Buddhism a Philosophy for Living

SGIBooklet 4/23/04 8:06 AM Page 1

BUDDHISM A PHILOSOPHY FOR LIVING

AN INTRODUCTION TO NICHIREN BUDDHISM AND THE SOKA GAKKAI INTERNATIONAL SGIBooklet 4/23/04 8:06 AM Page 2 SGIBooklet 4/23/04 8:06 AM Page 3

BUDDHISM A PHILOSOPHY FOR LIVING

AN INTRODUCTION TO NICHIREN BUDDHISM AND THE SOKA GAKKAI INTERNATIONAL

SGI CANADA SGIBooklet 4/23/04 8:06 AM Page 4

Published by SGI Canada 2050 Dufferin Street Toronto, Ontario M6E 3R6

This booklet was produced under the supervision of/with the approval of Soka Gakkai

Cover photo by Daisaku Ikeda Design: Bette Forester, Steven Venn SGIBooklet 4/23/04 8:06 AM Page 5

CONTENTS PAGE PREFACE 1

1. BUDDHISM: 3 THE ADVENTURE OF BEING ALIVE

2. THE LOTUS SUTRA AND 7 THE ESSENTIAL TEACHING

3. THE PRACTICE OF NICHIREN 11 BUDDHISM

4. NAM-MYOHO-RENGE-KYO 15 AND THE GOHONZON

5. THE BUDDHIST VIEW OF LIFE 21

6. SOKA GAKKAI INTERNATIONAL 31

7. Q & A 37

CONCLUSION 45 SGIBooklet 4/23/04 8:06 AM Page 6 SGIBooklet 4/23/04 8:06 AM Page 1

PREFACE his booklet is intended to give a brief Many people in our society feel they are overview of Nichiren Buddhism, the not even worthy of happiness. How sad this T Soka Gakkai International and SGI is, and how untrue! Every person deserves Canada, and to present some of the main happiness. It is our original state and therefore concepts of Buddhism and how they can be our birthright. It is the compassionate will of applied to daily life and global society. the universe itself—toward joy, harmony and Although Buddhism is one of the world’s a celebration of life in all its diversity. great religions, it is often referred to as a Altruism is the hallmark of Buddhism. But “philosophy” or “life-philosophy.” In other in order to effectively help others we must be words, Buddhism is a philosophy for living— able to solve our own problems. Therefore, not a dogmatic set of beliefs or rules; it is the philosophy of Nichiren Daishonin teaches a journey of inquiry into life and ultimate us how to overcome our own sufferings, and self-discovery. Nichiren Buddhism also offers how to use our problems as stepping-stones an effective way to transform society toward for our development. As we heal the pain in peace, through the process of transforming our own lives and reveal our potential, our the individual first. This process is called capacity to help others also expands. This in “human revolution.” turn extends the scope and purpose of our The practice of Buddhism provides the existence. We can on this basis cultivate a vehicle for this journey, while the teachings spirit of genuine compassion, one that is provide the map. The destination is the rooted in sharing spiritual wealth and joy. development and fulfillment of our humanity, Buddhism is based on the principle that for this is what “Buddha” means. A Buddha is when we light the way for another, we light not a transcendental being who floats above our own way at the same time. the world and its problems. Instead, to be Once we begin to reveal the condition a Buddha means to be a fully developed of enlightenment we all possess, life itself human being who is totally engaged with the becomes the greatest of all joys, and world, sharing its problems and struggling difficulties appear as challenges that make together with others to overcome the living even more exciting. Even death negative forces that lead us into suffering. A becomes comprehensible and, when it Buddha is a human being in the deepest comes, it is experienced as a natural passage sense of the word; and the individuals from this life to the next, in an eternally regarded as Buddhas, such as Shakyamuni unfolding drama that continuously expands and Nichiren Daishonin, exemplified this in and deepens. When this approach to life the way they lived their lives. spreads to others, it has profound implications The Lotus Sutra, the most profound of for new directions for society and the world. Shakyamuni’s teachings, reveals that every The dream of peace begins with the individual, person is originally a Buddha, able to feel and expands from there. This is the spirit of eternally at one with the universe, and Nichiren Buddhism and the SGI. I hope this experiencing limitless joy and wisdom. The booklet will give you a sense of this spirit. reason we continue to suffer is that our true I would like to thank all the people who nature has been trapped in delusions and worked on this project, and to especially fears. When these delusions and fears are thank SGI President Daisaku Ikeda, whose conquered, our enlightened nature is free to tireless efforts and leadership have made emerge. The central teaching of Nichiren this wonderful philosophy known and Daishonin is Nam-myoho-renge-kyo, the understood throughout the world. essential core of the Lotus Sutra contained in its title. Practising Nam-myoho-renge-kyo is Tony Meers the way to directly access our enlightened General Director Buddha nature. SGI Canada

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The only mythology that is valid today is the mythology of the planet—and we [the Western world] don’t have such a mythology. The closest thing I know to a planetary mythology is Buddhism, which sees all beings as Buddha beings. The only problem is to come to the recognition of that…The task is only to know what is, and then to act in relation to the brotherhood of all these beings.

– Joseph Campbell, The Power of Myth SGIBooklet 4/23/04 8:06 AM Page 3

1. BUDDHISM: THE ADVENTURE OF BEING ALIVE

If the doors of perception were cleansed, men would see everything as it is, infinite. ~William Blake rom the dawn of our existence, humans Realizing that every one of us must face have sought the meaning of life on this these sufferings, the young Prince Siddhartha Fplanet. We instinctively feel that life must (as Shakyamuni was known in his youth), have a purpose; and our observations of the living some 2,500 years ago, resolved to undeniable intelligence and exquisite order of search for the ultimate reality in the depths of the universe confirm this belief—even though his own existence. At the age of 19, he left that purpose seems to elude us. Religion, the princely life that separated him from the philosophy, art and science have all sought the harsh realities outside his gated existence. answers to the central question of existence He journeyed far and wide in his quest to from their various perspectives. understand the inescapable sufferings of The person known to the world as the human existence and the means by which Buddha, who is commonly called Gautama or they could be overcome. After pursuing Shakyamuni, discovered the answers to the various ascetic practices and bringing himself questions of life and death within his own to the verge of starvation, Shakyamuni still consciousness. He was motivated in his quest had not acquired the awakening he sought. by the one problem that has confounded He took some food to regain his strength, philosophers throughout history: the problem then sat down beneath a pipal tree and of human suffering. He recognized that entered into deep meditation, resolved to stay everything that exists must endure the four there until he had attained enlightenment. universal sufferings of birth, illness, aging Sources vary as to how long he sat in and death. meditation, but finally he attained the state of The Buddha was a human being, not enlightenment, or Buddhahood, experiencing a deity or a superhuman figure. He felt the absolute oneness with the universe and sufferings of his fellow humans like a dagger revealing in the depths of his being a fount of in his own heart—the pain of unfulfilled infinite wisdom and compassion. After a long longings, the relentless onslaughts of illness and arduous voyage of the spirit, he found and poverty, the grief of parting with loved pulsating within his own heart the eternal ones, and the fear that is the most primal creative force that gives rise to life itself. of all fears—the fear of life’s end. He knew, Having attained this state of life, too, the dread of feeling alone in a vast and Shakyamuni realized that he now had an apparently indifferent universe. obligation to teach others how they might

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also reach enlightenment. Thus began a forces of darkness and light, inherent in all lifelong journey devoted to relieving the things, are forces we have the power to sufferings of others by teaching them what master. Both suffering and joy are inescapable became known as the way of the Buddha. His aspects of life; but when we pursue life’s life became what the late religious scholar intrinsic wisdom and compassion, we gain the Joseph Campbell called “the adventure of the power to conquer suffering and generate the hero—the adventure of being alive.” profound joy of living without fear. The way For some 50 years, Shakyamuni taught of Buddhism is to overcome the forces of people the wisdom he had discovered. These darkness and open the floodgates of light. teachings were recorded by his disciples Buddhism, from beginning to end, is the and organized into a collection of sutras. His adventure of living and the quest for greatest achievement was the revelation that fulfillment—the fulfillment of our individual the condition of life he experienced is the lives and the fulfillment of the promise of our essential and original identity of humanity. species. Furthermore, it is the original identity of all life, from sub-atomic existence to the infinite Who is a Buddha? cosmos. Everything that exists throughout To many, the image conjured up by the word time and space is one everlasting whole: alive, “Buddha” is that of an otherworldly being, united and indivisible. Experiencing this remote from the matters of this world. whole as a participant in its grandeur, in Through meditation, the Buddha attained contrast to feeling insignificant in its vastness, the state of “nirvana,” which is often thought gives everything infinite meaning and value. to mean a transcendental existence that is In describing the life state of his mentor, achieved through the extinction of all desires second Soka Gakkai president Josei Toda, (desires being the root cause of suffering). Daisaku Ikeda said that the universe was his Such is the image portrayed in literature own backyard. This state of life lies within that bases its sources on the teachings that each of us, waiting to be awakened. preceded the Lotus Sutra. The Buddha’s intent was not to sever our However, this image does not reflect the connection with life, but rather for us to truth about the life of Shakyamuni. He was a embrace life and experience it to the fullest, deeply compassionate man who rejected the in this lifetime and all future lives. The opposing extremes of both asceticism and attachment.

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BUDDHISM: A PHILOSOPHY FOR LIVING He spent his life constantly interacting with strengthened, we also develop inner fortitude, others in his desire for all people to share the which enables us to ride out even the wildest truth he had discovered. storms. If we are enlightened to the true, The common understanding of the word unchanging nature of life, we can joyfully surf Buddha is “enlightened one.” Enlightenment the waves of difficulty that rise up before us is a fully awakened state of vast wisdom in life, creating something of value out of any through which reality in all its complexity can situation. be fully understood and enjoyed. A human In this way, our “true self” blossoms, and being who is fully awakened to the we discover vast reserves of courage, fundamental truth about life is called a compassion, wisdom and life force inside Buddha. of us. We find ourselves becoming more However, many schools of Buddhism energetic, more clear-minded and calm, have taught that enlightenment is only and generally more positive, while also accessible after an arduous process undertaken experiencing a feeling of deep inner freedom. over unimaginably long periods of time— As we experience a growing sense of oneness over many lifetimes, in fact. In dramatic with the universe, the isolation and alienation contrast, what is considered Shakyamuni’s that cause so much suffering begin to highest teaching, the Lotus Sutra, explains evaporate, and this process expands as our that Buddhahood is already present in all practice progresses. We lessen our attachment forms of life—not as a mystical or spiritual to our smaller egotistical self, which sees “ingredient,” but as the true entity of life others as separate from ourselves, and become itself. The Lotus Sutra teaches human equality increasingly aware of the interconnectedness and emphasizes that even within the life of all life. Gradually, we find our lives opening of a person apparently dominated by evil, up to others, desiring their happiness as much there exists the unpolished jewel of the as our own. Buddha nature. No one else can bestow However, while it is easy to believe that enlightenment on us; each of us must achieve we all possess the lower life-states outlined in it for ourselves. Buddhist teachings, believing that we possess Once we realize our Buddha nature Buddhahood is much more difficult. But the exists, we need only awaken and develop or value of struggling to develop and constantly “polish” it. In Nichiren Daishonin’s Buddhism, strengthen this state within our lives becomes this is done through devotion to the “law of evident as our practice grows. In the words of life” contained in the Lotus Sutra. This law of Daisaku Ikeda, life is Nam-myoho-renge-kyo, the essence [Buddhahood] is the joy of joys. of the Lotus Sutra. Chanting Nam-myoho- Birth, old age, illness and death are renge-kyo is the method by which we call no longer suffering, but part of the forth the life force and wisdom of the Buddha joy of living. The light of wisdom nature from within ourselves. illuminates the entire universe, Buddhahood is not a static condition or a casting back the innate darkness of state in which one can rest complacently. It life. The life-space of the Buddha is a dynamic experience and a journey of becomes united and fused with the continual development and discovery. universe. The self becomes the When we continually manifest the cosmos, and in a single instant the Buddhahood in our lives, we come to be life-flow stretches out to encompass ruled less and less by selfishness (or greed), all that is past and all that is future. anger and foolishness—what Buddhism terms In each moment of the present, the the “three poisons,” the causes of delusion eternal life force of the cosmos and suffering. As we fuse our lives with the pours forth as a gigantic fountain enlightened life of the Buddha, we can tap of energy. the potential within and change ourselves in a fundamental way. As this inner state of Buddhahood is

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Nothing is as full of mystery as human life. Nothing is as respectable. Ordinary people, just as they are, can become Buddhas. While remaining ordinary persons, we can establish a state of happiness and total satisfaction arising from the very depths of our lives, the state of life of the Buddha.

