The Wisdom for Creating Happiness and Peace, Part 2, Revised Edition: Selections From the Works of Daisaku Ikeda

By Daisaku Ikeda

Gleaned from more than fifty years of Daisaku Ikeda' s works, this revised edition adds new selections that further provide a window into the SGI president' s thought and philosophy. His words are a boundless source of inspiration, hope, and courage for a world increasingly beset with sorrow and suffering.Chapters in this volume:“ What Is Human Revolution?” “ Transforming Karma Into Mission” “ Faith for a Harmonious Family' ” “ Be Good Citizens!' ” “ Faith for Overcoming Obstacles' ” “ Buddhism Is About Winning” “ Making the Most of Each Day” “ Buddhism Is a Teaching of Dialogue” “ Making the Writings of Nichiren Daishonin Our Foundation” “ Encouragement for Youth”

• Language: English
• Publisher: Independent Publishers Group
• Release date: Oct 15, 2022
• ISBN: 9781946635761

Book preview

11

WHAT IS HUMAN REVOLUTION?

11.1 The Theme of The Human Revolution and The New Human Revolution

Human revolution—this seemingly simple phrase encapsulates the thought and philosophy of President Ikeda.

Part 2 of this series of selected excerpts opens with the chapter What Is Human Revolution? featuring a selection of excerpts in which President Ikeda delves into the meaning of human revolution from various perspectives. Subsequent chapters will present excerpts offering more concrete encouragement for leading a life of human revolution.

Today, August 6, is the anniversary of the atomic bombing of Hiroshima [in 1945]. On this date last year [1993], I began writing my novel The New Human Revolution here at the Nagano Training Center. It is grounded on the theme A great human revolution in just a single individual will help achieve a change in the destiny of a nation and, further, will enable a change in the destiny of all humankind. This expresses in contemporary terms the Buddhist principle of three thousand realms in a single moment of life.

A transformation in our fundamental mindset transforms the three realms of existences—that is, the realm of the five components [form, perception, conception, volition, and consciousness, which are said to merge to form an individual being], the realm of living beings, and the realm of the environment. In other words, a change in our attitude or determination first effects a change in our own life. It can positively affect our health and vigor and allow us to bring forth limitless wisdom. Those who have transformed their lives in this way can guide others in the direction of happiness. They can also change society and the natural environment, transforming the world into a wonderful realm of peace and plenty.

Such are the workings of the principle of three thousand realms in a single moment of life, the zenith of Buddhist philosophy.

From a speech delivered at a Nagano Prefecture general meeting,

Nagano, Japan, August 6, 1994.

11.2 Establishing the Life State of Buddhahood

President Ikeda clarifies why inner transformation is important, how we can achieve it, and the ultimate aim of doing so.

Nichiren Buddhism is a philosophy that teaches changing the world by transforming our inner state of being. Nichiren Daishonin writes: If the minds of living beings are impure, their land is also impure, but if their minds are pure, so is their land. There are not two lands, pure or impure in themselves (WND-1, 4). Land here refers to the society and natural environment in which we live. The Daishonin is saying that our environment is not inherently either pure or impure. What makes it one way or the other is whether the minds of the people residing there are pure or impure. In other words, the key to changing society lies in transforming, or revolutionizing, the minds of human beings.

Buddhism teaches that earthly desires—the three poisons of greed, anger, and foolishness inherent in human life—are the fundamental cause of unhappiness and suffering. Buddhahood is the underlying power of the universe that can vanquish these poisons. It is the highest and noblest state of life. Buddhism teaches that all people possess this life state within them.

The life state of Buddhahood, in short, is the function of supreme compassion and wisdom and the source of all life activity. Bringing forth our Buddhahood gives us the power to transcend the self that is controlled or swayed by desire and suffering and establish our original, true self.

Bringing forth our innate Buddhahood and establishing it as our state of life is the path of attaining Buddhahood in this lifetime—in other words, realizing a state of absolute happiness—and the ultimate aim of human revolution.

