resource pack for leaders of local meetings for the sgi-uk

Resource pack for leaders

of local meetings for the

SGI-UK Grade 1 study course

Introduction 3

Study session on Section A, the life of Nichiren DaishoninThe life of Nichiren Daishonin (Study material part 1) 4

Quiz on Section A 5

Study session 1 on Section B, attaining Buddhahood in this lifetimeNam‑myoho‑renge‑kyo (Study material part 2) and Gosho: ‘On Attaining Buddhahood in This Lifetime’ (Study material part 3) 6

1st Quiz on Section B 7

Study session 2 on Section B, attaining Buddhahood in this lifetimeSGI President Ikeda’s lecture on ‘On Attaining Buddhahood in This Lifetime’ (Study material part 4) 8

2nd Quiz on Section B 9

Study session on Section C, Kosen-rufu‘Establishing the Correct Teaching for the Peace of the Land’ and kosen‑rufu (Study material part 5) 10

Quiz on Section C 10

Study session 1 on Section D, the history of the Soka GakkaiThe history of the Soka Gakkai (Study material part 6) 11

Quiz on Section D 13

Study session 2 on Section D, the history of the Soka GakkaiThe Soka Gakkai – Nichiren Shoshu split (Study material part 7) 13

Contents

G R A D E 1 R E S O U R C E P A C K | 2

‘Trust through friendship. Peace through trust.’

SGI‑UK is a member of the Network of Buddhist Organisations (UK)

www.nbo.org.uk

Published by SGI‑UK, Taplow Court, Taplow, Berks, SL6 0ER Tel: 01628 773163 Fax: 01628 773055 SGI‑UK is a registered charity No. 1104491 VAT No. 317864 143

© 2019 SGI‑UK

www.sgi‑uk.org

Dear local study leader,

Thank you very much in advance for taking an active role to support local members to study for this new version of the Grade 1 study course.

It has always been the conviction of the SGI‑UK study department that more important than an exam is the course of study itself, and it is thanks to leaders like you that our members can participate in local study courses. First and foremost, we study in order to deepen our faith, win in life and to be able to share Buddhism with others. However, studying for an exam can help us to challenge ourselves in a deeper way than we would otherwise be likely to. Please reassure local participants of the course, especially those who might be nervous of or resistant to the idea of an exam, that the Grade 1 exam is not complicated and is designed to celebrate their learning. Most questions are multiple choice with only a few requiring a short, written answer. There are some examples in the Grade 1 study material introduction.

We hope that you will find useful the resources in this booklet, prepared to support each of our suggested 6 local study sessions for this Grade 1 course.

Please encourage the participants to read the relevant section of the study material in advance of each meeting so that the meetings can be as interactive and effective as possible. Please be aware that some people may not be comfortable with reading aloud in front of others so it might be worth checking

discreetly beforehand. Please praise everyone regularly and warmly for all their efforts.

We have also included ideas for some optional independent study tasks for participants to do inbetween meetings and some short quizzes to start each session based on the topic studied at the previous meeting to help consolidate learning through the course in a fun way.

Please feel free, of course, to adapt any of these resources in any way to be most suitable for how the course can be run in the best way for your local area.

It is probably a good idea that various leaders are involved in leading different sessions through the course. Please note that it is a requirement for the Grade 3 participants to be involved in supporting the Grade 1 course so please discuss this with your HQ study leader.

The most important thing is that you yourself, as the leader of this course, have studied each topic carefully, feel prepared and confident to lead meetings and answer questions from the Grade 1 course participants. Please ask questions or seek support from a senior leader in advance if there is anything you are unsure about.

Once again, thank you so much for all your great efforts. We hope that you will also experience great fulfilment and benefit from leading this Grade 1 study course and look forward to your feedback. ■

Introduction by SGI-UK Study Department

Introduction


You may like to consider the following to get a discussion going:

1 When Nichiren Daishonin started his schooling in a temple he vowed to ‘become the wisest person in Japan’.

• What was his motivation for making this vow?

You can explore what events prompted the Daishonin to write the treatise ‘On Establishing the Correct Teaching for the Peace of the Land’ (see WND 1, pp. 6‑26).

2 It will be useful to discuss the function of persecution and how Nichiren responded to them, a process which, at Tatsunokuchi, enabled him to ‘cast off his transient status as an unenlightened person and reveal his true identity as a Buddha possessing infinite wisdom and compassion’ while remaining an ordinary human being.

• What does ‘casting off the transient and revealing the true’ mean to you?

3 From when Nichiren Daishonin first proclaimed Nam‑myoho‑renge‑kyo he propagated his teachings. In the early days he introduced his well‑known disciples Toki Jonin, Shijo Kingo and the Ikegami brothers. While on Sado, in the most challenging times, he gained a steady flow of followers such as Abutsu‑bo and his wife and wrote some of his most important works and letters to encourage and to deepen the understanding of many of his disciples who were being persecuted and began to have doubts and discard their faith.