– Daisaku Ikeda, Lectures on the “Expedient Means” and “Life Span” Chapters of the Lotus Sutra SGIBooklet 4/23/04 8:06 AM Page 7

2. THE LOTUS SUTRA AND THE ESSENTIAL TEACHING

hakyamuni led his followers by gradual universal Buddha nature, explaining the true steps through his 50 years of teaching, meaning of nirvana as the manifestation of Sstarting with rudimentary principles and this Buddha nature in the context of everyday disciplines aimed at enabling his disciples to life. He provided with his own life an example eventually understand his ultimate intent. of an enlightened person who loved and The early sutras contain many command- embraced all living beings as the answer ments for monastic practice. These teachings to the question that had perplexed them for also posit a view of enlightenment, or so long. nirvana, as the extinction of earthly desires, The teaching that Shakyamuni expoun- which he identified as the source of human ded in those last eight years came to be known as the Lotus Sutra. The Lotus Sutra is suffering. Such teachings were in keeping unique among the teachings of Shakyamuni with many of the prevalent views of his day. in its assertion that enlightenment is possible “Annihilation of the self” meant that people for all people, without distinctions of any kind. could achieve nirvana only at the point of The revelation of the universal accessibility of death, since ridding oneself of all desires enlightenment it teaches distinguishes the ultimately meant giving up the desire for life Lotus Sutra as a powerful, life-affirming, demo- itself. This posed a great contradiction for the cratic and humanistic teaching. Buddha’s disciples, since they saw before them However, not all of Shakyamuni’s disciples in their teacher a living, breathing person were able to comprehend the teaching of who ate and slept as they themselves did. the Lotus Sutra. Following Shakyamuni’s At a point during the last eight years of passing, various schools of Buddhism spread his life, Shakyamuni took a radical turn in his throughout Asia. Since he had employed a teaching. He declared that his previous wide variety of means by which to transmit teachings had been intended as expedient his enlightenment to people of various means by which he had been preparing his capacities and circumstances over the course disciples for the ultimate truth. He asked his of his 50 years of teaching, it was inevitable disciples to “honestly discard” these earlier that a broad range of interpretative schools teachings. At the same time, he revealed the should have emerged.

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Nichiren Daishonin, who appeared some but emphasized the “true effect,” in revealing 2,000 years after Shakyamuni and established his own enlightenment in the remote past. the essence of the Lotus Sutra, Nam-myoho- Daisaku Ikeda explains in his lecture on the renge-kyo, explains, Lotus Sutra, The most important thing in By contrast, the Daishonin’s practising the Buddhist teachings is Buddhism emphasizes the true to follow and uphold the Buddha’s cause. The ordinary beings of the golden words, not the opinions of nine worlds are seen as central and others. Our teacher, the Thus Come not subsidiary. This is because the One Shakyamuni, wished to reveal beings of the Latter Day [the period the Lotus Sutra from the moment beginning 2,000 years after he first attained the way. However, Shakyamuni’s death] in need of because the people were not yet liberation are ordinary people. For mature enough to understand, he this reason, we need to look again had to employ provisional teachings at the passage expressing the mystic as expedient means for some forty principle of the true cause, “originally years before he could expound the I practised the bodhisattva way.” true teaching of the Lotus Sutra. (The Writings of Nichiren Daishonin, Just what, ultimately, is the driving p. 393) force that enabled Shakyamuni the common mortal to attain the life The Lotus Sutra described Shakyamuni’s span of immeasurable wisdom as a original attainment of enlightenment in an result of carrying out bodhisattva inconceivably remote time in the past, practices in the remote past? demonstrating the universal and eternal It is none other than Nam-myoho- existence of the Buddha nature in all life. renge-kyo. Nam-myoho-renge-kyo However, he did not directly reveal the is hidden in the depths of “originally original cause that enabled him to attain I practised the bodhisattva way.” enlightenment. Shakyamuni implied the (Lectures on the “Expedient Means” “true cause” by stating in the Lotus Sutra, and “Life Span” Chapters of the Lotus “originally I practised the bodhisattva way,” Sutra, vol. 3, p. 12)

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BUDDHISM: A PHILOSOPHY FOR LIVING NICHIREN DAISHONIN— is expressed as the essential teaching of THE BUDDHA OF THE Nam-myoho-renge-kyo. This philosophy, therefore, is a vehicle of ESSENTIAL TEACHING individual empowerment. Each individual has Myoho-renge-kyo is the title of the Lotus the capacity to overcome the inevitable Sutra, which Nichiren Daishonin declared is sufferings of life, and in the process can the essence of the entire sutra. He added the become a powerful, positive influence in the word nam, meaning “to devote oneself,” and community, society and the world. Its scope prescribed chanting this title as the cause to is revolutionary in that it enables us to develop awaken the Buddha nature within one’s the wisdom to understand and act on the life. Because he revealed the true cause that profound connection between our own enables all people to gain access to their happiness and that of others. The greatest Buddha nature, Nichiren Daishonin is called the Buddha of the true cause and the Buddha personal fulfillment in life is realized by of the essential teaching. working for the happiness of others. This Nichiren Daishonin lived from 1222 to is not only due to the obvious merits of 1282, during a time of social unrest and compassionate acts. The Lotus Sutra teaches natural catastrophes in Japan. The son of a that the creative force of the universe itself fisherman, he became a religious acolyte, and flows from compassion on the cosmic level. after a period of intensive study and practice, Attaining Buddhahood and living a life attained the state of enlightenment. Through of compassion therefore produce a state of his experience, and after studying all the total oneness with the eternal life of sutras thoroughly, he affirmed that the Lotus the universe. Sutra constitutes the heart of the Buddhist The core philosophy of the SGI can teachings. In particular, the title, Myoho- be found in the foreword to The Human renge-kyo, is the essence of the Lotus Sutra. Revolution, a novelized account of the history He subsequently dedicated his life to sharing of the Soka Gakkai written by Daisaku Ikeda: his realization with people, regardless of their “A great revolution of character in just a social standing, gender or education. From the outset of his efforts, he faced persecutions single individual will help achieve a change from the feudal authorities, who felt in the destiny of a society, and further, will threatened by his teachings of equality and enable a change in the destiny of humankind.” self-determination. The goal of this process of inner-directed The name Nichiren literally means “sun- transformation is centred on the principle lotus.” He took this name to signify his that the influence of each human act extends purpose in life: to transmit the essence of the beyond its immediate context to the larger Lotus Sutra, like the rising of the sun within web of life. World peace begins in the heart human life and society. The honorific title of each of us. It is built by a revolution within. “Daishonin” applied to Nichiren by his The “culture of peace” that the world is disciples means “great sage” or “Buddha.” seeking must flow from the hearts of the Nichiren Daishonin’s Buddhism begins people. It cannot be legislated, for laws alone with the conviction that all individuals have cannot guarantee the quality of life beyond a the potential to achieve enlightenment certain point. Nor can social reform by itself through their own efforts. According to his teachings, the workings of the universe are help individuals who are suffering from all subject to a single principle or law. By unhappiness and the raging storms of their perceiving and directly experiencing that destiny. However, when people possess inner law, individuals can unlock the hidden strength and are filled with joy, wisdom and potential within their own lives and achieve compassion, we can change our families, our creative harmony with their fellow humans, communities and society. This is the way of the earth and the cosmos itself. This law human revolution.

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The size of the waves depends upon the wind that raises them, the height of the flames depends upon how much wood is piled on, the size of the lotuses depends upon the pond in which they grow, and the volume of the rain depends upon the dragons that make it fall. The deeper the roots, the more prolific the branches. The farther the source, the longer the stream.

– The Writings of Nichiren Daishonin, p. 736 SGIBooklet 4/23/04 8:06 AM Page 11

3. THE PRACTICE OF NICHIREN BUDDHISM

ne of the distinguishing features of of expectation. Buddhism puts great empha- Buddhism is its emphasis on practice. sis on the necessity of “actual proof,” some ORather than presenting a set of dog- discernable result of the application of the matic beliefs that are to be accepted without practice. This could be in the realm of question, the Buddhist approach is based spiritual or emotional improvement, increased on seeking the answers to questions. A energy or improved physical health, or in questioning mind is therefore not only other areas such as relations with others. desirable, but is actually vital to the practice Central to Nichiren Daishonin’s Buddhism of Buddhism. is the daily practice of chanting Nam-myoho- When Shakyamuni set out on his quest renge-kyo. Myoho-renge-kyo, the title and for enlightenment, he was seeking the opening phrase of the Lotus Sutra, is the answers to the most important questions of essential teaching of all the 84,000 sutras life and death: Why are we born, why must that Shakyamuni expounded. He described we suffer, what becomes of us after death, his teachings as “the diary of one’s own life.” and what is the true meaning of life? The word nam means devotion to this The teachings that came to be known as essential teaching. When we chant this Buddhism were distilled from the Buddha’s phrase we are invoking the essence of our own experience of attaining enlightenment, own life as well as that of the universe itself. as he perceived within himself the ultimate The Buddhist idea of prayer is in this sense reality of life and death. The philosophy and very different from the concept of appealing the practice, revealed in their essence by to some external power. Buddhism teaches Nichiren Daishonin, are the tools with which that the creative power of life is inherent in each person can set out on his or her every atom of every entity in the universe. individual quest and successfully reach the The reason we chant Nam-myoho-renge-kyo same state of life as the Buddha. is to awaken this creative power that lies dormant within. FAITH, PRACTICE The effects of chanting can be experi- AND STUDY enced almost immediately. The development of faith, or conviction, is therefore a natural There are three main elements to the practice process of growth over time. Belief emerges of Buddhism: faith, practice and study. Each as a result of one’s sincere efforts to practise of these elements is important and serves to and to be open to this inner potential. Faith deepen and strengthen the others. in Buddhism might also be described as the Faith, first of all, does not mean blind will to practise and the desire to grow as a belief. Buddhism is based on reason and human being. practical application in daily life. Therefore, Practice has two dimensions: practice in Buddhism, faith is a lifelong process of for self and practice for others. Practice for accumulating experiences, which confirm self essentially means our daily chanting of the validity of the philosophy within the Nam-myoho-renge-kyo and reciting two context of one’s own life. It is impossible to portions of the Lotus Sutra (called gongyo— truly believe in something with which we See p.41). One chants for his or her own goals have no direct experience. Therefore, in and development, transforming one’s inner the beginning of one’s practice, all that is life and revealing the Buddha nature. The two needed is an open mind and some level most essential qualities of Buddhahood are

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BUDDHISM: A PHILOSOPHY FOR LIVING wisdom and compassion. Chanting Nam- inherent in all living beings. This myoho-renge-kyo activates the most profound truth is Myoho-renge-kyo. Chanting level of consciousness and results in the Myoho-renge-kyo will therefore opening and expansion of our state of being. enable you to grasp the mystic truth Practising for others is the expression of innate in all life. (Writings, p. 3) compassion, which is inspired by the Of course, many people who practise this significant changes within that are experienced Buddhism were not necessarily motivated as a result of chanting. Practice for others by a desire to “attain enlightenment” when includes teaching others about the Buddhist they first began. Indeed, for many, enlighten- philosophy. The ultimate desire of the Buddha ment might be quite an unfamiliar idea. is to enable all beings to share the same Many people’s first attempts at chanting condition of enlightenment. As one’s faith might be motivated by their own particular and practice develop so does the desire to circumstances: illness, family problems, share the same aspiration. personal goals, or even simple curiosity. The Soka Gakkai International is, above Others are attracted to the humanistic values all else, a gathering of people dedicated to of Buddhism as a means to work toward this noble purpose. SGI activities such as peace. As long as it is meaningful to an discussion and study meetings provide individual, any motivation is valid, whether it opportunities for people to encourage one seems more focused on self or others in the another by sharing their experiences of using beginning. the philosophy in everyday life. This is Nichiren Daishonin’s Buddhism is not an expressed in a unique form of life-to-life dialogue, which resonates with individuals esoteric philosophy that is separate from of all ages and backgrounds, and creates a everyday life and its concerns. The Buddhist profound sense of the deep bonds we all spirit of compassion means that everyone can share as human beings. begin from where they are right now. For this Study, the third element, is more than reason, the practice can and should be the mere intellectual pursuit of knowledge. applied to real-life concerns and aspirations. The study of the philosophy of Buddhism This is consistent with the Buddhist principles fuels the development of one’s faith and of the oneness of body and mind (or the practice, igniting profound insights into life’s physical and spiritual aspects of life), the mysteries. oneness of self and the environment, and the principle, “faith equals daily life.” The idea of having goals might seem an MOTIVATION TO PRACTISE unlikely way to begin practising a religious The most important point about philosophy. However, any kind of aspiration Buddhist practice is that it is self-motivated. requires efforts directed at reaching a goal. As in Socrates’ well-known maxim, “Know When we chant Nam-myoho-renge-kyo, we thyself,” the Buddhist philosophy is focused need to be focused; but it is difficult on the discovery of the “greater self” of to simply forget our worries and concerns Buddhahood that lies within each of us, as and to try to focus on some unknown quality opposed to the lesser, self-centred ego. As called Buddhahood. Nichiren Daishonin Nichiren Daishonin states in one of his teaches that Buddhahood includes all aspects writings, of life, and that our desires and sufferings are If you wish to free yourself from the connected to the awakening of our Buddha sufferings of birth and death you nature. He characterizes desires and sufferings have endured since time without as functioning like firewood. One of his beginning and to attain without fail teachings states, “Now Nichiren and others unsurpassed enlightenment in this who chant Nam-myoho-renge-kyo…burn lifetime, you must perceive the the firewood of earthly desires and behold mystic truth that is originally the fire of enlightened wisdom.” When we