What, then, is the means for achieving this? The Daishonin expressed the great life state of Buddhahood, which is one with the fundamental Law of the universe, in the form of the Gohonzon, the true object of devotion, for the sake of all humanity in the Latter Day of the Law. It is by believing in the Gohonzon and dedicating ourselves to the mission of helping all people achieve happiness that we bring forth the Buddhahood within our own lives.

From The New Human Revolution, volume 14,

Wisdom and Courage chapter.

11.3 Human Revolution—A Concept of Key Importance for the Twenty-First Century

Responding to a question from a high school student, President Ikeda explains human revolution in an easy-to-understand way.

Human revolution is not something unusual or special. For example, say that one day a boy who is always playing and never studies makes the decision From now on, I’m going to study or tells himself, I’m going to make efforts for the sake of my future. When he does that, he is engaging in human revolution.

Let’s say a mother is concerned only about the welfare of her own family. Then, one day, she says to herself: There’s no way of knowing that our present happiness will continue forever. I’m going to seek a more permanent kind of happiness. Then, through her Buddhist faith and practice, she becomes a powerful support for her entire family. That’s human revolution for that mother.

Suppose there’s a father who thinks only about himself, his own family, and his friends. Then, one day, he decides to take a step beyond that limited realm of concern and reach out with compassion to those who are ill or suffering, to find a way to enable them to lead happy lives. That is the father’s human revolution.

In other words, human revolution is opening your eyes wide and looking beyond your ordinary concerns, striving for and dedicating your actions to something higher, deeper, and broader.

Someone who at first may seem to be a hopeless case can, by achieving a major self-transformation through their Buddhist practice, become an inspiration to countless others.

Also, times when you are suffering intensely, when you don’t know what to do or which way to turn, can become important opportunities for making great strides in your human revolution.

If you tend to be easily discouraged, just refresh your determination each time that happens. People who are resolved to see problems as opportunities and keep trying again and again, forging ahead with unflagging optimism, will definitely succeed in their human revolution.

Our lives as human beings are a complex fabric of many factors—our personalities, habits, karma, and family connections among them—in which we can easily become entangled and unable to free ourselves. People spend their days fussing and fretting about immediate, minor problems, and before they know it, their lives are over. Many end their lives still trapped in the cycle of the six paths, or lower six worlds—that is, the worlds of hell, hungry spirits, animals, asuras, human beings, and heavenly beings.

Human revolution is a revolution in our actions and behavior. It means to purposefully engage in behavior that is grounded in compassion, in actions that break free from the cycle of the six paths and bring us to the worlds of bodhisattvas and Buddhas.

When human revolution spreads to the family, the country, and the world, it becomes a noble and bloodless revolution for peace.

There are many kinds of revolutions—political, economic, industrial, scientific, and artistic; there are revolutions in the distribution of goods and services, in communications, and in countless other spheres. Each is significant in its own way, and sometimes necessary. But whatever changes are made, if the people implementing them are selfish and lack compassion, they won’t improve the world. Human revolution is the most fundamental revolution and, indeed, the most essential revolution for humankind.

Human revolution will be a primary focus for the world in the future. It is the spiritual basis for orienting everything in a new and positive direction, including our views of life, society, and peace. I believe that human revolution will be a concept of key importance for the twenty-first century.

Revolution means to turn things around. It signifies a sudden, radical change.

The natural process is for people to grow little by little, with the passage of time. Human revolution is a step beyond that gradual process, propelling us rapidly in a positive direction. And while it is a rapid improvement, it is also growth that continues throughout our lives. There is no end point. And our Buddhist practice is the engine, the driving force, for our human revolution.

There are countless books of moral teachings that have existed for thousands of years. There are also self-help and inspirational books, but achieving human revolution or changing our karma cannot be realized through words alone.

The Soka Gakkai has consistently followed the path not of abstract arguments but of actual human revolution—transforming our minds, orienting them in the direction of supreme goodness in our real lives through concrete action.

Fundamentally, human revolution is achieved by uniting with the life of the Buddha. Through attaining the fusion of reality and wisdom with the Buddha, the power for self-transformation wells up within us.

