World Tribune

Why do we engage those around us in dialogue? It is to help them become happy. This has been the fundamental spirit of Buddhism since the time of Shakyamuni Buddha. And it is this fundamental wish of the Buddha that was also cherished by Nichiren Daishonin, the Buddha of the Latter Day of the Law, and has been inherited and carried on by the Soka Gakkai today.

The historic February Campaign, 65 years ago (1952), was the starting point of what has now become an annual Soka Gakkai tradition. It was an exhilarating drama of broadening dialogue that began with individuals who had awakened to their mission as Bodhisattvas of the Earth standing up resolutely to take action for kosen-rufu.

At that time, every chapter was engaged in a bold effort to spread Nichiren Daishonin’s teachings, striving to fulfill the goal of our mentor, second Soka Gakkai President Josei Toda, to achieve 750,000 households. Progress was slow, however, and Mr. Toda lamented, “At this rate, kosen-rufu will take 50,000 years!”

One day, he said to me, “Daisaku, will you take the lead?”

I immediately replied in the affirmative, adding: “I’ll turn the situation around and launch such a great propagation initiative that it will astonish you. Put your mind at ease and leave it to me!”

In February 1952, I took the lead as a chapter advisor in Tokyo’s Kamata Chapter and, with my fellow chapter members, set in motion a groundswell of dialogue.

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The Earnest, Steadfast Wish
to Help Others Become Happy

In those days, most chapters had a difficult time going beyond 100 new member households in a month. But that February, our Kamata Chapter enabled 201 new households to begin practicing Nichiren Buddhism, dramatically and resoundingly breaking all former records.

The realization of each one of those new households was the crystallization of our earnestness and tenacity in praying for the happiness of each person.

By the last day of February, we had already reached our goal of 200 households, when a women’s division member brought the news that one more household had decided to join the Soka Gakkai, bringing the final total to 201.

Inspired by the breakthrough that we had achieved in Kamata, other chapters also went on to significantly exceed the previous monthly record of 100 new households, and the momentum for kosen-rufu accelerated toward realizing our mentor’s goal of 750,000 households.

Shakyamuni’s manner of interacting with people was described as “welcoming and hospitable, friendly in speech, happy to see others, always pleasant and bright, and eager to greet others before they greet him.”^[1]Translated from Japanese. Hajime Nakamura, Gotama Budda (Gautama Buddha), Book 2, Nakamura Hajime senshu (Selected Writings of Hajime Nakamura), (Tokyo: Shunjusha, 1992), vol. 12, pp. 443–44.

As Soka Gakkai members, we, too, sincerely reach out to talk with and encourage others. Our efforts are the epitome of humanistic Buddhist dialogue, which is characterized by joyously taking the initiative to engage in pleasant and enjoyable conversations with others while warmly embracing them with compassion and empathy.

In this installment, let’s study the spirit of dialogue that pulses vibrantly in Nichiren Buddhism.

The host then spoke: I have been brooding alone upon this matter, indignant in my heart, but now that you have come, we can lament together. Let us discuss the question at length. (“On Establishing the Correct Teaching for the Peace of the Land,” The Writings of Nichiren Daishonin, vol. 1, p. 7)^[2]“On Establishing the Correct Teaching for the Peace of the Land”: A treatise of remonstration that Nichiren Daishonin submitted to Hojo Tokiyori, the retired regent but still the most powerful figure in Japan’s ruling clan, on July 16, 1260. In it, he predicts that, unless the correct teaching of the Lotus Sutra was followed, the country would in the near future suffer the calamities of internal strife and foreign invasion—the only two calamities among the “three calamities and seven disasters” that had not yet assailed Japan.

Nichiren Daishonin’s treatise “On Establishing the Correct Teaching for the Peace of the Land”— written in the form of a dialogue between a host and his guest—begins with the host listening earnestly to the guest’s anguished concerns.

The guest laments the miserable state of society caused by famines, epidemics and other calamities, and he expresses his fervent wish to be able to bring that misery to an end. With the words “I have been brooding alone upon this matter, indignant in my heart” (WND-1, 7), the host indicates that he shares the guest’s concerns.

This shared concern is the opening for a dialogue on how to free all people from suffering, transform society and create a brighter future for humanity.

Though on a different level, my dialogue with the British historian Arnold J. Toynbee (1889–1975) also began with our shared concern of how humanity could work together to build a peaceful world.

Dr. Toynbee had developed a keen interest in Mahayana Buddhism, and he also felt a deep sympathy with our grassroots Buddhist movement. This prompted him to write to me and suggest we engage in a dialogue.

Dr. Toynbee, who was almost 40 years my senior, welcomed me with fatherly warmth, and we were able to engage in an earnest dialogue concerning the various problems contemporary society was facing.