After he was pardoned the Daishonin remonstrated with the government authorities for the third time. Later that year he took up residence in Mount Minobu where he by no means retreated from the world but composed many of his major works e.g. ‘The Selection of the Time’, ‘On Repaying Debts of Gratitude’ and also devoted himself through lectures on the Lotus Sutra, to fostering disciples who would carry out kosen‑rufu into the future.

• Why was it that the Atsuhara farmers standing up to protect the Daishonin’s teachings was so significant?

Please discuss as a group the significance of the Atsuhara Persecution and highlight what that meant or indicated to Nichiren. What was Nichiren’s conclusion from this?

This is the first study session in the series of six.Participants may be feeling nervous about the study so in this session you can set the scene for relaxed, enjoyable, discussion where

everyone shares thoughts and experiences.This section has a substantial amount of written

material. The study session will be most beneficial if the participants will also have read the material beforehand allowing them to come to the meeting with an overview on which to build, giving time to highlight the main events and their significance. To encourage participation, it might be useful to take turns to read sections during the meeting.

The material shows the development of the life of Nichiren Daishonin, his teachings, his faith and spirit. It also puts it into the context of thirteenth century Japan where other Buddhist teachings predominated and there was much suffering among the people. Significant events in his life are chronicled, however, it is important not to view these simply as historic incidents. Through them we can gain an understanding of the strength of his vow to eradicate suffering, his response to persecution and his propagation of the Mystic Law. Through studying the life of Nichiren Daishonin and his spirit, we can learn how to win in our own lives today.

A possible way to highlight the progression of the life of Nichiren Daishonin is to draw a timeline. This could be a useful visual aid. Along the timeline can be shown the major events in his life e.g. his vow aged 12, the declaration of Nam‑myoho‑renge‑kyo, his four major persecutions, his remonstrations and his move to Mount Minobu and the Atsuhara Persecution.

Using this framework, a more detailed picture of the significance of these events can be developed. This in turn can provide a basis for a discussion on how Nichiren Daishonin’s challenges and spirit relate to our present‑day practice and experiences.

Study session on Section A

The life of Nichiren Daishonin (Study material part 1)


Here are some quotations from the material which you may like to use. They concentrate on the spirit and determination of Nichiren Daishonin rather than actual happenings:

‘He sought to gain the wisdom of the Buddhist teachings for overcoming the fundamental sufferings of life and death, and thereby lead his parents and all people to genuine happiness.’

‘He confirmed that the Lotus Sutra is the foremost among all the Buddhist sutras and that the Law of Nam myoho renge kyo to which he had awakened is the essence of the sutra and provides the means for freeing all people from suffering on the most fundamental level. He also awoke to his mission to spread Nam myoho renge kyo as the teaching for people in the Latter Day of the Law to attain enlightenment.’

‘This disaster prompted the Daishonin to write the treatise “On Establishing the Correct Teaching for the Peace of the Land” (see WND 1, pp. 6 26), to clarify the fundamental cause of people’s suffering and set forth the means by which people could eradicate such suffering.’

‘This persecution had extremely important significance for the Daishonin. In triumphing over the Tatsunokuchi Persecution, he cast off his transient status as an ordinary, unenlightened person burdened with karma and suffering and, while remaining an ordinary human being, revealed his original, true identity as a Buddha possessing infinite wisdom and compassion (the Buddha of beginning less time or eternal Buddha). This is called “casting off the transient and revealing the true”.’

‘Nikko Shonin, who later became the Daishonin’s successor, remained at his side throughout his Sado exile, faithfully following and serving him and sharing his sufferings. The Daishonin also steadily gained followers while on Sado Island, including Abutsu bo and his wife, the lay nun Sennichi. The Daishonin composed many important works during his exile on Sado. Of special significance are “The Opening of the Eyes” and “The Object of Devotion for Observing the Mind”.’

‘During the Atsuhara Persecution, ordinary people who embraced faith in Nam myoho renge kyo that encompasses the Three Great Secret Laws, dedicated themselves to kosen rufu without begrudging their lives. Their appearance demonstrated that the Buddhism of Nichiren Daishonin was a teaching that would be championed by ordinary people, a teaching for the enlightenment of all humanity.’ ■

Quiz on Section A

1 How old was Nichiren Daishonin when he first made a vow?

12 years old

2 If ‘Seicho‑ji’ is the answer, what is the question?

Where did Nichiren Daishonin start his studies of Buddhism?

3 Nichiren Daishonin stopped propagating his teaching while on Sado Island to protect himself – true or false?

False

4 Which important works did Nichiren Daishonin write while in exile on Sado? (Select two correct answers)

❑ Establishing the Correct Teaching for the Peace of the Land

❑ The Object of Devotion for Observing The Mind

❑ The Selection of the Time

❑ The Opening of the Eyes

5 List the 4 major persecutions endured by Nichiren Daishonin during the course of his life.

The Matsubagayatsu Persecution,

The Izu Exile,

The Komatsubara Persecution,

The Tatsunokuchi Persecution and Sado Exile

Independent study task for course participants• What does ‘casting off the transient and revealing

the true’ mean to you?