Only human beings have the ability to seek growth and self-improvement. We have the capacity to consciously change the direction of our lives, to enrich and deepen our lives instead of just allowing them to flow on aimlessly.

People tend to view the way to greatness as rising within the ranks of society. But human revolution is bettering ourselves in a more profound, inner way. It also has an eternal aspect. It is far superior to mere social advancement.

Human beings always remain human beings; we can’t transform ourselves into some higher being. That’s why the most important thing is to transform ourselves as human beings. We can try to adorn ourselves with fame, social status, academic credentials, knowledge, or money, but if we are impoverished in terms of our own humanity, our lives remain poor and empty inside.

What matters is who we are when all the external things are stripped away; who we are as ourselves. Human revolution is transforming that inner core, our lives, our selves.

Shakyamuni was a prince, but he abandoned all the trappings of his royal status to seek the truth about life. That was his human revolution. Nichiren Daishonin also openly declared himself to be of the lowest social rank in his day, the son of a chandala family (WND-1, 202).

Human beings fought two world wars in the twentieth century. Hundreds of millions of people experienced hellish suffering. What was the cause? If we ponder that, we arrive at the inevitable conclusion that human beings themselves must change—that we must transform ourselves into beings of compassion.

Today, many are concerned about a new rise in nationalism and authoritarianism. The great tragedy of World War II that occurred just a half century ago is being forgotten. That’s why the presence of the Soka Gakkai, an unwavering proponent of peace, is so important.

Second Soka Gakkai president Josei Toda spent two years in prison during World War II, standing firm against Japanese militarism. This is what inspired me to join the Soka Gakkai. It made me decide that I could trust him. I didn’t know anything about Buddhism. I had faith in Mr. Toda as a human being. And walking the path of the oneness of mentor and disciple with him has been my path of human revolution.

From Discussions on Youth,

published in Japanese in March 1999.

11.4 Indicators of Human Revolution

A solemn service marking the seventeenth memorial (sixteenth anniversary) of the death of second Soka Gakkai president Josei Toda was held in the United States on April 2, 1974. In The New Human Revolution, Shin’ichi Yamamoto (whose character represents President Ikeda) addresses the members at that gathering, mainly youth division representatives. After touching on the life philosophy of Mr. Toda, he discusses the significance of human revolution and suggests several concrete indicators for measuring our progress in this inner transformation.

One of Josei Toda’s great achievements was to explain the complex teachings of Buddhism in easily comprehensible, contemporary terms.

The British philosopher Alfred North Whitehead wrote: [Religion’s] principles may be eternal, but the expression of those principles requires continual development.¹

For example, while in prison, Mr. Toda realized that Buddha means life itself. He went on to articulate an understanding of Buddhism in terms of life, with the result that Buddhism was reborn as a living philosophy that could illuminate the present.

He also used the term human revolution as a modern expression for attaining the life state of Buddhahood, the ultimate aim of Buddhist practice.

In Japanese society, the attainment of Buddhahood had long been viewed as a state realized only after death. By introducing this new concept of human revolution, Mr. Toda clarified and deepened people’s understanding of Buddhahood as the goal for perfecting oneself as a human being in this present life.

Our aim in exerting ourselves in Buddhist practice is human revolution.

Shin’ichi wanted the young people to realize that Nichiren Buddhism is a teaching of human revolution. He also wanted to outline for them some concrete indicators of human revolution.

Gazing intently at the participants, he continued: "Our lives, our physical bodies, are entities of Nam-myohorenge-kyo. Human revolution is to manifest the life state of Nam-myoho-renge-kyo.

"What does human revolution actually mean or look like? I would like to outline some indicators or measures for you today.

First is health. Let’s strive to clearly demonstrate actual proof of faith by leading a healthy life. Naturally, we all have our own karma, but generally speaking, we can’t work our hardest if our health is compromised. Of course, we are physical beings, and there are times when we are bound to fall ill. But we should always chant earnestly for health and strive to profoundly align our lives with the fundamental rhythm of the universe. Without such prayer and efforts to lead a healthy, well-balanced life, we cannot be said to be practicing properly.