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BUDDHISM: A PHILOSOPHY FOR LIVING begin to practise, therefore, it is perfectly all hearts into the weaving of a rich and right to focus on what we feel is most expanding tapestry of harmony among our important for our lives. For some, chanting fellow humans. for others might be more important than chanting for personal goals. This is fine PRACTISING IN THE SGI too. Our heartfelt sincerity is what counts above all. ORGANIZATION An important aspect of the process of People carry out the practice of Nichiren perceiving and activating our Buddha nature Buddhism by doing gongyo and chanting at is having an attitude of self-reflection. For home in the morning and evening, and example, a person might at first be wholly participating in local discussion and study focused on overcoming a particular problem meetings, which are held at members’ homes. or achieving a certain goal. As the person There are also various meetings and activities continues to practise and study, he or she held at SGI centres and in the community. begins to develop a sense of calm and well- The model of the SGI organization is based being, a lessening of stress, and the discovery on the Buddhist tradition of the samgha, or of the means to achieve various goals. As this the gathering of the Buddha’s disciples, to happens, the person’s perception of his or learn together and share the spirit of her life begins to deepen and expand, advancing our growth as humans toward the revealing a greater sense of self that development of a peaceful society. Individuals recognizes the interdependence of all life. cannot achieve this ideal in isolation, as This greater self sees life filled with hope, we need to interact with others in order to possibilities and challenges rather than develop our higher qualities and overcome problems and limitations. our prejudices and weaknesses. This expanded “life space” allows one to SGI meetings are an educational forum, reflect and to see things from a perspective of from which we can learn important lessons heightened personal empowerment, opening to apply in our daily lives, our families one’s capacity and genuine desire for and society. They also provide tremendous compassion. Our starting point, if we are opportunities to contribute to helping really going to transform our state of life, others who are struggling with real-life must be that of recognizing and accepting problems. Members relate their experiences ourselves as we are, regardless of our of using the practice in their lives, and problems or shortcomings. We begin with the reformation of our own lives, learning guests and newer members are encouraged who we really are and what we really need. to ask questions in an open and friendly At the same time, we develop our ability to atmosphere. At study meetings, participants help others, thus enabling us to fulfill the study Nichiren Daishonin’s writings and Buddhist way of practice for self and others. discuss their application to their lives. In reality, practice for self and others is In this way, people are encouraged to simultaneous and mutually enhances both. practise and study individually, as well as to When we chant, our compassionate higher get together to learn and teach others. self is aroused, so we naturally become increasingly inclined to extend our prayers to others. By the same token, when we help others, we experience a deeper sense of meaning, which powerfully elevates our own state of life. In this way, Buddhism can be understood as the study and practice of how to live as a human being, integrated and whole individually, and extending our

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The eyes are indeed the windows of the soul. The eyes express a person’s life totally. Similarly, the immense energy of a nuclear explosion is expressed by the succinct formula E=mc2. While these are merely analogies, the single phrase Nam-myoho-renge-kyo is the key that unlocks the limitless energy of life. The Gohonzon of Nam-myoho-renge-kyo contains all the wisdom of Buddhism and the Lotus Sutra.

– Daisaku Ikeda, Faith into Action SGIBooklet 4/23/04 8:06 AM Page 15

4. NAM-MYOHO-RENGE-KYO AND THE GOHONZON The Meaning of Doesn’t life as thus conceived Nam-myoho-renge-kyo already transcend birth and death? s was noted earlier, chanting Nam- Life cannot be consumed by the fire myoho-renge-kyo is the essential at the end of the kalpa [an eon], nor Apractice of Nichiren Buddhism. It is the can it be washed away by floods. It expression of the universal law of life. We can be neither cut by swords nor might say that Nam-myoho-renge-kyo is the pierced by arrows. “voice” or “song” of the universal life force. Although it can fit inside a mustard When we chant Nam-myoho-renge-kyo, we seed, the seed does not expand, nor are in effect tuning our individual selves into does life contract. Although it fills the greater “self” of the universe. Buddhism the vastness of space, space is not teaches that life is eternal and boundless, and that our lives have no beginning and no end. too wide, nor is life too small. All life forms, including the stars and (Nichiren Daishonin Gosho Zenshu everything in the universe, go through the [collected writings of Nichiren eternal cycle of birth, growth, aging and Daishonin], p. 563) death, to be followed by rebirth and the Such descriptions give us an indication same cycle, according to the karma (or of the endless wonder and mystery that is accumulated causes) of that particular person life. Developing the capacity to directly or entity. Nichiren Daishonin describes the experience this wonder and live with this eternity of life as follows: awareness on a daily basis is the goal of To conceive of life and death as Buddhist practice. separate realities is to be caught in the illusion of birth and death. It is NAM deluded and inverted thinking. The first word, nam, is derived from the When we examine the nature of life Sanskrit word, namas, which means “to with perfect enlightenment, [i.e., the devote oneself.” Myoho-renge-kyo, the title true enlightenment of one who has of the Lotus Sutra, is the name, so to speak, of awakened from the dream of the ultimate reality. Nichiren Daishonin illusions], we find that there is no explains that the entire Lotus Sutra is beginning marking birth and, dedicated to the clarification of the Law of therefore, no end signifying death. Myoho-renge-kyo. This phrase incorporates

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BUDDHISM: A PHILOSOPHY FOR LIVING the two essential aspects of Buddhism: one is and ho, to its manifestations. the truth itself, and the other is the practice (Writings, p. 4) to develop the wisdom to realize that truth. In other words, myo is the ultimate This dual nature of the phrase also reality, and ho is the world of phenomena in demonstrates the simultaneity of cause and its ever-changing forms. The union of these effect. The cause is our practice; the effect is two concepts, as represented by the single the attainment of Buddhahood. word myoho, reflects the essential oneness The devotion indicated by nam is of the ultimate reality and the manifest world. directed to fusing our lives, both body and Buddhism teaches that there is no mind (the physical and spiritual aspects fundamental distinction between the ultimate of life), with the law of Myoho-renge-kyo. reality and the everyday one. Attaining One aspect of nam is that we devote our Buddhahood is, therefore, the ultimate lives to, or fuse our lives with, the ultimate, experience of living in the here and now, not unchanging reality. The other is that, through an otherworldly existence or something we this fusion, we are simultaneously capable of only encounter after death. To be able to drawing forth wisdom, which functions in experience this essential oneness is to accordance with our changing circumstances. perceive eternity in every moment. The poet This wisdom is the means whereby we William Blake described something akin to human beings can experience boundless joy this in his “Auguries of Innocence”: and freedom despite all the uncertainties of To see a world in a grain of sand, our daily lives. And a Heaven in a wild flower, Hold Infinity in the palm of MYOHO your hand, And Eternity in an hour. The word myoho means, literally, “the Mystic Law,” myo meaning “mystic” and ho meaning Myo expresses the “enlightened” and ho the “deluded” aspects of life, which coexist “law.” Myo indicates the law of life that is within ourselves as well as throughout the infinitely profound and beyond all concep- universe. However, the aspect we experience tions of the human mind. As Nichiren in any given moment depends on whether or Daishonin explains, not we are awakened to the ultimate reality. What then does myo signify? It is Myoho also indicates the two aspects of simply the mysterious nature of our what we perceive as opposites, “life” and lives from moment to moment, “death,” but which essentially are one. Myo which the mind cannot comprehend corresponds to death, the latent aspect of nor words express. When we look life, and ho represents life in its manifest state. into our own mind at any moment, Because the state of death, where our lives we perceive neither colour nor form merge back into cosmic life, is beyond our to verify that it exists. Yet we still conception, it is characterized by myo, cannot say it does not exist, for meaning “mystic” or “inconceivable.” Ho is many differing thoughts continually the manifest, perceptible aspect of life, as we occur. The mind cannot be know it in terms of our everyday experience. considered either to exist or not to Life and death are the two contrasting exist. Life is indeed an elusive reality manifestations of the ultimate reality, or Mystic that transcends both the words and Law. At the same time, as we gradually learn the concepts of existence and non- from our Buddhist practice, the ultimate existence. It is neither existence nor reality is increasingly experienced in the non-existence, yet exhibits the everyday realities of life and death. Because qualities of both. It is the mystic death is the ultimate fear of all humans, entity of the Middle Way that is the developing a clear perception of the oneness ultimate reality. Myo is the name of life and death is the key to conquering all given to the mystic nature of life, other forms of suffering.

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BUDDHISM: A PHILOSOPHY FOR LIVING RENGE The lotus plant produces its blossoms and its seedpods at the same time, thereby The word renge literally means “lotus representing “the wonderful single Law that blossom.” There are several ways in which simultaneously possesses both cause and the lotus flower is significant in Buddhism. effect.” This principle, the simultaneity of The qualities of purity and eternity cause and effect, means that the lives of attributed to the lotus have appealed to ordinary people (cause) and the state of human beings since ancient times. The image Buddhahood (effect) exist simultaneously in of the lotus blooming in a muddy swamp is a every moment of life, and so there is no metaphor for the emergence of Buddhahood essential difference between a Buddha and in the midst of the impurities and problems an ordinary person. In terms of practice, the of life in society. Just as the lotus becomes moment any individual chants Nam-myoho- more beautiful and fragrant in a swamp, renge-kyo (cause), the state of Buddhahood so do we manifest the attributes of enlighten- (effect) instantaneously emerges. ment as a result of our struggles with We can see this principle in the negative forces, both within ourselves and in phenomenon of birth. At the moment of our surroundings. In his Profound Meaning of birth, a simultaneous cause has been made the Lotus Sutra, T’ien-t’ai, a great Buddhist for that person’s death. Although death will scholar who is recognized as the leading occur at a later time, the cause is indelibly interpreter of the Lotus Sutra prior to engraved in the person’s life. Other causes Nichiren Daishonin, explains that the word are less fixed, and their effects can be altered, “lotus” in the sutra’s title should be under- as long as one makes sufficiently strong stood not only as a metaphor for the Mystic causes before the effects become manifest. Law but also as the Law itself. He states: For example, a person who tends to become Now the name renge is not intended angry easily can, by making repeated efforts as a symbol for anything. It is the to reflect carefully before reacting to teaching expounded in the Lotus situations, gradually gain a certain degree of Sutra. The teaching expounded in self-control, resulting in fewer negative the Lotus Sutra is pure and undefiled interactions with others. and explains the subtleties of cause There is a further dimension to this and effect. (Writings, p. 421) relationship of cause and effect—the inter- action of the person with his or her Nichiren Daishonin further explains: environment. This can dramatically affect not This passage of commentary means only the length of the individual’s current life that supreme principle [that is the but also its quality. Therefore, Buddhism Mystic Law] was originally without a should not be viewed as fatalistic. On the name. When the sage was observing contrary, our lives can change profoundly, the principle and assigning names depending on what causes are made from to all things, he perceived that there this moment onward. As we bring forth the is this wonderful single Law [myoho] supreme condition of Buddhahood from that simultaneously possesses both within ourselves, the entire network of causes cause and effect [renge], and he and effects is transformed, flowing from named it Myoho-renge. This single enlightenment rather than delusion, and Law that is Myoho-renge working to advance our development as a encompasses within all the human being. phenomena comprising the Ten The principle of the Mystic Law (myoho), Worlds and the three thousand the ultimate reality of life and death repre- realms, and is lacking in none of sented by the state of Buddhahood, is them. Anyone who practises this activated by the simultaneity of cause and Law will obtain both the cause effect (renge). Thus myoho-renge is the heart and the effect of Buddhahood of Nam-myoho-renge-kyo, the actualization simultaneously. (Ibid.) of enlightenment within a person’s life. This

