Te | 7 Meee Peers eee The, CARRYING _ Buldalnism OUT THE CREATING A Practice of CENTURY OF Bodhisattva HUMANISM Never : altel we Vat Disparagin or BINT on b 5 I Globa — Part 1 [of 5] have very fond memories of this pach hina | Poem, which my mentor, second is long; Soka Gakkai president Josei Toda, ; composed ar let us encourage each other at the start of a new ye $5 years ago (in 1955) for his disciples and advance together, striving Alongside him. tt is engraved on | Valueccationa monument in the northern courtyard of the Hall of the Great Vow for Kosen-rufu (in Shinanomachi, Tokyo), which this year will mark the 7th anniversary of its opening (in November). Towards the glorious summit of our centennial The journey of kosen-rufu is a journey to spread the Mystic Law. Itaccords with the Westward Transmission of Buddhism, the return of the essence of Buddhism from Japan back to India, the land of its origin, and on to the entire world.' Whenever | recite Mr Toda's poem to myself, | renew my determination to press ahead on the long journey of worldwide kosen-rufu, forever united with my mentor and my fellow members. This year marks the 90th anniversary of the founding of the Soka Gakkai. In the course of our vast, unending journey of kosen-rufu, we have withstood countless storms of adversity and surmounted one towering peak of difficulty after another. That journey continues unflaggingly all around the world, and the glorious summit of our centennial (in 2030) is now clearly in view. Encouragement is an expression of respect and trust “Let us encourage each other/ and advance together" — these words in Mr Toda's New Year poem are the very essence of the practice of the humanistic teachings of Nichiren Buddhism. Encouragement is by no means a one-way street. It is mutual; we encourage and are encouraged, striving and advancing together, as Mr Toda says. And the foundation for encouragement is trust and respect for the other person. Genuine encouragement is born from a wholehearted belief in people's inherent dignity and innate capacity for good. It was based on this powerful conviction that President Toda tirelessly encouraged those overwhelmed by life's sorrows or weighed down by karmic suffering. Regarding each person as a noble and precious individual possessing the Buddha nature, he continued to impart to them the light of hope. As MrToda's devoted disciple, | have also dedicated myself fully to encouraging others. The actions of Bodhisattva Never Disparaging,? who appears in the Lotus Sutra, stand as a model of this kind of encouragement.. ting others, Be, signifies respec , “Never disparaging on we encounter, we c, ers 1 he, we respect the life of ove te inside and powerfully bring “0 in addition, when we encourage oy," couraged. Showing FeSPECT 10 othe riches our Own lives as well, them rouse: courage their inherent ite force: we ourselves ‘ore also en on strengthens and endlessly behaviour as human beings Buddhism lies in our wqhe heart of the Buddha's lifetime. sutra, and the heat! of the practice of, otus ‘Never Disparaging’ chapter, What - pisparaging's profound respect fo, does Bod the appearance in this worig ,, people signity® Te Pet teachings, les in his behave” Shakyamuni Saal Three Kinds of Treasure’, WND-1, 851-59) o po eas cores for me is that we are not only Carrying ‘on the aan of kosen-rufu os Bodhisattvas of ae Earth? but ‘are also joytully spreading Bodhisattva Never Disparaging’s reer respecting all people in this troubled saha worlds in, the evil age after the Buddha's passing, 66 This sort of "behavior as. a human being” ‘Neither Bodhisattva Never is embodied in the D nor the Daishonin 9ction of encouraging had the ofa the person right in front da of us, and is at the magnificent, light-emanating core of our dialogue Buddha. The Daishonin was movement based an ordinary human being. ‘on respect for the Bodhisattva Never Disparaging — dignity of life and for ol Was a practitioner at the “initial Pe°P!e. stage of rejoicing”, someone In the following who had just 1 , Passage that we will study from ‘On the In other words, he was Buddha's Prophecy’. declaring that we can become _Nichiren Daishonin happy just as we are draws parallels between himself, 99 as the votary of the Nichiren Daishonin writes teachings is the Li Lotus Sutra is found in th hisattva NeverLotus Sutra of the Latter Day of the Law, and Bodhisattva Never Disparaging. Under their protection [the protection of the heavenly gods and benevolent deities, as well as the bodhisattvas numerous as the dust particles of a thousand worlds who emerged from beneath the ground], he [the votary of the Lotus Sutra] will [establish and] spread abroad widely throughout Jambudvipa [the entire world] the object of devotion of the essential teaching, or the five characters of Myoho-renge-kyo.° It was the same with Bodhisattva Never Disparaging, who lived in the Middle Day of the Law of the Buddha Awesome Sound King.