mr koe on mentor and disciple final

l Manifesting Soka Spiritual Renewal 19 Sept 2009 I of 34 l

MANIFESTING THE SOKA SPIRITUAL RENEWAL BY PUTTING INTO PRACTICE THE ONENESS OF MENTOR AND DISCIPLE

- A Revisit of President Ikeda’s Guidance during his second visit to Malaysia (November 2000) -

Although we had studied this together before, different thoughts have emerged after my repeated study of this guidance again recently. I pen these thoughts down for mutual learning and exchanges with all of you. It is my hope that these thoughts set off a fresh wave of spiritual renewal to scale higher achievements in our great undertaking of Kosen-rufu. I urge you for feedback and suggestions towards this end. Next year, 2010, will be the 21st and 10th Anniversary of Ikeda Sensei and his wife's first and second visit respectively to our country; the 80th Anniversary of Soka Gakkai and the 50th Anniversary of Ikeda Sensei's inauguration as the 3rd President of Soka Gakkai. In anticipation of this glorious moment, let's us all gather to study once again Ikeda Sensei's guidance to us during his second visit to renew and strengthen the spirit and the bond of mentor and disciple in our lives. Part I – (6 Paragraphs) Original Text: (1) Malaysia, which is soaring valiantly towards the 21st century, shines with the light of unlimited hope. (2) I am overjoyed to finally be able to visit this young, dynamic country again after a gap of twelve years. (3) It is the realization of a long-cherished dream. I am filled with deep emotion to be here, and I congratulate you with all my heart on the truly phenomenal development that Malaysia has undergone in this past decade. Para 1-3: In these paragraphs, Ikeda Sensei praised the spirit of dedication of SGM members. While feeling proud about these praises, we should be mindful to guard ourselves against complacency and arrogance so as not to impede our progress in our practice. We all have the tendency to allow praises get to our head, becoming self centered and arrogant. Actually, there is another meaning in praising others; it also aims to spur people on, encourage them, urge them to create greater value and achievement.


Original Text: (4) You, the members of Soka Gakkai Malaysia (SGM), for whom I have the greatest esteem and affection, have worked together with General Director Koe Teng Hong and Women’s Division Leader Tan Lian Kim to become exemplary citizens of your respective communities and of your country. And as a result of your efforts, you have earned the trust of people in all areas of society, including the top echelons of the Government. Para 4: "To become exemplary citizens of your respective communities and of your country" teaches us about the principles of "faith equals daily life" and "Buddhism is society". The is the hope and expectation Ikeda Sensei places upon all the members of Soka Gakkai throughout the world. From Buddhism point of view, a person of faith is one who lives with a mission, compassionate and practise for others; one who takes responsibility for and contribute to his family, work, organization, society and country, fulfilling his obligations as a citizen; one of noble character, good moral values and ethics, , well-mannered, law-abiding, neighborly, caring, trust-worthy and an exemplary of contribution to the society and country. As Ikeda Sensei always remind us of the Gosho that states, "The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behavior as a human being" [No.106, Page 851, col 2, paragraph 22, The Three Kinds of Treasure] and "Bring forth the great power of faith, and be spoken of by all the people of Kamakura, both high and low, or by all the people of Japan, as “Shijo Kingo, Shijo Kingo of the Lotus school!” [No.35, Page 319, col 1, paragraph 9, Early Desires Are Enlightenment]. Similarly in his guidance to us during his first visit in 1988, Sensei emphasized that "A person of true wisdom is one who is actively participating and contributing and adding value to the society" and "Be one who can perceive the reality of life who exerts oneself for the happiness, safety and security of others. Honest and thoughtful actions are proof of true faith". Sensei has indicated to us in this guidance the way to become a person of true wisdom who is honest and thoughtful. I urge that you, having understood his intention, honestly practise his guidance to prove its validity in your daily life. Under the guidance of Ikeda Sensei, we made great achievement during the last century in contributing to the society and country. We made encouraging development in Kosen-rufu and expanded our circle of trust and understanding. Based on the same principles of Mentor and disciple and Sensei's guidance and philosophy, we shall continue to fulfill our role as exemplary citizen in the days ahead to live up to Sensei's expectation of us and to repay our debt of gratitude towards Sensei.


Original Text: (5) The growth and activities of the youth, the protagonists of the new century, are also deserving of the highest praise. In addition, centres of Kosen-rufu have appeared one after another around the country. Such community centers are a crystallization of your noble sincerity and symbol of your immense good fortune. (6) Before coming here today, incidentally, I stopped by at the construction site of the new SGM Grand Culture Centre, which is scheduled for completion in February next year. While I was there, I chanted daimoku for the construction work to proceed smoothly and for the centre to become a wonderful base for activities dedicated to social contribution. Para 5 & 6: The growth and vitality of the youth determines the future development of Kosen-rufu. The Youth Division is the successor of our future. It is precisely for this reason that the Youth today must be conscious that fact in order to live up to Sensei's expectation. The Youth of SGM of the past contributed significantly to the development of SGM with the support of the Men and Women Divisions (who's credit must be remembered by the Youth). The Youth Division exhibited excellent tradition of the spirit of Soka Youth, taking responsibility for Kosen-rufu with strong faith and tenacity. As a reminder to the Youth Division: "Flowers that flourish within the greenhouse environment cannot withstand the beating of harsh weather". It is my hope that the Youth Division today inherits the same spirit and ability. It is time for the Youth Division to carry out review, introspection and self-reflection. Sensei has always reminded us that failure to progress is to regress. Be mindful of this. The materialization of our cultural centers throughout the country is the actual proof of the good fortune accumulated by our members through their faith and practice in accordance with the guidance of Ikeda Sensei. This proved the greatness of Sensei's guidance and philosophy and members' faith and practice. Alongside the completion of these cultural centers one after another, our good fortune has also snowballed, evidencing the validity of the law of simultaneity of cause and effect of Nichiren Buddhism. Part II


Original Text: On the wall of this room is a banner with next year's theme: 'Year of Victory for the New Century'. We practice Nichiren Daishonin's Buddhism in order to win in life and to become happy. You, my friends here in Malaysia, have won on all front. I applaud you wholeheartedly. Three cheers for SGM's resounding victory! Three cheers for your brilliant triumph! At the dawn of the new century, Ikeda Sensei set a new long term goal 'Year of Victory for the New Century' for SGI worldwide. It is therefore Sensei's wish and it encourages us to achieve victory in all aspects of our life (individual, family, children and career) and Kosen-rufu (organizational unity, growth and talent development) in the 21st Century. Ikeda Sensei chose to be with all of us in Malaysia at the dawn of the new century, encouraging us saying, 'You, my friends here in Malaysia, have won on all front'. We must echo Sensei's guidance and expectation by delivering to him reports of victorious achievements, fulfilling our commitment to him as his disciples.

Part III (6 Paragraphs)Part III (6 Paragraphs)Part III (6 Paragraphs)Part III (6 Paragraphs) Original Text: (1) During this visit, I had the privilege of receiving an honorary degree of Doctor of Letters from the University Putra Malaysia [on November 29]. (2) I would like before anything else to share this proud honour with all of you, my beloved SGM members. (3) The conferment ceremony was most dignified and solemn. And, words cannot express my profound appreciation for the warm, heartfelt welcome of the university officials, faculty and students, whose sincerity and good wishes pervaded every inch of the ceremony. (4) It is also my humble pleasure to report that many people at the University Putra Malaysia voiced genuine praise for the contribution that all of you of SGM are making to society. Para 1-4: Ikeda Sensei was conferred the honorary degree of Doctor of Letters from the University Putra Malaysia (UPM) on 29 November 2000. This is the first conferment of its kind to Ikeda Sensei by a Malaysian university. I remember him saying at the time 'I humbly receive this conferment on behalf of the members of SGM' and 'I thank all beloved members of SGM for your effort!'. Looking back, it must be made clear to all of you and for record that it


was in fact Ikeda Sensei who acted out of his compassion, chose to be present in Malaysia to lead the advancement of SGM. Sensei showed us the essence of a true humanistic leader who has an open-

heart, who values and appreciates the efforts of grass-root members. He

represents an example of faith in action for all leaders to emulate. Let's walk amongst the members, striving with them to learn and improve together through mutual encouragement and in the process strengthen the bond of friendship and unity that will in turn set off a new wave of Kosen-rufu movement. We must constantly check ourselves against the examples set by Sensei, treat people with humility, treasure and respect every individual, especially our seniors and those contributing behind the scene. We shall then acquire the heart equivalent to that of Ikeda Sensei. We must guard ourselves against our tendencies of becoming credit seeking and condescending especially when we manage to achieve some level of success. We may dwell in the world of hunger and animality, showing ingratitude towards Sensei and some may even manipulate their position in the organization for some selfish gain. Ikeda Sensei was the first individual of Japanese nationality to be conferred an honorary degree of Doctor of Letters from the University Putra Malaysia on 29 November 2000. Associate Professor Dr. Kamariah Hj Abu Bakar, Dean of Faculty of Educational Studies, UPM paid tribute to Ikeda Sensei for his contribution in the promotion of world peace, culture and education in the opening of her citation for the conferment ceremony saying 'Daisaku Ikeda, the President of Soka Gakkai International, is a name that is synonymous with the values of peace, culture and education'. She went on to say that 'with sincerity and spirit of nobility' he meets with scholars, social activist and world leaders to communicate his thoughts in his pursuit of world peace to fulfill his hope a better world. He submits his proposal on disarmament to the United Nation. He crave for peace on earth, calls for the need to return to humanism and for spiritual revolution. Mr. Ikeda is active delivering speeches at world renown

