Material for Discussion Meetings (June)

WRITINGS FOR DISCUSSION MEETINGS

Passage

I have been ceaselessly praying for your sake to the Lotus Sutra, Shakyamuni Buddha, and the god of the sun, for I am convinced that you are a person who can inherit the soul of the Lotus Sutra.

—“The Hero of the World,” The Writings of Nichiren Daishonin, vol. 1, p. 839

“Fostering capable successors is absolutely paramount for any kind of organization or institution. No matter how large an organization grows,
it will not endure unless it fosters new capable individuals. It may possess many fine buildings, but without a steady stream of successors, it will quickly fall into decline,” Ikeda Sensei wrote.^[1]

Core to our endeavors to raise successors who will continue the spread of Nichiren Buddhism is our belief in each person’s inherent worth and limitless capability. 

In the Lotus Sutra, Shakyamuni Buddha urges his disciples to ensure that this flow of spreading Buddhism, or kosen-rufu, never ceases: 

After I have passed into extinction, in the last five-hundred-year period you must spread it [this teaching] abroad widely throughout Jambudvipa [the entire world] and never allow it to be cut off.^[2]

Nearly two millennia later in 13th-century Japan, Nichiren Daishonin revived the “soul of the Lotus Sutra” by overcoming various persecutions to spread the sutra and proving its validity to lead all people to enlightenment.

Then, in 1930, Nichiren’s teaching experienced a revival with the establishment of the Soka Gakkai. The Soka movement has grown exponentially in a matter of five generations (if one generation is seen as 20 years), with nearly 12 million practitioners in 192 countries and territories. 

The question that persists now is: Who will “inherit the soul” of the sutra and help people realize genuine happiness, respect and equality into the infinite future? 

Buddhism Is a Struggle to be Victorious

The above passage is from “The Hero of the World,” a letter Nichiren addressed in 1277 to his disciple Shijo Kingo. At the time, Kingo faced one of his greatest crises resulting from false rumors that caused his lord, whom he had diligently served, to lose trust in and turn against him. 

While quick to anger and self-righteous by nature, Kingo trusted the guidance of Nichiren, who urged him to continue serving his lord with sincerity and patient devotion to clear up all misunderstandings and earn back his trust.

In the letter, the Daishonin states: “Buddhism primarily concerns itself with victory or defeat, while secular authority is based on the principle of reward and punishment. For this reason, a Buddha is looked up to as the Hero of the World” (WND-1, 835). 

Buddhism is a struggle to be victorious in each endeavor. Expressing his wish to see Kingo break through his dire situation, Nichiren encouraged him, “You are a person who can inherit the soul of the Lotus Sutra” (WND-1, 839).

Uniting in heart with the Daishonin, Kingo served his lord with sincerity and patience. As a result, by 1278, he regained his lord’s trust and was rewarded an estate three times larger than his original one.

We Set the Tone for Our Successors

What is “the soul of the Lotus Sutra”? The teaching at the heart of the sutra is that all people, without exception, can reveal their Buddhahood. Thus, “a person who can inherit the soul of the Lotus Sutra” is one who dedicates their life to spreading this ideal. 

As practitioners of Buddhism, that means standing up with the same great vow and spirit as Nichiren and the Soka Gakkai’s founding presidents—Tsunesaburo Makiguchi, Josei Toda and Daisaku Ikeda—to ensure the eternal transmission of this essential teaching.

Looking toward the Soka Gakkai’s centennial in 2030 and beyond, how can we foster people who will continue the flow of kosen-rufu into the future? Sensei offers some vital points: 

Capable individuals are fostered through deep prayer and encouragement imbued with the determination to raise them to surpass us and to open the way widely for successors to follow in ever-growing numbers.

This means leaders and seniors in faith first working hard themselves. We need to set an example ourselves of what it means to be a capable person who works for people’s happiness and spreads courage and hope. We need to challenge our own human revolution with a totally fresh commitment and resolve. … 

Let’s banish inertia and advance energetically each day, defeating devilish functions and negativity with the powerful lion’s roar of Nam-myoho-renge-kyo.^[3]

The wonderful benefit of fostering young people and expanding our Soka movement far into the future is that we, too, become stronger, more vibrant and filled with conviction and hope as we establish a lasting foundation for our lives and for kosen-rufu. 