• Write a paragraph or two to answer this question or express it in another way, like a poem or drawing if you prefer.

• In preparation for the next study session please read through study material parts 2 + 3 at least once.


Because the writing challenges our thinking mind you can also encourage members to be aware that not all their questions will be immediately answered in this session. There is great value in going away and chanting about the teachings it contains. Members may also wish to memorise certain quotations as a practical way to deepen their faith, for example:

‘Therefore, when you chant myoho and recite renge, you must summon up deep faith that myoho‑renge‑kyo is your life itself.’

‘… even though you chant and believe in Myoho‑renge‑kyo, if you think the law is outside yourself you are embracing not the Mystic Law but an inferior teaching’.

‘It is the same with a Buddha and an ordinary being. When deluded, one is called an ordinary being, but when enlightened, one is called a Buddha. This is similar to a tarnished mirror that will shine like a jewel when polished. A mind now clouded by the illusions of the innate darkness of life is like a tarnished mirror, but when polished, it is sure to become like a clear mirror, reflecting the essential nature of phenomena and the true aspect of reality. Arouse deep faith, and diligently polish your mirror day and night. How should you polish it? Only by chanting Nam‑myoho‑renge‑kyo.’

Basic sequence of pointsWe have listed below the basic sequence of points made; however, these are not in any way prescriptive. You do not need to use these, except as a way of being able to better co‑ordinate the session and being clear what the Gosho covers.

• Please don’t let those first 6 words go past without drawing attention to them. ‘If you wish to free yourself` amounts to a brilliant summation of the entirety of Buddhism. The 6 words express the underlying spirit of Buddhism and our SGI movement. We freely undertake faith, practice and study as well as activities in the spirit of these 6 words.

• At the end of this first paragraph the Daishonin tells us that, ‘Chanting Myoho‑renge‑kyo will therefore enable you to grasp the mystic truth innate in all life.’

• He then introduces some principles of life that enable him to be far more specific. It may be worth reading the next two passages which are about ‘the mutually inclusive relationship of a single moment of life and all phenomena’. A key principle is that life (in other words, Nam‑myoho‑renge‑kyo) permeates all phenomena. And when we are

In Section B we move on from the life of the Daishonin to the first of his writings, ‘On Attaining Buddhahood in This Lifetime’. In reading this Gosho together we are directly hearing Nichiren

Daishonin`s great teachings. It is almost as if he is in the room with us!

As a way of introducing this writing we have study material part 2 on Nam‑myoho‑renge‑kyo. Following the Gosho, in part 4, we have Sensei`s great lecture on many of the themes in the Gosho.

For the first study session on Section B we will focus on parts 2 and 3 of the study material.

Part 2 discusses Nam‑myoho‑renge‑kyo from several standpoints. The material starts with the oneness of the person and the Law. It then moves on to the beautiful image of the lotus flower. Each of the four words/sounds comprising Nam‑myoho‑renge‑kyo have incredible depth of meaning. (To prepare you may wish to have a look at the Basics of Buddhism topic on Nam‑myoho‑renge‑kyo on the SGI‑UK members’ website and/or the relevant section of Richard Causton’s book The Buddha in Daily Life).

In part 3 Nichiren Daishonin writes from an enlightened Buddha life state. And just reading this writing you know you are reading something tremendously profound that challenges our ‘ordinary being’ thinking mind! Please do leave enough time for all the members to be able to express what they feel on reading and hearing these teachings.

We usually read the background before reading the Gosho itself.

Study session 1 on Section B

Nam-myoho-renge-kyo (Study material part 2) and Gosho: ‘On Attaining Buddhahood in This Lifetime’ (Study material part 3)


awakened to this, we can really use this principle while we are chanting.

• And as if to really make us think about this, the Daishonin invites us to reflect on the opposite of this principle, i.e., ‘if you think the Law is outside yourself’. This is a great topic of discussion: what does this mean? There are some answers from Sensei in his book on this Gosho. But it can include things like grumbling and complaining, blaming others or leaving things to other people.

• The last line of the fourth paragraph can be seen as the most important in this writing, ‘when you chant myoho and recite renge, you must summon up deep faith that Myoho‑renge‑kyo is your life itself’. Having introduced the general idea of knowing our own lives are the Mystic Law, and having introduced very key principles, he now gets specific. He wants us to realise this truth inside ourselves.

• What the Daishonin is saying to us is that when you realise your own life is Nam‑myoho‑renge‑kyo you will really be able to use chanting to attain Buddhahood in this lifetime. You may want to point towards the 9 consciousnesses topic in the Basics of Buddhism study material on the SGI‑UK members’ website.

• In light of this, you can discuss what is meant in the next paragraph by perceiving the true nature of our lives.