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BUDDHISM: A PHILOSOPHY FOR LIVING actualization is accomplished through the one of unmatched exhilaration and insight. action of devotion (nam) and through the Every encounter, every event in our lives takes medium of the voice (kyo). on profound significance. Even difficulties become valuable learning experiences that KYO lead to further development. All aspects of life, both good and bad, take on meaning Kyo literally means “sutra,” or the Buddha’s and serve to reveal our greater potential. teachings, which are conveyed through his How chanting Nam-myoho-renge-kyo own voice. Therefore, kyo is also interpreted might affect us differently from practising any to mean “sound.” Nichiren Daishonin other spiritual practice is a matter for the describes kyo as “the words and speech, individual to determine. But only direct sounds and voices of all living beings.” He application of the practice can enable each of also says, “that which is eternal, spanning the us to make our own assessment. For this three existences [of past, present and future] reason, people who are interested in this is called kyo.” We can think of kyo as the philosophy are encouraged to try it for realms of time and space through which themselves, because understanding the theory life flows. is no substitute for first-hand experience. The voice is the medium whereby both the physical and spiritual aspects of our lives are brought together and given expression. The Gohonzon As Nichiren Daishonin says, “The voice does The Gohonzon is the object of devotion in the Buddha’s work.” It is in order to bring Nichiren Daishonin’s Buddhism. It embodies about the unity of spiritual and physical the Mystic Law of Nam-myoho-renge-kyo. devotion contained in nam that we chant The Gohonzon is a mandala, inscribed on a Nam-myoho-renge-kyo out loud, rather than paper scroll or wooden tablet, with characters merely meditating upon it. This act of in Chinese and Sanskrit calligraphy repres- chanting is the actual cause, manifested from enting all the possible conditions of life, within and radiating outward to our from the depths of suffering to the highest environment, which generates the life force, condition of Buddhahood. wisdom and compassion of the Buddha Nichiren Buddhism teaches that all nature. Our chanting fuses with the Buddha people possess the Buddha nature and can nature all around us, and returns to us attain Buddhahood through faith and through re-absorbing our own voice chanting. practice centred on the Gohonzon. We are thus able to feel at one with the world Nichiren Daishonin inscribed the original around us—other people, nature and the Gohonzon. He states in one of his writings, “I, greater universe—and experience the unlim- Nichiren, have inscribed my life in sumi ink, so ited and eternal power of life even as we carry believe in the Gohonzon with your whole on our day-to-day existence. heart” (Writings, p. 412). This means that the Chanting Nam-myoho-renge-kyo can be life condition of Buddhahood is embodied in regarded as a profound communication with the Gohonzon, so that when we focus on the inner depths of our consciousness—a consciousness that is in reality shared by all it while chanting, our Buddha nature is living beings throughout time and space. stimulated. Nichiren Daishonin explains: Although it engages our senses of sight and Never seek this Gohonzon outside hearing, it is so far-reaching that its effects yourself. The Gohonzon exists only are not limited only to those with sight, within the mortal flesh of us hearing and speech. There are many people ordinary people who embrace the practising who are blind, deaf or mute, and Lotus Sutra and chant Nam-myoho- they enjoy the same benefits as those who renge-kyo. The body is the palace of have these faculties. the ninth consciousness, the The experience of living in such intimate unchanging reality that reigns over and direct relationship with life’s essence is all of life’s functions. To be endowed

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with the Ten Worlds means that all ten, without a single exception, exist in one world. Because of this it is called a mandala. Mandala is a Sanskrit word that is translated as “perfectly endowed” or “a cluster of blessings.” (Writings, p. 832) The Gohonzon is called “the object of devotion for observing the mind.” We might regard the Gohonzon as a kind of mirror that reflects our inner state of life. When we chant Nam-myoho-renge-kyo to it, our inner Buddha nature is awakened and we are able to feel or perceive it. This is what “observing the mind” means. Having an external stimulus is consistent with the Buddhist concept of the oneness of self and environment. For example, when we view a beautiful sunset, the sense of beauty within us fuses with what we perceive in the environment. When we hear a piece of inspiring music, we instinctively respond because we already have the matching capacity within us to appreciate it. Similarly, electrical energy is all around us, and when we have a suitable conductor we are able to harness this energy. By chanting Nam- myoho-renge-kyo to the Gohonzon, we manifest the life condition of Buddhahood within and fuse our lives with the Buddha nature of the universe. SGI President Ikeda has compared the experience of chanting to the Gohonzon as a dialogue with the Buddha, or as an exploration of the cosmos, all taking place within the depths of our own consciousness. As Buddhahood is our original state of life, the Gohonzon awakens our recognition of that state. Second Soka Gakkai president Josei Toda went so far as to say that Buddhahood is not acquired—it is recollected from the infinite past of our own true selves.

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For we are the local embodiment of a Cosmos grown to self-awareness. We have begun to contemplate our origins: starstuff pondering the stars; organized assemblages of ten billion billion billion atoms; tracing the long journey by which, here at least, consciousness arose…Our obligation to survive is owed not just to ourselves but also to that Cosmos, ancient and vast, from which we spring.

– Carl Sagan, Cosmos SGIBooklet 4/23/04 8:07 AM Page 21

5. THE BUDDHIST VIEW OF LIFE The Ten Worlds ourselves as separate from others and from our environment, to the point of seeing LIFE’S UNLIMITED ourselves as either the masters of other life POTENTIAL forms or as an insignificant speck in the Life and Death as an universe. Such a sense of isolation can lead us to feel that we must compete with others in Integrated Whole order to gain what we need to survive, even Buddhism describes the experience of living in if our gains are made at the expense of a unique way. In the Western world there is a others. Life and death are generally regarded tendency to consider the spiritual and physical as distinct opposites, so we cling to life for aspects of life as separate, usually placing the fear of death. We can thus identify two great value of the spiritual above that of the physical. fears that underlie almost all others—the fear This dualistic attitude toward the mind and the of being alone and the fear of death. body extends to the natural world, which is In contrast, Buddhism views life and regarded as something we can reduce to its death as an integrated whole, which appears separate components. The presumption that to be two but is in reality one. This concept is humans can “engineer” and even “improve” known as “dependent origination.” Essentially, the way nature works is shortsighted and it means that one aspect of life cannot exist perilous, for all life forms are interconnected without the other. Without the physical and interdependent. At the same time, our aspect, the spiritual aspect cannot exist, and understanding of the subtle workings of the vice versa. Life and death, happiness and human mind and spirituality have also suffered suffering, enlightenment and delusion—all from science’s insistence on an extremely coexist throughout time and space and are narrow form of empirical evidence. Things that inherent in everything. were once considered “matters of the heart” Holistic medicine has to some degree are redefined in the clinical language of revealed the close relationship between mind psychological theories, which sometimes take and body—how one’s psychological or a similarly limited view of human life. emotional state can affect one’s body chem- Even some of the interpretations of the istry and its physical condition. Buddhism Western world’s philosophical traditions see teaches that the physical and the spiritual human life as sharply divided between the aspects of life have equal value; furthermore, imperfect, even defiled physical world, and both aspects can be either positive or the ethereal, pure world of the spirit. The soul negative, enlightened or deluded. tends to be considered as a separate entity Science has so far been unable to clearly from the body, freed from its grip in death. define consciousness, because it cannot be This duality extends to the way we view measured by conventional scientific methods

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BUDDHISM: A PHILOSOPHY FOR LIVING of empirical observation. Yet each of us instinc- dearly desire is found nowhere but within tively knows that we are conscious because ourselves. Once we have discovered life’s we perceive it from within. Our sense of eternal essence within, we are able to being, our consciousness, is far more than creatively integrate our lives with the outer mere impulses from our brains and central world, making the experience of living an nervous systems. The innate creative intel- exciting challenge. ligence of the universe can be seen in the When a powerful inner change takes cells in our bodies, which operate in a unified place, our circumstances, including our health and harmonious system. The fact that life and our ability to achieve success, also change has even come into being, and that the in dramatic ways. Nichiren Daishonin states: universe operates in accordance with an Life at each moment encompasses unseen, unifying principle, is proof of this the body and the mind and the self principle’s existence. In Buddhism, this and environment of all sentient unifying principle is called the Mystic Law, or beings in the Ten Worlds as well as Nam-myoho-renge-kyo. all insentient beings in the three thousand realms, including plants, THE MUTUAL POSSESSION OF sky, earth, and even the minutest particles of dust. Life at each THE TEN STATES OF LIFE moment permeates the entire realm Living is a moment-by-moment experience. of phenomena. To be awakened to It involves all the aspects of our lives— this principle is itself the mutually physical, emotional and psychological— inclusive relationship of life at each which change at each moment in response to moment and all phenomena. stimuli from our environment, or from our (Writings, p.3) own inner feelings. These momentary states We also find a similar insight expressed by are categorized in Buddhism as the Ten the philosopher Immanuel Kant, who wrote, Worlds. They cover the entire spectrum of life Two things fill the mind with ever- experiences, from the most desperate increasing wonder and awe, the suffering to the most sublime condition of more often and the more intensely enlightenment. the mind of thought is drawn to We possess all of these ten states as them: the starry heavens above me ever-present potentialities, which we can and the moral law within me. experience at any moment. The human mind (Critique of Practical Reason) changes with every occurring thought or Unlocking the mysteries of life and death circumstance. Our inclination is to seek is precisely the aim of Buddhist faith and happiness by attempting to control our practice. The Buddha declared, on the basis outward circumstances, believing that of his own experience, that this awareness favourable circumstances will provide us with lies within the depths of our own fulfillment or will at least eliminate the causes consciousness—a consciousness that possesses of our sufferings. The problem is that no the same wisdom that gives rise to life in all of matter how much power or financial its magnificent forms. The universe is not a resources we might possess to exert influence gigantic empty place containing life here and over the outer world, nothing in the world there. The universe itself is alive—a great, around us can be made “just right”; infinite life, of which we are all inseparable everything is in a state of constant change. All parts. Every atom contains the seed of life, that exists goes through the cycle of birth, and even the invisible void of space pulsates growth, aging and death, so even if we could with the same cosmic rhythm. In life or in build an ideal world for ourselves, it could death, the oneness of our lives and the never be permanent. This is the first truth universe continues without ever being that Shakyamuni Buddha taught. His next interrupted. However, merely recognizing this lesson was that the unfailing stability we so intellectually is completely different from

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BUDDHISM: A PHILOSOPHY FOR LIVING living it and feeling it, just as seeing or primitive way of attempting to escape reading about an experience is different from suffering. Lacking in self-awareness, actually experiencing it. one thrashes about desperately without The Ten Worlds describe the various any sense of purpose but that of states of being in any given moment. They satisfying whatever desire is most range from hell to Buddhahood. The Ten pressing at the moment. Worlds were described in earlier Buddhist 3. The World of ANIMALS is like the so- scriptures as distinctly separate realms called “reptilian brain,” the instinct of where beings in these states of life dwelled. self-preservation at all costs and without However, the Lotus Sutra, the final, and regard for others. There is a sense of most profound of Shakyamuni’s teachings, purpose, but it is the self-centred aim of clarified that the Ten Worlds actually refer survival of the fittest. A person in this to the ten different states that one can state will try to dominate those who are experience at any given moment, and that weaker, but will cower before those they are all inherent in every life form and who are stronger. within the environment itself. This is called 4. The World of ASURAS refers to the mutual possession of the Ten Worlds. asuras, demons in Indian mythology Nichiren Daishonin explains, who typify the perverse desire to control others and to be seen as When we look from time to time at superior. Although self-awareness is a person’s face, we find him or her more developed, it is warped by an sometimes joyful, sometimes egoistic desire for power for its own enraged, and sometimes calm. At sake (as opposed to the state of times greed appears in the person’s animality, where selfish power is face, at times foolishness, and at simply exerted for the sake of getting times perversity. Rage is the world what one wants). For example, of hell, greed is that of hungry animals will overpower or kill other spirits, foolishness is that of animals, animals for food, self-protection, or perversity is that of asuras, joy is to preserve their territory. Humans, that of heaven, and calmness is that on the other hand, will abuse or of human beings. These worlds, the sometimes even kill others for six paths, are all present in the pleasure. This is of course the most physical appearance of the person’s extreme expression of this life face. The remaining four noble condition. worlds are hidden and dormant and These four worlds are called the four do not appear in the face, but if we lower worlds—for obvious reasons. The search carefully, we can tell they are first three—hell, hunger and animality— there. (Writings, p. 358) correspond to the three poisons of anger, Following is a brief description of each of greed and foolishness, or ignorance. We see the Ten Worlds: the three poisons expressed throughout 1. The World of HELL is a state of human history in the form of war, poverty suffering and despair, when a person and the results of shortsighted selfishness, feels trapped and is unable to see such as pollution and certain types of beyond a prison of pain and hope- diseases. All four of these are negative states, lessness. This feeling of being powerless and they are always lurking just below the finds expression in hopeless depression surface of our consciousness, waiting to or uncontrollable rage, leading to spring forward if we let them. Being at the destructive behaviour toward oneself mercy of these lower states of life leads to and/or others. suffering, for ourselves and for others. 2. The World of HUNGRY SPIRITS 5. The World of HUMAN BEINGS, also describes the state of being enslaved by described as tranquillity, is a state of selfish desires or cravings, which are a being calm and undisturbed. It is

