Chanting Growers Group

[PassTheDoobie]

Hey SoCal! I love you man! Thank you so much!

50,000??? Maybe this thread is the ultimate karmic reason we teamed up 35 years ago! You are constantly in my prayers, as is every one here.

Much love and deep respect!

Thomas

 

[Bonzo]

Easy, that is just amazing and filled my heart with the love of Nam myoho renge kyo. i am totally blown away bro and please tell your mom bonz said hi!!!!! I aint kiddin'. and to you my brother all the best on your presentation on sunday!!!

Wooooooooooooooo Hoooooooooooooooo!!!!!!!!!!

peace

bonz







Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

 

[Babbabud]

Babba..I don't chant much but I do stop in every morning to see what you are saying at 6AM....DD

So great to see you stop in DoobieDuck. I follow alot of your post and you always have a great vibe. Thanks for sharing your pics and great vibe with all of ICmag.
Chanting I started in the shower and when driving by myself. Soon you start to feel the energy it gives and want to continue. Hope you will give it a try Doobie its become such a wonderful source of happiness Hope to see drop in more often friend
Nam Myoho Renge Kyo Like the Roar of the Lion !!

 

[Babbabud]

Nam Myoho Renge Kyo

Nam Myoho Renge Kyo

SGI President Ikeda’s Message for SGI Day, January 26, 2008

To all my dear fellow members of the SGI-USA, congratulations on this
festive meeting to commemorate January 26, SGI Day.
My wife and I press our palms together in profound reverence and appreciation for all of you, who are sincerely chanting daimoku for your friends and fellow members and doing your utmost to encourage and support them even as you struggle to overcome many obstacles and hardships in your own lives.
As a result of your noble efforts, great citadels of happiness have been built in 190 countries and territories—together forming a solid network for peace—with the sound of the Mystic Law today resonating throughout every corner of the world. This is a brilliant accomplishment in the history of Buddhism, and it is our supreme honor and pride. With this fact in mind, I would like to report to my mentor second Soka Gakkai president Josei Toda together with all of you that a strong foundation for global kosen-rufu has been completed. Thank you!
In the “Simile and Parable” chapter of the Lotus Sutra, it is taught: “In that land bodhisattvas will be looked on as a great treasure” (The Lotus Sutra, p. 52). The most precious treasure of any land is not its vain celebrities or its arrogant rulers. The supreme treasure is bodhisattvas who work steadfastly for the happiness of others and for peace and justice in the midst of the turbulent and troubled real world. This is all of you. You are these bodhisattvas, the equals of Buddhas, the “treasure of treasures,” protected and praised in lifetime after lifetime by the Daishonin, by the Buddhas and bodhisattvas of the ten directions and three existences and by all the protective forces of the universe. Please continue to win trust in your communities and countries around the globe as good citizens, and also serve as shining role models who offer hope and reassurance to many others.
Nichiren guarantees that no prayer will go unanswered (see The Writings of Nichiren Dashonin, vol. 1, p. 345). We should make prayer the starting point of every struggle we undertake. Mr. Toda often said to us, his disciples: “Pray to be able to win for the sake of kosen-rufu. Chant resoundingly. Now, let’s recite the sutra together!” The “lion’s roar” of Nam-myo-renge-kyo is the sound of teacher and disciple chanting in unison (see The Record of the Orally Transmitted Teachings, p. 111). As a result, even now Mr. Toda is always with me in my heart as I constantly chant Nam-myoho-renge-kyo. Embracing all of my dear fellow SGI members in my thoughts, I powerfully chant the great sound of the Mystic Law each day.
The SGI has triumphed in every struggle and overcome every obstacle precisely because of this magnificent spirit of shared commitment of mentor and disciple, and with it we have demonstrated to the world the power of faith for achieving absolute victory. I hope that you will follow the same principle and, with the vibrant recitation of the sutra and chanting as your foundation, show wonderful actual proof of the power of the Buddha and the Law in your lives, your families, your workplaces and communities as people of courage, good fortune and mission.
The Year of Capable People and Development has begun.
Those who continue striving for kosen-rufu with courage and boundless hope will glow with eternal youthfulness. This is just as Nichiren says when he assures us, “You will grow younger, and your good fortune will accumulate” (WND-1, p. 464).
Toward the 80th anniversary of the Soka Gakkai and the 35th anniversary of the SGI in 2010, my wife and I are both praying that all of our members around the world will enjoy good health and youthful vitality as they demonstrate the essential power of this great Buddhism and work together in a spirit of harmony, good cheer and shared commitment to write a history of one great victory after another.
Please stay well, and let’s meet again!
January 26, 2008
Daisaku Ikeda
President, Soka Gakkai International

Nam Myoho Renge Kyo

 

[PassTheDoobie]

The Lotus Sutra: Encouraging Devotion

The Lotus Sutra: Encouraging Devotion

The Record of the Orally Transmitted Teachings, Page 111
------------------------------------------------------------------------------
Point Five, on the words “to roar the lion’s roar” (sa shishi ku)

The Record of the Orally Transmitted Teachings says: The lion’s roar (shishi ku) is the preaching of the Buddha. The preaching of the Law means the preaching of the Lotus Sutra, or the preaching of Nam-myoho-renge-kyo in particular.

