Opening the Doors to a ‘New SGI-USA’

The point about strengthening and rooting ourselves in our communities is in line with Ikeda Sensei’s efforts as a youth to lead the historic Kamata Campaign that broke open the barriers of propagation toward achieving second Soka Gakkai President Josei Toda’s goal of having 750,000 households practicing Nichiren Buddhism. In this campaign, Sensei offered three concrete guidelines:

1) “Let’s start with chanting daimoku”;
2) “Let’s share our experiences in faith”; and
3) A guideline crucial to expansion, “Let’s treasure our neighbors.”^[1]

This last guideline was born out of Sensei’s own experience. He was 24 years old around that time and living in an apartment in Ota Ward. He always cheerfully greeted his neighbors and sometimes played with the neighborhood children. He came to host discussion meetings in his apartment with his neighbors attending, and some eventually joined the Soka Gakkai.

 In shakubuku, trust and friendship are essential. 

Another point discussed today was about “changing the culture of shakubuku.” When Sensei came to the U.S. on his very first visit in 1960, he offered guidance about how to best engage with family members who do not practice Buddhism or friends who practice other religions.

On his first visit to San Francisco, Sensei met a women’s division member who shared apologetically that her husband was not yet a member but supported her Buddhist practice. He praised her husband’s support and encouraged her to appreciate him for that. And in establishing the first district on the U.S. mainland, he appointed her husband an advisor to the district. 

In addition, in The New Human Revolution, vol. 1, “New World” chapter, Sensei [who appears in the novelized series as Shin’ichi Yamamoto] writes:

Many members tend to look at people simply in terms of whether they are practicing: if a person is a member, they feel reassured; if not, they feel uneasy. But this kind of thinking is wrong; it is not Buddhism. There are many fine people of upstanding character who don’t practice. When we look at how these people live, we see much that accords with the Buddhist way of life.

On the other hand, there are people who practice this faith yet cause trouble for their fellow members or society, or end up betraying the Soka Gakkai. Therefore, to think that those who practice are good and those who do not are bad is to make a terrible mistake. Indeed, I would even say it violates the principles of human rights.^[2]

Sensei goes on to explain:

In Shin’ichi’s mind there was no wall separating the Soka Gakkai from society. In accord with the principle that “Buddhism manifests itself in society,” those who practice Buddhism should naturally yearn for the happiness of all people and peace throughout the world.

Moreover, for example, a great mountain that rises from a broad base is not easily destroyed, whereas a sheer cliff is fragile and easily crumbles. To firmly establish kosen-rufu, the Soka Gakkai also needed to possess a solid base like that of a majestic mountain.

Thus, the support of people outside the organization—people from every walk of life—has been important. Shin’ichi was also keenly aware that the very presence of such friends would clearly attest to the validity of Nichiren Buddhism as a religion that exists for the people.^[3]

And, after his first visit to New York, Sensei traveled to Washington, D.C. At a discussion meeting there, a woman asked: “My husband is very supportive of my practice, but he rejects the idea of becoming a member himself because he is Catholic. I can’t help feeling that as long as he refuses to take faith, it will be impossible for me to become happy. What can I do to make him start practicing?”^[4]

Sensei replied to her saying: 

There’s no need to worry about whether he is a member. Such formalities are not important. …

Offering prayers for your family members to take faith in Nichiren Buddhism so they may become happy is certainly important, but the most fundamental thing is for each of you to demonstrate the greatness of faith with your own life. If you continue to strive in faith as wives and mothers, growing as human beings and becoming sunny presences overflowing with good cheer, wisdom, warmth and consideration, then your families will naturally come to approve of this Buddhism. Thus, to be loved and deeply trusted by your families is the first step for them gaining an understanding of the Soka Gakkai.^[5]

After this exchange, another woman asked: “Actually, one of my friends who lives in the same neighborhood occasionally asks me to mind her children so that she can go to church. It would ruin our friendship if I told her, ‘I’m not going to look after your children while you go off to church!’ What should I do?”^[6]

To this question, Sensei replied:

This is America. Therefore, please have a big, magnanimous heart as vast as this great land itself. What your friend chooses to do while you mind her children is up to her. You are looking after her children out of friendship. In the process you are also enabling your friend to form a connection to Buddhism. So there’s absolutely no need for you to be anxious or nervous about what you’re doing.^[7]