Universities and learning organizations. These speeches cover topics from

arts, literature, education, religion, culture, harmony and world peace'. She continued 'in his series of speeches and in his effort promoting friendship and mutual understanding, Mr. Ikeda spoke highly of the role of women in promoting and upholding peace principles. He echoed the views as emphasized and pointed out by Mahatma Gandhi, "if by strength is meant moral power, then women is immeasurably man's superior; if non-violence is the law of our being, then the future is with women".'He aslo emphasized the importance of early childhood education and development. He believes that children should be groomed and shaped to assume the role of future leaders of the country with capability and sense of responsibility and the same time

able to contribute to realizing world peace’.


She continued, "He is convinced that the best means towards connecting the hearts and minds of the citizen of the world is by building and expanding the network of cultural exchanges, transcending national boundary, ideology and ethnicity." This is the only means to transform suspicion into trust, and hostility into understanding, substituting eternal peace for conflict. Before closing, she stressed that "Mr. Ikeda dedicated his life to propagating the truth, always giving his best to encouraging others, praying and calling for

the revival and liberation of the human spirituality and humanism". The above were the citation in honor of Ikeda Sensei, which I would like to put on record for posterity. The above passage 'Mr. Ikeda dedicated his life to propagating the truth' recognizes Mr. Ikeda for his noble character. Sensei took faith at the age of 19. For 60 years, he lived his life steadfast to his belief and ideals and continues to challenge himself until this very day. At an age passed 80, he continues to be active on the world stage, working for peace and happiness for the future of mankind at the same time guiding us in faith everyday without fail. We as his disciple, we must in return respond by following closely his footsteps dedicating ourselves for Kosen-rufu, peace and prosperity for our country.

The citation by Associate Professor Dr. Kamariah Hj Abu Bakar has help me understand how much learned individuals outside the circle of our organization recognize and appreciate Sensei's thoughts and philosophy and his contribution towards world peace and him as a man of noble character, more than us within the organization. It is shameful to note that we as leaders of the organization may not appreciate Sensei as much even though he is with us. Maybe it is time for soul-searching and resolve to study more of Sensei's writings, speeches, dialogues, peace proposals and guidances to elevate our state of life. Ikeda Sensei carries out his duty in order to protect the members of the SGI families and to show the greatness of teacher and to prepay his debt of gratitude to his beloved teacher Mr. Josei Toda. Are we the disciples of Ikeda Sensei doing the same for our teacher and mentors in life? Ikeda Sensei visited Malaysia twice to path the way for the advancement of Kosen-rufu in this country. it is a fact that the rapid expansion of SGM for the last 30 years was achieved after Sensei's visit. It is my hope that each one us appreciates and remembers this so that no matter what happens, we shall continue to practice and advance with unwavering spirit based upon the guidance and philosophy of Sensei's, promote and spread his teachings as the beacon of hope for peace and happiness for the people in the world.


Original Text: (5) Yesterday [30 November 2009], I met with Prime Minister Dr Mahathir bin Mohamad at the new Prime Minister's Office Complex in Putrajaya. It was our second meeting. We had a very meaningful discussion, centering on Malaysia and the world in the coming century. I also brought up the subject of the spectacular card stunt performed by 5,000 of our SGM members at the opening ceremony of the 16th Commonwealth Games in Kuala Lumpur in September 1998. Dr Mahathir said he had been most impressed by the performance. (6) Each day of my stay here in Malysia has been one of creating golden pages of history with you. I owe everything to you. Thank you from the bottom of my heart. Para 5 & 6: Sensei met our former Prime Minister Dr Mahathir for the second since February 1988. It was my first meeting with our national leader. The original agenda was to take only 30 minutes, but the actual conversation lasted more than 30 minutes. This was also the first time that I have seen Sensei in action which I would describe it as action that 'treasures every single moment of life'. I sense the strong spirit of exerting oneself and yet magnanimous and calm. This is the manner of a man of extraordinary wisdom, which I had the opportunity to witness for myself. Ikeda Sensei recorded a golden page in history for each member of SGM. This is how Sensei has taught us and safeguarded SGM Kosen-rufu through his own actions. (More articles on Sensei's teaching through his actions during his visits to Malaysia can be found in the June 2009 publication of Cosmic and an article dated 17 August 2009 entitled "Regarding Mentor and Disciple Spirit"). Ikeda Sensei has the wisdom to view matters relating to Kosen-rufu on both the macro and micro level. While pursuing the path to world peace and happiness in broader sense through peace, cultural and educational activities and the same time he also perceives the intricate importance of transforming human spirit and societal structure through the promotion of the Soka path of humanism based on Buddhist principles. Part IV (2 Paragraphs) Original Text: (1) There is a Malaysian anecdote that dates back some two centuries that I would like to share with you today.


Para 1: This is an extract from the "Abdullah's Story". In the story, Abdullah says, "I'm sick of studying!" I believe we might have said the same thing ourself. There is an old Chinese saying 'There is no limit to learning' and ’Never too old to learn'. Be it Buddhism, knowledge, society and life, there is no way we could finish learning them all in one lifetime. Mao Tze Dong, the former Chairman of the People of Republic of China read the book "Zi Zhi Tong Jian" (A Mirror for the Wise Ruler) for a total of 17 times, jotting down notes on every pages he read. During the historical Communist Long March (1934-35) he was reported to have read the book on the horse back so engrossed that he was not aware of reaching the destination. The reference made to Chairman Mao was to bring out the point about the importance of having the right attitude to study. When Sensei was young, he gave up on the opportunity to continue his tertiary study when he undertook to bear full responsibility for the difficulty encountered in running Mr Toda's business. Even amidst heavy workload and adverse conditions, Sensei never fail to exert himself to his utmost to learn and study from Mr Toda and Japanese and world mentorpieces and make notes. The account of this has been recorded in his "Youthful Diary". As disciples, we must acquire this relentless learning attitude from Sensei. As the old Chinese saying 'Learn young before it is too late'. Youth Division members, do not live a life of regrets. All great people in the history mankind acquired knowledge and experience

A father was teaching his son languages. Day in, day out, they would study together. The boy was of an age when he wanted to be out playing with his friends and having fun. One day he had enough, and shouted, "I'm sick of studying!' Maybe some of you have felt the same way. His mother, however, did not fly off the handle and start scolding him when he said this. This is an important point. She proceeded to tell him gently and persuasively why it was important to study. "Even if we leave you an inheritance , if you are unlucky, it can vanish in an instance," she pointed out. "But sound knowledge and learning are not like that. They stay with you until you die." This is an episode that appears in Hikayat Abdullah (Abdullah's Story), a Malay literary classic. Abdullah is the boy's name. He lived up to his mother's expectations and went on to become a famous language teacher.


through relentless learning. Therefore, I hope that we eliminate the 'I am sick of studying' attitude or we would become self-centered and arrogant. To our Youth Division, you must embody the continuous learning, unwavering and seeking spirit shown by Sensei during his youthful days and enter the true path of Mentor and disciple. Abdullah had a wise and intelligent mother. Just as I have always shared that it is crucial to be an understanding person regardless of your age and gender, which means being wise and intelligent in our action. Although being a female of her time, Abdullah's mother transcended the social structure of the time, guided and educated her child well from an elevated state of mind. Abdullah eventually became a famous language teacher. Abdullah's mother is a model for our Women Division.