‘ He propagated widely through- cout his land the teaching of twenty-four characters that begins, “| have profound reverence for yo! and was attacked with sticks of wood by the whole population. The twenty-four characters of Never Disparaging and the five characters of Nichiren are different in wording, but accord with the same principle. The end of the Buddha Awesome Sound King's Middle Day and the beginning of this Latter Day of the Law are exactly the same in method of conversion. Bodhisattva Never Disparaging was a practitioner at the initial stage of rejoicing: Nichiren is an ordinary practitioner at the stage of hearing the name and words of the truth.’ (‘On the Buddha's Prophecy’, WND-1, 400)? Becoming happy just as we are President Toda lectured on ‘On the Buddha's Prophecy’ at the Nakanoshima Civic Hall in Osaka in January 1956, at the beginning of the historic Osaka Campaign.’ He also underlined the 24-character Lotus Sutra’ — referred to in the above Passage as “the teaching of twenty-four characters" — in his own copy of the Lotus Sutra. In his lecture, he noted, “Neither Bodhisattva Never Disparaging nor the Daishonin had the appearance of a magnificent, light-emanating Buddha. The Daishonin was anordinary human being. Bodhisattva Never Disparaging , Practitioner at the ‘initial stage of rejoicing’, someone, ° just started practising.” In other words, he was declaring that we can beco,,, happy just as we are. Maintaining the joy of faith A Buddha of the Latter Day of the Law is an ordinary hy, being, not a resplendent Buddha with superhuman att; ute such as those described in sutras as expedient means, yj... not need to try to impress others, put On airs of pretend , something we're not. We ordinary people living in the world ore all inherently Buddhas, endowed with suprerr dignity. As the term “initial stage of rejoicing” indicates, faith ;, not measured by how long we've practised Buddhism o, position in the organization. Through his lecture on ‘On the Buddha's Prophecy’, Mr Toda emphasized to the new members in Kansai the importance of maintaining the fres joy of faith. Reaching out to those around us Many of those listening to Mr Toda's lecture on that occasio were struggling with hardship and adversity in their lives. So- were in a state of utter despair or had lost self-confidence. But Mr Toda gave them courage, assuring them that all the needed to do was share Buddhism with others confidently, © that, as stated in the Daishonin's writings, they would definit= attain the great life state of Buddhahood and enjoy absolu'= happiness through their faith and practice. His insistence tho they could attain Buddhahood and that they were ‘great ordinary people’ deeply touched these honest, down-to-e0 men and women. Filled with joy, they actively set out to sha! Nichiren Buddhism with others. Emulating the behaviour of Bodhisattva Never Dispara9 they reached out to everyone they met, saw or knew. and courageously engaged them in dialogue. They explained to them that they could definitely become happy through Practising Nichiren Buddhism and solve their problems by chanting Nam-myoho-renge-kyo. Such tenacious efforts indialogue paved the way for their immortal achievement in the Osaka Campaign. “itis like the: situation 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:EG 251; SG 165). They put these words of the Daishonin — words that first Soka Gakkai president Tsunesaburo 66 We do not need to try to impress others, put on airs or pretend to be something we're not. We ordinary people living in the saha world are all inherently Buddhas, endowed with supreme dignity 99 Makiguchi had also underlined in his copy of the Gosho — into practice and made "a bi ow of obeisance” — conveying utmost respect — to the Buddha nature in each person they encountered. Be sensible and flexible Never Disparaging was not by any measure an eminent bodhisattva. Nor is he described as a person of great learning. He simply persisted in bowing respectfully to people, declaring, “| have profound reverence for you, | would never dare treat you with disparagement or arrogance" (ts0c20. 308). Those he addressed, however, far from being grateful, were angered, deriding him for his ignorance and attacking him for what he said. But even when some assaulted him with sticks and stones. he just ran to a safe distance loudly proclaimed, He was sensible and flexible. do him harm, but still said wh and from there once again “You are certain to become Buddhas!" He wisely avoided attempts to at needed to be said. No matter how harsh the verbal abuse showered on him. he didn't become pessimistic or dejected. He remained calm and unruffied, and continued hi is efforts to reach out to others, day after day. His tenacious behaviour shines with genuine humanity.