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BUDDHISM: A PHILOSOPHY FOR LIVING located in the middle of the Ten Worlds, realize, the way we tend to live a great deal between the four lower worlds and the of the time. four higher states, called the four noble The four noble worlds describe a way of worlds. From this state, we are able to life that is the result of self-reflection and the reflect and make choices about resolve to improve one’s life. This implies the improving our lives. However, we are development of resilience to the changing still susceptible to the lower worlds if tides of impermanence, and the forging of this tranquillity is disturbed. one’s character through diligent effort. Each 6. The World of HEAVENLY BEINGS, or successive world represents an increasingly rapture, describes the experience of joy complete picture of what it means to be or elation when a heartfelt desire is human. fulfilled or a happy circumstance 7. The World of VOICE-HEARERS, occurs. Although this state is euphoric, or learning, refers to Shakyamuni it is easily upset when circumstances Buddha’s disciples, who wish to learn change or when a baser impulse sends the truth of life and aspire to that truth. us into one of the lower worlds. When applied to ourselves, this world For example, if a person were to represents the point at which we suddenly become wealthy or famous, make such a decision. It is in general certain kinds of desires might present the desire for education and self- themselves that were formerly out of improvement, for which we naturally the question, and which might turn to teachers whom we feel we can compromise our integrity or our sense learn from. of purpose. 8. The World of CAUSE-AWAKENED ONES, or realization, describes the The worlds from hell to heavenly beings acquiring of awareness through direct are called the six paths. They describe a way experience with nature, perceiving the of life that is essentially reactive—always law of cause and effect at work in all being swayed by whatever life throws up at phenomena. us. Living this way becomes a kind of vicious circle, and we find we are always at the mercy Although people in these two worlds, of changing circumstances; and yet it called the two vehicles, attain a higher describes, perhaps more often than we might degree of self-development, they also tend to become self-satisfied and arrogant, regarding their achievements as the ultimate definition of their humanity. Shakyamuni warned his disciples not to become attached to the two vehicles, lest they become self- centred and attached to partial truths. 9. The World of BODHISATTVAS is the awakening of the aspiration for the enlightenment of all living beings. A bodhisattava recognizes the inter- relationship of all people and thus, the need for every person to achieve happiness. One’s devotion to practice equally for self and for others is the key to entering the state of Buddhahood. 10. The World of BUDDHAS describes those who achieve the supreme state of life, characterized by boundless wisdom and compassion. In this state one is fully awakened to the eternal and ultimate

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BUDDHISM: A PHILOSOPHY FOR LIVING truth that is the reality of all things. The room. Even in the depths of misery in the door has been totally opened to this state of hell, chanting Nam-myoho-renge- wisdom; but it is anything but a static or kyo revitalizes us and enables us to fixed state. Once the portal to immediately transform anguish into great joy Buddhahood has been opened, one’s life and wisdom. In Buddhism this is called continues to expand endlessly. This is the “changing poison into medicine.” At first this true, original state of a human being in joyful state may only surface as brief perfect harmony with the eternal life glimpses. But even the tiniest flicker of hope of the universe. It is such a powerful is like a single spark that can ignite a bright experience that the Buddha said even he and powerful flame, illuminating a cave that could not adequately describe it. has been dark for thousands of years. Our problems, as well as our desires and dreams, The life condition of Buddhahood might are the fuel for lighting this flame within sound like something so profound that it ourselves. Of course, total transformation takes must be nearly impossible to achieve. But consistent effort over the course of this is not the case. Nichiren Daishonin our lives; but the “enlightening” effect explains that Buddhahood is as close as our of chanting Nam-myoho-renge-kyo is own eyelashes, but we are unaware of it and immediate and can be felt in an upsurge of unable to see it. Chanting Nam-myoho- positive energy, a clearing of the mind, and a renge-kyo awakens the Buddha consciousness; feeling of deep inner peace. “Faith” in this but our ability to perceive it is hindered by sense means two things: allowing this energy illusions that have accumulated over the to flow freely without resisting, and patient, course of our present and previous lives. He steady effort. explains (keeping in mind that in his time mirrors were made of polished metal) the DESTINY AND HUMAN principle of awakening the Buddha nature in the following way: CONSCIOUSNESS When deluded, one is called an Karma and Rebirth ordinary being, but when Central to all major world religions is the idea enlightened, one is called a Buddha. of eternal life. In some traditions, the spiritual This is similar to a tarnished mirror essence, or “soul,” lives on forever after the that will shine like a jewel when death of the physical body. Buddhism views polished. A mind now clouded by life as a continual process, in which all life the illusions of the innate darkness forms, including the planets and stars, of life is like a tarnished mirror, but undergo the cycle of birth, growth, aging when polished, it is sure to become and death. like a clear mirror, reflecting the Existence and non-existence are seen as essential nature of phenomena and two inseparable aspects of eternal life. the true aspect of reality. Arouse Two fundamental Buddhist concepts, known deep faith, and diligently polish your as “non-substantiality” and “dependent mirror day and night. How should origination,” explain the apparently separate you polish it? Only by chanting phenomena of life and death. Dependent Nam-myoho-renge-kyo. origination states that, because phenomena (Writings, p. 4) arise and continue to exist only by virtue of The Ten Worlds are always within our their relationship with other phenomena, lives, and we can experience any of them at they have no fixed substance and in their true any time, depending on whether one or state are called “non-substantial.” another of them is stimulated. Bringing The unifying Buddhist principle known as out our enlightened state does not mean the Middle Way clarifies that life is neither “climbing the ladder” of the Ten Worlds. It is existence nor non-existence. All life forms more like turning on the lights in a dark are composed of a temporary union of the

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BUDDHISM: A PHILOSOPHY FOR LIVING five components of life: form, perception, that is called “birth,” and when it conception, volition and consciousness. Our dissolves back into a latent, invisible lives come into being in our present existence state, it is called “death”… possessing these five components; in other Also, Dengyo [a renowned Buddhist words, we are composed of our physical scholar] states, “Birth and death are bodies (form) and our minds, which have the the mysterious workings of the life- capacity to perceive, conceive, act, and be essence.” Again, in simple terms, conscious of our existence. At the time of that which activates and moves the death, this temporary union dissolves into the individual life is called myo, the life- life of the universe and becomes a latent essence. When an individual life potentiality. A Buddha is one who perceives becomes completely exhausted, it the oneness of spirit and matter and life and enters the state of death in order to its environment and is able to tap the rest and be restored. The Ongi universal consciousness of life as dependent Kuden states, “ ‘To depart’ means to origination: Because this exists, so does that. open out into the universe.” As this The temporary existence is thus united and passage indicates, “departure,” or contains the eternal existence, and vice versa. death, is itself a merging of the individual life into the great cosmic Daisaku Ikeda explains as follows: life. Then, by virtue of myo, the To explain simply, it is generally essential power or life force of the thought that life begins with birth cosmos, it is recharged, so to speak, and ends with death. However, and born into the world anew. The Nichiren Daishonin taught that life is interval of latency is called “death.” eternal, spanning past, present and (Buddhism and the Cosmos, pp. future with neither beginning nor 209–210) end. Birth and death are the two The Lotus Sutra teaches that the essential inherent phases, which one’s eternal nature of the universe is the continuous life repeatedly manifests. creation and enhancement of life—that the basic tendency of the universe is to With respect to the concept of continue the cycle of birth, growth, aging eternal life in Nichiren Daishonin’s and death, to be followed by rebirth and the Buddhism, the Ongi Kuden [Orally eternal regeneration of the process. Science Transmitted Teachings] states, indicates that life is formed from energy, “We repeat the cycle of birth and which manifests itself as matter and death secure upon the soil of our consciousness—what we call life, as well intrinsic enlightened nature.” It also as its environment. The principle in physics states, “Our birth and death are not known as the law of the conservation of the birth and death that we energy further teaches that energy cannot experience for the first time, but be created or destroyed, which can be the birth and death that are forever interpreted to mean that life is both eternal inherent in life” (Gosho Zenshu, and unlimited. Energy as life takes endless p. 724). forms, and each of these life forms acquires a certain direction, through actions and The Heritage of the Ultimate Law of interactions with other life forms, in accord Life also states, “Myo represents with the law of cause and effect. This death, and ho, life.” To briefly Buddhist principle is known as karma, which explain, the workings of birth and literally means “action.” death, which are eternally inherent We can think of our present life as one in life, manifest the Mystic Law as chapter in an ongoing story. The circumstances their true entity. When an individual into which we were born, including the time life manifests itself in concrete form, and place, our family relationships, and our

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physical and psychological characteristics— all are the results of accumulated causes formed in the past, including our previous lives. What we think of as destiny is the karmic tendencies we have developed from the past. Some of these tendencies can be changed through our efforts to improve ourselves, but others are more deeply ingrained and are fixed, such as our physical characteristics and the realities of our background. However, there are many important aspects of our karmic tendencies that can be changed, if a sufficiently powerful force can be exerted upon them. The law of karma is the law of cause and effect. Good causes produce good effects and bad causes produce negative effects. Buddhism teaches that no event or phenomenon is exempt from the law of cause and effect. Therefore, nothing “just happens” without a reason. However, it is very difficult to trace the cause for a particular effect, since we are making causes at every moment without being aware of their possible effects. In addition, we are unable to recall the innumerable causes we have made over the course of countless lifetimes. Because of these two facts, many events or circumstances in our lives seem random or irrational. But Buddhism is a practical philosophy, focused on how we live our lives here and now to create a better future. More important then say that one person’s karma is inherently than being able to analyze the causes of our good or bad, based only on superficial karma is developing the power to overcome circumstances? Obviously, it is only natural to the negative aspects of our karma and create desire good circumstances; but in the long good karma. It must be pointed out here that run, the real measure of one’s life does not what constitutes good or bad karma depends rest with things like how much wealth one on what we decide to do about our has accumulated, especially given the fact circumstances. For example, suppose a that none of the things we acquire in this life person is born poor or with a disability. As a can travel with us into the next one. Our only result of such a hardship an individual might become a person of compassion and strength true possession is our condition of life, which of character, able to help many other people. can neither be taken away from us nor be On the other hand, another person who is given to us by someone else. Therefore, born into the same circumstances might when we speak of changing our karma, we instead react with anger and resentment, should understand this from the much turning to a life of crime or living in misery. broader perspective of the totality of our Conversely, a person might be born into lives, and in relation to what we have wealth, with good looks and health, and achieved and what kind of person we have become arrogant and self-centred, leading a become. Bettman/Corbis/Magmaphoto.com

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BUDDHISM: A PHILOSOPHY FOR LIVING form it takes, is a reality; and the Buddha’s and judgment—what is good or bad, intent was to enable people to overcome beautiful or ugly, and the decisions we make. their sufferings. Those who practise Nichiren But this consciousness is ruled partly by urges Daishonin’s Buddhism have experienced the and instincts that lie deeper in the subcon- most remarkable transformations of their scious realm. These feelings might be lives, both spiritually and in demonstrable accurate or inaccurate, good or bad, or ways in their circumstances. The important simply different from those of others, point is that the changes in their depending on how we have processed our circumstances stem from the deep changes accumulated experiences. For example, a that take place within, in the expansion of person who has suffered repeated abuse each person’s humanity. These inner changes might develop a sense of self that is distorted, are accomplished by facing the realities of triggering strong reactions of stress, anger karma and challenging them, and by or a sense of inferiority in situations that struggling with the negative forces that give recall the past. A more benign example rise to them. In this sense, the negative might be the sense of what is beautiful or aspects of our karma become the incentive pleasurable that derives from a person’s for us to develop our inner lives, and childhood environment. The seventh therefore ultimately come to have value in consciousness is each individual’s unique the process of our “human revolution.” view of self and of life. The eighth, or alaya (storehouse)- consciousness is the level of consciousness HOW KARMA IS FORMED where the results of one’s actions (karma), AND CHANGED good or evil, accumulate as “seeds”— The Nine Consciousnesses potential energy that later produces the effects of suffering or happiness. The alaya- What actually happens when a person chants consciousness carries the karmic tendencies Nam-myoho-renge-kyo? To understand, we that form our destiny. At the time of death, need to explore the way our consciousness the alaya-consciousness recedes into a state works. Buddhism describes consciousness as of latency and moves our lives toward the having nine levels. First, experience is proces- next phase of existence. If it is storing karma sed through the senses and then travels into that inclines us toward suffering, the the inner recesses of the subconscious. experi-ence of suffering continues after death Through making causes with our thoughts, and into the next life. If, however, the karmic words and deeds we form karma that is seeds in the alaya-consciousness have been imprinted there. This karma in turn exerts purified and redirected toward happiness, an influence over our behaviour and our our lives will instead be turned toward relationships with the world around us. happiness and good fortune. The first five levels of consciousness are Our natural response to unhappiness is to the five senses of sight, hearing, smell, taste try to change our circumstances. However, if and touch—in other words, the conduits our karmic reality has not been transformed, through which we absorb experience from no amount of good circumstances can create the world outside our bodies. The sixth anything other than temporary relative consciousness is the faculty of processing happiness. And relative happiness won’t these sensory experiences; it involves our “stick,” because we cannot preserve good emotions and our instinctive reactions to circumstances through life’s endless various painful or pleasurable experiences. changes; nor can we take them beyond For example, when we feel something is hot, this existence. Only by changing our inner the sixth consciousness sends a signal of condition of life, which travels with us physical pain and we react by recoiling from through life and death, can lasting happiness the source of that pain. be achieved. And it is only while we are The seventh consciousness, called mano- living in the world that we can make this consciousness, is the seat of self-consciousness transformation.