A wise and intelligent guidance and education provided by a mother (female) will produce healthy growth in any individual. Original Text: (2) The words of this mother are truly profound. They are words of wisdom and philosophy reflecting a deep understanding and insight, like that which characterizes our SGM Women's Division members. I remember once heard a wise man said when I was young, "learn, learn and keep on learning". I can never forget this. "Keep on learning" means never stop learning not just one more time. Para 2: This is a clear recognition of our SGM Women Division for their contribution in Kosen-rufu. However, it is more important that we check ourselves against Sensei's remark in order to carry out our own human revolution to manifest the wisdom of Women Division, turning praises into self-encouragement. It is only through elevating our state of mind that we could produce intelligent action. Part V Original Text: Money and material wealth can be fleeting when the fickle winds of fortune blow against us. In contrast, learning or skills that we have acquired and made a part of ourselves are lifelong treasures. For that reason, education is very important. Following from the Abdullah story, Sensei taught that we must have a proper understanding of the Buddhist view of 'impermanence' so that we would not


be influenced by it and therefore able to transcend the suffering and circumstances caused by the 'impermanence' of life. Sensei also taught us about the importance of both education and skills. 'Education' means elevating and polishing our mind and character through learning and experiencing. In Buddhism, it means elevating ourselves to become a person of lofty character through our Buddhist practice and study and demonstrating actual proof of human revolution. On the other hand, 'Skills' is about acquiring specialized knowledge. As the Chinese saying goes, 'Having a specialized skill for "self-defense"'. Although it is the basic requirement for existence, directing someone to aspire and prepare oneself towards achieving a higher value and purpose in life and hence greater contribution to the society and mankind is in a deeper sense the true meaning of 'self-defense'. Part VI (9 Paragraphs) Original Text: (1) Nichiren Daishonin writes: "More valuable than treasures in a storehouse are the treasures of the body." (WND, pag851 [MW-II238] {279}) (2) But even these more 'superior' treasures of the body are not everlasting. The fundamental sufferings of the human condition - characterized by the four suffering of birth, ageing, sickness and death - cannot be solved by treasures of the body alone. (3) Where then, can we find an indestructible treasure in life? What is it that has golden value that shines across the three existences - past, present and future - and can never be destroyed by even the cruelest fate? (4) The Daishonin tells us clearly: "The treasures of the heart are the most valuable of all." (WND, pg 851 [MW-II-238 {279}]) (5) To put it simply, the treasures of the heart refer to the wealth and richness we build within us and, ultimately, the good fortune and benefit we obtain through faith. Para 1-5: This follows Part V above. Here we understand from the teachings of Nichiren Daishonin that even the "treasures of the body" are impermanent due the basic human suffering of birth, ageing, sickness and death, pointing out that only the treasures of the heart is indestructible.


Ikeda Sensei pointed out some issues of concern in his guidance: (1) Where then, can we find an indestructible treasure in life? (2) What is it that has golden value that shines across the three existences - past, present and future - and can never be destroyed by even the cruelest fate? The treasure in life in (1) does not refer to reputation, status, money or physical assets. Ikeda Sensei urge that we understand and recognized that. They are impermanent and can be destroyed. Sensei clear pointed out to us that the treasure of life is the treasures of the heart, good fortune and benefit we obtain through unwavering faith in fulfilling our mission in Kosen-rufu. In (2), Sensei assures us that we shall all attain a life of true value and expansive life state by dedicating our lives to fulfilling our mission in Kosen-rufu, achieve our human revolution in the process by learning and training and walking the path of Mentor and disciple. Of course we must first discard or change the narrow and shallow thinking we may have and expand our vision and open our hearts and minds beyond our perceived limitation. We must set our eyes on the future unperturbed by the current negative circumstances, resolving to dedicate our lives to the mystic law and to fulfill our mission for Kosen-rufu following the footsteps of Sensei.

Original Text: (6) When we live in accord with the eternal law, our lives will shine eternally throughout the three existences. When we devote ourselves wholeheartedly to accomplishing our mission for Kosen-rufu, we will develop a state of life as vast and as expansive as the universe itself. (7) Only the good fortune we accumulate in our lives is indestructible.

Para 6-7: Sensei clearly pointed out to us the clear direction in life: - To live eternally in accord with the mystic law, The Gosho states 'man and the law are both eternal and worthy of respect'; in addition to having complete faith in the Gohonzon and the law, practice it to understand the teaching ourself and live a life of philosophical existence based on the mystic law as our compass in life. - To devote ourselves wholeheartedly to accomplish our mission for Kosen-rufu is the highest form of Buddhist practice surpasses that of the Six Paramitas and the benefits that derived from it. Therefore we must practice it with full conviction in all aspects of our body, words and thoughts without missing a single one. It is very strict and must be alert at all times and must


not slack. To practice literally means to purify oneself or to refine one's actions which include that of one's body, words and mind. It involves reevaluating our religious understanding and conviction. It is difficult to practice what we preach if we stop at only giving religious guidances. It is very superficial and shallow. Individuals practicing this way will have difficulty maintaining trust and respect from others. - Our Mission in Buddhism has profound meaning. It is not given to us by anyone else. It is a vow that we made as Bodhisattvas of the Earth to accomplish our mission for Kosen-rufu with the Daishonin in time without beginning. The is the mission inherent in our lives. If we have the conviction and are enlightened to this, 'we will develop a state of life as vast and as expansive as the universe itself'. Original Text: (8) This is why, as the Daishonin teaches, our heart is the most important thing. (9) Because you are making the highest possible good causes each day, you are all people of fabulous riches - millionaires of life - adorned with infinite and immeasurable treasures of the heart. Para 8-9: - "Our heart is the most important thing" Regarding this matter, Sensei has always caution us to safeguard our 'heart' which is complex and in constant flux. The Buddhist scriptures contain many description of the 'heart', 'Our heart is like blowing wind difficult to grasp', 'Our heart is like lightning difficult to retain', 'Our heart is like monkeys, difficult to calm and tame', 'Our heart is like a painter, able to paint in variety', 'Our heart is like a foe, causes much agony', 'Our heart is like a wild elephant, causes destruction in fields', 'Our heart is like thieves, rip us off our fortune', Our heart is like a moth, coveting pleasure, fame and power', 'Our heart is like an emperor, very dictatorial', and 'Our heart is like emptiness, vast and formless' and many more. Our heart is constantly changing. As the Daishonin teaches, "The human heart is like the changing colors of flower induced by the morning dew'. Now that we are aware of the vulnerability of our heart to the ever-changing circumstances, we must appreciate and treasure the importance of a heart of unwavering faith and conviction. As stated in the Gosho, 'It is easier to seize the thief in the woods than it is to seize that of the heart', cautioning us to safeguard ourselves against 'the thief in our heart'. An unwavering heart of faith can be found in one with strong conviction to one's belief. A person of strong faith can overcome all difficulties in life with courage and strength that flow from one's conviction and win over one's self-


centeredness, arrogance and ego. More so in our Buddhist practice, we must be mindful to practice with our body, words and thoughts ceaselessly and persistently. Each one of us possesses 24 hours a day (including time to sleep, rest and work). However the time we spend practicing Buddhism is very short, i.e. in morning and evening Gongyo, attending study and discussion meetings. We spend most of our time in the society and therefore are affect by what is happening in the society, causing our faith to oscillate up and down, feeling anxious, having doubts, worry, being irritable, self-centered, disturbed, lost etc. When we find ourselves in these conditions, we have basically forgotten about our Buddhist teachings and about the importance of our actions in our body, words and thoughts. In other words, we are not able to carry out our Buddhist teachings in our daily life to show actual proof of human revolution. In times of uncertainties, we need to have wisdom to change. For example, we need to change from small to big, from a narrow to an open mind, from greed to give, from anger to empathy, from irritable to compassionate, from stupidity to wisdom, from fundamental darkness to enlightenment, from self to others nurturing civic-mindedness, reducing self-centeredness and self-indulgence, elevate ourselves to open-up our Buddha nature. I have been many cities, small towns and villages and met many leaders and members. I have always been touched by their sincerity and earnestness. I must say that they are my mirror that allows me to reflect and reexamine myself. They are teaching me about the truth and famous words 'it is the heart that is important'. Part VII (4 Paragraphs) Original Text: (1) The story of the mother and son I have just mentioned was about the importance of making efforts in your youth. Para 1: Abdullah resolve to work hard and succeeded in becoming a language teacher because of his mother's teaching. This indicates the importance of education and hard effort. Any one could become an outstanding individual and live a life of value be in a small child, youth or in Buddhist humanistic study if one resolved to put in the effort and challenge one's weaknesses. An intelligent and wise mother's (female) thoughtful action could change any member of a family. Due to the efforts of Women Division, many junior division members participated in activities. Many Youth and Men's Division members too are now active on the stage of Kosen-rufu as a result of the efforts of the Women Division. Therefore, if our Women Division were secured and able to exert themselves in faith, our organization and Kosen-