The young people gazed at Shin’ichi intently.

The second indicator he named is youthfulness. Maintaining a youthful spirit throughout life is a sign of human revolution. Striving energetically in our Buddhist practice and continuing tirelessly to polish and develop ourselves will keep us from losing our spiritual youthfulness.

As the third, Shin’ichi specified good fortune. By continuing to chant Nam-myoho-renge-kyo, dedicating ourselves to kosen-rufu, and triumphing as Buddhists in our daily lives, we adorn ourselves and our families with good fortune. In our turbulent society, such good fortune protects us and brings vibrant prosperity.

Fourth, Shin’ichi cited wisdom. To strive to perfect ourselves as human beings and grow into effective leaders of society, we must polish our wisdom and intellect. Neglecting that will consign us to defeat in society.

Fifth, Shin’ichi listed passion. Genuine practitioners of Nichiren Buddhism burn with a passionate commitment for kosen-rufu that invigorates their lives. We can possess all the intelligence in the world, but without passion we are like the living dead. Passion is also a requirement for happiness. Whether we are happy or unhappy in life is for the most part determined by our degree of passion.

Sixth, Shin’ichi mentioned conviction. Human revolution is a brilliant reflection of our firm belief. Without a philosophy for living and firm convictions, we are like a ship without a compass. With no idea of the direction we should be taking, we can be blown about by the winds of karma and end up like a ship wrecked on the reefs.

The seventh and final indicator of human revolution, Shin’ichi explained, is victory. Buddhism is a struggle to be victorious. Human revolution is achieved by accomplishing one victory after another. A winning life is a life of human revolution. Everything in both life and kosen-rufu is a struggle. Being victorious is the way to demonstrate proof of justice and truth.

After presenting these seven indicators of human revolution—health, youthfulness, good fortune, wisdom, passion, conviction, and victory—Shin’ichi stressed the development of compassion as an essential foundation for all practitioners of Nichiren Buddhism that encompasses all seven elements.

Shin’ichi shared Mr. Toda’s guidance on compassion with his listeners, stressing that, for us ordinary mortals, acting with courage is the best way to manifest compassion. He also emphasized the importance and nobility of devoting our lives to kosen-rufu as the practice of compassion and courage.

He said: "In short, awakening to our mission as Bodhisattvas of the Earth is crucial for human revolution, and joyous and courageous dedication to kosen-rufu is a manifestation of human revolution.

"Those who uphold the correct teaching of Buddhism and dedicate themselves to the welfare of others and the betterment of society are truly noble. They express the state of life of bodhisattvas, regardless of their financial means or social status.

The Soka Gakkai extends its hand to those who are suffering most and strives to help them revitalize their spirits. The first three presidents of the Soka Gakkai have dedicated their lives to that purpose.

From The New Human Revolution, volume 19,

Sunlight chapter.

11.5 The True Benefit of Faith Is Human Revolution

President Ikeda explains that practicing with the Soka Gakkai is the key to advancing in our human revolution, which is the true benefit of practicing Nichiren Buddhism.

The Soka Gakkai had thus far enabled countless people to establish in their hearts a solid commitment to leading a life of working for the happiness of others.

Many of its members began to practice Nichiren Buddhism because they were suffering from illness, financial troubles, family problems, or other personal difficulties. In other words, they started practicing for their own sakes. But the Daishonin writes, You must not only persevere yourself; you must also teach others (WND-1, 386). In addition to striving in faith ourselves, he says, it is important that we also help others do the same. Basically, it is by working for kosen-rufu out of a wish for the happiness of others that we ourselves become truly happy. This is the fusion of practice for self and practice for others. Our own struggles and earthly desires become the driving force for the ultimate bodhisattva practice that is kosen-rufu.

As we do our best for the welfare of others, we break out of our narrow lesser self that is focused only on personal concerns and gradually expand and elevate our life state. The commitment to others’ well-being is what propels us to transform our life state and carry out our human revolution.