The first shi of the word shishi, or “lion” [which means “teacher”], is the Wonderful Law that is passed on by the teacher. The second shi [which means “child”] is the Wonderful Law as it is received by the disciples. The “roar” is the sound of the teacher and the disciples chanting in unison.

The verb sa, “to make” or “to roar,” should here be understood to mean to initiate or to put forth. It refers to the initiating of Nam-myoho-renge-kyo in the Latter Day of the Law.

 

[PassTheDoobie]

Daisaku Ikeda: A Biographical Sketch (continued)

Daisaku Ikeda: A Biographical Sketch (continued)

Further New Ventures

As well as the founding of the Komei political party, the 1960s saw Ikeda begin three major undertakings that have proved definitive for him: his novel The Human Revolution, his efforts to strengthen Sino-Japanese relationships and his establishment of the Soka School system.

The Human Revolution

In 1965 Ikeda began writing his serialized novel, The Human Revolution, which details the struggles of his mentor, Josei Toda, to reconstruct the Soka Gakkai after his release from prison at the end of World War II. It opens with a concise, scathing condemnation of war and militarism that offers a clear context for the movement's objectives, "Nothing is more barbarous than war. Nothing is more cruel.... Nothing is more pitiful than a nation being swept along by fools."(1)

The series ran to twelve published volumes in the English translation. This and its ongoing sequel, The New Human Revolution, have been a major undertaking of energy and commitment for Ikeda.

The sequel, which Ikeda began writing in 1993, begins with the protagonist, representing Ikeda, setting off on his first trip to the U.S.A. The initial chapters provide an intimate perspective on that history, describing Ikeda's encounters with the Japanese emigrants and his thoughts and plans for the future development of the movement there.

The rest of the series, now more than 19 volumes, is likewise an essentially grassroots history of the development of the Buddhist movement in Japan and around the world: a rich tapestry of narrative that encompasses Ikeda's multifaceted activities, his vision and ideals, discussions on history and philosophy, and descriptions of the life dramas of pioneer members and "ordinary" individuals of the organization. The recounting is finessed and dramatized in such a way as to produce an engaging story that is also essentially a textbook of Soka Gakkai Buddhist practice in the modern world and treatise on Ikeda's philosophy of leadership.

China-Japan Relations

On September 8, 1968, during an address to some 20,000 members of the Soka Gakkai's student division, Ikeda called for the normalization of Sino-Japanese diplomatic relations and outlined steps toward achieving this. At the time, China was still perceived as an enemy nation by many within Japan and was also becoming increasingly isolated within the international community. Ikeda's proposal drew condemnation, but it also caught the attention of those, both in China and in Japan, who were interested in restoring relations between the two countries, including Chinese Premier Zhou Enlai. One individual who supported the normalization of relations between the two countries was Kenzo Matsumura, a member of the House of Representatives, the Lower House of Japan's Diet. He approached Ikeda following his speech and urged him to visit China. Ikeda felt this was a matter in which politicians should take the lead and suggested that the visit should be made by representatives of the Komeito political party. Thus a chain of events was set in motion, culminating in the restoration of diplomatic ties between the two countries in 1972.

Ikeda's initiative was inspired, he has said, by his mentor, Josei Toda, who had often spoken of the importance of Sino-Japanese friendship to world peace. Ikeda has also frequently described his desire to help repay the moral and cultural debt that Japan owes to China, especially after Japan's war of aggression against China during the 1930s and 40s. His efforts in this regard since the 1960s display a broad range of engagement that includes personal visits to the country; meetings and dialogues with political and cultural figures; ongoing educational exchanges; cultural exchange programs between citizens of the two countries; and artistic exchanges.

The Soka Schools

It was in the 1960s that Ikeda began also to work toward the founding of a school system based on first Soka Gakkai President Makiguchi's educational theories. This was a dream that both Makiguchi and Toda had cherished. In 1968, Ikeda realized the vision with the founding of Tokyo Junior and Senior High Schools. The schools, however, were not simply a monument to his predecessors. Their establishment was the first major step in an ongoing endeavor to develop a humanistic educational system, one that Ikeda has described as the culminating undertaking of his life.

The schools' establishment was followed in 1971 by the establishment of Soka University, and in subsequent years by a string of other educational institutions around Japan and abroad. These schools are open to all students and have no religious instruction. "My determination was to build these schools up into centers of learning consecrated to the goal of peace, working with educators throughout the world,"(2) he writes.

Many of the notable international figures who visit Ikeda take time to tour the Soka Schools. It is frequently remarked by these visitors that, in effect, the vibrancy and character of the students and staff, the focus on peace that is interwoven into all aspects of the curriculum and the general atmosphere of care and concern that pervade the schools represent perhaps the clearest and most impressive manifestation of Ikeda's values and vision. ---A.G.

