you even to prison. As a result, I

could read with my entire being the passage from the Lotus Sutra: “Those persons who had heard the

Law dwelled here and there in various Buddha lands, constantly reborn in company with their

teachers” [LS7, 140]. The benefit of this was coming to know my former existence as a Bodhisattva of

the Earth and to absorb with my very life even a small degree of the sutra’s meaning. Could there be

any greater happiness than this?”


“In the present age, it is the first three Soka Gakkai presidents who awakened to the great vow for

kosen-rufu, the vow of the Buddha, and have striven with the spirit of not begrudging their lives. As

the disciple of Mr. Makiguchi and Mr. Toda, I have won in successive momentous struggles against

the three powerful enemies. I have created a history of absolute victory as a disciple. I can proudly

report to Mr. Toda that I have won on all fronts. I have no regrets whatsoever. Mr.Makiguchi and

Mr.Toda. , Mr. Toda and me.

Through the actions of its first three presidents, the Soka Gakkai has forged the path of shared

commitment of mentor and disciple, which is the essence of Buddhism. Because the mentors and

disciples of Soka have been victorious, we have been able to make worldwide kosen-rufu—the decree

of the Lotus Sutra and the wish of the Daishonin—a reality. “If teacher and disciple are of different

minds,” writes the Daishonin, “they will never accomplish anything” (WND-1, 909). But when

mentor and disciple are united, they can achieve even the loftiest goals. The mentor-disciple bond is

an unparalleled force for victory.”

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[Reference #18] The Significance of mentor - disciple relationship in Buddhism. President Ikeda’s Lecture on “The Heritage of the Ultimate Law of Life” SGI Newsletter No.7237

a) “So why is the mentor-disciple relationship valued so highly in Buddhism? I would like to

reconfirm the Buddhist significance of this relationship. In general terms, a mentor is someone who

teaches one enhanced skills or technical expertise, deeper knowledge, a loftier way of life, a more

fulfilling state of mind, and so forth. People look up to someone as a mentor when that person helps

them in some way to improve or develop themselves. In the Buddhist teaching of the Lotus Sutra, the

teacher Shakyamuni Buddha, based on his awakening to the Law, strove together with his disciples to

enable them to achieve their highest and loftiest potential as human beings. This Law was none other

than the Mystic Law, which the Buddha’s disciples could not perceive on their own because their

awareness was clouded by fundamental darkness and they had no conception of it. Therefore, even if

they were given theoretical explanations of the Law or told to practice to overcome sufferings, the

life-state of Buddhahood could not be conveyed to them through such words alone.”

b) “Rather, it was through being inspired by coming into contact with the Buddha’s character, along

with these words of instruction that they were able to awaken to the Law within their own lives. This

is how the Law was communicated to them. And this is why the mentor-disciple relationship holds so

much importance in Buddhism. The Law is conveyed through the life-to-life bonds of the mentor-

disciple relationship; and based on this Law; it is possible for us to achieve our human revolution.

This point also perhaps explains the reason why the Daishonin should refer to the deep mentor-

disciple bond between himself and Sairen-bo in this writing on the transmission of the heritage of the

ultimate Law of life and death. It follows, then, that Buddhism does not set forth the mentor as a

mystical or transcendent superhuman being.”

c) “What, then, were the disciples to do after their teacher Shakyamuni Buddha had passed away?

Did it mean that, without the Buddha there to personally teach the Law through his own example,

Buddhism could not be transmitted in a true sense? The Lotus Sutra directly addresses these

questions. (…)The Lotus Sutra reveals that a vow lies at the core of Shakyamuni Buddha’s character,

and it further clarifies that the Law is transmitted to disciples who make that vow their own and

strive in the same spirit. This paves the way for conveying the life-state of the Buddha to living beings

even in the age after his passing.”

d) “Especially important in achieving the great vow for kosen-rufu is the willingness to take action

without begrudging one’s life. The “Life Span” chapter of the Lotus Sutra says that even after his

passing, Shakyamuni will appear where there are practitioners striving in faith with the spirit of

“single-mindedly desiring to see the Buddha, not hesitating even if it costs them their lives” (LS16,

230).”