rufu will be stable and strong. So, it is crucial that our Women Division must be graceful and kind and rational and wise. Original Text: (2) Only to the extend that you make efforts can you develop ability and strength. Only to the extend that you work hard can you polish yourself and grow. (3) This is the law of cause and effect. (4) And we see this even more so in our efforts for Kosen-rufu: none of our hard work is ever wasted. Para 2-4: There is a common saying, 'There is no free lunch', or 'You reap what you sow'. What you give you will receive in return. This is the Buddhist law of cause and effect. It is very strict. Once taken faith in Buddhism, one must first perceive and understand the law of cause and effect. It enlightens us about the workings of life and clarifies our doubts and ignorance. The law of cause and effect illuminates the ways of the world and it is imperative that everyone knows that. Those who do not understand the law of cause and effect is easily influenced by their environment, especially under very stressful condition. It is normal that we feel lost, angry, resentful, sad and disturbed when we encounter adversity in life. The strong will find ways to survive by hook or by crook but the weak at wits end may choose to end their lives to end it all. Little that they know that the current circumstances are the result of their past deeds and causes made out of their greed, stupidity and anger. If we were to achieve a life of stability and tranquility, we must work at the roots and follow the teachings of the Daishonin and the Gosho, repent and our Buddhist practice, join the line of Kosen-rufu and carry out our human revolution. Good and evil karma permeate our three existences of past, present and future. The cause and effect relationship of the past and the present is complex and without an all-seeing mind and intelligence, how can we comprehend? Those who commit evil deed in the past will have to suffer the consequences not just in the present existence but also in the future existences. Now we believe in the Gohonzon, study the Gosho, carry our daily Gongyo, practice by participating in all forms of activities of Kosen-rufu in the organization (discussion meeting, home visiting, shakubuku and other activities relating to faith, practice and study including 'Malam Mesra', exhibition and charitable activities for social improvement etc.) together with human revolution and other charitable deeds, we shall receive protection from the Gohonzon and lessen or eliminate our karmic retribution. According to Buddhist laws, good and evil karma are the result of our actions


(body, words and thoughts). The law of cause and effect is very precise and intricate. But equal and opposite forces cancel each other. It cannot go wrong. If we could repent and redirect ourselves towards good, earnestly carrying out faith, practice and study every correctly in all body, words and thoughts, eliminating greed, anger and stupidity, stepping up on our human revolution, increasing our good deeds and reducing our bad ones, we shall attain happiness naturally. The causes that we made in our past lives are diverse and the effect of which cannot be evaluated based upon our actions in one lifetime alone. If we are poor now even though we have carry out good deeds, it is because the severity of evil deeds we committed in our previous existences. It is precisely because we have practised the correct teaching and planted good seeds (Gongyo, shakubuku, Kosen-rufu etc.) that we managed to lessen our karmic retribution which could have been worse, the same will produce good fortune in the next life. There are those who are committing wrong doing but appearing to be enjoying a secured life because of the great good fortune they accumulated over their passed lives. But because of their evil deeds they are committing now, the so called great good fortune from the past would be depleted which otherwise would be increased indefinitely. Because they have also created evil causes at the same time, they will sink into dire circumstances in their next lives. When we profoundly perceive this law, would we dare to commit any evil causes? Would we not practice arduously to transcend the six paths to attain Buddhahood in this lifetime? I may appear to be wordy on this but I would like to help you deepen your understanding so that you appreciate the significance of the law of cause and effect. 'Buddhism begins and ends with the principle of cause and effect'. We devote our live to the Gohonzon and practice the Daishonin's Buddhism in this lifetime because we planted this seed in our passed life. But because we harbour doubt in our passed life, we were not able to attain enlightenment. How could we not be grateful for Ikeda Sensei and the organization and the development of the Kosen-rufu movement, which allow us to devote our live to the Gohonzon and to practicing the Daishonin's Buddhism? We must not betray ourselves. Let's live our life now to the fullest before it is too late. As long as we devote ourself wholeheartedly to the Gohonzon, follow Sensei's guidance, practice in accordance with the Gosho, accomplish Kosen-rufu based on the spirit of Mentor and disciple, we shall definitely receive great good fortune in this lifetime and the next. Part VIII (4 Paragraphs)


Original Text: (1) "Where there is unseen virtue, there will be visible reward," (WND, pg 907 [MW-V-259]), (2) and "All your virtuous acts will implant benefits and roots of goodness in your life. With this conviction you should strive in faith." (WND, pg 4 [MW-I-4]) (3) True victors of life are those who work hard themselves and forge within them an indestructible and unvanquishable state of life. Para 1-3: Here, Ikeda Sensei continues to guide us on this Law of Cause and Effect using the the Gosho as theoretical proof. In (3), it points to us that the path to victory lies in our unceasing efforts to train ourself to accumulate good causes in our lives. Original Text: (4) I hope my beloved Malaysian youth division members will be confident that all their exertions for the sake of the Law, for others' happiness, for the welfare of society, will make their lives shine with the golden light of character and boundless good fortune and benefit. Para 4: In this paragraph, which is directed specially to the Youth Division, more than anyone else, you must engrave this in your heart, study to understand it and put it into practice. Advance and immerse yourself ceaselessly in the powerful flow of Kosen-rufu when you are young based on the spirit of Mentor and disciple will accumulate limitless good causes in your life. This will lead to a life or future lives of three existences of nobility and good fortune in strict accord with the principle of simultaneity of cause and effect. It is not easy to believe what we cannot see in the future especially when Buddhist principles usually appear to contradict the ways of the society. Buddhism emphasizes the importance of 'faith' as evident in '“Buddhism is like an ocean that one can only enter through faith', 'substitute faith for wisdom' etc. One cannot devote oneself wholeheartedly to accomplishing one's mission in Kosen-rufu if one cannot believe or have faith that one can achieve a happy life in the future. Similarly, if one cannot plant the seed of devoting oneself to accomplishing Kosen-rufu now, how can one reap the fruit of a happiness life in the future? The Buddhist principle of cause and effect is very strict. I sincere hope you appreciate that your future lies in the current causes that you create; only through having faith in the principle of cause and effect that you would be able to free yourself from the imprisonment of your current circumstances and the shackles of negative karma.


Therefore, I call upon all of you in the Youth Division to rid yourself off all undesirable habits and deluded belief. Let's resolve, beginning with ourself, to undertake a spiritual purification and human revolution process to realize the oneness of mentor and disciple for the rest of our lives. Youth Division ought to terminate all bad values and influences of the society on your life by spending more time to study Sensei's Gosho lectures, books and guidances. Sensei showed us the path towards realizing human happiness and stability through the application of timeless thoughts from the Lotus Sutra and the Gosho. Sensei opens our heart and mind and inspires us to create a life of noble and limitless value through his books and dialogues incorporating the wisdom of world-renowned individuals. Ever since his inauguration as the third president of Soka Gakkai, Sensei has nurtured and cared for the youth. He fosters high hopes and expectation for the Youth Division and has entrusted them with great missions. The current senior leaders of the Soka Gakkai have been groomed directly by Sensei and have become visionary leaders. Youth Division must not be contented and savor the fruit of success of the pioneers. Instead, you must learn the pioneering and tenacious spirit of the pioneers to be the first to contribute and take on the responsibility to accomplish the mission for Kosen-rufu. The Youth Division must be the first to perceive Sensei's hopes and aspirations, to earnestly put into practice the spirit and the true path of oneness of Mentor and Disciple. PART IX (6 Paragraphs): Original Text: (1) In the course of a long life there are often times when things do not go the way we plan. And out in the real world we are confronted with the contradictions at every turn. (2) In Buddhism, we speak of this existence as living in the strife-filled saha world . Saha means 'endurance'. Hence, the saha world is a place where we have to endure and persevere. (3) That is why another name for the Buddha is "One Who Can Endure." (WND, pg 23 [MW-II-35]) (4) If everything always goes smoothly, it leads to arrogance and paves the way to ultimate defeat in life. (5) On the other hand, by enduring all kinds of sorrow and suffering and triumphing over them, we can become truly strong. (6) Such a life ultimately shines with happiness and victory.


