The New Human Revolution, Vol. 5
Trailblazers
"..... I feel it's important to engage leaders from both sides, East and West, in earnest discussion as ordinary fellow human beings. Even someone wielding the greatest power and authority is still a human being." ..... "Didn't President Toda often say that the only reason people have trouble talking with those in authority is because they tend to view them in terms of their position? Shin'ichi asked. "In the eyes of Buddhism, each person is an ordinary human being. And to the extent that they are human, they all have within them a desire for peace. Our job is to awaken that desire. ... To this end, it is crucial to embark on a course of dialogue and create bonds of trust among people." (8-9, Vol5)
It is only natural to assume that world leaders would like to meet with Gakkai representatives and hear what we have to say. I also think that our being private citizens will allow us to engage such dignitaries in very frank discussions, without their having to be concerned about political positioning or protecting their national interests. My aim is to hold warm and open dialogues, as friends and fellow human beings, and together search for a way to build a better future. .... "Many Japanese politicians would dismiss this as hopeless idealism or ridicule me as a naive romantic. But let them laugh if they want to. We'll never know if it's possible unless we try. The choice we have to make is an important one: either let the hostile conditions of the Cold War drag on indefinitely, with people forever living in fear of potential nuclear annihilation, or become serious about the challenge of creating a lasting peace." (10, Vol5)
"Mr Kawasaki, you'll need to become an outstanding physician of faith as well as an excellent doctor of life, committed to curing people's suffering. To achieve this, it's important to become an expert on human beings and show the greatest sensitivity to people's feelings and emotions. In the world of faith, you have to be a clinician rather than a researcher." (12, Vol5)
"The Soka Gakkai is an organization that upholds faith in the quintessential Buddhist teaching known as Nichiren Daishonin's Buddhism. We are committed to realizing world peace and human happiness by cultivating the realm of the human heart and of life itself by means of the humanistic philosophy of Buddhism." (14, Vol5)
"What do we need to create a truly democratic era? A philosophy that supports the inherent dignity and equality of all people. If we are to secure real liberty and freedom, we need a philosophy that teaches people self-discipline so that they will not be enslaved by their desires, and independence of mind and spirit so that they will not acquiesce meekly to tyrants. (14, Vol5)
"This is precisely what Buddhism teaches -- human conduct, deeds and actions, or how human beings should live. Buddhism is a philosophy that sets forth the means by which people can become happy and lead more humane lives." (16, Vol5)
"What is Soka Gakkai trying to accomplish with this Buddhism?... Ours is a movement to awaken each individual, to bring about a profound inner transformation -- a 'human revolution' in people's lives. Human beings are very complex and diverse. Moreover, the human heart is constantly changing. One moment, we may be in the heights of rapture, and the next, in the depths of suffering or seething with anger. People are capable of love and compassion and will even lay down their lives to save others, yet they are also capable of cruelty, hatred and envy, of dominating others and wantonly taking life. While human beings are the perpetrators of wars and endless destruction, they are also the architects and builders of peace. In other words, people are the basis of everything; they are the foundation of social development."
"Our movement is an endeavor to illuminate and treasure the life of each individual, to help people develop their inherent good, to bring forth their positive creativity, and to forge indomitable selves that are not at the mercy of their desires or environment, selves undefeated by anything. We call this process 'human revolution.'" (16, Vol5)
"Unless we could discuss Buddhism without resorting to complex terms, we would not be able to spread the Daishonin's Buddhism throughout the world." (17, vol5)
"How is Buddhist humanism different from Western humanism? They are the same in that both respect and value the human being. One difference, however is that Buddhism does not regard human beings as masters of the Earth destined to conquer and subjugate nature and all life. Instead, it views the universe as a single living entity, of which humans are only a small part -- a microcosm within the macrocosm, so to speak. Buddhism perceives human beings and all other life, as well as the environment and phenomena surrounding them, as linked in a web of mutually interdependent and harmonious relationships, all of which serve to support and maintain life.
"What would happen if human beings, out of their arrogance in believing themselves to be masters of the planet, were to use their vast technological knowledge to level all our forests, drive all animals into extinction, pollute the oceans and destroy our natural environment? It would then be very difficult for people to sustain their existence.
...Buddhist humanism views everything as interrelated and seeks to create human happiness based on harmonizing these relationships. In this respect, Buddhism could perhaps be called a kind of cosmic humanism." (18,19 Vol5)
"There's absolutely nothing wrong with aiming to be the best. But you need to clarify your goals each step of the way and challenge yourself each day, sparing no pain or effort to achieve them. Dreams and determinations are two different things. If you simply long for what you'd like to be, but fail to work at it with persistence and painstaking diligence, then you're pursuing an empty dream.