In this way, even after Shakyamuni’s death, the life-state of the Buddha can be conveyed to those who

take action based on the great vow for kosen-rufu and a spirit of selfless dedication, which constitute

the core of the Buddha’s life. Nichiren Daishonin set forth Nam-myoho-renge-kyo as the means for

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manifesting our innate Buddhahood, and revealed that the great vow for kosen-rufu and selfless

dedication are the key to Buddhist practice in the evil age of the Latter Day of the Law. By doing so,

he secured the transmission of the heritage for attaining Buddhahood. Everything rests on the

fundamental power inherent in the mentor-disciple relationship.

[Reference #19] Vows expounded in the Lotus Sutra

1) Shakyamuni’s vow expounded in the “Expedient Means” (2nd)Chapter:

“At the start I took a vow, hoping to make all persons equal to me, without any distinction between

us” (LS2, 36)

2) Shakyamuni’s compassionate wish in the closing lines of the “Life Span of the Thus

Come One” (16th) chapter (as a Buddha who has attained enlightenment since the

remote past) :

“At all times I think to myself: How can I cause living beings to gain entry into unsurpassed way and

quickly acquire the body of a Buddha? (LS16, 232)”

3) The vow of the Bodhisattva in the “Encouraging Devotion (13th) chapter”:

In the “Treasure Tower” chapter, Shakyamuni calls on the bodhisattvas to make a vow to propagate

the Law after his passing. In response, in the “Encouraging Devotion” chapter eight hundred

thousand million nayutas of bodhisattvas make this vow [and pledge to withstand persecutions from

the three powerful enemies].

4) The vow of the Bodhisattva of the Earth in the opening line of “The Super Natural

Power of the Thus Come One” (21st) Chapter

In the opening line of “The Supernatural Powers of the Thus Come One” chapter, the bodhisattvas of

the earth led by Bodhisattva Superior Practices make a vow to spread the Lotus Sutra after the

Buddha’s passing.

Many other vows that are made by the Buddha, bodhisattvas and beings such as benevolent deities

are introduced in the Lotus Sutra.

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Notes:

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FUNDAMENTAL MEANING OF BENEFITS REFERENCE MATERIALS

Reference #1 “President Ikeda’s Lecture on “On Attaining Buddhahood in This Life Time” SGI News Letter No.6785

“The Daishonin appended the word nam (a phonetic change of namu) to the universal truth of

Myoho-renge-kyo, and established the practice of invoking this truth. Nam means, “dedicating one’s

life to.” Chanting Nam-myoho-renge-kyo aloud represents a determination and vow to dedicate one’s

life to the realm of truth of Myoho-renge-kyo in thought, word, and deed.

At the same time, chanting daimoku enables each person to actualize a way of life based on the

universal truth of Myoho-renge-kyo. The crucial point in chanting daimoku in the Daishonin’s

Buddhism is not simply intoning the name of an “external truth.” Chanting daimoku constitutes a

practice to actually summon forth the “inner truth” that pervades the universe and our own selves

and live our lives in accord with that truth. This practice could be described as a process of

establishing a self, capable of activating and tapping from within the “mystic truth originally inherent

in all living beings.”

Gosho Passage 1: The Record of the Orally Transmitted Teachings (p147-148)

“The word “benefits” (kudoku) means the reward that is represented by the purification of the six

sense organs. In general we may say that now Nichiren and his followers, who chant Nam-myoho-

renge-kyo, are carrying out the purification of the six sense organs. Hence they are acting as teachers

of the Law of Myoho-renge-kyo and possess great virtue (toku). The element ku in the word kudoku

means good fortune or happiness. It also refers to the merit achieved by wiping out evil, while the

element toku or doku refers to the virtue one acquires by bringing about good. Thus the word kudoku

means to attain Buddhahood in one’s present form.”