Para 1-6: Here Sensei highlights to us that it is inevitable to meet with various difficulties in life and teaches that we face each challenge bravely. This is found in (1) above. Sensei then referred the 'Saha World' in the Buddhist scripture in (2) and teaches us about attitude in faith in (3) - (6). Another name for the Buddha is 'One Who Can Endure' - Endurance here means perseverance, tolerance, and patience. In our daily life we often hear of the advice 'Patience opens new options'. Sometimes we tend to misinterpret this as not speaking up and not doing anything about the situation. This is not wise. This statement in fact contains a profound life philosophy and wisdom of life. There is a complete systematic philosophical analysis of the meaning of 'endurance' in the Buddhist scripture, which refers to the ability and maturity to withstand and embrace external stimulus calmly and resolutely. We require the practice perseverance and tolerance in whatever we do. It is in the ability to persevere and tolerate that distinguish a person of virtue from the one who is not. It is said that a person of noble character is a person who can endure; a hero is a person who can persevere; a sage is a person who embraces hardship. This is the wisdom of life. Endurance is a virtue. In summary, endurance encompasses perseverance and tolerance, it is the prerequisite for a person of outstanding character, as Cheng Yi (1033 - 1107) neo-Confucian scholar of Song Dynasty states 'Only a person of extraordinary knowledge can endure that cannot be endured, embrace that can be embraced'. In Buddhism, endurance is a virtue and an element of excellent practice. The Paramita of 'Forbearance' of the Six Paramitas in the Great Vehicle Buddhism (Mahayana Buddhism) include bearing with hardship of chill, heat, hunger, thirst; 'unfavorable' influences of rebuke, slander, ridicule, deceit and 'favorable' influences of commendation, flattery and praises. There are more profound meaning in this principle. 'Endurance' is a tenacious practice of the mind so that no matter what happens, we remain calm and unperturbed in the face of danger, fearless in challenges and composed in slander; similarly, remain modest with commendation and in victory, undefeated in failure, tolerant towards the intolerable, It is like a boulder, unmoved by wind, cannot be penetrated by rain, withstanding and embracing all in various intensity. Therefore, the greatest force in the world is 'endurance'. It is a virtue that is the foundation of all accomplishments in life.


To become tolerant with people in relationship building, we must first learn to make concessions. Such actions create learning opportunities and therefore experiences, successes and victories. Remember this, a concession we experience today will develop into our wealth of wisdom in the future. Learning to make concessions or to give can foster a virtuous character in ourself. To overcome difficulty, we need to be tolerant and patient. The ways of the world lies in our ability to overcome difficulty, to give, to undertake heavy responsibility, to embrace those who have done wrong. However, do not tolerate those who repetitively commit the same offense taking advantage of others, and gradually become willful, self-serving, egocentric, arrogant and domineering. Mencius (372-289 B.C.) said: 'Admonish those who err but remove those who err the same repetitively and do not repent.' It is imperative that an organization forestalls wrongdoing. An old maxim states, 'The world does not belong to any one person, it belongs to the people'. As mentioned earlier, 'tolerance' in Buddhism refers specifically to being tolerant towards 'unfavorable' influences of insults, persecution, rebuke, slander, ridicule etc. with special emphasis on tolerance towards incrimination. It can be said that 'the process of tolerating is painful but the result is peaceful and joyful'. The process of practicing the paramita of 'forbearance' is strenuous and requires immense tolerance, without which reaching the opposite shore of enlightenment cannot be accomplished. Therefore, 'forbearance' is the key to successful practice. In that respect, we need to tolerate indignation without bearing grudges as well as guarding ourself against the influence of the Eight Winds of prosperity, decline, disgrace, honor, praise, censure, suffering, and pleasure. One who suffers and tolerates external obstructions of insult and persecutions and yet remains unperturbed can be said to have achieved a state of life as vast as the land that embraces all beings. On the other hand, if one cannot endure external adversities, thereby causing one to be disturbed and deluded, one cannot transcend the suffering of life and death and cannot attain Buddhahood. Therefore, the practice of 'forbearance' determines the success and failure of our overall Buddhist practice. Being patient as a person, at work and in Buddhist practice are crucial to succeeding in life. The success in practicing the paramita of 'forbearance' is the highest state of being where one is not affected by the influence of glory upon attainment of enlightenment. As stated in the 'Vimaiakirti Sutra', "Forbearance is the land of the Bodhisattvas" and the Lotus Sutra, "Seeing that the Buddha engages in the practice of forbearance that can bear the insults and persecutions inflicted upon him, everyone discerns the practice of forbearance as the path to Buddhahood". Forbearance is also an act and expression of immense compassion.


Forbearance is a practice of self-cultivation, self-discipline or self-control towards others as we would ourself. The level of achievement is reflected in practice of forbearance or self-cultivation itself. A cultured person can accurately discern the harm an ill-intentioned person could bring upon himself and therefore exercise forbearance or the practice of self-cultivation, self-discipline or self-control to accept others for their wrong-doing. There is a analogy in the Buddhist scripture of 'spitting upwards into the air only to have the spit landed back on one's face'. A person with an evil intention to cause harm to a wise man will only hurt himself with his own action. However, we must take note that the practice of forbearance in Buddhism is not about compromising or living an insular existence; it is not about giving up one's position or resigning oneself or being submissive, sacrificing oneself and one's own identity as an individual. Taking forbearance to the extreme will render one feeling worthless, enslaved, losing one's self -esteem, self-depreciating and eventually become conservative and lackadaisical. It is pivotal to note the difference or we will not being able to reap the benefit and manifest the wisdom of practice. To submit to humiliation or to suffer in silence will often lead to an desirable end which one must be cognizant of. I have taken great pain to summarize the explanation for the paramita of 'forbearance' for your better understanding. It is rather detailed and I sincere hope it would be helpful to all. Ikeda Sensei suffered the pain of illness, insult, ridicule, contempt and deprivation and remained steadfast to his duty and responsibility to his mentor Mr Toda to the very end, realizing the spirit of oneness of mentor and disciple After the passing of Mr Toda, Ikeda Sensei tolerated abuses and defamations of the Japanese society at the time about the organization being one for the poor and the sick. Ikeda Sensei endured in silence and at the same time advance to rebuild the organization and worked towards realizing worldwide Kosen-rufu. As described in the New Human Revolution, Sensei endured tremendous pain due to his illness while challenging ceaselessly to visit and provide encouragement for the members. Ikeda Sensei forbore persecutions and insults to protect the members and the organization. This is the noblest action of forbearance that has lead to the marvelous development of the Soka Gakkai, realizing the vow of worldwide Kosen-rufu, protecting the faith and happiness of the members. Ikeda Sensei relentlessly provides guidances and warm encouragements to the fellow members with great compassion and tolerance, protecting them and lead them to happiness. Ikeda Sensei has done the same for my brother and my family all these years, beyond any words and descriptions. Ikeda Sensei has taught us all aspects of life through his own actions and


deeds. I sincerely hope that each one of us shows the greatness of our mentor's thoughts, philosophy and guidance through our own actions and deeds in our daily life. Part X (8 Paragraphs) Original Text: (1) I would like now to touch a little on Gongyo. (2) There may be times when you cannot do a full morning or evening gongyo, because you are genuinely exhausted, or because you are ill , or because of some other set of unavoidable circumstances . (3) I think it is perfectly all right at such times if you just do, for instance, a short Gongyo and daimoku, or even just simply chant three daimoku. (4) Even just one daimoku contains unfathomable benefit. [ Note: Short Gongyo here refers to reciting parts A and C of the Gongyo sutra book - that is, the portion from the 'Hoben' chapter and the jigage, or verse section, of the 'Juryo' chapter.] (5) What matters is continuing and moving forward. The important thing is that you maintain continuous faith that flows unceasingly like water. (6) By the same token, i hope that you will warmly encourage and support others who are facing various hardship and problems, that you will watch over them with genuine concern and advance together with them. Para 1-6: I remember meet with an ex-leader sometime in the late 1990's about resuming his practice, having stopped for 10 years, asking, "Where do I start?". "Start with Gongyo," I answered. He was not pleased with the answer because he thought he could resume his position of as a leader. His ichinen was not right - seeking title and position. I heard he left the organization again not long after that returning to another organization where he was given the position and title. The truth is, I had known for sometime about his not performing Gongyo for a long time, about his irregular work and living habits, and his deviating from the practice of faith as the basis of life. That is why I advised him to go back to the basic of practice starting with Gongyo. As there was no change of life state from the beginning, he eventually backslided because he refused to perform Gongyo. I share this experience as a caution for everyone as I revisit this guidance of Ikeda Sensei and reflect on the past.


