This section features Ikeda Sensei’s seminal guidance to the members of the United States. The following is an abridgement of his speech given at the Youth Training Session, held at Soka University Los Angeles, Calabasas, California, February 22, 1990. The full speech can be found in My Dear Friends in America, fourth edition, pp. 62–68.
Buddhism is concerned with the essential nature of humanity. Buddhism is not found somewhere separate from such beautiful expressions of humanity as appreciation toward one’s mother and courtesy to others. As Nichiren Daishonin teaches, “behavior as a human being” that perfectly accords with reason is what constitutes the heart of Buddhism (“The Three Kinds of Treasure,” The Writings of Nichiren Daishonin, vol. 1,
p. 852). Therefore, our world of faith must be a gathering that is full of affection and heartfelt consideration.
When we cultivate such essential qualities of humanity and enrich our character, we will naturally touch the hearts of people.
A Mother’s Prayer Reaches the World of Buddhahood
There are many passages in Nichiren’s writings that refer to people’s indebtedness to, and yearning for, their mother. I would like to cite several examples here.
At one time, the Daishonin wrote to a believer who had lost her son: “Out of its love for its child, the pheasant plunged into flames to save it. Out of her love for her child, the poor woman drowned in the Ganges River. The pheasant is now Bodhisattva Maitreya. The woman who drowned in the Ganges has been reborn as the great heavenly king Brahma. How much more will this be so of the present-day Honorable Konichi, who out of her great affection for her son became a practitioner of the Lotus Sutra? Without fail both mother and child will go to the pure land of Eagle Peak” (“Reply to the Honorable Konichi,” WND-2, 964).
Nichiren Daishonin addresses the recipient of this letter using the title of shonin, a title given only to a high-ranking priest, thus expressing his respect for this female lay believer. In the use of this single word, we can also see the Daishonin’s exemplary sincerity and profound humanity.
The Daishonin likens the selfless love of a mother for her offspring to the compassionate actions of a bodhisattva and the majestic power of the heavenly king Brahma. He further encourages her by saying that if the mother takes faith in the Mystic Law, her love for her children will surely be communicated to the Gohonzon and enable both the mother and child to reach the world of Buddhahood.
Humanity is the essence of Buddhism. As stated in this letter, when sincere and beautiful affection, as symbolized in the passage by a mother’s love, is nurtured by faith in the Mystic Law, we can elevate our state of life to that of a bodhisattva or a Buddha. At the same time, our children and other relatives can share in the blessings we receive.
Mothers are truly a blessing. They are priceless treasures. I sincerely hope that all of you will become people who appreciate your obligations to your mothers. In a letter written to Nichigen-nyo, the wife of Shijo Kingo, Nichiren states: “The baby does not recognize its mother, but the mother never forgets her baby. Shakyamuni Buddha is compared to the mother, and women are compared to the baby. If two people long for each other, as a rule they will never be parted. If one person yearns for the other, but the other yearns not, sometimes they will meet, and sometimes they will not. The Buddha is like the one who yearns, and women are like the one who does not. If we yearn for the Buddha, how could Shakyamuni Buddha possibly fail to appear?” (“The Gods Same Birth and Same Name,” WND-1, 315).
When she received this letter, Nichigen-nyo was then nursing her 11-month-old daughter, Tsukimaro Gozen. The Daishonin uses the analogy of a mother and her baby to explain the compassion and great concern of the Buddha. Nothing could have been more appropriate to her situation or moved her heart more profoundly than this particular analogy. This is a perfect example that illustrates the Daishonin’s characteristic attention, compassion and sensitivity to a person’s state of mind in expounding the teachings of Buddhism in a manner that is most appropriate to the situation of that particular person. In his letter, he explains that we are children of the Buddha. Therefore, the Buddha, who is our parent, constantly has our welfare at heart, and thoughts of us never leave his mind. Nonetheless, like infants who do not recognize their mother’s care and concern, common mortals are ignorant of the Buddha’s compassion.
Please do not forget your mother’s love or the hardships she has endured for you. I am convinced that while people keep the memory of their mothers’ loving faces alive in their minds, they will never go far astray. Similarly, as long as we bear in mind the Daishonin’s profound compassion and live in deep appreciation of it, our lives will be illuminated brightly by the light of Buddhahood. And, enveloped in the Gohonzon’s great compassion, we will walk along a path that is fundamentally filled with tranquility and immeasurable joy.
Therefore, I would ask that you take very good care of your parents—especially your mothers. A mother’s love is unimaginably deep and her influence profound. If all people treasured their mothers, the world would undoubtedly be filled with peace and happiness.
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