Selected Excerpts of SGI President Ikeda's Guidance THE WISDOM FOR CREATING HAPPINESS AND PEACE Part 2: Human Revolution
Chapter 7: What Is Human Revolution?
Introduction to the Chapter:
Strolling through the garden of the Tokyo Makiguchi Memorial Hall one bright spring day, President Ikeda noticed a small flower blooming on the ground, prompting him to say to those accompanying him: "How pretty it is, how lovely! And how bravely it blooms, how vigorously! This is like the strength and beauty of the people. This flower doesn't waste its time wishing it were a cherry blossom or feeling envy for the plum blossoms. It blooms freely, with all its might, in its own unique way. That's what makes it so beautiful and strong.
"'Live your life in your own unique way; be true to yourself—that is the essence of human revolution'—this is what Mr. Toda taught. Being true to yourself means continuously growing while looking toward tomorrow. It is striving to become a better person than you were yesterday. It also means living a life you can be proud of. I take the greatest pride in being Mr. Toda's disciple; that is why I fear nothing.
"People who are true to themselves are able to respect others. It is from there that gardens of human revolution abloom with flowers of happiness and peace will grow and flourish ."1
Human revolution—this seemingly simple phrase encapsulates the thought and philosophy of SGI 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.
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1 Remarks made on April 1995.
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7.4 Indicators of Human Revolution
Introduction:
A solemn gongyo service marking the 17th memorial (16th 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 present 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.
President Ikeda's Guidance:
Adapted from The New Human Revolution, volume 19, "Sunlight" chapter,
published in Japanese in November 2008.
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 (1861–1947) wrote: "[Religion's] principles may be eternal, but the expression of those principles requires continual development."2
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 present to realize that Nichiren Buddhism is a
2 Alfred North Whitehead, Science and the Modern World (New York: The Free Press, 1967), p. 189.
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teaching of human revolution. He also wanted to outline for them some concrete indicators of human revolution.
Looking intently at the participants, he continued: "Our lives, our physical bodies, are entities of Nam-myoho-renge-kyo. Human revolution means manifesting 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 healthy, well-balanced life, we cannot be said to be practicing properly."
The young people gazed at Shin'ichi intently as he spoke.
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
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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 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 possess 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."
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7.5 The True Benefit of Faith Is Human Revolution
Introduction:
President Ikeda narrates that practicing with the SGI is the key to advancing in our human revolution, which is the true benefit of practicing Nichiren Buddhism.
President Ikeda's Guidance:
Adapted from The New Human Revolution, volume 19, "Rainbow of Hope" chapter,
published in Japanese in November 2008.
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 Gakkai members began to practice Nichiren Daishonin's Buddhism because they were suffering from illness, financial troubles, family problems, or other
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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 solve all of our problems.
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7.8 Human Revolution Is a Process of Inner Transformation and Self-Improvement
Introduction:
Human revolution is one of the major themes of President Ikeda's dialogue with cofounder of the Club of Rome Aurelio Peccei (1908–84). This section introduces several aspects of human revolution that President Ikeda discussed in the dialogue.
President Ikeda's Guidance:
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Adapted from the dialogue with Aurelio Peccei,
Before It Is Too Late,3
published in Japanese in October 1984.
The term "human revolution" was first employed in the context of the Soka Gakkai by its second president, Josei Toda. President Toda was imprisoned during World War II by the militarist Japanese government authorities for his steadfast practice of Nichiren Buddhism. During his incarceration, he had a profound religious awakening, which led him to decide to dedicate his life to propagating Nichiren Buddhism. Mr. Toda called this inner transformation that he experienced "human revolution."
After the war, he elaborated on his experience, referring to the example of the main character in the novel The Count of Monte Cristo by Alexandre Dumas (1802– 70). The novel's hero undergoes a transformation from a pure-hearted youth to a man burning with the desire to bring to justice those who had wronged him. That is his human revolution. Mr. Toda's personal human revolution was becoming a man burning with the determination to lead all people to happiness by propagating the correct teaching of Buddhism. It was a transformation from a life based on self-interest to a life based on a firmly held conviction. In our case, that conviction is, fundamentally, to propagate Nichiren Buddhism, which is inextricably linked to empowering others to become happy.
Buddhism also teaches establishing a state of self-mastery free from the domination of selfish desires and instinctual impulses, and having attained that state, living in cooperation and harmony with others, feeling compassionate concern for all life, and acting for the happiness and welfare of all people. The fundamental issue for all practitioners of Buddhism is transforming and perfecting the self with the aim of becoming such a human being. The complete achievement of that ideal is called "attaining Buddhahood," and human revolution is the process of engaging in Buddhist practice toward realizing that ultimate aim.
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Generally speaking, in the history of humankind—and since the dawn of the modern age, in particular—it has come to be believed that the key to human happiness lies in transforming our external world, our natural environment or our social systems, and this has been the primary focus. In the process, it is perhaps no exaggeration to say that
3 Translated from Japanese. Aurelio Peccei and Daisaku Ikeda, Niju-isseiki e no Keisho (Before It Is Too Late), (Tokyo: Yomiuri Shimbunsha, 1984).
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little thought has been devoted to transforming the way we live our lives, and efforts to regulate and control the inner workings of our hearts and minds have been depreciated or dismissed. But today, the task of transforming and elevating our inner, spiritual world has grown increasingly important. We call that effort human revolution.
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We human beings are easily influenced by life's inherent impulses, the three poisons of greed, anger, and foolishness. We are fragile beings, like tiny vessels on a wild sea that are easily swayed or swamped by the powerful waves of destiny and karma. Just as a great storm may sweep a small boat to some uncharted destination, we are often impelled to act in ways that defy reason, allowing short-term self-interest to undermine our very survival. For example, though we know rationally that we must care for and preserve our environment, we destroy and pollute it for immediate gain. Or to give another example, though rationally we wish for peace, we allow insecurity and fear to drive us to fortify our military arsenals, creating the opportunity for a minor incident to trigger a great and terrible war. Things of this sort have occurred repeatedly in history.
In order to protect ourselves from such forces of impulse, as well as the forces of destiny that drive individuals and societies at an even deeper level—like invisible ocean currents overwhelming and carrying away a fragile craft—we must possess a powerful commitment to humanism.
Buddhism teaches that a vast and powerful entity, the "great self" of the universe in its entirety, exists deep in the innermost being of each individual. It calls that entity the Buddha nature, and teaches how we can open and manifest our Buddha nature and demonstrate its power in our actual lives and actions.
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Needless to say, living in the real world as we do, none of us is perfect. Those who achieve their human revolution have not attained perfection, either. Human revolution entails a clear awakening to our purpose in life, followed by the effort to approach the state of perfection a little at a time, keeping that purpose clearly in mind. Human revolution is not a final goal that can be realized; rather, it is a change in the course, the direction of our lives.
As a result, at any fixed point in time, those striving for human revolution will naturally have faults and deficiencies, just as all people do, and may appear no different from others. But on the inside, those engaged in human revolution are completely different from the people they were before they embarked on this spiritual adventure, and over the long term, their differences from others will become apparent. This is our conception of the process of human revolution.
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(Translated from the January 2015 issue of the Daibyakurenge, the Soka Gakkai monthly study journal)
With President Ikeda's permission, some minor edits and revisions have been made to the original Japanese and, excerpts of remarks originally in dialogue format, have been recast as monologues for ease of reading.
—Selected Excerpts Editorial Committee
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