"If you were really resolved to become the best, then you'd already be taking concrete steps and working with all your might in that direction. Success is another name for repeated, unflagging effort. Hopes and dreams alone, without hard work and struggle, only leave you prey to anxiety and frustration as the real situation grows steadily more wretched. You have to consolidate your foundation. Buddhism is the highest form of common sense; real faith lies in making persistent efforts to improve yourself.
"Also, if you hope to realize your full potential and establish a core of indestructible happiness, it's vital that you build a firm foundation with faith as your way of life. We can change where we live, but unless we change our inner state of life, nothing will be any different. Buddhism allows us to achieve this inner transformation. (32, Vol5)
Developing a majestic flow of kosen-rufu depends on how thoroughly we can encourage each person we encounter, directing them on the great course of fulfilling their mission in life and achieving happiness. Indeed, this is the key to everything. (32, Vol5)
"Art really transcends differences of ethnicity, nationality, religion and custom; it forges a spiritual bond among people." (33, Vol5)
"Great art is an expression, a manifestation, of humanity. As such, it is imbued with freedom and diversity. It is the exact opposite of the kind of barbarism that seeks to suppress and control people by military force, violence or other external pressures. This is why art can transcend the constraints and restrictions of politics and, on a more profound level, helps cement ties of friendship, empathy and mutual understanding. It is here that I sense art's great potential to contribute to world peace." (34, Vol5)
Absence of a strong sense of self corresponds to the lack of a solid philosophy. The word philosophy means that which cultivates people's spirit and humanity and shapes their convictions and way of life. The root meaning of the word culture is "to cultivate."
Agriculture cultivates the wilderness; bring forth rich fruit from the earth. The human spirit, too, is a wilderness while it remains uncultivated. Culture nurtures and enriches the spirit, bearing fruit in terms of human value. And philosophy is essential to this process.
Those who fail to cultivate and develop themselves remain in a spiritual wasteland. They may speak of culture, or profess a deep knowledge of the arts, but ultimately they are only cloaking themselves in the veneer of culture. For all they may pride themselves as being people of culture, they are inevitably the first to be swept up by militarism or to succumb to the lures of financial reward. (36, Vol5)
Shin'ichi's words were always focused on the future, always filled with hope. This was one reason why young people were always eager to talk with him. Only reminiscing or speaking nostalgically about the past, Shin'ichi knew, signifies that a person has lost the spirit to progress and improve. Not only does this fail to inspire youth who are filled with promise but it invites spiritual aging. (37, Vol5)
The goal of kosen-rufu is for people to become good citizens in their countries and to contribute to society while securing their own peace and happiness. (48, Vol5)
The concept of repaying debts of gratitude is a distinctive theme that runs throughout the Buddhist teachings. At its roots lies the principle of dependent origination -- that nothing exists alone, that all things are intrinsically interrelated and influence one another. Based on this perspective, each of us exists as we are today thanks to the help and support of a great many people. Therefore, it is natural to have appreciation and gratitude, not only for our parents but for all people. (54,55 Vol5)
Old age is a time for putting the finishing touches on our lives. A period for spiritual fruition and completion. In these mature years, when people are no longer prone to pursue position or status, money or material possessions, they can look closely at themselves and at the questions of life and death, free from superficial embellishments. It is a time to pursue that which is of true value. To keep striving for self-improvement -- to maintain the desire for self-perfection -- a solid philosophy and perspective on life and death are essential. (56, Vol5)
Everyone eventually grows old and dies. But if people view this world and their existence as transient, fleeting, believing that everything simply ends with death, then many will feel a great sense of emptiness and futility as their final days draw near. With such view, how could it be possible to continue striving for self-perfection until the very end?
If people are to live truly wonderful, satisfying lives, how they view death becomes extremely important. If they lack any concept of what will happen to them after they die, they are bound to feel anxious and fearful. Even more so if they believe that hell -- a realm of suffering and unspeakable agony -- awaits them; then there could be no greater terror than death.(57, Vol5)
Buddhism is a teaching of life that provides fundamental answers to the questions of life and death. It elucidates the existence of a permanent, immutable Law that pervades this impermanent world. It clarifies the eternal nature of life. Though our physical bodies may perish, life itself does not, instead going on to begin a new existence. In addition, Buddhism teaches that negative karma, good fortune and life-condition are things that we create ourselves, that are carried on, as they are, into our next existence.