1) Ikeda, Daisaku. 2004. The Human Revolution, Book 1, p.3. CA: World Tribune Press.
2) Ikeda, Daisaku. 2007. Peace Proposal—Restoring the Human Connection: The First Step to Global Peace, p.43. Tokyo: SGI.

 

[GeorgialouWho]

Greetings all! I may be not posting for a few days but will be checking in for encouragement as this will be my last night in my home; what has been our family home and ending this part of our twenty year relationship; and as we redefine our relationship; although co-parenting is first and foremost; I feel all of the protective forces wrapping their love around us and letting us know that its going to be okay and this is complete although not over.
Despite that though we are going to be chanting over here tomorrow from 11a-1p; what better medicine?! I can't think of any. As I am packing I came across this poem from D. Ikeda written to the young womens division back in the day when I was one lol!


"Of course; there are times when you suffer
Of course there are times when you'll be sad and
of course there are times when your eyes fill with tears.
Times when your heart will be scarred...
In those times, come knock on the door of my heart
My heart is always open to you.
My ears, whenever, whatever, are always open for you.
My eyes join your in tears. I have so many tears to share with you.
No need to tell me of your joys...I'll know when I see your face.
Share all your pain and your sorrow with me always.
Let me carry half the weight of the heaviness you feel.
Then we'll walk on together; its our road...
For as long as our friendship lasts."
-Daisaku Ikeda

these words encapsulate this thread also! thank you all for your continued love support guidance and just for sharing you. Although I think we should share all of our joys and sorrows with each other here; how could we not?

So Be It; Will it So...Nam Myoho Renge Kyo

GeorgialouWho oxoxoxox

 

[PassTheDoobie]

Daisaku Ikeda: A Biographical Sketch (continued)

Daisaku Ikeda: A Biographical Sketch (continued)

The 1970s – Dialogue, Breaking New Ground

Ikeda's trips abroad during the 1960s startled those around him to the realization that his vision for the dissemination of Nichiren Buddhism was not confined to Japan but was on a far grander scale than anyone imagined. His activities during the 1970s demonstrated that his vision of the role of Nichiren's Buddhism in society--its imperative for people's happiness--was not bound by a narrow sense of religiosity. More than simply a religious doctrine, for Ikeda, Nichiren's Buddhism was the philosophical basis for an active engagement with the global and societal challenges of the modern world.

One of the hallmarks of Ikeda's peace philosophy is his commitment to dialogue. Ikeda constantly meets to talk and exchange views with representatives of cultural, political, educational and artistic fields from around the world. The number of formal encounters of this kind has been estimated at around 1,600. Many of these meetings have led to the publication of collaborative dialogues on a diverse range of topics--history, economics, peace studies, astronomy and medicine, to name a few. Some of the individuals with whom Ikeda has published dialogues include former Soviet president Mikhail Gorbachev, Nobel Peace Prize-winning scientists and peace activists Linus Pauling and Joseph Rotblat, futurist Hazel Henderson and Chinese literary giant Jin Yong. The first notable dialogue of this kind was with the Austrian thinker Count Richard Coudenhove-Kalergi, in 1967, and was later published in Japanese under the title of Civilization, East and West. [See list of published dialogues: http://www.daisakuikeda.org/index.php?mid=resources&dimchar=normal&sub=records&sub2=dialogue ]

The Toynbee Dialogue

The encounter that is regarded in many ways as the gateway at the beginning of the broad path of dialogue that Ikeda has constructed is his dialogue with Arnold Toynbee.

In September 1969, Ikeda received a letter from the 80-year-old British historian, inviting him to London for a discussion. Toynbee was famous for his epic study of world history analyzing the rise and fall of civilizations, and a well-known figure in Japan. In 1972 and 1973 Ikeda traveled to London and met with him. Their dialogue took place over a total of ten days, the two men examining and discussing various problems of contemporary society.

Toynbee, whose central historical thesis places great importance on the role of religion in the development of civilizations, saw Buddhism as a religion most appropriate to our current, rational-scientific age, a philosophy that might offer solutions to the crisis confronting the world. This was the root of his interest in Ikeda. Their dialogue, which was published in 1975 as Choose Life. It has since been published in 27 languages.

At the end of their discussions, Toynbee gave Ikeda a list of prominent Western thinkers with whom he suggested Ikeda meet. Toynbee apparently had great expectations of Ikeda and remarked that he would likely receive more honorary doctorates within his lifetime than the historian had done. In fact, Ikeda received his first honorary doctorate shortly after that, from Moscow State University in May 1975. To date he has received over 200.

Citizen Diplomacy

As well as his discussions with scholars and cultural figures, Ikeda also began to engage in dialogue with political figures during the 1970s. This was a time of deep tensions between the superpowers, with the threat of nuclear annihilation hanging over humanity. Ikeda describes his wish to do whatever he could to contribute to an easing of the tensions.

During 1974 and 1975 he visited China, the U.S.S.R. and the U.S., meeting with Soviet Premier Aleksey Kosygin, Chinese Premier Zhou Enlai and U.S. Secretary of State Henry Kissinger in turn.