Gosho Passage 2: “What it means to hear the Buddha vehicle” (WND-II, 743)

“And rather than try to address it, I would like simply to quote the words of Bodhisattva Nagarjuna,

the thirteenth of the Buddha’s successors and founder of the Great Teacher T’ien-t’ai’s line, who in

explaining the word myo, or “wonderful”, in the term myoho says it is “like a great physician who can

change poison into medicine.” What is the poison? It is the three paths of earthly desires, karma, and

suffering that are our lot. What is the medicine? It is the Dharma body, wisdom, and emancipation.

And what does it mean to change poison into medicine? It means to transform the three paths into

the three virtues: the Dharma body, wisdom, and emancipation. T’ien-t’ai says, “The character myo is

defined as being beyond ordinary comprehension.” And he also says, “Life at each moment…This is

what we mean when we speak of the ‘region of the unfathomable.’” This is what the attainment of

Buddhahood in one’s present form means.”

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Gosho Passage 3: “The Three Kinds of Treasure” (WND-I, 848)

“Buddhism teaches that, when the Buddha nature manifests itself from within, it will receive

protection from without. This is one of its fundamental principles. The Lotus Sutra says, “I have

profound reverence for you.” The Nirvana Sutra says, “All living beings alike possess the Buddha

nature.” Bodhisattva Ashvaghosha’s Awakening of Faith in the Mahayana says, “Because the true

abiding Law invariably permeates one’s life and exerts its influence, illusions are instantly

extinguished, and the Dharma body manifests itself.” Bodhisattva Maitreya’s Treatise on the Stages

of Yoga Practice contains a similar statement. What is hidden turns into manifest virtue.”

Gosho Passage 4: “How those initially aspiring to the way can attain Buddhahood through the Lotus Sutra” (WND-I, 887)

“When with our mouths we chant the Mystic Law, our Buddha nature, being summoned, will

invariably emerge. The Buddha nature of Brahma and Shakra, being called, will protect us, and the

Buddha nature of the Buddhas and bodhisattvas, being summoned, will rejoice. This is what the

Buddha meant when he said, “If one can uphold it [the Mystic Law] even for a short while I will

surely rejoice and so will the other Buddhas.”

Gosho Passage 5: “The Three Kinds of Treasure” (WND-I, 851-852)

“The heart of the Buddha’s lifetime of teachings is the Lotus Sutra, and the heart of the practice of the

Lotus Sutra is found in the “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 behaviour as a human being.”

Reference #2 Mr Makiguchi’s guidance: Makiguchi Tsunesaburo Zenshu (Collected Writings of Tsunesaburo Makiguchi Volume 10) - Tentative Translation)

<<“The idea that you can negate yourself, denying your needs and desires, is false. The true way of

life is one in which we strive to realise happiness together with and alongside others. Never be

confused simply by the scale or size of things: this is simply a matter of objective fact. Value is

determined by the scale and intensity of our relationships with things [and people] in our

environment.”>>

<< “Only when we seek mutual flourishing together with others can we achieve complete and

authentic happiness for ourselves.”>>

Reference #3 “President Ikeda’s Lecture on “On Attaining Buddhahood in This Life Time” SGI Newsletter No.6956

“Without a challenging or fighting spirit, we cannot attain Buddhahood. It is through this spirit that

the causality of attaining Buddhahood becomes established as a solid and shining pillar of our lives.

The term “fighting spirit” can also be expressed in various other ways, such as: the spirit of “true

cause,” of always starting from now; the resolve to never regress in faith; the heart of a lion king; the

refusal to be defeated; faith that grows stronger day by day.

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Thus the daimoku of Nam-myoho-renge-kyo, chanted with this spirit, is none other than a source of

infinite advance. No painful difficulty or karma is an obstacle for the daimoku of lion kings. Nam-

myoho-renge-kyo has the power to turn adversity into a springboard for growth, to change karma

into mission, and transform even sorrow into a wellspring of creativity. Nichiren Daishonin’s very life

pulses in Nam-myoho-renge-kyo.