Moreover, the greatness of Buddhism lies in how it reveals the means for each of us to transform our karma in this lifetime, to establish a self undefeated by life's tempests and build a condition of indestructible happiness. It teaches that victory in this life automatically becomes the starting point for the next life. By solidly basing ourselves on the law of life that Buddhism espouses, we can gaze unflinchingly at the prospect of death -- while living each day of our limited span of years with untiring passion and enthusiasm for self-perfection. In this vibrant seeking spirit pulses the dynamic rhythm of perennial youth. (57,58 Vol5)
Trailblazing begins with dialogue. Words infused with courage, sincerity and conviction open closed doors within people's hearts and minds (62, Vol5)
Kosen-rufu is another name for the triumph of the human spirit. It can therefore only be achieved by helping others develop, hone, forge and perfect their character and potential. (63, vol5)
"It is the same with the journey to kosen-rufu. We never know what will happen and when. Things won't always go our way. Our struggles and triumphs are all the more satisfying and exhilarating precisely because they are fought and won amid swirling fog and buffeting storms -- and sometimes amid the most adverse circumstances. (64, Vol5)
It is a fact that people spend much of their time in idleness. But putting such time to good use will, in the long run, benefit our lives immeasurably. (65, Vol5)
Joy
Well, marriage is nothing to rush into, of course. It's something that you should think about level headly, considering whether you truly want to spend the rest of your life with your partner, whether you can trust him fully and whether your love for each other can endure.
"For example, what sort character does he have? .... Can you understand and accept each other's beliefs and ways of thinking as husband and wife? ... "If, after carefully thinking all these things over, you feel that you can make it work, no matter what may happen, then I think you should go ahead with it."
"One thing, though. You mustn't think that getting married will automatically bring you happiness. It may make you happy for a time -- that's true. But life is long and anything can happen. Sometimes marriage is the source of unhappiness and bitterness. Whether a marriage is happy or not depends on the effort that both partners put into it.
"With marriage your circumstances will change, but that does not mean that your personal destiny or karma have changed. No matter where or with whom you live, if illness is your fate, you will still fall ill. And if economic hardship is your karma you cannot escape it.
"The important thing, then, is how to break such negative karma or destiny. You have to develop the life force necessary to serenely overcome whatever hardships you may face, to never be defeated by them. Faith is the source of that strength. The true key to happiness is faith."
"Happiness does not exist somewhere outside us. It resides with our lives. All of us possess a brilliant diamond of happiness, a palace of fortune, in the depths of our hearts."
(79,80 Vol5)
"This is the important point: The true value or worth of a human being is not determined by academic background, position or title, but by whether the person is trustworthy, honest and sincere. Those who possess these qualities shine with true human brilliance. Such humanity opens people's hearts, touching and inspiring them without fail. (85, Vol5)
"It is important for leaders to show consideration and sensitivity to others' feelings. Great achievements are really the accumulation of many small things. There is another story about Pestalozzi that illustrates this."
He related an episode from the Swiss educator's later years: One day, an old man was making his way down the road with the help of a cane, stooping periodically to pick up something from the ground. A policeman, who had seen the old man doing the same thing the previous day, asked him with suspicion, "Just what is it you're collecting?"
"Nothing worth mentioning," the man replied, smiling.
Now even more suspicious, the policeman prepared to search him. With a look of resignation, the old man put his hand in his pocket and pulled out some fragments of glass.
"What on earth are you picking these up for?" the policeman asked.
"If children were to step on them, they could be seriously injured," he replied and went back to his task.
The old man was Pestalozzi, the esteemed educator.
Shin'ichi told Kawasaki: "It may have been a small act. But in it, Pestalozzi's vast and profound love for children was evident. From another perspective, strong care and concern for others give rise to careful attention to detail. We may talk about working to help the members or our friends, but without showing such concern, it amounts to no more than lip service." (87-89, Vol5)
"Here in this country, I'd like you to forge a network of human harmony with the people around you and devote yourself to the lofty ideal of peace known as kosen-rufu. Those who withdraw into their own small shell, wishing only for their own happiness, will never become truly happy. True happiness comes only when both you and those around you become happy. (91, Vol5)
"Because we experience the cold of winter, we long for the warmth of spring and feel joy when it arrives at last. If it were spring all year round, we wouldn't experience such joy." "Its the same with life, spring doesn't last forever. Life too, has its winters of hardship and suffering. But the important thing is to continue trying, never being defeated by such sufferings, and believing in the arrival of spring. You may just want to have an easy time, free of cares and suffering, but there is no such life.