• The next paragraph contains a tremendously inspiring teaching – the attaining of a Buddha mind that creates peace, and a land in which all life is respected. The later section C of Grade 1 deals fully with this. We then have a truly simple message, written at a time when mirrors were made of bronze and had to be polished regularly to stop them tarnishing.

• The penultimate paragraph is quite complex and you may want to go back to the explanation of the sounds comprising Nam‑myoho‑renge‑kyo used earlier from the Basics of Buddhism study material.

• To end, you could acknowledge that not every person in the room may yet feel they are certain to attain Buddhahood, and so we have the next part of the study material where Sensei unfolds insights that will hopefully help us to become certain! And that the next session will have more opportunity for discussion. Buddhist study is all about overcoming doubt. ■

1st Quiz on Section B

1 Why is the Lotus Sutra described as the `king of sutras`? (Select the only incorrect answer)

❑ Because it is true and correct in word and principle

❑ It explains the direct path to enlightenment

❑ It explains that the entity of our life is the Mystic Law

❑ It is a provisional teaching

2 If the answer is `it symbolises the simultaneity of cause and effect` what is the question?

What does the lotus flower symbolise?

3 When you chant myoho and recite renge, what must you summon up deep faith in?

That Myoho‑renge‑kyo is your life itself

4 What determines whether a land is pure or not?

The good or evil of our minds

5 Which metaphor does Nichiren Daishonin use to demonstrate the benefit of chanting the daimoku in his writing ‘On Attaining Buddhahood in This Lifetime’?

This is similar to a tarnished mirror that will shine like a jewel when polished.

A mind now clouded by the illusions of the innate darkness of life is like a tarnished mirror, but when polished, it is sure to become like a clear mirror, reflecting the essential nature of phenomena and the true aspect of reality

Independent study task for course participants• Please challenge afresh your daimoku – chanting

to realise your own life is Nam‑myoho‑renge‑kyo. Maybe you can have a new experience to share with others next session?

• Please also read study material part 4 in preparation for the next study session.


Study session 2 on Section B

SGI President Ikeda’s lecture on ‘On Attaining Buddhahood in This Lifetime’ (Study material part 4)

Independent study task for course participants• Please read again all of the Section B study

material as well as reading Section C in preparation for the next meeting.

These are extracts from two newsletters in Sensei’s lecture series on this Gosho. You might want to read through them in their entirety as preparation. Also, Sensei`s

compiled lectures on this Gosho are available as a book from the SGI‑UK shop and if you can read it you will find supporting members discussion of this Gosho more insightful than relying on these notes alone.

Reading this material will bring everything powerfully to life in the lives of members. Sensei is speaking to us as Bodhisattvas of the Earth and what he writes contains really key understandings for applying the Gosho we have just studied in the midst of our daily lives and learning to win in the challenges of life.

This material also takes excerpts from the Gosho and expands on them in sequence.

Hopefully all the participants have read the study material beforehand so that this study session can take the form of an interactive discussion in which each participant can share their reflections on the Gosho and the lecture and their own experiences of faith and practice.

Key points for discussion include:

• What does it mean to think the Law is outside yourself?

• How has your chanting changed? or What impact has studying this material had on your daimoku?’ ■

2nd Quiz on Section B

1 What are the two aspects of daimoku in Nichiren Daishonin’s Buddhism described in Sensei’s lecture?

The daimoku of faith and the daimoku of practice

2 True or False: Attaining Buddhahood in this lifetime’ contrasts sharply with the pre‑Lotus Sutra teachings, which expound that one can become enlightened only after practising austerities over countless lifetimes.

True

3 Complete this quotation from ‘On Attaining Buddhahood in This Lifetime’ ‘Even though you chant and believe in Myoho‑renge‑kyo, if you think_________________________, you are embracing not the Mystic Law but an inferior teaching.’

The Law is outside yourself

4 What is the question, if ‘with a vibrant and vigorous rhythm like that of a galloping horse’ is the answer?

How should we strive to chant daimoku?

5 What does seeking the Law outside yourself mean to you?

Various possible answers including but not limited to: blaming others for our problems or sufferings, complaining and criticising when faced with challenges, believing we can only be happy if/when we get something we desire, etc.


Study session on Section C

‘Establishing the Correct Teaching for the Peace of the Land’ and kosen‑rufu (Study material part 5)

In the study material it is stated that, ‘The aim of Buddhism is to share and spread the correct teaching that embodies the Buddha’s enlightenment, to guide all people towards

attaining the life state of Buddhahood and to realise peace and prosperity for all humanity.’

Through the practice of Nichiren Buddhism, individuals are able to transform their life condition and develop a state of absolute happiness based on the eternal Mystic Law. In doing so, they then have an impact on all those around them, thus leading to peace for society as a whole. It is this process, and how we can learn from the actions of Nichiren Daishonin, that forms the basis of this section of the study material. It is also important for us to confirm that kosen‑rufu is the fundamental spirit of Nichiren Daishonin.