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BUDDHISM: A PHILOSOPHY FOR LIVING There is an even deeper level of arises from the ninth consciousness, which consciousness, called the ninth, or amala- “reigns over all of life’s functions,” our consciousness. The ninth consciousness is emerging Buddha nature has the power to “the unchanging reality that reigns over all of cause such profound change to occur. In this life’s functions,” or the Buddha nature. It is way, we can challenge and use our problems free from all karmic impediments and exists as the means for cultivating our enlightened, within our own bodies and minds, as well original selves. Buddhism thus recognizes all as throughout the universe. Chanting Nam- people as “Buddhas-in-the-making.” myoho-renge-kyo (the name of the Buddha The experiences of SGI members nature) triggers the release of that Buddha throughout the world attest to this remar- nature—we “call its name” to summon it kable truth. By tenaciously practising Nam- forth from the depths of our lives. The pure myoho-renge-kyo against what often seemed life force of the universe is thus able to like impossible odds, millions of individuals travel through the alaya-consciousness, like a have turned an existence of despair and torrent of clear water, cleansing our negative anger into an energetic and meaningful life karma. Every fibre of our being is then filled with optimism. Life then becomes imbued with this life force and wisdom, and something more than a struggle against negative effects from causes made even pain, as it begins to move into the realm throughout countless lifetimes are changed of expanded possibilities. Abilities never and oriented toward Buddhahood. imagined blossom, and creativity and joy This process of changing karma naturally become a way of life rather than a faraway involves facing the realities of our past karma, dream. which appear in the form of difficulties and limitations we experience. But because it SGIBooklet 4/23/04 8:07 AM Page 30

Part of the mission of a religious organization like ours is to provide a place of shelter, healing and comfort for the weary. But that is not all. Religion should also help people discover themselves anew, find liberation, reform their consciousness and elevate their souls. Fulfilling these functions constitutes the real worth of religion in relation to reforming the times. Only then can it contribute to overcoming the identity crises and bridge the gap between local concerns and the overarching goals of global civilization.

– Daisaku Ikeda, Faith into Action SGIBooklet 4/23/04 8:07 AM Page 31

6. SOKA GAKKAI INTERNATIONAL WHAT IS THE SOKA GAKKAI between individual happiness and the peace and prosperity of society. INTERNATIONAL? The Buddhism of Nichiren Daishonin The Soka Gakkai International (SGI) is a places the highest emphasis on the sanctity worldwide association of 12 million members of life. Members seek through their practice in nearly 200 countries and territories. The of Buddhism to develop and enhance their world soka means “creating value,” and ability to live with confidence, to create value gakkai means “society.” Soka Gakkai in any circumstance, and to contribute to therefore means “Society for the Creation the well-being of their families, their friends of Value.” The SGI centres its activities on and their communities. This self-directed developing the human potential for individual transformation of the individual is referred happiness and for creating global peace and to as the process of “human revolution.” prosperity. Nichiren Daishonin’s teachings assert that all Rooted in the life-affirming Buddhist people, regardless of social or personal philosophy of Nichiren Daishonin, the circumstances, possess the potential to members of the SGI share a profound develop lives of value and creativity—to commitment to the values of peace, culture attain an enlightened state of life. Buddhism and education. These three ideals correspond further teaches that, in the final analysis, to the ”three virtues” that describe a Buddha: lasting peace can only be achieved when we those of sovereign, parent and teacher to challenge and master the impulses toward humankind. The virtue of sovereign is the hatred and violence that exist within us all— concern for the protection and welfare of all what Buddhism calls the “fundamental people (peace). The virtue of parent is the darkness” of life, or the three poisons of fostering of the capacity to care for others anger, greed and foolishness. Peace, culture (culture). And the virtue of teacher is the and education are the respective antidotes ability to awaken others to truth and their to these three poisons. It is this dynamic higher potential (education). process of self-reformation and the resultant The scope and nature of activities rejuvenation of human society that form the conducted in each country differ according to core of the SGI’s vision of a peaceful world. the culture and characteristics of that society, These values are expressed in the SGI with the shared understanding of the link Charter, which embodies core beliefs in the

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Tsunesaburo Makiguchi Josei Toda Daisaku Ikeda

ideal of world citizenship, the spirit of tolerance, Humanistic learning opens the way to and the safeguarding of fundamental human healing wounds of the past and building rights. forward-looking societies. Such an approach counters bigotry and other forms of PEACE, CULTURE AND parochialism, and encourages a universal sense of humanity—both part of the EDUCATION Buddhist view of life. The ideal of peace to which SGI members are The SGI has continued to regard dedicated is not merely the absence of war or education as a lifelong pursuit of self- armed conflict. It is a dynamic, interactive awareness and development. Education process, focusing on the individual and nurtures the ability to think critically, make radiating out to family, community and informed choices, and appreciate life in all its society as a whole. This ideal of peace is a diversity. In its appeal for the development of condition in which the dignity of life and the whole human being, the SGI strives to the fundamental rights of all people are create educational opportunities for citizens respected and fully secured. The SGI’s efforts of all ages and backgrounds through are directed at calling on the human capacity discussion forums, seminars, exhibitions and for creativity as a response to the human cultural exchanges. tendency toward destruction. One way of helping people to appreciate HISTORY AND the dignity of their lives is to bring them into contact with their humanity through DEVELOPMENT culture. Culture can link the hearts of people The Soka Gakkai International was formed in throughout the world by inspiring our sense 1975. In the years since, as the SGI of beauty and goodness. Cultural exchange community continued to expand in various nurtures understanding and respect among countries, national organizations have been different peoples, promoting the spirit of established in every region of the world. coexistence and mutual appreciation. The Developing their own programs of activities SGI encourages each individual to discover in accordance with the culture and and develop his or her own unique qualities characteristics of their respective societies, and abilities, and also provides opportunities these independent organizations now for cultures to share and appreciate those of comprise the international community others, through the promotion of various of the SGI. cultural activities. The world’s vast and The Soka Gakkai began in 1930 as an diverse stores of cultural riches thus become educators’ group, the Soka Kyoiku Gakkai more accessible to people in general. (Society of Educators for the Creation of An involvement with education is one Value). The founder of the group, Tsunesaburo of the organization’s enduring features. Makiguchi (1871-1944), an educator and

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BUDDHISM: A PHILOSOPHY FOR LIVING author, was passionately dedicated to and refused to recant his beliefs. He therefore reforming the Japanese educational system, remained in prison while the others were which emphasized rote learning over critical, released. Toda survived the ordeal of independent thinking. He strove to develop imprisonment and was released on July 3, modes of education that would unleash the 1945, just weeks before Japan’s surrender. potential of the individual. The Soka Kyoiku Gakkai had all but Central to Makiguchi’s philosophy was disintegrated under the wartime persecutions. his theory of value, the view that the creation Although physically ravaged by his two years of value is a uniquely human activity, and in in prison, Toda immediately set about the fact constitutes the essence of being human. task of rebuilding the organization. It was His quest to understand the meaning of renamed the Soka Gakkai (Society for the human life led to his encounter with the Creation of Value), reflecting Toda’s resolve teachings of Nichiren Daishonin. After that its mission should not be confined to the studying Nichiren Daishonin’s philosophy, he field of education but be expanded to the realized that these teachings contain the betterment of society as a whole. The Soka spiritual underpinnings for the kind of Gakkai grew rapidly under Toda’s leadership. value-creating education that had been his By the time of his passing in 1958, the lifelong goal. membership had grown to more than In 1928, Makiguchi committed himself to 750,000 families. practising this Buddhism, along with a young Josei Toda’s responsibilities were assumed teacher, Josei Toda (1900–58), whom he had by Daisaku Ikeda, who became the third met around 1920. Makiguchi, with Toda’s president of the Soka Gakkai on May 3, 1960. assistance, subsequently founded the Soka Ikeda met Josei Toda at the age of 19 and Kyoiku Gakkai, which drew its initial practised under his direct tutelage until membership principally from among fellow Toda’s death. Ikeda has continuously educators and focused on the interface dedicated himself to fulfilling the vision his between Buddhist principles and Makiguchi’s mentor shared with him in the areas of theory of value creation. peace, culture and education. Japan at that time was plunging In 1957, Josei Toda issued a declaration headlong into war and destruction, a course against the use of nuclear weapons, that was diametrically opposed to the declaring their use to be criminal under any Buddhist reverence for life. As the circumstances. He called upon the youth of Second World War escalated, the militarist the world to work for the abolition of these government began to crack down severely weapons of mass destruction. Taking up this on all forms of dissidence. Makiguchi and challenge, Daisaku Ikeda has devoted more Toda found themselves under increasing than 50 years to creating conditions for a pressure to compromise their beliefs and peaceful world. He has held more than 1,500 lend support to the war effort. Their dialogues with leading cultural, political and continued resistance led to their arrest academic figures on topics ranging from and imprisonment in 1943 as “thought peace, human rights and the role of religion criminals,” along with other leaders of the in society, to astronomy and the power of Soka Kyoiku Gakkai. culture. Many of these dialogues have been Makiguchi endured brutality and published in a number of languages. Mr. privation in prison, refusing on all counts to Ikeda has lectured on peace issues at compromise his convictions. The records of universities throughout the world, and has his interrogations reveal a man propounding, made an annual peace proposal every year without a trace of hesitation or fear, the very since 1983 on January 26, the anniversary of thoughts that had led to his incarceration. On the founding of the SGI. These lectures and November 18, 1944, he died at the age of 73 peace proposals have addressed subjects in the Tokyo Detention House. such as global citizenship, individual self- Of the other leaders arrested, only Toda mastery, and the power of dialogue and stood up to the authorities with Makiguchi, tolerance. His efforts have been recognized

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BUDDHISM: A PHILOSOPHY FOR LIVING by the United Nations, which presented him with the UN Peace Award, and by universities throughout the world, from whom he has received more than 140 honorary doctorates and professorships. Mr. Ikeda’s efforts to fulfill Josei Toda’s vision of a peaceful world have also inspired the SGI’s wide-ranging activities as a non- governmental organization (NGO) with official ties to the United Nations, and as a member organization of the World Federation of United Nations Associations. Mr. Ikeda is an honorary adviser to this body. Daisaku Ikeda with British historian Dr. Arnold Toynbee Central to these activities have been public (1972). Their discussions were published in a book titled information programs that aim, through Choose Life. exhibitions, symposia and other forums, to promote awareness of the issues of war and respect and understanding in our diverse peace and the feasibility of peaceful world. In 1963, Mr. Ikeda founded the Min- alternatives. Major international exhibitions On Concert Association, which has sponsored on such themes as disarmament, human tours of musical and performing groups from rights and environmental protection have some 70 countries, including Canada, and been presented, with the goal of enhancing has grown into the largest Japanese public awareness of these critical issues. organization of its kind. He also founded the The SGI has become increasingly active Tokyo Fuji Art Museum in 1983, which is in interfaith dialogue and has developed engaged in a wide-reaching program of partnerships at different levels with many exchange with cultural institutions throughout institutions and NGOs. The SGI is a the world. movement that demonstrates how Buddhism Education has been of central concern to can be a positive, regenerative force in the Soka Gakkai since its inception, and many society. Rather than detaching themselves of the ideas set forth by Makiguchi and Toda from the problems of the world, SGI members have been brought to fruition through the take the attitude of facing challenges to bring creation of the Soka school system. about positive change. Comprising all levels from pre-school to post- The SGI president has also founded graduate in Japan, the Soka school system several institutions dedicated to peace and undertakes education designed to stimulate inter-cultural dialogue. The Toda Institute for wisdom and responsible involvement in Global Peace and Policy Research conducts society. In recent years, Soka Kindergartens independent research and networks with have been opened in Hong Kong, Singapore peace researchers, activists and policy-makers and Malaysia. Soka University of America has to provide a global forum for the discussion two campuses established in the United States, and implementation of cooperatively designed and Makiguchi’s value-creating education policy strategies. The Boston Research Center system has been adopted by more than 50 for the 21st Century provides a venue for schools throughout Brazil. pooling wisdom and fostering dialogue among the world’s peace-oriented cultural, philosophical and religious traditions. Thus, a SGI CANADA network of global citizens in the pursuit of Immediately on becoming president, Daisaku peace is being created. Ikeda began to devote his efforts and attention The SGI promotes cross-cultural exchange, to the small but growing international mem- based on the conviction that music, art bership. He visited the United States, with a and other cultural expressions enhance the brief stopover in Canada, and Brazil, in richness of human life and can inspire mutual October 1960 to encourage the small number

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BUDDHISM: A PHILOSOPHY FOR LIVING of members practising there, and has was established and Mrs. Izumi was subsequently travelled to more than 50 appointed as its first chairperson. Centres countries. In January 1975, the Soka Gakkai were opened in Toronto, Montreal and International was created, with Daisaku Ikeda Vancouver as the membership steadily grew. as its first president. Today there are members across Canada, The seeds of the present Canadian with additional centres or offices in Ottawa, organization, SGI Canada, were sown during Quebec City, Edmonton, Calgary and Mr. Ikeda’s first overseas trip. On his arrival for Winnipeg. In 1996, a conference centre was a two-day stopover in Toronto, Mr. Ikeda was established in Caledon, Ontario, called the met at the airport by a young expectant SGI Canada Caledon Centre for Culture and mother, Akiko (Elizabeth) Izumi, who had Education. herself recently moved to Canada with her A national monthly magazine, New Canadian-born husband. Century, was launched in 1981, followed in Since there were no members in Toronto 1986 by a French language publication, Ère at the time, Mrs. Izumi’s mother, who was a Nouvelle. Local organizations of SGI Canada member in Japan, asked her daughter to can be found in every province. welcome Mr. Ikeda at the airport. Having met SGI Canada is registered as a religious the Soka Gakkai president, Mrs. Izumi was non-profit charitable organization and its moved by his warmth and consideration, and membership represents a cross-section of two years later decided to join the Soka Canadian society, composed of people of all Gakkai. ages and cultures. This is a natural reflection Gradually, a handful of members of the universal appeal of the Buddhist emigrated from Japan and settled in such philosophy, which places the highest value places as Toronto, Montreal, Ottawa, on the dignity of human life, while at the Vancouver, Calgary and Winnipeg. They same time celebrating and encouraging introduced others and formed small groups. diversity and individual freedom. In the early years, these pioneer members were part of the larger American organization; in 1976 the Canadian organization

SGI Youth representatives from around the world in Japan (2002) SGIBooklet 4/23/04 8:07 AM Page 36

Mahayana Buddhism aims at teaching all human beings how to enjoy their lives in the truest sense of the word. A phrase in the Lotus Sutra says plainly: this world itself is where people can live in happiness and peace. Far from being negative, true Buddhism affirms and exalts life. For the Buddhist philosophy of eternal life is not an expedient designed to persuade people to accept their mortality; it is a realistic and unfailing view of life established through myriad struggles against the sufferings of birth, old age, sickness and death. It teaches us to face up to the harsh realities of life with conviction and hope; it enjoins us to devote all our actions and our thoughts to the welfare of others, because compassion is the ultimate source of cosmic life.