This year marks the 45th anniversary of the start of our dialogue (in May 1972), which later was published in English under the title Choose Life. To date, it has been translated into 28 languages and is widely read around the world—a development that I am certain would have greatly pleased Dr. Toynbee.

In “On Establishing the Correct Teaching for the Peace of the Land,” after expressing their shared concern, the host and the guest go on to engage in a heated discussion based on their respective beliefs.

One by one, the host answers and clears away the doubts and objections expressed by the guest, ultimately establishing a relationship of understanding, empathy and trust.

This is described by the phrase “You have associated with a friend in the orchid room” (WND-1, 23). Just as the scent of orchids perfumes the room in which they are placed, the fragrance of the host’s compassion envelops the guest’s heart.

It is one’s admirable personal traits and character that open others’ hearts and change their thinking. And those qualities do not derive from one’s social status or position; rather, they are a manifestation of how one lives.

The example of people who, whatever their circumstances or background, lead strong, positive, confident lives dedicated to the happiness of others and the welfare of society, cannot help but move and inspire those around them.

By embracing the Mystic Law and devoting our lives to fulfilling the great vow for kosenrufu and realizing the ideal of “establishing the correct teaching for the peace of the land,” our lives acquire, without our even being aware of it, a fragrance as lofty and refined as orchids. Our dialogues start from compassionate prayer for others’ happiness. When we base our lives on the Mystic Law, all of our efforts to reach out to, speak with and enable others to form a connection with Buddhism will help them reveal their own inner potential.

At the close of the treatise “On Establishing the Correct Teaching for the Peace of the Land,” the guest expresses his determination: “It is not enough that I alone should accept and have faith in your words—we must see to it that others as well are warned of their errors” (WND-1, 26). It thus ends with the host and guest making a shared vow.

This clearly shows the true aim of the dialogue that we are engaging in.

Above all, increasing, one by one, the number of people who are awakened to the truth of the Mystic Law and share a common vow to make the world a better place is the impetus for creating a peaceful society. Dialogue directed toward “establishing the correct teaching for the peace of the land,” which elevates shared concerns into a shared vow, is certain to become a vital cornerstone for world peace.

The dialogue carried out by Soka Gakkai members is fueled by a belief in the Buddha nature of all people. Awakening the Buddha nature in others is key to realizing true happiness for ourselves and others. This is because a shared conviction in our own and others’ potential for Buddhahood has the power to transcend all differences and become the foundation of shared happiness and peace. This is precisely the kind of dialogue that the world so badly needs today.

The practice of making a bow of obeisance carried out by the bodhisattva Never Disparaging is based on the teaching that the people he bowed to were “all certain to attain Buddhahood” and therefore is an expression of pity and compassion. Hence, although the people might “take sticks of wood or tiles and stones and beat and pelt him” [The Lotus Sutra and Its Opening and Closing Sutras, p. 309], he nevertheless persisted in his effort, “preaching to them forcefully, though it angered them,” an action that arose from his feelings of pity and compassion.

Since we are taught that the Buddha mind is a mind of great pity and compassion, a bow of obeisance is made in acknowledgment of this pity and compassion. (The Record of the Orally Transmitted Teachings, pp. 163–64)^[3]The Record of the Orally Transmitted Teachings is a two-volume record of lectures that Nichiren Daishonin gave on certain key passages of the Lotus Sutra while he was residing on Mount Minobu. It was recorded by Nikko Shonin.

This passage from The Record of the Orally Transmitted Teachings explains that Bodhisattva Never Disparaging’s^[4]Bodhisattva Never Disparaging is described in “Bodhisattva Never Disparaging,” the 20th chapter of the Lotus Sutra. This bodhisattva— Shakyamuni in a previous lifetime—lived at the end of the Middle Day of the Law, after the death of the Buddha Awesome Sound King. He would bow to everyone he met and say: “I have profound reverence for you, I would never dare treat you with disparagement or arrogance. Why? Because you will all practice the bodhisattva way and will then be able to attain Buddhahood” (The Lotus Sutra and Its Opening and Closing Sutras, p. 308). However, he was attacked by arrogant people, who beat him with sticks and staves and threw stones at him. The sutra explains that this practice became the cause for Bodhisattva Never Disparaging to attain Buddhahood. practice of showing profound respect for others was an expression of compassion. Specifically, Nichiren states, “Although the people might ‘take sticks of wood or tiles and stones and beat and pelt him,’ he nevertheless persisted in his effort, ‘preaching to them forcefully, though it angered them,’ an action that arose from his feelings of pity and compassion” (see p. 164).

Bodhisattva Never Disparaging’s respectful actions aroused anger in those he encountered, people whose minds were impure, and they reacted by attacking him. Mean-spirited individuals despised him, declaring that he made no effort to master the Buddhist teachings, but simply went about bowing to people (see LSOC, 308). When they heard Bodhisattva Never Disparaging, whom they looked down on as inferior to them, say “you are all certain to attain Buddhahood” (LSOC, 308)—that is, if you practice the bodhisattva way, you will become Buddhas without fail—they found it impossible to accept and reacted with hostility.