The following passage in Ikeda's own words outlines these initiatives:

"During 1974 and 1975, I visited China, the Soviet Union, and the U.S. in my capacity as a private citizen, in the hope of contributing to defusing the tensions among them. At the time there was a real danger the world would split irrevocably into three hostile blocs as relations between the U.S. and the U.S.S.R. continued to deteriorate while the Sino-Soviet confrontation escalated.

"On my first visit to China in May 1974, I witnessed the people of Beijing building a vast network of underground shelters against the intensely felt threat of Soviet attack. In September the same year, I visited the Soviet Union for the first time, and met with Premier Aleksey N. Kosygin (1904–80). I spoke of China's deep concern about the Soviet Union's intentions, and asked him straight out whether the Soviet Union was planning to attack China or not. The premier responded that the Soviet Union had no intention of either attacking or isolating China.

"I brought this message with me when I next visited China in December of that year. It was also on this visit that I met with Premier Zhou Enlai (1898–1976), and discussed with him the importance of China and Japan working together for global peace and prosperity.

"During our meeting, Premier Zhou stressed that China had no wish to be a superpower. Taken together with Premier Kosygin's words, this statement convinced me that an easing of tensions between the two countries was not far off. And indeed, this proved to be the case.

"In January of 1975, I visited the United States and exchanged views with Secretary of State Henry Kissinger. When I told him of Premier Zhou's wish to conclude a Sino-Japanese peace and friendship treaty, Kissinger expressed his agreement and support for the idea.

"I met with the Japanese Minister of Finance, Masayoshi Ohira (1910–80), on the same day in Washington. I conveyed Kissinger's words to him and expressed my own sense of the absolute necessity of such a treaty. Ohira, who later served as Japan's prime minister, responded that he was fully committed to bringing such a treaty about. Three years later, in August 1978, the Sino-Japanese Peace and Friendship Treaty was officially concluded."(1)

[Further details of Ikeda's efforts to develop dialogue with the Soviet world and to restore Sino-Japanese relations can be found in the "Sino-Japanese Relations" chapter at: http://www.daisakuikeda.org/index.php?mid=peaceb&dimchar=normal&sub=adv-peace&sec=adv-peace-06 ]

These efforts marked the beginning of a vigorous engagement with cultural, political and academic figures from around the world, which Ikeda continues to develop to this day. They have resulted in over 50 collaborative books on a wide variety of issues, from peace building to art and cosmology. The quickest gauge of the extent and breadth of Ikeda's efforts may be the over 200 honorary academic awards and more than 20 national orders he has received.

Establishing the SGI

In the midst of these efforts, Ikeda was making arrangements for the establishment of the Soka Gakkai International (SGI). On January 26, 1975, Soka Gakkai representatives from 51 countries and territories gathered on the island of Guam for the “First World Peace Conference” that inaugurated the international association, with Ikeda as its founding president. Describing his motivations for establishing the SGI, Ikeda writes, “Everything depends on the people. That is why it is vital to forge a growing network that brings people of goodwill and conscience together.”(2)

Today there are SGI members in 190 countries and territories around the world, possibly the world's largest and most diverse Buddhist movement whose members embrace a philosophy of active social contribution. This is put into action through a variety of locally based initiatives in areas such as sustainable development, intercultural and interfaith dialogue, nonviolence, human rights education and nuclear abolition. ---A.G.

1) Ikeda, Daisaku. 2007. Peace Proposal--Restoring the Human Connection: The First Step to Global Peace, pp.42-43. Tokyo: SGI.
2) Ikeda, Daisaku. 2005. “Zuihitsu ‘Shin-ningenkakumei,' 69 To'o Roshia ni mebuku myoho no tane [Thoughts on The New Human Revolution: 69, The Seeds of the Mystic Law Sprouting in Russia and Eastern Europe].” Seikyo Shimbun, February 18, pp.2-3.

 

[PassTheDoobie]

Daisaku Ikeda: A Biographical Sketch (continued)

Daisaku Ikeda: A Biographical Sketch (continued)

Resignation

As the 1970s drew to a close, Ikeda was confronted with circumstances that threatened to put a sudden end to his activities as a Buddhist leader. With the Soka Gakkai now a well-established and influential presence within Japan, unscrupulous individuals within its own leadership structure began plotting to oust Ikeda in order to be able to wrest control of the organization's resources.

Given Ikeda's immense popularity among the Soka Gakkai membership--itself a growing source of resentment for his enemies--the only means of pushing him from the stage lay in co-opting the traditional authority of the Nichiren Shoshu priesthood.

Since its inception as a lay Buddhist movement in 1930, the Soka Gakkai had been the primary supporter and benefactor of Nichiren Shoshu, a priestly body representing one of a number of schools of Nichiren Buddhism. Within a very short period of time following World War II, the growth of the Soka Gakkai had transformed Nichiren Shoshu from a fairly obscure medieval-era organization into one of the largest religious bodies in Japan. At the same time, within the traditionalist culture of Japanese society, the growth of such a large and influential lay Buddhist movement was seen as a disturbing oddity; it also became a source of unease for the Nichiren Shoshu priesthood, which remained mired in feudal-era conceptions and traditions.