– Daisaku Ikeda, Life: An Enigma, A Precious Jewel SGIBooklet 4/23/04 8:07 AM Page 37

7. Q & A Some Questions and Answers about SGI and Nichiren Buddhism Why would I need a practice like this? What are the benefits of this practice? The world rushes at us. Our minds are often Chanting Nam-myoho-renge-kyo enables us left reeling from the events of the day. We are to open our inner lives, discovering who we also strongly influenced by the inclination of really are and what great untapped potential our own character, and by the countless we possess. Initial experiences include a experiences that have helped to form our pronounced feeling of spiritual and physical character and circumstances, which is known rejuvenation and a heightened level of in Buddhism as karma. Although it is difficult perception and clarity of mind. We may also to reach beneath the surface of experience, experience a release of intense emotions, deep within us is a fount of unlimited joy and which might have been long suppressed. strength, our own eternal and unchanging To explain, we might think of our lives self in the midst of an ever-changing world. like a glass of water that contains sediment We can tap this resource through the practice on the bottom, which is not recognized until it is stirred up. This sediment is like the of this Buddhism. SGI President Daisaku Ikeda negativity in our lives, which is there but is explains, “Faith is the function of human life not apparent as long as it is left undisturbed. to dispel the dark clouds of doubt, anxiety This negativity nonetheless adversely affects and regret and sincerely open and direct our lives and colours our perceptions. The one’s heart toward something great.” goal of Buddhist practice is to purify our lives The answers to the most important by removing the impurities of our negative questions about life and death, suffering karma. Chanting Nam-myoho-renge-kyo is and happiness, are not to be found in like adding fresh, clean water to this glass. At the external world; nor can technology first, it causes the sediment to be agitated, provide the answers. They lie within the making the water appear cloudy. depths of our own consciousness, and only However, as we continue practising, the when we awaken that deepest level of our clean water gradually displaces the sediment consciousness can we experience the essential and purifies the water in the glass. It is nature of our lives. This is not an abstract therefore important to continue to supply intellectual process. It is an actual sensation of this clean water to the glass, which means positive physical and spiritual energy, and a continuing to practise and study. Nichiren transformation of how we perceive life Daishonin states, “Buddhahood lies in that occurs when we chant Nam-myoho- continuing faith.” Faith in Buddhism means renge-kyo. exercising the will to practise and study. Inner

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emotional, psychological and physical. In concrete terms, we experience:

• Positive changes to longstanding or seemingly insurmountable difficulties • Happier and more harmonious relations with others • An increased capacity for self-reflection and improvement •A clear and peaceful mind, combined with a powerful inner resolve •A sense of hopefulness and forward- looking self-reliance • Improved physical, mental and emotional condition •Greater compassion for and appreciation of others • The ability to transform difficulties into opportunities for growth •A heightened level of perception • Enhanced ability to achieve goals

The ultimate benefits of practising this Buddhism are extraordinary. The condition of life called enlightenment or Buddhahood is like a doorway to the infinite. It is the quintessence of human experience and literally defies description. However, as soon as one begins chanting Nam-myoho-renge-kyo, this doorway begins to open and the many beneficial results are indications of what lies ahead as one’s practice develops over time. How can I find out more about this practice?

PHOTO: SIMON TANENBAUM Most people begin by chanting Nam-myoho- renge-kyo on a trial basis and attending SGI peace, renewal and the light of a powerful meetings. Chanting can be done at any time resolve replace feelings of lethargy, pain, of the day, although it is usually done in the morning and the evening. Attending anger or hopelessness. Through the course discussion and study meetings, you can of our lives we tend to lose contact with become acquainted with members, who can our inner light, allowing disappointment, help answer your questions and teach you disillusionment and the pain of bitter how to chant. If there is an SGI Canada centre experiences to lead us to resignation and, in in your city, there are regular introductory many cases, cynicism or depression. The sessions, which are free of charge, as are practice of Buddhism is a battle of light over all our activities and programs. If there isn’t darkness. It is the unleashing of positive energy a centre where you live, you can contact that has lain dormant, like an undiscovered us at our national office, at the centre nearest treasure. Once awakened, the Buddha nature you, or through the postmaster at our makes itself felt on every level—spiritual, Web site.

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BUDDHISM: A PHILOSOPHY FOR LIVING Why do members talk to others everything we hold dear. We suffer because about the practice of Buddhism? we cannot perceive the eternity of life and the reality that we are connected to everyone The primary purpose of this philosophy is to and everything in the universe. become happy in the deepest sense of the The practice of Nichiren Daishonin’s word. The most obvious reason for teaching Buddhism causes the awakening of a others about this philosophy is to share growing sense of the eternity of our lives and its benefits, which is an expression of compas- of the oneness of all life. As our practice sion. By trying to help others find happiness progresses, this feeling becomes clearer and through this practice, we also open up the stronger; and as it does, these primal fears capacity of our lives to appreciate others and begin to dissolve. We find that this conviction to feel joy when they triumph in their own becomes a living reality that we can call forth lives. In this sense, our happiness is directly at will whenever we chant, engage in proportional to our humanity, and is linked to dialogue with others, or study the teachings. the happiness of others. Like a skilled navigator in a powerful vessel, Can’t I be happy without chanting? we can travel over the waves of life with perfect composure and a clear sense of That depends on one’s definition of direction, setting our sights on an ever- happiness. Most of us are happy when things widening horizon of possibilities that extend are going well, but it is much more difficult to even beyond our present existence. develop happiness in trying circumstances. Like the lotus flower, those who practise How does this practice work? Nam-myoho-renge-kyo bloom most fully in We bring a lot to our present moment: the deepest, darkest swamp—the problems emotions, thoughts and bodily sensations. of our lives. “Relative” happiness depends on Changes to any one of these areas produce having good circumstances, and is easily changes in the other two areas. To really upset when those circumstances change. become happy, we need a practice that will Being able to actually transform the way we enable us to sculpt our “life-moment” and to feel at this present moment, regardless of expand our “life-space.” our circumstances, is not easy. “Absolute” Nichiren Daishonin, who founded this happiness, on the other hand, is the result of Buddhism, said that we are no more able to the emergence of the Buddha nature, the see our own life condition than we are able to original state of life that is completely see our own eyelashes without a mirror. The pure, natural and unaffected by negative Gohonzon is the scroll, called a mandala, influences. The practice of chanting Nam- which we face and focus on when we chant. myoho-renge-kyo turns even the most adverse This Gohonzon embodies the life-condition conditions into the fuel for “changing poison of the Buddha, in which life is perfectly in into medicine.” All experiences, both good balance. In the centre is inscribed “Nam- and bad, become means to create value, myoho-renge-kyo” (Buddhahood), which and ultimately lead to victory in life. Buddhist illuminates all the other conditions of life practice thus amplifies the power of the depicted on either side of this central human spirit to heights never before inscription. Chanting to the Gohonzon is like experienced. opening our eyes to a mirror of our own Buddha nature, stimulating the confidence How do you define “suffering”? and joy to face and overcome any situation. When we examine this issue carefully, we can Over time we develop an understanding of trace all forms of human suffering to various the meaning of our lives in our own terms. fears—fear of failure, fear of physical and Every person’s life has a pattern of joy emotional pain, fear of loss, fear of the and pain that is unique to that individual. unknown, and so on. In the end, our two Events and influences from our past, as well greatest fears are the fear of death and the as our own personalities, have helped to fear of being alone and separated from shape our tendencies as we interact with our

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BUDDHISM: A PHILOSOPHY FOR LIVING person can have a profound effect on the world. From this microcosm of individual peace is born the lasting and true peace that humanity has so desperately longed for throughout the ages. The model for world peace that Buddhism provides must begin with oneself and one’s immediate sphere of existence; from there it radiates outward and links with others. If we can create peace right where we are now, we open the possibilities for others through our example. Although this way may seem indirect, it actually represents a major accomplishment. What are the people like? The membership of SGI Canada is representative of the Canadian population in terms of racial and cultural background, gender, age, financial situation, etc. A true grassroots organization, the SGI is a gathering of ordinary people who recognize the extraordinary potential of every individual. What is the relationship of the members to the organization and to each other? Members offer their homes for meetings for discussion and study. In these meetings, world. This is part of the law of cause and members are supportive and encourage each effect. In this sense, many causes have other in their practice. They share their gone into creating the effect—that being personal experiences and learn from each ourselves, as we are now. Yet throughout the other how to deepen their understanding of continuum of time, we exist only now, so Buddhism and how to apply the philosophy changes that we make in this moment in their daily lives. Leaders are fellow can have a profound effect on how we members with longer experience of the experience life and how our world responds practice who provide insight and to us. However, to make a profound change encouragement. They do not give members requires an equally powerful cause. Nam- advice on how they should live their lives, but myoho-renge-kyo awakens the universal rather help their fellow members understand rhythm within our lives, creating dramatic the philosophy more clearly so they will be effects that are experienced both inside of better able to develop their practice. us and in our environment. It is an interior What does it cost? journey by which we reclaim all that is wonderful about ourselves. But it can only be There is no cost, other than a nominal truly understood through direct experience. donation when a person receives the Gohonzon. Most members have their own How can one person create world peace? Gohonzon to use at home for their Buddhist When we are advancing joyfully and practice. There are no membership dues or appreciate all those around us, our families, other financial obligations. The organization our colleagues and the people in our exists to serve and support the members, not communities respond in ways that create the other way around. We do not sell courses, harmony and joy in our immediate nor do we solicit funds outside our own

environment. Even one deeply determined membership. PHOTO: SIMON TANENBAUM

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BUDDHISM: A PHILOSOPHY FOR LIVING Do I need to become a member in order with other people who are practising. This is to attend SGI meetings? also very valuable in helping to answer Guests, family and friends are always questions and becoming familiar with the welcome at our meetings. The decision to philosophy. Lending this kind of support is become a member is an individual choice really the main purpose of the SGI organiz- that comes naturally when one has decided ation. However, you will be encouraged to to take up the practice and wants to make a progress at your own speed and gain your commitment to continue. Some people own first-hand experience with the practice. attend meetings for months or even years What is gongyo? before coming to that point, and some The word gongyo literally means “assiduous attend simply out of interest. Everyone is practice.” It is the term used for the twice- welcome, and there is no pressure to join. daily practice of reciting two portions from Our meetings are meant to be a place where the Lotus Sutra and chanting Nam-myoho- people can freely enjoy an atmosphere of renge-kyo (called daimoku). The sections friendship, learn from the philosophy, and recited from the Lotus Sutra are from the also learn from each other. second and the 16th chapters, called How is the organization funded? respectively, the “Expedient Means” chapter Members voluntarily contribute, as with any and the “Life Span” chapter. Nichiren non-profit organization. However, donations Daishonin specified reciting portions of these are not a requirement of membership, and two chapters because they are the most are used exclusively for the development of important, in that they elucidate the the SGI organization’s activities and programs universally and eternally inherent Buddha as well as for the maintenance of its centres. nature. SGI members recite the sutra and The umbrella organization, the Soka Gakkai chant daimoku in the morning and the International, fosters and occasionally sponsors evening as their daily practice. events and programs for promoting peace, Why chant words in a language I don’t culture and education. These events are understand? supplementary to SGI Canada’s regular We are able to study the meaning of the activities. Any fundraising activities undertaken for special projects, such as disaster relief, are sutra, which is readily accessible. In addition, carried out separately, and are usually people from all over the world can chant directed to other non-profit agencies such as together and thereby unite their spirits, UNHCR, UNICEF or similar organizations. transcending language barriers. If everyone were to chant in their own languages, people What is the best way to approach this from different countries could not chant practice as a beginner? together. And most important of all, when The best way is to try chanting Nam-myoho- we chant Nam-myoho-renge-kyo, we are renge-kyo for a few minutes every day. Sitting communicating with the inner depths of our upright with your back straight, press your consciousness. Although Nam-myoho-renge- palms together lightly in front of your chest kyo is a Japanese pronunciation of a Chinese and pronounce “Nam-myoho-renge-kyo” in translation of Sanskrit, it is a “name” that a steady rhythmical voice. The words “myo” embodies the essence it stands for—just as and “kyo” are pronounced like “yo” with the our own names embody who we are. We are consonant in front. Each syllable has one beat: all made of the same materials; all the Nam-myo-ho-ren-ge-kyo. SGI members can elements that have made up the stars and help you to chant correctly. An audio sample planets are also the same physical elements can be accessed from SGI Canada’s Web site of our bodies. Likewise, we share a spiritual at www.sgicanada.org to help you learn the link with everything in the universe through pronunciation. It is also a good idea to attend time and space, including the mind of the discussion and study meetings so you can Buddha. When we chant Nam-myoho-renge- learn to practise through personal contact kyo and recite the sutra, we are generating