A good starting point therefore might be to discuss Nichiren Daishonin’s treatise ‘On Establishing the Correct Teaching for the Peace of the Land’. In this treatise Nichiren Daishonin confirms the teaching in the Lotus Sutra that all people can manifest the Buddha nature and that those who uphold the Sutra should take action to enable others to reveal their Buddhahood as well.

• What was the purpose of the Daishonin writing this treatise?

• Why did he write it despite knowing that it would likely lead to his persecution?

The phrase ‘establishing the correct teaching’ has been misunderstood as being exclusive or sectarian. However, in the World of Nichiren Daishonin’s Writings, President Ikeda clarifies what this phrase means:

The essence of ‘establishing the correct teaching’ lies in believing in the fundamental good that is the Lotus Sutra and in each individual establishing peace

in their hearts. Only when a society that functions in accord with the fundamental good is firmly secured will a truly peaceful society be actualised. This does not mean, however, that every person in a given society must be united by faith in the Lotus Sutra. What matters is that the spirit of the great philosophy of peace expounded in the Lotus Sutra, with its teaching that all people are Buddhas, be given full play in society as a whole. On a societal level, ‘establishing the correct teaching’ means establishing the concepts of human dignity and the sanctity of life as principles that support and move society. (The World of Nichiren Daishonin’s Writings, Volume 1, p. 75)

• Why did Nichiren Daishonin use the term ‘correct teaching’? In what context was he living that made this necessary?

• How might we ‘establish the correct teaching’ that all people are Buddhas in today’s society?

This is a good opportunity to discuss the idea of practice for oneself and others. As it says in the study material part 5, ‘The Daishonin wrote this treatise and remonstrated with the ruling authorities out of his wish to put an end to the sufferings of the people of his day. He was showing, through his own example, that practitioners of Buddhism must not content themselves with a Buddhist practice that consists solely of praying for their own enlightenment. Rather, basing themselves on the principles and spirit of Buddhism, they must actively engage in seeking solutions to the problems and issues facing society.’

A central principle of this Buddhism is therefore the need for practitioners to take action to establish respect for the dignity of all life as the foundation of society. The starting point for this is acknowledging and solidifying respect for the dignity of our own life. In this Gosho, Nichiren Daishonin says that in order to ‘establish the correct teaching’ we must quickly reform the tenets of our hearts thus emphasising that without a fundamental change in the inner life of the individual society cannot be transformed.

After discussing the Daishonin’s actions to realise peace in society, it would be useful to study how we as individuals can take action to do this, and how the Soka Gakkai is taking action around the world to achieve this. In the Gosho ‘The True Aspect of All Phenomena’, the Daishonin writes that ‘if you are of the same mind as Nichiren you must be a Bodhisattva of the Earth’. It is therefore important to discuss our role as individuals in creating a peaceful society and how we can have confidence in our mission.


In the study material part 5, it makes clear that the Buddha entrusted the mission for kosen‑rufu to us, the Bodhisattvas of the Earth who have thoroughly forged themselves. How do we fulfil this mission of the widespread propagation of the Law? 2 ways to discuss would be shakubuku and attending our monthly discussion meetings.

• What does shakubuku mean and how does it lead to kosen‑rufu?

• Why is the discussion meeting so important in achieving kosen‑rufu?

• Can anyone share an experience of how either of these actions enabled them to transform their life state and help someone else to do the same?

Finally, it is important to consider the role that the Soka Gakkai plays in achieving kosen‑rufu. As the study material says:

‘Until the appearance of the Soka Gakkai seven hundred years after the Daishonin’s death, no one had been able to widely spread the Mystic Law. It is the Soka Gakkai that has made the predictions of Shakyamuni and Nichiren Daishonin a reality.

This is proof that the Soka Gakkai is the organisation that has emerged to carry out the mission of kosen‑rufu, acting in accord with the Buddha’s intent. The Soka Gakkai is making kosen‑rufu a reality, spreading the Mystic Law throughout the entire world, just as the Lotus Sutra teaches.’

The Soka Gakkai supports our shakubuku activities and is the place where discussion meetings are held. As an organisation it is also involved in actions at regional, national and international levels. These activities for peace, culture and education often raise awareness of some of the key problems facing society and potential solutions to them. In this way the Soka Gakkai continues to carry on the Daishonin’s spirit.

• What examples have there been of SGI‑UK taking action for kosen‑rufu? ■

Independent study task for course participants• Can you prepare a short experience for the next

study meeting about having chanted with the conviction that you are a Bodhisattva of the Earth and the actions that you took as a result? What impact did this have on you as an individual and on those around you?

• The study material for the next section on the history of the SGI is quite long but descriptive and easy to read. Please challenge to read it before the next study session.

Quiz on Section C

1 If the answer is ‘people’ and not ‘king’ what is the question?

Which symbol was mostly used by Nichiren Daishonin when writing the character for ‘land’?

2 The Lotus Sutra entrusts the mission of kosen‑rufu to:

a Priests

b Bodhisattvas of the Earth

c Those who have practised Buddhism for a long time.