"Flowers bloom fragrantly in the spring because they have stored up plenty of nourishment until then. I'd like both of you to bring the flowers of happiness to bloom in your lives. Faith and Buddhist practice provide the nourishment your lives need to achieve that."(92,93 Vol5)
Human life is never free from suffering. What makes us human is suffering. A person's true greatness lies in challenging and overcoming life's hardships; doing so represents triumph of humanism. And the source of that triumph is joy. The more we are aware of our mission, the brighter the flames of joy that will burn in our hearts. As we brave the fierce storms of life, the light of joy will illuminate both ourselves and the world around us with a rich golden hue. (107, Vol5)
What is the greatest undertaking for any human being? It is to leave behind others who share one's ideals and convictions. We are limited in what we can accomplish in a single lifetime and even more so in what each of us can accomplish in just two or three years. That's why it's so important to foster capable people. This will create an enduring movement that will continue to spread widely in society."
If one nurtures a single seed, it will grow into a plant and in turn produce many seeds; each of those seeds is the source for a generation of countless more. In the same way, everything begins with one individual. That is why it is so important to cherish each person. To value and treasure each individual is the key to achieving kosen-rufu. Shin'ichi was tirelessly committed to demonstrating this in all his actions and endeavors. (108, Vol5)
"First, the major cause of religious war is a reversal of the correct roles of religion and the people -- people have been force to serve religion, instead of the other way around. Oppressing or slaughtering the followers of other religions is a fundamental perversion of religion itself.
"Religion exists solely and exclusively for the sake of human beings. The sanctity and dignity of human life ought always to be its top priority. Discriminating against others because of religious differences is utterly wrong. The fundamental spirit of Buddhism and the eternally unchanging rule of the Soka Gakkai is that each and every individual, regardless of religious belief, be accorded supreme respect. Why? Because the purpose of Buddhism and of genuine humanism is to achieve peace and enable each individual to become happy. (110, Vol5)
"What approach then, should the Soka Gakkai take in Europe and elsewhere toward Christianity and other religions?" "The most important thing is to initiate dialogue. Refusing to talk with other religions because they do not share our beliefs is cowardice. Though their religious beliefs and tenets may be different from ours, if they are genuinely committed to religion, they will desire world peace and be thinking seriously about the happiness of humanity. That spirit has much in common with Buddhism. Our task is to bring forth the inherent goodness in people hearts and, based on the concerns we share as human beings, work together in our capacities for peace and happiness."
... "Simply put, we are all human beings. And this common humanity is the key to uniting the human race. Instead of religions waging war on each other, I think that they should compete in trying to accomplish good."
"By competing for good, I mean competing to see who has done the most for peace, who has done the most for humanity. This would be, as Mr Makiguchi said, 'humanitarian competition' that promotes the happiness of oneself and others. There are many humanitarian ways in which religions could compete: for example, in how many people of integrity, committed to contributing to world peace, each religion can produce, or in how much hope and courage each religion can give to the people." (118,119 Vol5)
"In this complex world of ours, the only way to harmonize and unite humankind is to engage in dialogue with great determination and patience and to build and nurture strong links of friendship. In my opinion, we have to abandon the tendency to judge people based on their religion. The great French write Voltaire (1694-1778) left behind these very famous words: 'I disapprove of what you say, but I will defend to the the death your right to say it.' This is the spirit from which our efforts should begin, don't you agree? (121, Vol5)
"Buddhism is a teaching of great compassion, as vast and deep as the sea, embracing all the peoples of the world. It is a universal philosophy that teaches human dignity, freedom and equality. A true Buddhist always respects the humanity of others, even though their religions, philosophies or beliefs may differ. That, in my opinion, is the most humane way to behave." (121, Vol5)
Victory
Buddhism is a struggle to be victorious. So, too, is life and our efforts to achieve kosen-rufu. Happiness is the laurel won by life's winners. World peace is nothing other than the triumph of humanism.
Victory starts with conquering one's own weakness. A powerful wave of outstanding victory arises from a person of earnest, determined effort (145, Vol5)
It began to dawn on them (YWDs) that happiness in life was perhaps not determined by marriage but that the secret to it lay in building a strong inner self that no trial or hardship could vanquish. This compelled the young women to reflect again on the concept of relative and absolute happiness, which Josei Toda had spoken on so many times.
