A fourth [passage from the Lotus Sutra] reads, In the last five-hundred-year period you must spread it [the Lotus Sutra] abroad widely.

The One Essential Phrase, WND, 923

Written to Myoho on July 3, 1278 from Minobu

However great the good causes one may make, or even if one reads and copies the entirety of the Lotus Sutra a thousand or ten thousand times, or attains the way of perceiving three thousand realms in a single moment of life if one fails to denounce the enemies of the Lotus Sutra, it will be impossible to attain the way.

Encouragement to a Sick Person, WND, 78

Written to Nanjo Hyoe Shichiro on December 13, 1264 from Awa

One who attempts to propagate the teachings of Buddhism must understand the capacity and basic nature of the persons one is addressing.

The Teaching, Capacity, Time, and Country, WND, 48

Written on February 10, 1262 from Ito on the Izu Peninsula - recipient unknown

Anyone who hopes to spread the Buddhist teachings must make certain to understand the time.

The Teaching, Capacity, Time, and Country, WND, 49

Written on February 10, 1262 from Ito on the Izu Peninsula - recipient unknown

One must never fail to take into account the kind of country in which one is spreading the Buddhist teachings.

The Teaching, Capacity, Time, and Country, WND, 50

Written on February 10, 1262 from Ito on the Izu Peninsula - recipient unknown

When truth and error stand shoulder to shoulder, and when Mahayana and Hinayana dispute which is superior..., one must set aside all other affairs and devote one's attention to rebuking slander of the correct teaching. This is the practice of shakubuku.

Conversation between a Sage and an Unenlightened Man (2), WND, 126

Written in 1265 from Awa - recipient unknown

When the time is right to propagate the teaching of the one vehicle, the provisional teachings become enemies. When they are a source of confusion, they must be thoroughly refuted from the standpoint of the true teaching. Of the two types of practice, this is shakubuku, the practice of the Lotus Sutra. With good reason T'ien-t'ai stated, "The Lotus Sutra is the teaching of shakubuku, the refutation of the provisional doctrines."

On Practicing the Buddha's Teachings, WND, 394

Written to all believers in May of 1273 from Ichinosawa on Sado

These two methods of shoju and shakubuku are like water and fire. Fire hates water, water detests fire. The practitioner of shoju laughs with scorn at shakubuku. The practitioner of shakubuku laments at the thoughts of shoju. When the country is full of evil people without wisdom, then shoju is the primary method to be applied, as described in the "Peaceful Practices" chapter. But at a time when there are many people of perverse views who slander the Law, then shakubuku should come first, as described in the "Never Disparaging" chapter.

The Opening of the Eyes (2), WND, 285

Written to Shijo Kingo in February of 1272 from Tsukahara on Sado

Now, in the Latter Day of the Law, though the teaching, the people's capacity, and the time for propagation are in accord, we must expect all the more hostility. For this is the age when quarrels and disputes prevail, and the pure Law is obscured and lost.

On Practicing the Buddha's Teachings, WND, 391

Written to all believers in May of 1273 from Ichinosawa on Sado

"The Lotus Sutra is the teaching of shakubuku, the refutation of the provisional doctrines." True to the letter of this golden saying, in the end, every last one of the believers of the provisional teachings and schools will be defeated and join the retinue of the Dharma King. The time will come when all people will abandon the various kinds of vehicles and take up the single vehicle of Buddhahood, and the Mystic Law alone will flourish throughout the land.

On Practicing the Buddha's Teachings, WND, 392

Written to all believers in May of 1273 from Ichinosawa on Sado

As a lay believer, the important thing is for you to chant Nam-myoho-renge-kyo single-mindedly...And if we go by the words of the Lotus Sutra, you should also teach the sutra to the best of your ability.

The Fourteen Slanders, WND, 760

Written to Matsuno Rokuro Saemon on December 9, 1276 from Minobu

Know this: in the time for the practice of shakubuku the four bodhisattvas appear as worthy rulers who rebuke and convert ignorant rulers, and in the time for the practice of shoju they appear as priests to embrace and spread the correct teaching.