The lives of Soka Gakkai members, who pray wholeheartedly for the happiness of their friends and earnestly share the Daishonin’s teachings with others, brim with joy, courage, and hope. Though we may be struggling with various health, financial, or other problems, we can overcome them confidently, like an accomplished surfer who enjoys riding big waves.

The true great benefit of faith is this fundamental inner transformation and human revolution. According to the principle of the oneness of life and its environment, when our life state changes, we are able to change our environment as well and thereby resolve all of our problems.

From The New Human Revolution, volume 19,

Rainbow of Hope chapter.

11.6 A Never-Ending Effort to Transform Reality

Based on the Buddhist teaching of the true aspect of all phenomena, President Ikeda explains that a change in our own lives always results in a change in our environment. There can be no happiness exclusively for the self, he says, nor unhappiness exclusively for others.

Iam President Toda’s disciple; this is my greatest source of pride. While in prison, Mr. Toda read the Lotus Sutra with his life. Many other learned Buddhist practitioners through the ages have claimed to understand the Lotus Sutra. Some of them even became founders of their own Buddhist schools.

But Mr. Toda was different. When a journalist once asked him, Are you a Buddha? he replied, I’m a proud common mortal!

Warmly embracing the common people as they enacted dramas of rebirth and renewal from despair, he stood tall and firm in the midst of life’s tempests. His life was the very embodiment of human revolution.

In that single term human revolution, he broke free from the trap of self-righteousness and hypocrisy into which religion so easily falls and magnificently merged Buddhism’s supreme wisdom, the ideal way of human life, and the path to building a better society.

Human revolution is also a social revolution and a revolution of the environment.

In his writing The True Aspect of All Phenomena, Nichiren Daishonin cites the Great Teacher Miao-lo’s Annotations on The Words and Phrases of the Lotus Sutra, where it states, Living beings and their environments always manifest Myoho-renge-kyo (WND-1, 383). The Great Teacher T’ien-t’ai also says, The realm of the environment also has the ten factors (WND-1, 356).

Living beings and their environments are not separate. They are one and indivisible. This is the source of the principle that the transformation of the individual leads to the transformation of the land and society.

From the Buddhist perspective of the true aspect of all phenomena, all the many and varied phenomena of the universe are a single living entity. Happiness for the individual alone is impossible, and peace in terms of the environment alone is impossible. There can be no happiness exclusively for the self, nor unhappiness exclusively for others. The happier we make others, the happier we are, and as long as a single miserable person exists, our own happiness cannot be complete. This is the meaning of the true aspect of all phenomena. Hence, the heart of this teaching is a never-ending effort to transform reality.

Describing his motivation for composing the treatise On Establishing the Correct Teaching for the Peace of the Land, Nichiren Daishonin writes, I say all this solely for the sake of the nation, for the sake of the Law, for the sake of others, not for my own sake (WND-1, 164). The fiercest storms of persecution could not extinguish the flame of the Daishonin’s passionate commitment to relieve all people of suffering.

Founding Soka Gakkai president Tsunesaburo Makiguchi inherited this spirit and raised high the banner of the Daishonin’s ideal of establishing the correct teaching for the peace of the land, dying in prison for his beliefs. Mr. Toda stood up alone in the devastation of postwar Japan with the same motivation.

The Daishonin states: The very heart of the Lotus Sutra is the teaching that earthly desires are enlightenment, and that the sufferings of birth and death are nirvana (OTT, 173–74), and It is this doctrine of three thousand realms in a single moment of life that is capable of freeing one from suffering and bringing one joy (OTT, 173).

The aim of Buddhism, and the aim of the Soka Gakkai, is to free all living beings from suffering. The Soka Gakkai strives to enable all people to become happy. There is no other reason for its existence.

How admirable and noble are those who advance together with the Soka Gakkai!

From the perspective of the true aspect of all phenomena, here and now constitute the eternal and original, the true and fundamental, stage of our lives. The Daishonin makes this point clearly when he affirms: It is not that he [the Buddha] leaves his present place and goes to some other place (OTT, 192).