Ikeda Sensei taught us that we must refocus on the importance and significance of Gongyo if we were to continue to be victorious in the new century. I hope you would understand Ikeda Sensei's painstaking efforts and expectation. Full Gongyo mentioned In (2) was practiced before the organization made the change to the current practice responding to changing times and needs. (This serves as information for those who took faith subsequent to the change). In (3) and (4), Ikeda Sensei spoke about doing Gongyo and chanting consistently like flowing water and not about omitting them, as stated in the Gosho 'unceasing like flowing water and 'having faith that can transform impossibility into possibility'. Ikeda Sensei went on to painstakingly guide us in detail about the importance of Gongyo and chanting. Original Text: (7) No matter what happens, please never let go of the Mystic Law, please never leave SGI. Because they form, if you like, the railway track that leads to absolute happiness. (8) If you get off the train midway, you cannot reach your destination. Likewise, it is important not to veer from the fundamental path in life. Para 7-8: In these two paragraphs, Ikeda Sensei again emphasizes on the correct attitude of faith 'like ceaselessly flowing water'. True happiness lies only in working with an organization of 'good' utterly challenging ourself to accomplishing our mission for Kosen-rufu. This is the original purpose of life and of faith. The Gosho teaches, 'the journey from Kamakura to Kyoto takes twelve days. If you travel for eleven but stop with only one day remaining, how can you admire the moon over the capital?' [Letter to Niike No.145, Page 1027, col, paragraph 5] Part XI (8 Paragraphs) Original Text: (1) Buddhism expounds that each human being is a microcosm - a miniature version of the universe itself. Modern science today corroborates this view.


Para 1-5:

Ikeda Sensei quotes the Buddhist scriptures saying that Buddhism teaches us about each human being is a miniature version of the universe. It is supported by modern science and logic and it is superstitious as wrongly perceived by people in general. Ikeda Sensei went to point out the exchanges between the bigger universe and or miniature universe. We are able to unleash the power and courage inherent in our lives through Gongyo to overcome the difficulties we face in life . From this perspective, our daily practice of Gongyo and chanting become our source for creating the greatest value of life. Having said that, please remember that only through the power faith and action can we unleash the power of the Buddha and the Law. It is faith put into action that will determine win of lose. Original Text: (6) The Jigage section begins with the word ji (self) in the passage ji ga toku burrai (since I attain Buddhahood) and ends with the word shin (body) in he passage sokujojubusshin (quickly acquire the body of a Buddha). (7) When we combine these first and last Chinese characters, they form the word jishin meaning 'oneself'. (8) In general sense, therefore, the jigage section extols our own incredible life-force, which is eternal and precious beyond measure. Para 7-8: In (6), (7) and (8), the verses 'ji ga toku burrai' and 'sokujojubusshin' extol the respectful practice of oneself which Ikeda Sensei continues to teach us in the

(2) The Buddhist scriptures set forth in great detail how our body is like the universe in miniature. It likens our two eyes to the sun and the moon; the roundness of our head, to the vault of the heavens; and the hair on our head, to the stars. (In which case, I guess you could say, hairs that falls out is like falling stars!) It further likens our eyebrows to the Big Dipper, and our breath, to the wind. The some 360 joints of our body are said to correspond to the days in a year. (3) The warmth of our stomachs represents spring and summer, while the cold hardness of our backs represents winter and autumn. (4) Gongyo is a ceremony in which the microcosm of our lives communes with the macrocosm of the universe. (5) In Gongyo each day, we recite the jigage vere section of the 'Juryo', or 'Life Span' chapter of the Lotus Sutra.


following paragraphs. Part XII (3 Paragraphs) Original Text: (1) A certain scholar remarked: "We have entered the Internet age. But while information is important, it won't necessary guarantee human happiness. Science and economics alone cannot bring people happiness. We have to look within ourselves, to delve into our existence as human beings. That is why we need philosophy and spirituality, especially the humanism of Buddhism." (2) If we believe in the Mystic Law and chant Nam-myoho-renge-kyo, putting our life in rhythm with the Law of the universe, we can develop a self that is strong, rich and healthy, that shines with intellect and wisdom, and that brims with happiness throughout eternity. Para 1-2: Ikeda Sensei explains here that although science and economics may be important, only Buddhist philosophy can be the source of human search for happiness and peace. In (2), Ikeda Sensei reiterated the importance of Gongyo and chanting. Not only will it enable the smaller self to merge with the larger universe, it will as a result unveil the state of Buddhahood within our own life, strengthening our physical self, bringing forth greater wisdom, freedom and health, building a life of magnificent values and lasting happiness. Original Text: (3) Just as the Buddha is endowed with ten honorable titles, we, too, will come to be crowned with immense good fortune and benefits. We practice the Daishonin's Buddhism in order to construct a brilliant 'palace of happiness' in the depths of our lives. Para 3: This section points out to us the meaning of 'ji ga toku burrai' and 'sokujojubusshin' that we would surround ourself with immense good fortune as great as the Buddha is endowed with ten honorable titles in ourself through unwavering faith in our practice of Gongyo and chanting. Nevertheless, the ultimate factor determining our attaining Buddhahood relies upon our steadfastness in adhering to the oneness of the spirit of mentor and disciple and the degree to which we devote ourself and take responsibility for Kosen-rufu.


Part XIII Original Text: (1) Jawaharlal Nehru (1889-1964), the first prime minister of independent India, made the following observation:

"Asoka became an ardent Buddhist and tried his utmost to spread the Dharma. But there was no force or compulsion. It was only by winning men's hearts that he sought to make converts."

Para 1: Ikeda Sensei quotes King Asoka's deeds to share with us in simple terms the significance of Soka humanism. An old proverb states: 'Not only can water float a boat, it can sink it also.' Ikeda Sensei often emphasizes the power of the people and on paying special attention to people at the grassroots and those supporting behind the scene. As leaders of the organization, embracing the spirit of oneness of mentor and disciple and having complete understanding of Ikeda Sensei's thoughts, guidance and philosophy, we should work wholeheartedly to propagate Nichiren Daishonin's Buddhism and Ikeda Sensei's thoughts and philosophy, and humbly serve those around us and members and become a model of fine character to be emulated by all, emitting the brilliant light of Soka humanism. It would be difficult to inspire others to join the flow of Kosen-rufu and fulfill our mission and responsibility if leaders are not accepted by those around them and the society. Why do you think we only managed to advance a small step in the last few years? Why is it that various activity groups are unable to further expand? Why do we not able to set another wave of passion for Kosen-rufu? Why are we not able to upgrade ourself? Why do people relationship matters become more complicating? We has our practice become more reward and benefit focused? Why has our Youth Division weakened? All these concerns have made it necessary for us to seriously reflect and review what we do. When problems surface, we must seek change and must not wait for things to happen and therefore allowing the same problems to persist and slip into bad habits. When they become forces of habits, it will be more difficult to change. Therefore, it is crucial that we reflect and resolve to eliminate this malignant growth of bad habits, renew our faith, rebuild a strong sense of mission, a new goal, new spirit and new thinking. (In simpler terms, it is like my proposition of spiritual revolution back in 2002). I feel that 'spiritual revolution' is the pre-requisite for everyone to walk the path of oneness of mentor and disciple. Original Text: (2) These words of Nehru highlight the humanism of Buddhism, whcih is characterized by deep sincerity and integrity.