~ ‘a Reaching out to people and holding dialogues 'S of respect for all people The importance of one-to-one dialogue ‘an expression of the humanistic py There is one more aspect of Bodhisattva Never Disparaging’ actions to which | would like to draw your attention. While the people he addressed reacted with hostility, they also couldn't help but recognize the truth of his words. Put another way, Bodhisattva Never Disparaging conveyed the essence of Buddhism by connecting with each person's life. ‘The Teacher of the Law’ (10th) chapter of the Lotus Sutra states that one who can “secretly expound the Lotus Sutra fo one person" is the envoy of the Thus Come One [the Buddha}, carrying out the work of the Thus Come One (cf. socio, 200).!2 i pore oan tre Dsporaging did his best to engage and Year he tirelessly et eee in front of him. Yeor after atter another. That is how h ut and spoke with one individual Sutra’ — that is, the Lotus cee Pte ect ae respect for all people, fa's humanistic philosophy of *Point Ten, on the words “when they [the arrogant four kinds of believers] saw that [Bodhisattva Never Disparaging] had gained great transcendental powers, the power fo preach pleasingly and eloquently, the power of great goodness and tranquility, and when they heard his preaching, they all took faith in him and willingly became his followers.” [1s0¢20, 309-10] The Record of the Orally Transmitted Teachings says: The word “heard” refers to the stage of hearing the name and words of the truth, the second of the six stages of practice. In effect, this passage concerns the daimoku [Myoho-renge-kyo] that [as volume ten of Tien-tai's words and Phrases says] is “preached in a forceful manner, though it angers them." [Regarding the phrase “they all took faith in him and willingly became his followers" (Jpn. kai shinpuku zuiju):] The word “all” [kai] refers to the four kinds of believers who were overbearingly arrogant. The word “faith.” shin, refers to the faith or belief that is without doubt. The word “willingly,” fuku [puku], which literally means “to submit,” indicates that one submits and gives full allegiance to the Lotus Sutra. The word zui in the compound of zuiju, which literally means “to obey and follow” and is expressed as “became his followers" in the text, means that one's mind is dedicated to the Lotus Sutra. The word ju means that one’s body is dedicated to the Lotus Sutra. In effect this is saying that now Nichiren and his followers, practitioners of the Lotus Sutra who chant Nam-myoho-renge-kyo, are the bodhisattva Never Disparaging of the Latter Day of the Law. (The Record of the Orally Transmitted Teachings: EG 235-36: SG 155)'$ Sincere actions change people This passage from The Record of the Orally Transmitted Teachings confirms the wonderful fact that each of us taking action for kosen-rufu is a “Bodhisattva Never Disparaging of the Latter Day of the Law".‘A. Professor Glenn D. Paige, professor emeritus of the University of Hawai, being welcomed by Ikeda Sensei at the Selkyo Shimbun building (Shinanomachi, You, Dec 1980) In it, the Daishonin states that the arrogant four kinds of believers — namely, arrogant monks, nuns, laymen and laywomen — who attacked and persecuted Bodhisattva \. Disparaging finally placed their faith in his words through the Power of “daimoku that is preached in a forceful manner, though it angers them" (OTT: EG 235: $G 155).'4 Immediately preceding the Phrase “when they heard h Preaching", the Lotus Sutra describes the arrogant four kinds of believers as seeing Bodhisattva Never Disparaging “gaining great transcendental powers" and other abilities (cf. L80C20, 309-10). These symbolize a brilliant character that leaves a deep impression on others and a powerful eloque that convinces them, When they witnessed Bodhisattva Ne ‘eMonstrating these qualities, the arrogant pe outstanding individual he was, Buddhism is about emerging triumphant, If we allow is efforts to the very end, “all took fai" e his " | This wosthe triumph of his sincere, wholehearted practice of believing in the Buddha nature of all people, no matter how much he was scorned or persecuted, Bodhisattva Never Disparaging’s actions of showing respect for all people enfolded everyone he met in the warm light of compassion and changed the minds of the arrogant people who had attacked him. This was due to the power of "daimoku that is preached in a forceful manner, though it angers them", Creating a society built on respect for all When | met the renowned scholar of political science Glenn Paige (1929-2017), who dedicated himself to the realization of a ‘non-killing society’, we discussed the spirit and actions of Bodhisattva Never Disparaging.'s | explained that Bodhisattva Never Disparaging tenaciously endured both physical and verbal violence and, with a belief in the Buddha nature of all people, continued to respect everyone without disparaging them. | commented that it is easy to respond to violence with violence, but that will not put a stop to the cycle of evil. At the same time, silently enduring violence without taking some action to stop it only encourages its growth. Instead, we must fight uncompromisingly, with a strong commitment to non- violence, against