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BUDDHISM: A PHILOSOPHY FOR LIVING this link with the Buddha consciousness within your voice definitely reaches the ourselves. In this sense, we “recognize” Nam- Gohonzon, all Buddhist gods myoho-renge-kyo, just as we recognize our [positive and protective forces in the name when we are called. environment] and all Buddhas and SGI President Ikeda explains further in bodhisattvas over the three one of his lectures: existences and in the ten directions; Some of you, I imagine, may wonder and that, in response, the entire how reading sutra passages you universe bathes you in the light of cannot understand could bring good fortune. about any benefit. Let me reassure At the same time, it is certainly true you that definitely there is benefit that if you study the meaning of the from carrying out this practice. sutra based on this practice and The Daishonin says: with a seeking mind, you can as a matter of course deepen your ”A baby does not know the confidence and strengthen your difference between water and fire, faith still further. (Lectures on the and cannot distinguish medicine “Expedient Means” and “Life Span” from poison. But when the baby Chapters of the Lotus Sutra, Vol. 1, sucks milk, its life is nourished and pp. 20–21) sustained. Although one may not be versed [in various sutras]…if one What is the difference between chanting listens to even one character or one Nam-myoho-renge-kyo and meditation? phrase of the Lotus Sutra, one Chanting Nam-myoho-renge-kyo is an all- cannot fail to attain Buddhahood.” (Writings, p. 513) inclusive practice. It combines prayer, meditation and recitation together, and Just as a baby is nourished and grows generates an integration of our inner selves naturally of its own accord by with the outer world. It differs from drinking milk, if you earnestly chant meditation in that we don’t close our eyes the Mystic Law with faith in the and withdraw from the outside environment. Gohonzon, definitely your life will Instead, we keep our eyes open and focused come to shine with immeasurable on the Gohonzon while we are chanting. good fortune and benefit. In traditional forms of meditation, the practitioner seeks to enter into a state that To cite another example: Dogs have is primarily an interior experience. After a language in the world of dogs, emerging from this experience, the person and birds have a language in the must re-integrate with the outside world. world of birds. While people cannot One must clear one’s mind of all thoughts understand these languages, fellow and essentially wait for something to happen. dogs and fellow birds can certainly When we chant Nam-myoho-renge-kyo, on communicate within their own the other hand, we remain in a fully species. Also, even though some conscious state and we experience the people do not understand scientific welling up of the Buddha nature from within. jargon or a particular language, Through the active engagement of our others can communicate very well prayers, like a powerful light from the through these languages. deepest level of our consciousness, it Similarly, it might be said that when penetrates and infuses our minds and bodies we are doing gongyo or chanting simultaneously with this surge of positive daimoku, we are speaking in the energy, clarity and a deep sense of being language of Buddhas and connected to life and the world. We bodhisattvas. Even though you may experience this in the context of our not understand what you are saying, conscious reality and the world around us

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BUDDHISM: A PHILOSOPHY FOR LIVING because the Buddha nature is life itself, not balance and harmony. Because the approach something beneath or beyond life. is all-embracing and integrated, the effect is Instead of attempting to extinguish likewise balanced and natural. If you feel desires and enter a state of emptiness, tired, chanting will help give you energy. If Nichiren Daishonin teaches that both desires you are overwrought, chanting will help you and problems motivate us to live and to feel calm. Therefore, it is best to focus your improve our lives. When our desires are mind on whatever is most important to you linked to Nam-myoho-renge-kyo, they in your own life. In this way, you can make stimulate the emergence of the Buddha the most natural connection with the nature. By embracing the realities of daily life practice and also see it work in the areas of and applying the practice of chanting to your life that matter most to you. Our needs them, we generate the wisdom and inner and aspirations, as well as our worries and strength of the Buddha nature. We gain the fears—all are the passageways to our Buddha spiritual capacity to feel greater compassion, wisdom. This is the compassionate and and our desires expand and become more humanistic approach of the Buddhist altruistic. In this way, we purify and elevate philosophy. When we unlock and release the our desires rather than try to suppress them. power and wisdom within, we can begin to build a solid foundation for peace and What should I think about when I’m happiness that originates from the depths of chanting? our own lives. The effect of chanting Nam-myoho-renge- kyo is to bring all aspects of our being into

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Buddhism…explores the “internal cosmos” unfolding within the lives of human beings, reaching even to the great life that is the origin of the universe. This life that is as vast as the universe is the wellspring that gives birth to the external cosmos. And the bodhisattva way taught in Buddhism will encourage groups of human beings who live with the life of the greater universe as their greater self to rise up from among the people. Here becomes possible the formation of the free and richly compassionate bodhisattva character that, basing itself on the fundamental life of the universe, with Earth as its stage, is able to achieve solidarity with others. It is these bodhisattva-like individuals, I believe, who will be the world citizens endowed with a worldview and a sense of ethics appropriate to taking responsibility for a global community.

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CONCLUSION

There is a story about Shakyamuni Buddha Nichiren Daishonin clarified the ultimate that recounts how one day he came upon a teaching, which is known variously as “the deer that had been shot with an arrow. A teaching affirmed by all Buddhas,” “the one group of learned men were gathered there, essential phrase,” “the teaching that accords each in turn speculating on where the deer’s with the Buddha’s mind” and “the doctrine life would go when it died. When the Buddha of attaining Buddhahood in one’s present appeared, they anticipated some profound form.” He expressed it in one of his writings words of wisdom. However, he said nothing by saying, “The wonderful means of truly but instead went straight to the deer and putting an end to the physical and spiritual pulled the arrow from its body in order to obstacles of all living beings is none other save its life and end its suffering. This story than Nam-myoho-renge-kyo” (Writings, p. illustrates the Buddha’s original intention and 842). the reason for the existence of Buddhism. The Buddha’s quest was a life-or-death struggle to discover the meaning of life and how to conquer the four sufferings of birth, sickness, aging and death. The concluding words of the “Life Span” chapter of the Lotus Sutra read: At all times I think to myself: How can I cause living beings To gain entry into the unsurpassed way And quickly acquire the body of a Buddha? (Lotus Sutra, chapter 16, p.232)

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BUDDHISM: A PHILOSOPY FOR LIVING FURTHER READING WEB SITES We hope this booklet has been helpful in SGI Canada: www.sgicanada.org providing you with a brief overview of the SGI-Affiliated Institutions: SGI and the practice and philosophy of Soka Gakkai International: www.sgi.org Nichiren Buddhism. If you would like further The Boston Research Center for the 21st reading materials, following is a short list of Century: www.brc21.org suggested books, which are available at SGI Canada bookstores: Toda Peace Institute for Global Peace and • Life: An Enigma, a Precious Jewel, Policy Research: www.toda.org by Daisaku Ikeda (1983, Kodansha Soka University (Japan): www.soka.ac.jp International) Soka University of America: www.soka.edu • Space and Eternal Life, by Daisaku The Institute of Oriental Philosophy Ikeda and Chandra Wickramasinghe www.iop.or.jp (1998, Journeyman Press) • The Buddha in Daily Life, by Richard Causton (1995, Rider Books) • The Writings of Nichiren Daishonin (1999, Soka Gakkai) • The Lotus Sutra (1993, Columbia University Press)

The following books published by Middleway Press (a division of SGI-USA) are available through your local bookstore or on- line booksellers: • Unlocking the Mysteries of Birth and Death, by Daisaku Ikeda • For the Sake of Peace: Seven Paths to Global Harmony, A Buddhist Perspective, by Daisaku Ikeda • The Way of Youth, by Daisaku Ikeda • Soka Education, by Daisaku Ikeda • On Being Human: Where Ethics, Medicine and Spirituality Converge, by Daisaku Ikeda, René Simard and Guy Bourgeault • The Buddha in Your Mirror: Practical Buddhism and the Search for Self, by Woody Hochswender, Greg Martin and Ted Morino

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SGI CANADA CENTRES Vancouver Culture Centre SGI Canada Culture Centre (National Office) 8401 Cambie Street 2050 Dufferin Street Vancouver, British Columbia V6P 3J9 Toronto, Ontario M6E 3R6 Tel. (604) 322-0492 Fax (604) 322-0491 Tel. (416) 654-3211 Fax (416) 654-3539

Calgary Community Centre SGI Canada Caledon Centre for Culture 1819 10th Avenue S.W. and Education Calgary, Alberta T3C 0K2 R.R.#2 Tel. (403) 244-3855 Fax (403) 229-9674 Orangeville, Ontario L9W 2Y9 Tel. (519) 940-9009 Fax (519) 940-0605 Edmonton Office #200, 10711-107 Avenue Montreal Culture Centre Edmonton, Alberta T5H 0W6 5025 Buchan Street Tel. (780) 423-2813 Fax (780) 454-0137 Montreal, Quebec H4P 1S4 Tel. (514) 733-6633 Fax (514) 733-7887 Winnipeg Office #703, 44 Princess Street Quebec Community Centre Winnipeg, Manitoba R3B 1K2 225 Boulevard Charest East, Suite 120 Tel. (204) 775-1757 Fax (204) 772-3841 Quebec City, Quebec G1K 3G9 Tel. (418) 523-2219 Fax (418) 523-9795 For Atlantic Canada, please contact the Ottawa Centre. For other regions, please Ottawa Community Centre contact the National Office in Toronto. 237 Argyle Avenue, Suit 100 Ottawa, Ontario K2P 1B8 Tel. (613) 232-1100 Fax (613) 232-2246

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SGI CHARTER PREAMBLE

We, the constituent organizations and members of the Soka Gakkai International (hereinafter called SGI), embrace the fundamental aim and mission of contributing to peace, culture and education based on the philosophy and ideals of the Buddhism of Nichiren Daishonin. We recognize that at no other time in history has humankind experienced such an intense juxtaposition of war and peace, discrimination and equality, poverty and abundance as in the 20th century; that the development of increasingly sophisticated military technology, exemplified by nuclear weapons, has created a situation where the very survival of the human species hangs in the balance; that the reality of violent ethnic and religious discrimination present an unending cycle of conflict; that humanity egoism and intemperance have engendered global problems, including degradation of the natural environment and widening economic chasms between developed and developing nations, with serious repercussions for humankind’s collective future. We believe that Nichiren Daishonin’s Buddhism, a humanistic philosophy of infinite respect for the sanctity of life and of all-encompassing compassion, enables individuals to cultivate and bring forth their inherent wisdom and, nurturing the creativity of the human spirit, to surmount the difficulties and crises facing humankind and realize a society of peaceful and prosperous coexistence.

We, the constituent organizations and members of SGI, therefore, being determined to raise the banner of world citizenship, the spirit of tolerance, and respect for human rights based on the humanistic spirit of Buddhism, and to challenge the global issues that face humankind through dialogue and practical efforts based on a steadfast commitment to nonviolence, hereby adopt this charter, affirming the following purposes and principles: PURPOSES & PRINCIPLES

SGI shall contribute to peace, culture and education for the happiness and welfare of all humanity based on Buddhist respect for the sanctity of life. SGI, based on the ideal of world citizenship, shall safeguard fundamental human rights and not discriminate against any individual on any grounds. SGI shall respect and protect the freedom of religion and religious expression. SGI shall promote an understanding of Nichiren Daishonin’s Buddhism through grassroots exchange, thereby contributing to individual happiness. SGI shall, through its constituent organizations, encourage its members to contribute toward the prosperity of their respective societies as good citizens. SGI shall respect the independence and autonomy of its constituent organizations in accordance with the conditions prevailing in each country. SGI shall, based on the Buddhist spirit of tolerance, respect other religions, engage in dialogue and work together with them toward the resolution of fundamental issues concerning humanity. SGI shall respect cultural diversity and promote cultural exchange, thereby creating and international society of mutual understanding and harmony. SGI shall promote, based on the Buddhist ideal of symbiosis, the protection of nature and the environment. SGI shall contribute to the promotion of education, in pursuit of truth as well as the development of scholarship, to enable all people to cultivate their individual character and enjoy fulfilling and happy lives. SGIBooklet 4/23/04 8:07 AM Page 49