Para 2: The previous passage, "But there was no force or compulsion. It was only by winning men's hearts that he sought to make converts" pervades the spirit of humanism. Buddhism is about humanistic education, based upon the premise that human existence is of utmost importance and respect worthy. The three presidents of Soka Gakkai especially Ikeda Sensei, have lived this humanistic existence and protected the members against evil forces. Ikeda Sensei has propagated the ideology and spirit of humanism through his many writings and books and his dialogues with world-renowned scholars, reaching common understanding with them and achieved unprecedented development and propagation in the history of BUddhism. Now, there are tens of thousands of members from 192 countries in the world propagating this humanistic Buddhism, through their practice of this humanistic philosophy of Ikeda Sensei and SGI in their respective country. Original Text: (3) Our Kosen-rufu movement is about spreading friendship, spreading trust, spreading happiness. Para 3: Here Ikeda Sensei spoke about the objective of Kosen-rufu in spreading friendship, trust and happiness If we could do these three very well, Kosen-rufu will surely achieve tremendous development . Spreading friendship includes visiting and dialogue; dialogue not only with members or friends of Soka Gakkai but with everyone in general. In conducting dialogue, we must be well-mannered, respectful in our behavior and reasonable and substantive in our proposition. We must not argue or dispute and therefore avoid criticizing and refuting the other party at all cost. We could share the teachings of Nichiren Daishonin and Ikeda Sensei and Soka Gakkai's ideology and philosophy or similarly, we could listen patiently and attentively to what the other has to say. We shall be able to expand our circle of trust and friendship this way and eventually lead them to happiness. Ikeda Sensei has given the following guidance regarding dialogue: 1) Our words must be easily understood and touching, this is a crucial factor in a successful dialogue and it is also a critical trait of a leader. 2) There is no need to be impassioned or emotional, yell or shout when we speak; instead, we should maintain a warm smile and look, encouraging others and harmoniously advance together. 3) At times you may think you are very focused and engaged in our conversation but may appear frightening to others. Please take note of the above three points.


Original Text: (4) Here in Malaysia you have a saying, "Friendship is a bond as indivisible as a fingernail and the flesh beneath it." (5) The friendship and unity evident among the members of SGM are truly wonderful. (6) Your sincere actions and your beautiful harmony and solidarity have drawn wide applause from Malaysian society. Para 4-6: Ikeda Sensei quotes a Malaysian proverb about the importance of unity. In Chinese culture, they liken brotherly love to 'love between hands and feet'. We are all brothers and sisters of the Mystic Law sharing the same pulse of fatih. We are like finger and nail each one of us possesses our strength and mutually supports each other. Therefore, friendship and solidarity are of utmost importance. Praises by Ikeda Sensei in (5) and (6) carry a deeper meaning that tell us about the importance of solidarity and encourage us all to maintain this solidarity for eternity so that we could continue to achieve victory in faith and Kosen-rufu, drawing wide applause from the society. Please do not forget about Ikeda Sensei's expectation of us. To be united, we must first have the heart and the intention to unite others. If we care only for ourself and sideline others, then unity would be impossible. Leaders, beware of this! Original Text: (7) Furthermore, the members in each state of Malaysia are advancing confidently, joyfully and high-spiritedly, under respective themes, such as 'Unity and Continual Victory', 'Harmony and Unity' and Eternal Victory'. (8) Sakyamuni called the assemblage of his followers 'an invincible gathering' and taught that advancing together with 'good friends' constitutes the entirety of Buddhist practice. The path of Buddhist practice and victory in life are found in the splendid unity of practitioners striving together in faith. Para 7-8: Back In the 1990's, all states organizations had set goals and mottos, which I believe now have all been forgotten. Even though we could attribute this to changes in the leaderships in the organizations, nevertheless the key leaders


now were the Youth Division leaders then. It is very unfortunate to find that these new leaders have not inherited the fine tradition of the predecessors and discarded them in the name of change and individualism. This has caused 'discontinuity' or 'gap' as apparent in the current situation, one that requires reconsideration and reevaluation. It is shameful to know that after these many years, it was Ikeda Sensei who still remembered those goals and mottos of ours. We should feel shameful that we have let Ikeda Sensei down and we must seriously reflect on our practice and faith. Truly fine tradition must be preserved, inherited and spread far and wide. In view of the current state of affairs, I suggest that our respective state organizations re-adopt the previous goals and mottos as the objective and guideline for faith and practice, carry on the fine tradition of the past. Only through unity and solidarity could we build an organization that is impregnable against any external forces; only through unity and solidarity could we build a beautiful organization and relationships of people and hence joy and happiness for everyone in the organization. Ikeda Sensei went on to elaborate that we must be truly sincere in wanting to unite, be friendly and progress together. It is through this process aspiring for unity and to becoming good friends that we interact and challenge each other that we shall accomplish our human revolution. This is what Ikeda Sensei meant in 'advancing together with 'good friends' constitutes the entirety of Buddhist practice', it being the principle of faith and practice. If we sincerely hope for growth and enhancement in faith, victory in life and Kosen-rufu, we must manifest harmony and unity in faith. Original Text: (9) In contrast, when people impede the flow of Kosen-rufu by being selfish, holding grudges against fellow members, disrupting the organization's unity, and denigrating SGI activities, they in fact bring suffering upon themselves and destroy their own lives from within. (10) This is a strict, inescapable law of Buddhism. Para 9-10: Ikeda Sensei called our attention to the key and essence to faith and practice. Do not act based on ourself as the center of reference. If everyone is self-centered, it will cause friction and disharmony, followed by resentment, jealousy and eventually lead to disruption of unity, causing harm to the organization and obstructing the flow of Kosen-rufu. According to The Daishonin's Buddhism of simultaneity of cause and effect, no one can elude the strict law and principle of cause and effect.


Ikeda Sensei repetitively stressed the importance of unity. It is his hope that we live a happy life. We should appreciate deeply and show our indebted by repaying our debt of gratitude for our mentor's immense compassion for our happiness. Part XIV (4 Paragraphs) Original Text: (1) I ask that all of you advance cheerfully and harmoniously under the leadership of General Director Koe, in whom I place the greatest trust. (2) And just as Malaysia boasts the famous Petronas Twin Towers - the tallest building in the world today - I ask that you create a magnificent human castle that boasts the world's foremost unity. Para 1-2: We must base our unity and faith with Ikeda Sensei as the core. With our eyes set for the future development of Kosen-rufu for SGM, we must remain ingrained in our heart Ikeda Sensei's expectation of us i.e. 'create a magnificent human castle that boasts the world's foremost unity', continue to strive forward towards achieving this objective. The lack of fervent spirit of oneness of mentor and disciple is the very reason why we find it difficult to stay united now. We often forget the teaching and guidance of Ikeda Sensei and instead acted out of self-centeredness and egotism causing much conflict and discord. We fail to challenge our own weaknesses and therefore making it very difficult to practice as taught by Ikeda Sensei. We must seriously reflect and re-assess ourself and resolve to challenge and completely discard the arrogance and egocentricity that exist within ourself. We must always keep in mind Ikeda Sensei's thoughts and guidances as a constantly reminder for ourself. Original Text: (3) If you chant daimoku to the Gohonzon, you will attain a lofty state of life that is like being able to stand at the highest point in the universe and gaze serenely down upon all phenomena. Therefore, there is nothing to fear. (4) NIchiren Daishonin writes: "If the votary of the Lotus Sutra neither regresses in faith nor acts falsely, but places himself fully in the hands of the Lotus Sutra, practising exactly as its golden words prescribe, then he will surely obtain supreme blessing in this lifetime, being safe from misfortune in his next existence. Our great wish for Kosen-rufu will also then be fulfilled. (Gosho Zenshu, pg 1357)


Para 3-4: Ikeda Sensei teaches again about faith and the importance of chanting based on the Gosho. The important thing is our attitude towards the Gohonzon when we chant. As stated in the Gosho above, 'The heart is of utmost importance'. Our ‘heart’ determines everything. The power of the mystic law will be manifested through our 'heart' in accordance with the attitude we carry with us when we chant to the Gohonzon, hence the statement 'the heart is of utmost importance'. This Gosho statement teaches us that to achieve victory in all we do we must carry out our Buddist practice with the 'heart' of the votary of the Lotus Sutra. We must have the realization that we are the votary of the Lotus Sutra, and utterly challenge ourself throughout our lifetime just like the Daishonin and Ikeda Sensei, sincerely and honestly practice with total conviction in the Gohonzon. Not only will Kosen-rufu spread far and wide, our family and ourself will attain happiness, Soka Gakkai has emerged the world's leading religious organization under the guidances and efforts of the three successive presidents, especially during the last 60 years with Ikeda Sensei manifesting the greatness of the votary of the Lotus Sutra through his own deeds. Part XV (5 Paragraphs) Original Text: (1) Twelve years ago, on my last visit to Malaysia, I embarked together with all of you on the challenge to finish laying the foundation for Kosen-rufu by the end of the 20th century. (2) So here in Malaysia once again today, let us together open the golden door to Kosen-rufu in the 21st Century. (3) I pray for Malaysia's unending prosperity. And I also pray with all my heart - and will continue to do so for as long as I live - for the good health and longevity of all the members of Malaysia, and that each and every one of you will lead life of unsurpassed happiness. (4) Please give my very best regards to the members I could not meet today. (5) Long live Soka Gakkai Malaysia! Para 1-5: This is the most important and serious part of this whole guidance. It would be very difficult for those who share weak bond of oneness of the spirit of mentor and disciple to understand and practice.