Sensei added:

To take a strict stance in distinguishing between good and evil and to show generosity toward others—these two things are in no way incompatible and are essentially part of the same whole. …

For that reason, there is no contradiction between the spirit of shakubuku—that of “refuting the erroneous and revealing the true”—and true friendship. The spirit of compassion is fundamental to both. Consequently, it is the Buddhist ideal that the more we exert ourselves in faith, the greater the generosity with which we can embrace our friends and deepen our friendships. Because shakubuku is an endeavor to touch others’ lives through dialogue, trust and friendship are essential.

Please become a person who transcends differences of religion and prays for the happiness of her fellow human beings, who forges deep ties of friendship with many people. Your doing so will also testify to the depth and breadth of Buddhism.^[8]

In other words, the more we exert ourselves in faith, the more we can deepen our friendships, transcend differences of religion and create even more bonds of trust and camaraderie. What’s more, such efforts become proof of the expansiveness and profundity of Buddhism as well as demonstrate the genuine path and behavior of Buddhists.

Nichiren Daishonin urged Shijo Kingo, one of his key disciples: 

Live so that all the people of Kamakura will say in your praise that Nakatsukasa Saburo Saemon-no-jo is diligent in the service of his lord, in the service of Buddhism, and in his concern for other people. More valuable than treasures in a storehouse are the treasures of the body, and the treasures of the heart are the most valuable of all. From the time you read this letter on, strive to accumulate the treasures of the heart! (“The Three Kinds of Treasure,” The Writings of Nichiren Daishonin, vol. 1, p. 851)

As Buddhists, we must lead lives of utmost goodness as human beings. In this passage, the phrase “in the service of his lord” equates to becoming an indispensable person at work and in society.

And the phrase “in the service of Buddhism” means in our struggles for kosen-rufu to always take the lead and to be in the forefront of any campaign or endeavor. It means breaking barriers, expanding our ranks and creating victories. It means becoming a person about which others feel, “I can definitely depend on them,” or “When I see them fighting for kosen-rufu, I’m inspired to bring out my own courage.”

And finally, the phrase “in his concern for other people” means becoming a person who creates bonds of deep trust, friendship and warmth in all their relationships. It is about becoming a person who nurtures deep trust and friendship with their family, relatives and people in the community; someone everyone needs and wants to have around.

Based on these three points, let’s use this moment to reflect on what we are chanting about and our own actions and efforts, and challenge our own transformation. Sensei has emphasized that how we develop ourselves demonstrates the depth and expanse of Buddhism. In this regard, I believe that the initiative to change the culture of shakubuku is very important.

In raising successors, doing gongyo with them and imparting the spirit behind it are essential.

On another note, I can’t emphasize enough how vital it is to raise our successors. Key to this is helping our youth and future division members learn and understand how essential it is to do gongyo and to take concrete steps to ensure this. But we must also be mindful that such efforts don’t make the youth feel forced to do gongyo to the point that they end up becoming resentful or rebelling. 

In his Discussions on Youth, Sensei addressed this point, saying:

Buddhism exists to free people, not to restrain them. Doing even a little bit every day is important. The food we eat each day turns to energy for our bodies. Our studies, too, become a valuable asset when we make steady efforts on a daily basis. Our lives are created from what we do, how we live, every day. For that reason, we should strive to live each day so as to continually improve ourselves. The driving force for this is our morning and evening practice [of gongyo]. …

Exerting ourselves in the practice of [gongyo] each day amounts to what we might call a spiritual workout. It purifies and cleanses our lives, gets our motors running and puts us on the right course for the day. It gets our bodies and our minds working smoothly and puts us in rhythm, in sync, with the universe.^[9]

Regarding raising successors and capable leaders, the initiative introduced today to strengthen the student division is another primary point.

All in all, I am convinced that by making concrete progress next year based on the points discussed today, you will open the doors to a “new SGI-USA,” undoubtedly creating earth-shattering momentum.

I will happily support in any way I can. From the depths of my heart, I am praying for your great success!

October 4, 2024, World Tribune, pp. 9–10