Ikeda's adversaries now began to stoke tensions between the two bodies, fueling existing fears within the priesthood about the growing influence of the lay movement and its leader. A key point of conflict that they exploited was Ikeda's insistence in the essential equality of the priests and lay believers. Mistrust and acrimony grew until the priesthood ultimately demanded Ikeda's resignation as leader of the lay Buddhist movement.

The Question of Priestly Authority

The teachings of Nichiren assume, at their most basic point of departure, the fundamental equality of all people. However, within the cultural and religious milieu of Japan, with its emphasis on social ranking and rules of appropriate deference, it was thought to be only natural for lay believers to assume a position of subservience to priests. Such an attitude ultimately undermines the core of Nichiren's philosophy when priests come to be regarded as intermediaries between the laity and enlightenment.

As the Soka Gakkai membership grew during the 1970s, Ikeda began to address this perception in his speeches and lectures, asserting, from the perspective of Nichiren's writings, that lay believers should in no way be considered inferior to the priesthood.

Ikeda was not opposed to the existence of the priesthood nor attempting to undermine the priests. His actions were prompted by a growing number of reports and complaints of priests acting in an authoritarian, even abusive manner toward the laity. Lay members complained of feeling increasing pressure to offer alms to the priests while, at the same time, being treated disparagingly. Ikeda made efforts to engage the priests in dialogue on these complaints.

A number of priests felt threatened by Ikeda's public assertions of priest-and-lay equality and concerned about his own considerable influence over the Soka Gakkai members. Those within the Gakkai attempting to undermine Ikeda began to exploit these fears. Acting as go-betweens for the priesthood and the Gakkai, they instead fed the priests alarming reports about the Gakkai's supposed ill intentions. Tensions grew in a climate of accusation and counteraccusation. On the receiving end of the priesthood's anger and suspicion were the Soka Gakkai members.

Given the seriousness of the situation, a number of top Soka Gakkai leaders began to wonder whether Ikeda's resignation as president might be the only way to diffuse the crisis and spare the membership. When Ikeda declared his intention to step down, the conditions set by the priesthood for conciliation were harsh. Ikeda was forbidden from addressing the Soka Gakkai members at the organization's gatherings; his writings were not to appear in the organization's organ publications. It would no longer be permissible for even his image to appear there. After nearly two decades of intense, daily interactions with the organization's members Ikeda was now being forced from the stage.

The unreasonableness of these terms was, in the end, typical of the priesthood's manner. The effort to sideline Ikeda, however, would soon unravel from within, when a key individual who had orchestrated events in collusion with the priests was later arrested and sentenced for extortion.

Finding New Ways

Ikeda's response to these restrictions, after stepping down as president on April 24, 1979, is indicative of his commitment to the Soka Gakkai members. Unable to publish his faith guidance, he wrote short poems and calligraphic works for individual members. Unable to speak publicly, he traveled throughout the country, visiting members in their homes to offer them personal faith encouragement.

Ikeda remained president of the SGI, which was then still miniscule in comparison to the Soka Gakkai in Japan. Restricted within Japan, he focused more of his energy into the international sphere. He writes,

"I came to a decision. I would travel around the world, encouraging members in Japan from outside. Though I had resigned as president of the Soka Gakkai, I refused to let anyone stop me being active as president of the SGI. The Buddhism of Nichiren Daishonin is a Buddhism of fighting for peace.... Who had the right to stop me from taking action for world peace? Besides, those who were trying to undermine me out of their own petty jealousies and personal motives weren't the least bit interested in such activities anyway. In the autumn of 1980, I embarked on what was to become a year of traveling around the globe, starting with a trip to the United States." (1) ---A.G.

1) Ikeda, Daisaku. 2003. “Jinsei wa subarashii: ko Jifukowa bunka daijin [Life Is Wonderful: the Late Ludmila Zhivkova--Minister of Culture.” Seikyo Shimbun, January 18, 2003, p. 1.

 

[PassTheDoobie]

Daisaku Ikeda: A Biographical Sketch (continued)

Daisaku Ikeda: A Biographical Sketch (continued)

The 1980s – Peace through Dialogue

Following his forced resignation as president of the Soka Gakkai, Ikeda embarked on a series of trips abroad. As well as encouraging SGI members, these trips were aimed at expanding social and cultural relationships and promoting dialogue. As he describes,

"With the 1979 Soviet invasion of Afghanistan, the resulting boycott of the 1980 Moscow Olympics, and the Reagan Administration in the United States taking a more aggressive stance toward the Soviet Union, Cold War tensions were running high. That is precisely why I visited both the Soviet Union and the United States at that time--because I believed that even one dialogue, though its effect might be small, would lead to another and another in a cumulative, ripple effect. In a time of crisis, to merely sit by and complain is the mark of spiritual defeat."(1)