Ikeda Sensei concludes the whole guidance and expectation of this visit to Malaysia in this section with the oneness of the spirit of mentor and disciple that he shares with all of us. He expresses his hopes and expectation that we follow closely his footsteps marching forward along the path of oneness of the spirit of mentor and disciple. Ikeda Sensei first visited Malaysia in 1988. It was only one month after the completion of our Cheras Cultural Center. We had experienced three decades of our journey in Kosen-rufu in the 60's, 70's and 80's when the NIkken sect disrupted our organization and members in the 80's. At around the same time, even though Ikeda Sensei himself was forced to resign from his position as the third president of Soka Gakkai, he was still concerned for the faith and practice and happiness of SGM members and Kosen-rufu in Malaysia. He dispatched senior leaders to assist us in resolving this tricky situation. Coupled with personal guidances from Ikeda Sensei, we finally managed to achieve victory over the devilish functions, unity among the organizations nationwide, established the national organization SGM, hosted the national cultural festival and completed the Cheras cultural center. This is the actual proof of victory of members of SGM putting into practice the spirit of oneness of mentor and disciple. I am eternally grateful to Ikeda Sensei for the timely help extended and for the debt of gratitude we owe Ikeda Sensei for the rest of my life. 1988 was a crucial moment from the perspective that the world is entering into a new millennium of the 21st Century. So, Ikeda Sensei says. 'I embarked together with all of you on the challenge to finish laying the foundation for Kosen-rufu by the end of the 20th century'. Not in Japan or in any other countries, it is Malaysia that Ikeda Sensei chose to conclude the great undertaking of Kosen-rufu for the 20th century together with all of us. There must be profound meaning for iKeda Sensei to do this. Being his disciples, we should be able to deeply discern our mentor's solicitude, hopes and expectation and rise courageously to advance alongside our mentor in the 21st Century. For this, we must therefore fulfill our mission as a disciple. Furthermore, Ikeda Sensei says, 'So here in Malaysia once again today, let us together open the golden door to Kosen-rufu in the 21st Century'. In these last two paragraphs, Ikeda Sensei repeated 'Malaysia' and 'together' twice signifying the profound meaning of oneness of mentor and disciple. It was at that crucial moment of the turn of the century, when Ikeda Sensei looked forward to the great advancement of worldwide Kosen-rufu of the 21st Century, that Ikeda Sensei chose to make a declaration for Kosen-rufu of the century in Malaysia. Besides being proud and honored as Malaysians, we must reflect on ourself, expand our vision and elevate our senses and rise above our narrow-mindedness, rekindle the spirit of oneness of mentor and disciple, elevate our state of life to embrace future challenges of the new age. As I have shared before, 'Let's polish ourself to grow in the midst of challenges and challenge ourself again in the midst of growing'. It is only in the constant challenging ourself that we shall grow to become capable leaders who are one with our mentor.


As disciples, it is customary and respectful to appear before our mentor to receive training and taking vows of resolution before him, instead, Ikeda Sensei chose to appear before us, making pledges together with us in Malaysia. We must not take this lightly. If we do so, we would be one who has lost our sense of mission, our 'heart' of oneness of mentor and disciple, and our path of oneness of mentor and disciple. The thought of Ikeda Sensei taking the journey from Japan to appear before us in Malaysia to make pledges for the new century, tears of gratitude would well up in every one of our hearts, waves of new resolve and determination rush forth to take the pledges together with Ikeda Sensei to blaze the trail for Kosen-rufu for the 21st Century. For this, surely we would have the heart of appreciation to repay our debt of gratitude for the immense compassion of Ikeda Sensei, wouldn't we? Who could discern the hopes and expectations of Ikeda Sensei for personally appearing in Malaysia to blaze the trail of Kosen-rufu for the 21st Century together with us? Who could take the responsibility for the pledges made together with our mentor? Who would realize these pledges? Where are those who shout 'the oneness of mentors and disciples? Did you catch this? Leaders must show the example by taking responsibility with stand-alone spirit to realize our mentor's hopes and expectations. Leaders must bring those around them closer to our mentor (i.e. taking the responsibility to inspire those around them to walk the path of oneness of mentor and disciple). How much have we done as leaders in this respect? These are the things we must deeply reflect on ourself. I would like to suggest that leaders carry out 'individual reformation of the mind, reformation of our life condition, that culminates into a total spiritual reformation movement that proliferates to inspire others. This is not about others doing it first, not about waiting to see how others do it and it is definitely not about doing it only others have done it. It is about we standing up on our own, beginning with ourself first, setting off the first wave, the second, the tenth, the hundredth, thousandth onwards. Only then will it be possible for our organization and our Kosen-rufu movement to expand beyond the achievement of the last century. The word ' finish' in 'finish laying the foundation for Kosen-rufu by the end of the 20th century' twelve years before and 'open' in 'open the golden door to Kosen-rufu in the 21st century' twelve years later, carries the profundity for the Essential and Theoretical Teaching of Buddhism. 'Finish' does not mean an end rather part of a continuity taking a significant step towards the future. 'Open' means uncovering a magnificent view of the future, we surge forward with our sight gazed at the magnificent future of the great undertaking of Kosen-rufu. What a significant moment of blazing the trail of Kosen-rufu for the new


century Ikeda Sensei chose to personal spend with us in Malaysia. This is a very significant moment in history and spirit that leaders must awaken ourself to that we are shouldering the same mission as Ikeda Sensei. So, we must spur ourself on , we must carry out our own spiritual reformation and charge forward everyday. Ikeda Sensei is ever so persistent to be with us, to care for and protect us in Malaysia. This is the heart of a mentor who cares for his disciples. As his disciples, we must rise to mirror our mentor's heart and awaken to our mission to pioneer the future of the great undertaking of Kosen-rufu in our own country. As the old saying goes, 'One must repay the debt of a drop of water with the gratitude of a stream.' This is the same in Buddhism. Repaying debt of gratitude is the purest of humanity and it is very human to repay one's debt of gratitude. A disciple who repays debt of gratitude to his mentor reflect the heart of a disciple who has engraved in his heart the spirit of oneness of mentor and disciple, exactly the way he chose to serve Toda Sensei with his life, courageously assuming all responsibility and devoting himself in complete unison with his mentor, to realizing and proving the validity of the ideology and philosophy of his mentor through his actions and deeds. I sincerely urge that, 'This is the truly the right time for repaying our debt of gratitude, this is the crucial moment to embark on the path of oneness of mentor and disciple!' I present the above with an objective for mutual learning and encouragement as my way of repaying my debt of gratitude for the nearly 40 years of working with all of you, for your assistance, cooperation, care and thoughtfulness. At the same time, it is also my way of repaying my debt of gratitude to Ikeda Sensei and his wife for the protection, guidance and opportunities, care and forbearance and support extended to my brother and I, and my family. This document is presented solely as a reference material for the purpose of mutual encouragement. When deemed appropriate, you may use it for faith study meetings. Similarly, you may support this material with you thoughts and other materials deemed necessary during the study meetings. I sincerely hope that this material serves its purpose and apologize for any shortcomings and inadequacies. Yours respectfully, Koe Teng Hong 18 September 2009 (First draft) 29 September 2009 (Final)


Remarks: (1) When studying every part of the original text, read out the complete text. (2) When studying every paragraph, also read out the original text of the paragraph and then study the explanation together for easier understanding. (3) If you think it is helpful for learning, photocopy the original text of Ikeda Sensei's guidance to the participants, or ask them to bring their own copy of the publication entitled ‘Open the Golden Door to Kosen-rufu in the New Century! ‘ (4) You could split the study meeting into a few sessions, or finish it in one long session on a Sunday. (5) If you think it will help to allow more people to learn, you could also photocopy this for those interested to study.

mr koe on mentor and disciple final

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