Our members in the early days of our movement had this same experience. Though they all had their own problems and were battling their own karma, such as poverty or illness, they actively reached out to others to share Nichiren Buddhism with them. They were met with ridicule and insults, however, and people told them to come back when they had solved their own problems and become happy.

But Bodhisattva Never Disparaging bore with patience the curses and insults hurled at him and attained the benefit of the purification of his six sense organs^[5]Purification of the six sense organs: Also, purification of the six senses or faculties. This refers to the six sense organs of eyes, ears, nose, tongue, body and mind becoming pure, making it possible to apprehend all things correctly. “The Benefits of the Teacher of the Law,” the 19th chapter of the Lotus Sutra, explains that those who uphold and practice the sutra acquire 800 benefits of the eyes, nose and body, and 1,200 benefits of the ears, tongue and mind, and that through these benefits the six sense organs become refined and pure. (see LSOC, 310). Similarly, our honorable and indomitable pioneer members joyfully persevered in their efforts to share Buddhism with others, greeting each obstacle or difficulty they encountered as an opportunity to do their human revolution and change their karma.

Herein lies the victory of our true-hearted champions of the Mystic Law, valiant Bodhisattvas of the Earth, clad in the “armor of perseverance.”^[6]Armor of perseverance: Also, armor of forbearance. A metaphor for the spiritual endurance with which one withstands insult or persecution. The armor of perseverance is also that which protects one against evils and hindrances. “Encouraging Devotion,” the 13th chapter of the Lotus Sutra, says: “In a muddied kalpa, in an evil age there will be many things to fear. Evil demons will take possession of others and through them curse, revile, and heap shame on us. But we, reverently trusting in the Buddha, will put on the armor of perseverance. In order to preach this sutra we will bear these difficult things” (LSOC, 233).

The Lotus Sutra teaches the three rules of preaching^[7]Three rules of preaching: Also, three rules of the robe, seat and room. The three rules of preaching represented by the robe, seat and room of the Thus Come One, or the Buddha. Three essentials for propagating the Lotus Sutra after Shakyamuni Buddha’s death mentioned in “Teacher of the Law,” the 10th chapter of the sutra. The passage reads: “Medicine King, if there are good men and good women who, after the Thus Come One has entered extinction, wish to expound this Lotus Sutra for the four kinds of believers, how should they expound it? These good men and good women should enter the Thus Come One’s room, put on the Thus Come One’s robe, sit in the Thus Come One’s seat, and then for the sake of the four kinds of believers broadly expound this sutra. The ‘Thus Come One’s room’ is the state of mind that shows great pity and compassion toward all living beings. The ‘Thus Come One’s robe’ is the mind that is gentle and forbearing. The ‘Thus Come One’s seat’ is the emptiness of all phenomena” (see LSOC, 205). In effect, this means that in propagating the Lotus Sutra one should have a mind of great compassion, abide in the truth of the non-substantiality of all phenomena and bear all hardships with patience.—or the three rules of the robe, seat and room—as guidelines for propagation in the evil age of the Latter Day. It states that one should “enter the Thus Come One’s room, put on the Thus Come One’s robe, and sit in the Thus Come One’s seat” (see LSOC, 205), with the terms room, robe and seat used to describe different aspects of the mind or spirit of the Buddha.

If we view these three elements in terms of our efforts as the Buddha’s emissaries carrying out the Buddha’s work, it means, first of all, having “a mind that is gentle and forbearing” (LSOC, 205)—which corresponds to the Thus Come One’s robe—and being able to steadfastly endure difficulties. To endure, here, is not a passive act; because we have true courage, we are able to persevere actively and triumph in the end.

The Thus Come One’s seat is the state of the “emptiness of all phenomena” (see LSOC, 205), or free and unhindered wisdom. It means the true wisdom we gain through selfless efforts dedicated to achieving kosen-rufu as our fundamental goal, liberating ourselves from deluded attachment. Specifically, it means becoming free of all kinds of preconceived notions, biases and assumptions and, as a result, being able to clearly see the true reality of all things and the Buddha nature that all people possess.

The Thus Come One’s room is the spirit of “great pity and compassion” (see LSOC, 205). It refers to an expansive state of life in which we invite others into our hearts’ vast inner realm of great compassion, and embrace and accept all people.

Our compassion gives rise to the wisdom to help free others from suffering. It enables us to endure people’s verbal abuse and criticism stemming from misconceptions or misunderstanding. Bodhisattva Never Disparaging serves as a predecessor and example in embodying these three guidelines for propagating the Law in an age after the Buddha’s passing [the Buddha, in this case, being Buddha Awesome Sound King]. He stood up in an age when the correct teaching had all but been lost and many arrogant people held sway.