A broad view of Ikeda's activities during the 1980s thus sees him undertaking various efforts to deepen and expand relationships of dialogue with individuals in cultural and academic fields around the world. Ikeda made particular efforts to develop relations with Asian countries, many of which still held resentment toward Japan for the atrocities they had suffered from Japanese militarism during the war, a history many feel Japan is still unwilling to properly acknowledge. The 1980s were the era of Japan's "bubble economy." Its dramatic economic ascendance served in many ways to heighten Japan's sense of superiority toward other Asian nations, deepening such feelings of resentment. Ikeda's dialogues and writings squarely confronted the fact of Japanese wartime aggression and the atrocities committed by the Japanese military, and sought to build solidarity for the opposition of war and the creation of a lasting peace in the region. The list of Asian figures with whom Ikeda has met includes some 20 heads of state alone.

Ikeda also promoted cultural exchanges between Japan and its Asian neighbors. The Min-On Concert Association which he founded in 1963 brought cultural groups from throughout the region to Japan, introducing the cultural richness of those countries to Japanese audiences. The Tokyo Fuji Art Museum, established in 1983, pursues a similar mission of creating ties of peace through cultural exchange, sponsoring art exhibitions in Japan and abroad.

Peace Proposals

In 1983 Ikeda began writing peace proposals, which he has continued to publish annually on the January 26 anniversary of the SGI's founding. These proposals offer a perspective of issues facing humanity, suggesting solutions and responses grounded in Ikeda's Buddhist philosophy. They include specific agendas for strengthening the United Nations, including strengthening the capacity for civil society involvement, which Ikeda regards as essential to the establishment of peace in the world. Ikeda recalls the early roots of this support for the world body within the Buddhist movement:

"Mr. Toda, who called for a global citizenship and who keenly sensed the need for organizations that transcend the framework of the state, held profound expectations for the United Nations. The United Nations is the crystallization of the wisdom of the 20th century,' he would state emphatically. 'This stronghold of hope must be resolutely protected and cultivated toward the next century.' Mr. Toda had closely watched Japan as it withdrew from the League of Nations (in 1933) and proceeded toward war. . . . As a Buddhist, and in keeping with my mentor's instructions, I have consistently taken action to promote the United Nations as a central governing body for the world.(2)"

Ikeda's support has been sustained and extensive. Much it is effected through the activities of the Soka Gakkai and the Soka Gakkai International, both registered as NGOs with the United Nations. It includes collaboration on large-scale international public exhibitions on such issues as building a culture of peace, nuclear abolition, sustainable development and human rights, petition campaigns and fund-raising.

Ikeda has held dialogue with three of the organization's Secretaries-Generals and in 2006 submitted a proposal* on UN reform. ---A.G.

*( http://www.daisakuikeda.org/index.php?mid=resources&sub=works&sub2=proposals&quid=7 )

1) Ikeda, Daisaku. 2003. "Jinsei wa subarashii: ko Jifukowa bunka daijin [Life Is Wonderful: the Late Ludmila Zhivkova--Minister of Culture." Seikyo Shimbun, January 18, pp. 1-2.
2) Ikeda, Daisaku. 2001. United Nations: Born From The Tragedy Of War. World Tribune, December 1, p.10.

 

[PassTheDoobie]

Daisaku Ikeda: A Biographical Sketch (continued)

Daisaku Ikeda: A Biographical Sketch (continued)

Excommunication

After Ikeda's resignation as president of the Soka Gakkai, the dust of the conflict between the Gakkai and the priesthood seemed to settle. Later, Ikeda was again able to fulfill a more public profile in Japan as a Buddhist leader. The tensions, however, had not yet been finally resolved, as events would dramatically show.

Among the priests there had always been those who had resented the appearance and development of the powerful lay movement, and those who had supported it to a greater or lesser extent. In 1990, a decade after Ikeda's resignation, it became apparent that the members of the former group, led by the then high priest, Nikken Abe, had conspired either to disband the Soka Gakkai or bring it under their direct control. Working in collusion with the priests were the same ex-Gakkai leaders who had earlier orchestrated Ikeda's resignation.

After raising a list of complaints against the lay organization, the priesthood summarily excommunicated the entire lay movement. The grievances consisted of a list of nine issues (four were later withdrawn) that included questionable accusations that Ikeda had publicly criticized the high priest, and criticisms of a suggestion by Ikeda that Beethoven's "Ode to Joy" be sung at a Soka Gakkai leaders' meeting. The priesthood's objection in the latter case related to the song's Christian origins and references. Following notice of the organization's excommunication, some SGI members chose to follow the priesthood, disassociating themselves from the SGI. The vast majority, however, remained with the SGI, which has now come to view its excommunication as a liberation from an archaic institution, giving the organization the freedom to pursue a more modern and enlightened approach to the application of Nichiren's teachings to the conditions of modern globalized society. ---A.G.

 

[GeorgialouWho]

I'm out people good luck to you in your pursuits and the thread....