—Prepared by the SGI-USA Study Department

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Examining the Ten Worlds: Heaven—Life’s Ephemeral Joys

Buddhist Concepts

Whether it’s that first bite of a favorite dish, sunbathing in a tropical paradise or finally seeing years of effort bear fruit, countless things can bring a sense of euphoric satisfaction. 

Within the framework of the Ten Worlds,^[4] such highlights describe a state of life known as heaven, heavenly beings or rapture. We’ll call it heaven here for the purpose of discussion. While associated with life’s high points, this state is still among the six lower worlds, also known as the six paths. 

The Buddhist concept of the Ten Worlds categorizes a spectrum of potential life conditions anyone can experience at a given moment. The six paths, including heaven, are temporary conditions that are easily influenced by external circumstances and can fuel a cycle of suffering.

The pursuit and fulfillment of desires and the joy and satisfaction that come with that are inherent to being human. However, when such moments of rapture become our primary purpose, we can feel great disappointment when pleasure dissipates and then become enslaved by the desire to recreate that pleasure.

Our practice of Nichiren Buddhism enables us to reorient our desires and joys toward developing an inner abundance. That way, we can enjoy and appreciate life’s subtleties and beauty even when things don’t go how we want.

The Joy of Heaven Is Like a Mirage

The term heaven comes from the Sanskrit term deva, which referred to both deities and the realms in which they resided.

Ancient Indian cosmology viewed mighty gods, such as the revered deities Brahma and Shakra, as residing in heavenly realms far from the human world. The deceitful devil king is also said to inhabit the sixth and highest of the six heavens in the world of desire. 

As Buddhism developed and spread throughout India, China, Korea and Japan, the teachings continued incorporating ideas from Indian cosmology. Nichiren Buddhism, however, reinterprets heaven and heavenly beings as functions of our lives and environment rather than literal places or gods. 

For example, Brahma and Shakra came to symbolize forces that protect Buddhist practitioners. At the same time, the devil king of the sixth heaven represents people’s inherent nature to use others to fulfill their own needs and desires. 

Nichiren Daishonin writes, “The fundamental nature of enlightenment manifests itself as Brahma and Shakra, whereas the fundamental darkness manifests itself as the devil king of the sixth heaven.”^[5]

Similarly, identifying heaven as a state of life rather than a physical place, Nichiren writes, “Joy is [the world] of heaven.”^[6] We experience joy in the state of heaven whenever we fulfill our desires. 

Yet, heaven is part of the six lower worlds because the joy and fulfillment gained in this state are fleeting and dependent on circumstances. 

All phenomena are constantly changing, so if we become attached to temporary phenomena—such as wealth, status, physical beauty or ability—as soon as those conditions change, any sense of pleasure can turn into suffering. Ikeda Sensei affirms: 

The joy of heaven is ephemeral like a mirage or a dream. A life spent in pursuit of a mirage is itself a mirage.^[7]

Establish a ‘Diamond Palace’ Within

The world of heaven is not inherently good or bad. Working toward things like financial stability, good health and success is natural. But the truth is, nothing lasts forever.

We could liken the joys of heaven to a flower that may fade and wilt amid the sufferings integral to life—birth, aging, sickness and death. Rather than seek pleasure or look to our circumstances for satisfaction, we can realize genuine happiness by forging a robust and resilient self. Sensei says:

The purpose of Buddhist practice is to establish an eternally indestructible state of happiness; not a fleeting happiness that perishes like a flower but an internal palace of happiness that will last throughout all time. This diamond palace, this treasure tower soaring to magnificent heights, is built through faith. 

Heavenly flowers of joy blossom within that palace according to the season. Because in this state we actualize the principle that earthly desires are enlightenment, the more worries we have, the greater the sense of fulfillment we feel.^[8]

We can create a foundation of genuine satisfaction in life by chanting Nam-myoho-renge-kyo, sharing it with others and forging our “diamond palace” of happiness. Centering on faith in the Mystic Law, we can “enjoy what there is to enjoy”^[9] without being swayed by changing circumstances. 

—Prepared by the SGI-USA Study Department

From the June 2024 Living Buddhism