3 What is kosen‑rufu?

The widespread propagation of the Mystic Law, the teaching that states that all people are Buddhas.

4 True or false? We should avert our gaze from society’s problems and withdraw into a realm of religious faith.

False.

5 How do we know that the Soka Gakkai is the organisation that has emerged to carry out the mission of kosen‑rufu acting in accord with the Buddha’s intent?

It has been able to widely spread the Mystic Law in the same spirit as Nichiren Daishonin and it has made the predictions of Shakyamuni and Nichiren Daishonin a reality.


We are now approaching the end of the series of Grade 1 study materials. In this section you can build on all that has been learnt and the trust and friendships

between the participants that have developed. This section on the history of the Soka Gakkai is quite long and as it won’t be possible to read it all in the study session it is even more important that you have taken the time to study beforehand so that you feel prepared and confident to lead this meeting and answer questions for the Grade 1 course participants.

This topic helps us understand the heart and spirit of the Soka Gakkai through the three founding presidents, who dedicated their lives to kosen‑rufu, and the spirit of mentor and disciple they shared. In this study material you will notice that the three presidents are referred to individually with the title Sensei which means teacher or master – e.g. ‘Makiguchi Sensei’. This may be unusual for some members in UK but is commonplace in Japan.

The material explores the lineage of the Soka Gakkai based on the Lotus Sutra which describes the emergence of the Bodhisattvas of the Earth who work to spread the Lotus Sutra throughout the entire world and thereby realise the Buddha’s purpose, kosen‑rufu.

The spirit of the oneness of mentor and disciple and the emergence of the Bodhisattvas of the Earth have a profound relevance for us today which can be explored throughout the study.

In 1930, Makiguchi Sensei and Toda Sensei created the Soka Kyoiku Gakkai, a value‑creation education

Study session 1 on Section D

The history of the Soka Gakkai (Study material part 6)

society for the pursuit of happiness, which started the movement of ordinary people in modern times practicing for the same purpose, to realise kosen‑rufu.

Discussion idea: What led to the arrest and imprisonment of Makiguchi Sensei and Toda Sensei?On 18 November 1944, at the age of 73, Makiguchi Sensei passed away at the Tokyo Detention Centre.

While in prison, Toda Sensei, in addition to exerting himself in chanting daimoku, from early 1944 began to read the Lotus Sutra and ponder it deeply.

Discussion ideas: What where the two realisations that Toda Sensei came to during his time in prison and what impact did these realisations have on the kosen‑rufu movement?

• What do Toda Sensei’s realisations mean to youtoday?

On being released from prison, Josei Toda immediately undertook to reconstruct the organisation which became the Soka Gakkai – an organisation for the happiness of all people. At one of his lectures he met the young Daisaku Ikeda.

Discussion idea: Why did Daisaku Ikeda decide to take Toda as his mentor? How did their shared struggle, particularly for the goal of 750,000 households, develop?

Daisaku Ikeda fought to protect President Toda and the organisation. In the Yubari Coal Miners Union Incident of 1957 he, as his mentor before him, was persecuted by the authorities. This occurred as Toda’s health failed and the following year on 16 March 1958, having achieved a membership of 750,000 households, a ceremony in which Toda entrusted kosen‑rufu to the youth was held.

Discussion idea: Why and how do you celebrate 16 March each year? (or 3 May, or 18 November)?

Ikeda was inaugurated as third president of the Soka Gakkai on 3 May 1960. Soon afterwards, he took his first step to spread the teachings around the world. To actualise Josei Toda’s vision, President Ikeda has developed the Soka Gakkai as an organisation for peace, culture and education.

Discussion idea: What are the various contributions of the SGI to peace, culture and education?

• What is the significance of President Ikeda’sdialogues for your life?

Having triumphed over the schemes of the priesthood and the excommunication, a new era in the history of the Soka Gakkai was ushered in.

Discussion idea: What does the new era mean for you?


Here are some quotations from the material you may like to use

‘Such bodhisattvas, the sutra teaches, appear in the age called the Latter Day of the Law, after the passing of Shakyamuni Buddha. They work to spread the Lotus Sutra throughout the entire world and thereby realise the Buddha’s purpose, a process we call kosen‑rufu, the widespread propagation of the sutra’s teaching. The bodhisattvas who shoulder this mission are called the Bodhisattvas of the Earth.’

‘And today, it is the Soka Gakkai that has inherited and is carrying on the Daishonin’s spirit, deeply resolved to accomplish its mission of worldwide kosen‑rufu and earnestly preserving in its efforts to actualise that goal. The leaders who have firmly established the practice, awareness and resolve for achieving kosen‑rufu in modern times are the Soka Gakkai’s first three presidents: its first president, Tsunesaburo Makiguchi, its second president, Josei Toda, and its third president, Daisaku Ikeda.’