Nam Myoho Renge Kyo

GeorgialouWho

 

[Babbabud]

Georgialouwho my chanting sister Dont make it sound so final dear. You will have your connect up and running in no time and be right back here with us woooooop a whole new beginning wooop !!! Toso starts in 35 minutes .... see ya in a few
Much love to you all !! Off to another toso with our bud Georgialou. wooooop
Nam Myoho Renge Kyo

 

[PassTheDoobie]

"If the embankments around a moat do not leak, then the water will never escape from the moat. And if the mind of faith is perfect, then the water of wisdom, the great impartial wisdom, will never dry up."

(Letter to Akimoto - The Writings of Nichiren Daishonin, Vol. 1, page 1015) Selection source: Living Buddhism, Seikyo Shimbun, January 13th, 2008

 

[PassTheDoobie]

"The path of a disciple is a great path of unflagging seeking spirit and unceasing gratitude. Walking this path throughout one's life is the essence of human existence as taught in Buddhism. To deviate from it can lead one to fall into a misguided path of arrogance and ingratitude."

SGI Newsletter No. 7450, LEARNING FROM THE GOSHO: THE HOPE-FILLED WRITINGS OF NICHIREN DAISHONIN, [3] "Reply to Sairen-bo, " Striving Together with a Shared Commitment to Kosen-rufu -- The Eternal Bonds of Mentor and Disciple, translated Jan 9th, 2008

 

[Hitman]

Thanks, PTD.

Nam Myoho Renge Kyo!

 

[Hitman]

Hi Everyone. I was so engulfed in the story of Pres. Ikeda's life. Thanks Doob. Does it have to stop there? That was great. The joy of all joys.

Everybody's posts are incredible. thank you all!

 

[EasyMyohoDisco]

I did it, another huge thing I chanted for got MOM to a meeting, best day we had together in my life! My new shakubuku Amby made it to meeting too, afterward the amazing meeting he stayed back and spent time with us too and it was awesome. Afterwards I took my mother around here and introduced her to my neighbors and I was just thrilled and very pleased.

Mother made some great contacts with new members and next month is women's month and I'm confident she'll attend another meeting. On tuesday we get the results of her Bone Marrow exam and we'll get the results we been waiting for.

My friends, I've got goosebumps saying this but I got everything I chanted for so far that could be attained in the present which are: a better relationship with my mother, a better living situation, goto school fulltime, increased faith and wisdom and my little pet whom is one of the first things I chanted for and have had now for a few months and I'm so happy I just got mom. Next is complete undergraduate then get into my dream law school and turn my district into a region or area (many many more members!). Alot of people came to support us today, I'm sure all of you were with me as well.

I really struggled hard again with Mentor Disciple but after today I doubt I'll be entertaining doubts in my heart about it, trust me, without M&D there is no BUddhism. Nichiren Daishonin was enlightened by the law and is in my living room as a result through Gohonzon. *The only Buddha to be taught directly by The Law is the Buddha of Beginningless Time (the Nam-myoho-renge-kyo Thus Come One).*

Got some messages to respond to I just noticed writing this and I'll keep this short:

Chanting Growers, New members and Older members, we're are soo united on this thread and so dedicated for kosen-rufu my gf had a YWD meeting and there were three other girls in my living room on saturday night with her and I was high-fiving her after the meeting because she was smiling. This thread helped nurture that meeting, I immediately felt compelled to come here and say that because that YWD meeting was because of this thread and its members. Collectively we have made this vow to be united and how amazing is it we're not holding hands chanting everyday yet it feels like that, while we exchange our very energy online transmitted through the words from our fingers. This bond is the Mystic Law.

I bow in obeisance to all the Chanting Growers!

Nam-myoho-renge-kyo! Nam-myoho-renge-kyo!

All of you know my story, this day was the best one yet. It took alot of effort and different approaches but Nam-myoho-renge-kyo! all the way consistently.

THANK YOU!!!!

 

[PassTheDoobie]

Daisaku Ikeda: A Biographical Sketch (continued)

Daisaku Ikeda: A Biographical Sketch (continued)

Developing Educational Exchange

In 1974 Ikeda accepted an invitation to deliver a lecture at the University of California, Los Angeles. The following year he delivered a lecture at Moscow State University entitled "A New Road to East-West Cultural Exchange." On the same occasion he accepted an honorary doctorate from the university. These events signal the beginning of a growing international recognition for his contributions to cultural exchange and the promotion of education and peace. During the 1980s and 1990s Ikeda accepted invitations to speak at some 30 universities throughout Asia, America and Europe. His talks explore the themes of education, cultural exchange and peace, grounded in his Buddhist perspective and considered within the particular cultural, intellectual and historical context of the place. As such they display, collectively, an extraordinary breadth and depth of knowledge and insight. In the preface to the published selection of his lectures he writes, "There is nothing extraordinary about my knowledge or ability, but my Buddhist faith and my enduring wish for peace and a better world prevailed as I accepted each invitation to speak. . . . I always prepared several months in advance, searching carefully for arguments, scrutinizing the validity of my conclusions, and so on, until I had revised the draft many times over."(1)

To date Ikeda has been awarded with over 200 honorary doctorates and professorships from universities around the world. His writings are currently used in university-level course materials in countries as diverse as Argentina and the United States. Over 20 research institutes internationally have been dedicated to the study of his philosophy.