Relative happiness is derived from external sources such as financial wealth and social status. This kind of happiness shatters easily when external conditions change. Absolute happiness, on the other hand, means establishing a state of life in which one is never defeated by trials of suffering, where just being alive is a source of the greatest joy...... All came to understand that the joy and satisfaction, genuine personal happiness, lay not in simply pursuing it for oneself but in dedicating one's life to the happiness of others and the betterment of society. (185,186 Vol5)
Tokie Tani (senior YWD leader): "Happiness is not something we seek outside ourselves. President Yamamoto has said that 'the Japanese word for revolution literally means "to transform life."". Everything ultimately depends, therefore, on how hard we strive to transform our lives -- to change those tendencies that leave us easily swayed by karma or defeated by our weakness. The reason is that the source of our happiness exists nowhere but in our hearts, in our deepest resolve and commitment." (186, Vol5)
In Sep 1911, Raicho Hiratsuka (1886-1971), a famous Japanese feminist and social activist, wrote the following, which appeared in the 1st issue of Seito (Blue-stocking), a women's magazine:
"In the beginning, woman was truly like the sun. She was a real person.
"But today, woman is like the moon. She depends on others to live and shines through the light of others. This moon has an ashen pallor, like that of a sick person. We must regain the sun, which has been hidden for so long. Let us reveal our hidden sun, the latent genius with us!"
The hidden sun, the latent genius she speaks of, corresponds to the Buddha nature, the greater self that all people posses. Hiratsuka continues:
"Shakyamuni entered the Snow Mountains; there one evening, after six years of meditation, he achieved enlightenment, upon which he exclaimed: 'How wondrous that all people are endowed with the wisdom and virtues of the Buddha." He also proclaimed, 'As I, one Buddha, have attained the Way and observe the phenomenal realm, I perceive that every plant and tree, and the earth itself, attains Buddhahood.' He thus discerned, for the first time, the true nature of all things, and was astonished by nature's perfection. Shakyamuni became a realist in the truest sense, a true naturalist; not a dreamer but a great realizer of total self-emancipation."
"Total self-emancipation" -- this was Hiratsuka's vision of true freedom and liberation. She saw this as the means to fully bring forth a person's immense latent potential, and emphasized that all obstructions to doing so must be removed. External oppression and lack of education might account for some of these obstructions, but the main obstacle, she emphasized, lay in the realm of the self or ego, in this sense corresponding to what Buddhism calls the lesser self. Hiratsuka concluded that a way of life bound by this small ego presented a major obstacle to true emancipation for women.
"When liberated from our egos," she proclaimed, "we can reveal the real genius latent within us." (192, 193 Vol5)
"People today tend to hold the famous in high esteem and accept everything they do or say. But I think this in itself speaks to how much people have forgotten to think for themselves and have abandoned common sense.(195, Vol5)
"Happiness exists in our hearts. And the only way to unlock this inner palace is through faith. To be swayed by reckless criticisms and thereby lose sight of the way to achieve happiness would be nothing short of foolish. (196, Vol5)
Lion
"Leaders preoccupied with protecting their status and image tend only to do things according to the same old tried and tested formula. They don't want to take responsibilities for any failures, so they try to do everything by the book. Then they effectively snuff out everyone's eagerness and enthusiasm to achieve great things. Please make every effort to ensure that all members are given a chance to show initiative and participate freely in organizing and running activities." (232, Vol5)
In fact, the basic aims of religion and politics are the same: to ensure happiness for the people. But the two operate on different levels. If religion is the earth, the basis of everything, political activity is a tree that flourishes on top of it. Given this fundamental distinction, the way they go about achieving their aims must also be different.
This might be illustrated by a look at the approach politics and religion take to the problem of nuclear arms. As a religious institution, the Soka Gakkai's role is to cultivate in the minds of individuals the idea that nuclear weapons threaten our basic right to life and therefore must be eliminated. The functions of politics, in contrast, is to seek, in the context of differing national interests, points of agreement and cooperation among nations that can lead to practical negotiations for reducing and eventually eliminating such armaments.
Religion also differs from politics in that it bases itself on an absolute truth or ideal, while politics is concerned with the temporal or worldly realm, in which all is relative and changing. For those reasons, Shin'ichi had concluded that a clear organizational and institutional distinction between the religious and political activities of the Soka Gakkai was needed.(246, 247 Vol5)
"Buddhism is a philosophy of human revolution, through which individuals reveal their inherent Buddhahood and establish an autonomous, creative and indomitable self that can deal with any situation life has to offer. The essential principles of Buddhism can be described as the sanctity of life, the equality of all people, and freedom -- all ideals that uphold human rights and make possible the realization of true democracy. (267, Vol5)