‘Makiguchi Sensei adamantly refused to accept the Shinto talisman, and the Soka Kyoiku Gakkai thus persisted in upholding the Daishonin’s teaching and example of strictly admonishing slander of the Law.

On 6 July, Makiguchi Sensei, while visiting Shimoda in Izu, Shizuoka Prefecture, and on the same day Toda Sensei, in Tokyo, were taken into custody by detectives of the Special Higher Police.’

‘While in prison, Toda Sensei, in addition to exerting himself in chanting daimoku, from early 1944 began to read the Lotus Sutra and ponder it deeply. In the process, he achieved an awakening – a realisation that “the Buddha is life itself”.

‘As he continued to chant and engage in profound contemplation, Toda Sensei also became aware that he himself was a Bodhisattva of the Earth who had been present at the Ceremony in the Air described in the Lotus Sutra and who was entrusted with the widespread propagation of the sutra’s teaching in the age after Shakyamuni Buddha. Thus, in November 1944, he awakened to the deep conviction that “I, Toda, am a Bodhisattva of the Earth,” whose mission it was to accomplish kosen‑rufu.’

‘At the meeting that evening, Toda Sensei was delivering a lecture on Nichiren Daishonin’s writing “On Establishing the Correct Teaching for the Peace of the Land”. When Toda had finished lecturing, Ikeda asked him a series of questions, including “What is the correct way to live?”, “What is a true patriot?”, “What is the meaning of Nam‑myoho‑renge‑kyo?” and “What do you think about the Emperor?”

‘Toda’s answers were clear and well‑reasoned, and infused with the deep conviction he had gained through his struggles against Japan’s militarist government and during two years of unjust imprisonment. As he listened, the young Daisaku Ikeda was struck with the sense that he could trust everything this man had said.’

‘3 July is the same date on which, in 1945, Toda Sensei was released from prison. Years later, Ikeda Sensei referred to this in a haiku poem, writing, “On this day of release and of imprisonment [3 July] are found the bonds of mentor and disciple.”’

‘For 15 days, Ikeda was subjected to harsh interrogation, during which the prosecutor threatened, “If you don’t confess your guilt, we will arrest President Toda.” Toda’s health had by that time become very frail, and going to jail would have surely led to his death. To protect his mentor’s life, Ikeda confessed to the charges for the time being, resolved to prove his own innocence later in court. On 17 July, he was released from the Osaka Detention Centre.

‘For the next four‑and‑a‑half years, Ikeda Sensei waged an ongoing court battle, and finally, on 25 January 1962, he was pronounced not guilty on all charges. The prosecutor affirmed the court’s decision, declining the option to appeal.’

‘In his dedication on the monument displayed in the entrance lobby of the Hall of the Great Vow, Ikeda Sensei wrote, “Kosen‑rufu is the path to attaining universal peace and prosperity. It is our great vow from time without beginning for the enlightenment of all people.”

‘Members from across Japan and around the world gather at the Hall of the Great Vow to do gongyo and chant daimoku. United in their vow to achieve kosen‑rufu, they pray to the Soka Gakkai Kosen‑rufu Gohonzon, which bears the inscription “For the Fulfilment of the Great Vow for Kosen‑rufu through the Compassionate Propagation of the Great Law”, and start anew with fresh determination.’ ■

Independent study task for course participants• Please read through the final part of the study

material at least once. It is not very long but it could be quite challenging. You will have a chance to discuss it at the next study session!


Quiz on Section D

1 What novel did President Ikeda start to write in 1965 and what is the key theme?

The Human Revolution.

‘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.’

2 Where and when did Daisaku Ikeda meet his mentor Josei Toda?

On 14 August 1947, in Tokyo, when he attended his first Soka Gakkai discussion meeting.

3 If ‘I, Toda, am a Bodhisattva of the Earth’ is the answer, what is the question?

What deep realisation did Josei Toda have in prison (that would become the primary inspiration behind the revival of Buddhism in the modern age and the powerful progress of the Soka Gakkai as a religious group dedicated to the accomplishment of kosen‑rufu)?

4 True or False: On 16 March 1958 Toda Sensei delivered his ‘Declaration for the Abolition of Nuclear Weapons’, which would become the start and keynote of the Soka Gakkai’s peace movement.

False – this took place on 8 September 1957. 16 March 1958 was ‘Kosen‑rufu day’, in which he entrusted kosen‑rufu to the youth division and specifically to his disciple Daisaku Ikeda.

5 What was completed and opened In November 2013 in Shinanomachi, Tokyo, as part of the Soka Gakkai Headquarters complex?

The Hall of the Great Vow for Kosen‑rufu (Jp. Daiseido).

The most important thing is that you yourself as the leader of this course study session have studied this topic carefully, feel prepared and confident to lead this meeting and answer

questions from the Grade 1 course participants. Please ask questions or seek support from a senior leader in advance if there is anything you are unsure about.

As part of your preparation for this meeting it might be useful to review Topic 10 (‘Overcoming obstacles’) in the Basics of Buddhism study course on the SGI‑UK members’ website, which covers the inevitable ‘obstacles and devils’ that arise as we advance in our Buddhist practice.