In his exchanges with educational institutions, which include numerous dialogues with educators around the world, one of Ikeda’s primary concerns has been to develop a network of educational exchange and collaboration. Ikeda has called education the culminating endeavor of his life, seeing humanistic modes of education as the basis of the development of humane and flourishing societies.

The development of Soka University offers an image of the focus of this endeavor. To quote the citation of the University of Hong Kong on the occasion of its conferral of an honorary doctorate on Ikeda: "The spirit of internationalism as well as the pursuit of excellence is very much in evidence in the evolution of Soka University. In only a quarter of a century--no more than an instant in the timescale of a university’s history--Soka has developed into one of the most competitive and educationally progressive institutions in Japan. . . . Importantly, Soka has become one of the most outward-looking of Japanese universities. . . . Exchange agreements have been established with some forty [currently 101] overseas universities."(2)

Research Institutes

Ikeda has also established a number of nonprofit research institutions promoting academic collaboration and peace.

The Boston Research Center for the 21st Century [ http://www.brc21.org/ ], founded in 1993 in Cambridge, Massachusetts, U.S.A., brings together scholars and activists in dialogue on common values across cultures and religions, seeking to support the development of a global ethic for a peaceful 21st century. Focal points of the center’s work are human rights, nonviolence, environmental ethics, women’s leadership and education for global citizenship.

The Toda Institute for Global Policy and Peace Research [ http://www.toda.org/ ] carries out independent peace research and cooperates on joint projects with other research centers. It seeks to create a global network linking scholars, activists, research organizations and NGOs. Established by Ikeda in 1996, it is based in Tokyo with an office in Honolulu.

The Tokyo-based Institute of Oriental Philosophy, [ http://www.iop.or.jp/ ] established in 1962, has offices and centers in India, France, the United Kingdom, Hong Kong and Russia. The institute fosters exchange between Eastern and Western scholars of religion through seminars, symposiums and public lectures and interfaith dialogues. It conducts independent research on the history, literature and philosophy of Buddhism; on comparative religion; and on the interrelations between religion and science and religion and society.

The latest development in the foundation that Ikeda has been constructing is the establishment in May 2001 of Soka University of America, a liberal arts college in Orange County, California, USA, dedicated to the vision of contributing to the development of Pan-Pacific culture and the fostering of global-minded individuals dedicated to peace. ---A.G.

1) Ikeda, Daisaku. 1996. A New Humanism--The University Addresses of Daisaku Ikeda, p.ix. NY: Weatherhill Inc.
2) Zhang Mei Mei. 1996. "Honkon daigaku no meiyogakui juyoshiki kara [From the University of Hong Kong?Conferral of an Honorary Doctorate on Ikeda]." Seikyo Shimbun, March 16, p. 2.

 

[PassTheDoobie]

Daisaku Ikeda: A Biographical Sketch (continued)

Daisaku Ikeda: A Biographical Sketch (continued)

A Question of Motivation

This biographical sketch has outlined in fairly broad strokes the course of Ikeda's life. Other sections on this site [ http://www.daisakuikeda.org/index.php ] look in more detail at his engagement and achievements in the fields of education, culture, peace, philosophy and literature.

Looking at his diverse endeavors, one might well wonder what has motivated Ikeda to pour such intense energy into such a broad range of pursuits. His achievements in any one field represent monumental, lifetime undertakings: his development of what is possibly the world's largest and most diverse Buddhist movement and his position as spiritual mentor to some 12 million people around the world; his extraordinarily prolific authorship (currently, over one hundred volumes of his compiled collected works); his dialogic and diplomatic efforts across the globe; his founding of peace and cultural institutions, each making significant contributions at a global level; his establishment of two universities and a thriving school system. Although there is naturally interrelation between these different elements, taken together they represent startling diversity.

The motivation Ikeda most frequently describes is revealing. All of his accomplishments, he has said, have been an effort to fulfill the vision of his mentor, Josei Toda--to demonstrate Toda's greatness. Everything Ikeda says and does is with reference to Toda. "I have no life apart from working, advancing and living with all my might alongside President Toda. I have come to realize that I am who I am because of my mentor."(1)

Ikeda's statement points also to another, more forward-looking dimension to his motivations. That is, to make his own life and vision a source of inspiration to young people. For as much and as often as Ikeda talks about his efforts to respond to the vision of his own mentor, he exhorts younger people to construct upon foundations that he has laid. His efforts, in this sense, he says, have been to create opportunities in different arenas for youth to pursue, in their own ways, the vision of a peaceful, flourishing human society: to open up paths which others can follow. ---A.G.

1) Ikeda, Daisaku. 1998. "Zuihitsu ‘Shin-ningenkakumei, Hi ni hi ni aratani [Thoughts on The New Human Revolution: Daily Self-Renewal]." Seikyo Shimbun, January 4, p. 3.