Even if the place or sphere of activity where we find ourselves is so challenging that it feels like it is some kind of karmic retribution, it is actually the perfect place for us to fulfill our original mission. In that sense, those who awaken to the wisdom of the true aspect of all phenomena will lead lives in which any negative karma is transformed into brilliant mission.

Once we are certain of this, we are filled with hope. Every person and situation we encounter becomes a precious treasure.

The great Indian poet Rabindranath Tagore sang, Sweet is the world, sweet the dust of it.² And describing a mother’s feelings for her child, he wrote:

When I bring to you coloured toys, my child, I understand why there is such a play of colours on clouds, on water, and why flowers are painted in tints—when I give coloured toys to you, my child.

When I sing to make you dance I truly know why there is music in leaves, and why waves send their chorus of voices to the heart of the listening earth—when I sing to make you dance.³

A mother’s love for her child is a colorful realm, a realm in which the vibrant music of life resonates. Love transcends the gap between individuals and opens the heart to the truth that all life is one.

That’s why, as we strive to embrace all humanity with love and compassion, we are filled with the glorious hues and music of life.

When we are fully aware of the true aspect of all phenomena, the place we are now becomes the Land of Eternally Tranquil Light.

As Mr. Toda said, being alive becomes an absolute delight in itself. The Lotus Sutra teaches us to lead lives dedicated to the challenge of creating and spreading that realm of great joy in the real world.

From The Wisdom of the Lotus Sutra, volume 1,

published in Japanese in March 1996.

11.7 Developing Inner Strength

Natalya Sats, renowned in Russia as the mother of the children’s arts movement and once the president of the Moscow Musical Theater for Children (now the Natalya Sats Musical Theater), was falsely imprisoned in her youth on politically motivated charges by the dictatorial Soviet state in the late 1930s and early 1940s. Encouraging her fellow prisoners, she transformed the jail into a school and a theater. Referring to the example of Ms. Sats, President Ikeda speaks of the significance of making our daily lives a drama of human revolution and tells us that true human revolution is achieved amid the struggle to overcome life’s hardships and adversity.

When we change our state of mind, our environment also changes. Buddhism teaches this in the doctrines of the oneness of life and its environment and three thousand realms in a single moment of life.

Looking around her in prison, Natalya Sats saw women with all kinds of diverse and wonderful talents. There was no use in regretting her situation. She thought: Let’s make this an opportunity to learn from one another, each sharing our special talents. Let’s start a school. This one can lecture on science, and that one can teach us medicine.

Ms. Sats had a beautiful voice. On one occasion, she recited a poem by Pushkin. Her fellow prisoners were deeply moved and encouraged.

The prison was dark and shut off from the rest of the world. That made it an ideal place for quiet study. It also became a stage where they could enjoy performances. A change in one’s state of mind can change everything.

Ms. Sats decided to try to make each day as enjoyable and meaningful as possible.

Truly wise individuals can create value under any circumstances.

Buddhism teaches that the mind is like a skilled painter (WND-1, 226). It can freely depict anything. Life itself is a great painting depicted by our minds. It is a work of art created by our minds.

Ms. Sats decided with her fellow prisoners that no one should be left sad and alone.

Being alone only intensifies our sadness, which closes us off from alleviating it.

People are social beings. Striving alongside one another makes us fully human; it enriches each of us.

Certainly, there may be times when being a member of an organization seems bothersome and we just want to be alone. But if we seclude ourselves from others, and that leads us to stop practicing, how much sadder and lonelier we would be!

We achieve growth through interacting with our fellow human beings, sharing one another’s ups and downs, joys and sufferings, in a lively human world.

As her example shows, Ms. Sats was a wise philosopher and humanist.

One need not profess lofty theories to be a humanist. All that is required is to truly believe in people and strive to bring them together. This is true humanism. It is none other than forging friendships.

Friendship is strong. The underlying strength of the Soka Gakkai is also friendship, fellowship, and solid unity in faith. The organizational structure comes after that. We must never get things the