The daimoku of Soka Gakkai members struggling for kosen-rufu is the same as the daimoku chanted

by our first and second presidents, Mr. Makiguchi and Mr. Toda, to achieve the great desire of the

happiness of all humankind. If we forget this “fighting daimoku” of courageous lion kings, our

daimoku will deviate from that of our mentors. In that case, our daimoku will not produce the sound

of the “lion’s roar,” which is created by mentor and disciple chanting together. Not only will it not be

the daimoku of Nichiren Daishonin, but it will constitute the practice of an inferior teaching that has

no relation to the spirit of Shakyamuni.”

Reference #4 “President Ikeda’s Lecture on “On Attaining Buddhahood in This Life Time” SGI Newsletter No.6956

“Just what is attaining Buddhahood? In discussing this question, President Toda constantly declared

that it meant securing eternal happiness. “Attaining Buddhahood,” he said, “means achieving a state

of being that allows us to always be reborn overflowing with powerful life-force, to fulfil our mission

to our heart’s content, to achieve all our goals, and possess good fortune that no one can destroy.”

These are words of true philosophy that get at the heart of attaining Buddhahood, while using

language that is simple and straightforward.

Mr. Toda continued: “And isn’t it greater still if we can enjoy tens, hundreds, thousands, tens of

millions of existences in this way!” I can still hear his voice ringing in my ears, full of indomitable

confidence and conviction like the mighty roar of a lion king.

Those who have dedicated themselves to the Mystic Law will, on each successive rebirth, overflow

with vibrant life force, accomplish a mission for kosen-rufu that only they can achieve, and enjoy

immense, indestructible good fortune. They can joyfully savour such lives again and again.

Attaining Buddhahood in this lifetime, one could say, allows us to solidly enter this eternal path.

Countless Soka Gakkai members have actually done so. As long as actual proof of the Mystic Law

continues to blossom brilliantly in each person’s life the faith of the Soka Gakkai will shine eternally.

Mr. Toda declared that the life of each Soka Gakkai member would be recorded in the sutras of the

future as “Soka Gakkai Buddha.”

Of course, each aspect of birth, aging, sickness, and death is part of the reality of our life in this

world. Our physical bodies cannot escape the changes found in the cycle of formation, continuance,

decline, and disintegration to which all phenomena in the universe are subject. Naturally, our bodies

deteriorate as we age. If only practitioners of the Daishonin’s Buddhism were to retain youthful

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bodies forever, it would go against the laws of nature! However, when we thoroughly polish ourselves

through faith, the inner essence of our lives will never decay.

I hope that all our pioneering and senior members of the Many Treasures Group, who have dedicated

themselves to kosen-rufu with such sincerity over the years, will cheerfully and proudly adorn the

final chapter of their lives with noble victory, confident of this point. Please continue to strive with a

spirit of fresh challenge! Looking at the Daishonin’s writings, there is absolutely no doubt that those

who forge such a fighting spirit in this existence attain the lofty spiritual state that allows them to

make their way freely and joyfully through the journey of eternal life.”

Notes:

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My Determinations from this course for absolute victory by November 18th 2010

Our proud mission as members of the SGI is the realization of kosen-rufu and world peace. With that in mind, let’s make each day one of

"dynamic development" and "total victory"! – Daisaku Ikeda, 1 January 2010

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My Determinations towards the 50th anniversary of kosen-rufu in UK, 13th October 2011

Single mindedly desiring to see the Buddha, not hesitating even if it costs them

their lives – (Lotus Sutra16, 230)

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My Determinations towards 2030 as the 100th anniversary of Soka Gakkai…..

In Buddhism, we either win or lose-there is no middle ground. Now and in the future, let us advance, determined

to win in every sphere of our lives. By winning in our lives, we are advancing kosen-rufu; and by advancing kosen-rufu,

we win in our lives – Daisaku Ikeda

Documents

Booklet Complied2 Master Copy - camden buddhistscamdenbuddhists.webs.com/Booklet_Master Copy_150910TretsCLA.pdf · in front of the European Gohonzon, the greatest vision for our lives