violence of any form that violates human dignity. That is the practice of Buddhism, | said. The hearts of those who devote themselves to this struggle to protect the dignity of life resound with a song of victory, | added, affirming my belief that fostering such champions and creating aclimate of non-violence is the way to build the foundation for lasting peace. Dr Paige wholeheartedly agreed. Our global movement dedicated to the cause of good is carrying out the practice of Bodhisattva Never Disparaging in the present as we continue our struggle for peace. “Because people are there” This year marks the 45th anniversary of the establishment of Soka Gakkai International in Guam in 1975 (on January 26th), It was in the midst of the Cold War, and the world was divided into Eastern and Western blocs. | attended the meeting December 2= N that day with a deep resolve that we would overcome», icy division, bringing people together and paving a sur, towards uniting humanity. That is precisely why the previous the two communist nations of China and the Soviet Uric, effort to open doors to friendship. When asked why | was visiting nations that rejected ra), Ireplied, "Because there are people there. Lam going j. the people." year (1974) I travelie,., A network of global citizens embracing the wor 4s for the welfare of all people. We -, ' sattva Never Disparaging did, respe, e them shine their brightest. We ore it the misfortune of oth,. iid our own happiness upon Mn o ae hommes of the Soka Gakkaiis f0 create an age i which all people can live with true dignity, fo bring peace ar, : the safety and security of ou, ness to alll, and to ensure ec ee community. Our Soka network of world citizens has ma, its appearance with this wondrous and noble Mees Forty-five years have passed since the SGI's inauguration Since then, our organization has grown from 51 to a present fotal of 192 countries and territories, with the activities of our members across the globe featured daily in the Seikyo Shimby the Soka Gakkai newspaper. Nichiren Buddhism exis! therefore act as Bodhis people and wishing to se Embodying the spirit and practice of Bodhisattva Never Disparaging We now have members in Ushuaia, Argentina, one of the world’s southernmost cities, as well as in Vladivostok in Russia in the Republic of Cabo Verde in the Atlantic Ocean and in historic Krakow, Poland. Fellow Bodhisattvas of the Earth have also dynamically emerged in India, the place of Buddhism's origins, and throughout Asia, as well as in Europe, Africa, the Americas and Oceania. Wherever they are, our members are cheerfully engaging in Buddhist dialogue aimed at encouraging others. They are treasuring each individual, working for their own and others’ happiness, transforming their karma into mission and doing theirBuddha nature within each pars on's te, What we do now decides the future! On the occasion of the founding of the SGI, which marked a fresh start on our journey of kosen-rutu and peace \ called out to the assembled representatives, who fogether shared a great mission and profound karmic ties, "You may not yet feel it, but in the next 50 or 100 years, the significance of this day will shine ever more brightly... What you do from this point on will determine our world's future.” Let us set forth anew with fresh determination, asking ourselves, “What can | do from today?" The most important thing we can do is keep moving forward, reaching out courageously fo those around us and cheerfully encouraging one another as Bodhisattvas Never Disparaging of Soka, for the sake of the happiness and victory of ourselves and others. Each step we take opens a great hope-filled path to the future. Our challenge has just begun. Let us strive even harder in the spirit of Bodhisattva Never Disparaging to create a century of respect for the dignity of life, a century of humanism in which all people shine! mt ‘5G Newsletter No. 10563 dated August 19, 2020. Translated from the January 2020 issue of The Daibyakurenge, the Soka Gakkai monthly study journal ENDNOTES i 1, This refers to the Westward Transmission of Buddhism, also known as the westward return cf Buddhism. In ‘On the Buddha's Prophecy’, Nichiren Daishonin predicted that his Buddhism of the Sun would flow from Japan towards the west, returning to the countries through which Buddhism had originally been transmitted and spreading throughout the entire world (cf. WND-1, 401). . Bodhisattva Never Disparaging is described in the ‘Bodhisattva Never Disparaging’ (20th) chapter of the Lotus Sutra. This bodhisattva — Shakyamuni in a previous lifetime — lived at the end of the Middle Day of the Law following the death of the Buddha Awesome ‘Sound King. He would bow to everyone he met and say, “I have profound reverence for you, | would never dare treat you with disparagement or arrogance. Why? Because you wil all practice the bodhisattva way and will then be able to attain Buddhahood” {(1S0C20, 308). However, he was attacked December 2020 21