For the Grade 1 course, we study the priesthood issue as part of the history of the Soka Gakkai and SGI. This is a basic introduction to a very complex topic.

Sometimes members can feel confused about the priesthood issue, easily misunderstand the use of words like ‘good’ and ‘evil’ from a Buddhist perspective, and question why we have to speak out against the Nikken sect. These points will be explored in greater depth in the Grade 2 study course. However, when we study the history of Buddhism, we can see that actually there has always been this struggle between the Buddha and powerful enemies.

Shakyamuni himself was attacked by Devadatta, one of his closest disciples, and in the teaching of the Lotus Sutra, he explained that the Votary of the Lotus Sutra in the Latter Day is bound to face the 3 powerful enemies.

Study session 2 on Section D

The Soka Gakkai – Nichiren Shoshu split (Study material part 7)


In the Soka Gakkai Buddhist dictionary we read:

Miao‑lo summarises these three enemies as follows: (1) ‘The arrogance and presumption of lay people’ or arrogant lay people; a reference to those ignorant of Buddhism who curse and speak ill of the practitioners of the Lotus Sutra and attack them with swords and staves. (2) ‘The arrogance and presumption of members of the Buddhist clergy” or arrogant priests. These are priests with perverse wisdom and hearts that are fawning and crooked who, though failing to understand Buddhism, boast they have attained the Buddhist truth and slander the sutra’s practitioners. (3) ‘The arrogance and presumption of those who pretend to be sages’ or arrogant false sages. This third category is described as priests who pretend to be sages and who are revered as such, but when encountering the practitioners of the Lotus Sutra become fearful of losing fame or profit and induce secular authorities to persecute them. In On “The Words and Phrases” Miao‑lo sates, ‘Of these three, the first can be endured. The second exceeds the first, and the third is the most formidable of all. This is because the second and third ones are increasingly harder to recognise for what they really are.’

Nichiren Daishonin called them the ‘three powerful enemies’ and identified himself as the votary, or true practitioner, of the Lotus Sutra because he was subjected to slander, attacked with swords and staves, and sent into exile twice by the authorities, just as prophesied in the sutra. In his treatise ‘The Opening of the Eyes’, he says, ‘At such a time, if the three powerful enemies predicted in the Lotus Sutra did not appear, then who would believe in the words of the Buddha? If it were not for Nichiren, who could fulfil the Buddha’s prophecies concerning the votary of the Lotus Sutra?’ (The Soka Gakkai Dictionary of Buddhism, p. 720)

With this spirit President Toda also prayed to draw out the 3 powerful enemies and in study material part 5 on the history of the Soka Gakkai, we learnt about his persecution and imprisonment together with President Makiguchi during the war.

From this perspective it was inevitable that as the Soka Gakkai rapidly advanced as a movement for kosen‑rufu under the leadership of the 3rd President Daisaku Ikeda, the powerful enemies would appear again, this time with the 3rd powerful enemy manifesting as the priesthood’s actions to obstruct kosen‑rufu.

Study material part 6 explains how tensions existed between the Soka Gakkai and the Nichiren Shoshu

priesthood from the outset, and how, in the view of 2 religious scholars who are not members of the SGI, this made a split unavoidable.

We can also understand how this split can be seen as a point of spiritual independence when the Soka Gakkai could become truly free to propagate Buddhism as a lay movement, taking action within society for peace, culture and education without being restricted by a conservative priesthood. The subsequent great expansion of the SGI to 192 countries and territories is clear proof of this.

The split also clarified that there can be no room for authoritarianism among the true followers of Nichiren Daishonin, who himself repeatedly emphasised the equality of all his believers and disciples, be they men or women, priests or lay believers.

As this study material is not so long, it might be useful to take turns to just read through it in full during the meeting. There are also 2 short passages from Study Material part 5 that should be read beforehand: the paragraph in the section ‘A movement for peace, culture and education’ that explains the events from 1977 to 1979 (the first priesthood issue) and the section entitled ‘The new era of worldwide kosen‑rufu’, that briefly outlines the 2nd Priesthood Issue.

One point we should emphasise is that in Buddhism we never just see evil and authoritarianism as something only outside ourselves. We should always engage in a struggle to perceive and win over our own inner evil or fundamental darkness in which we too may be swayed to disrespect or control others. It may be that you have your own experience of doing this that you can share.

Also please encourage members to ask questions freely and let us remember that this kind of profound topic of study needs time and daimoku to fully digest and absorb into our lives.

Suggested question for group discussion: Why is the excommunication of the SGI by the Nichiren Shoshu priesthood also known as our ‘spiritual independence’?

This meeting is the last one of the Grade 1 study course so please thank and congratulate all the participants for all their great efforts in study.

Thanks very much to you too for all your hard work to support your local members. ■


resource pack for leaders of local meetings for the sgi-uk

Documents