The Object of Devotion for Observing the Mind Established in the Fifth Five-Hundred-Year Period after the Thus Come One's Passing, WND, 375

Written to Toki Jonin on April 25, 1273 from Ichinosawa on Sado

The heart of the Lotus Sutra is just as I have explained [leading people to happiness]. You should not think of it as otherwise. Great evil portends the arrival of great good. If all of Jambudvipa [the entire world] were to be thrown into chaos, there could be no doubt that [this sutra would] be widely propagated throughout Jambudvipa.

The Kalpa of Decrease, WND, 1122

Recipient and date unknown

The heart of the Lotus Sutra is just as I have explained [leading people to happiness]. You should not think of it as otherwise. Great evil portends the arrival of great good. If all of Jambudvipa [the entire world] were to be thrown into chaos, there could be no doubt that [this sutra would] be widely propagated throughout Jambudvipa.

The Kalpa of Decrease, WND, 1122

Recipient and date unknown

The six difficult acts are to propagate the Lotus Sutra widely, to copy it or cause someone else to copy it, to recite it even for a short while, to teach it to even one person, to hear of and accept the Lotus Sutra and inquire about its meaning, and to maintain faith in it.

Seikyo Times, October 1984, Pg. 43

No one is going to wait for you to shakubuku them. It takes thousands upon thousands of waves dashing against the rocks at the ocean's edge to wear them down. In the same way, you must chant daimoku over and over to help even one person attain happiness. Shakubuku is the religious revolution which will bring about kosen-rufu.

Nichiren Daishonin stated "Nam-myoho-renge-kyo is assiduous practice." The basis of faith is to chant daimoku throughout your lifetime. This is the practice of the Buddhist principle: "Faith equals daily life."

World Tribune, October 19, 1981, Pg. 5

Each individual life contains within itself all the various laws of the Universe, as well as the fundamental power that underlies all of the phenomena of the Universe and reveals itself through their workings. Each moment of our own individual life is exactly equivalent to the cosmic life. Far too often, though, we become fixated on the idea that we are separate entities, failing to realize that all life constitutes a single entity. We require a motivating force - the condition of Buddhahood - to direct our actions towards our neighbors, our country and indeed the entire world. Manifesting the state of Buddhahood implies the establishment of independence - that is, the ability to use our individual given circumstances as a means to growth, rather than being restricted or controlled by illusions and by the sufferings of life and death. In the light of the concept of the mutual possession of the Ten Worlds, we should try to establish the state of Buddhahood as the basis of everything we do.

Nichiren Daishonin's Buddhism defines true independence as our awakening to and fusion with the ultimate Law of life: the establishment of this independence is synonymous with the manifestation of Buddhahood from within our own life. When our inherent Buddhahood comes to the fore our innate power (one of the ten factors) of universal compassion and wisdom comes into action. Through the law of cause and effect (also included among the ten factors) the manifestation of Buddhahood will then be further strengthened so that it becomes integral to all our experience.

With the emergence of the Buddha nature, the individual's life manifests the four qualities of Buddhahood described in the Buddhist teachings - the four virtues of eternity, true self, happiness and purity. The virtue of eternity can be thought of as the state of boundless freedom attained when a person awakens to the eternity of life. By "true self' we mean the establishment of a genuine independence, one that is absolute and indestructible. The virtue of happiness implies a state of joy and fulfillment, educed from within, that cannot be destroyed by any outside influence. Finally, the virtue of purity is an essential purity of life, free from illusions and sufferings, which a person can maintain even while living and working in an impure society.

If we possess these qualities our existence will be joyful, happy, pure and secure despite any difficulties that may face us. Thus enriched, our voyage through the stormy seas of life and death will be free from illusions and directed towards the highest of objectives: the enlightenment of all.

If we establish Buddhahood as our basic state we are then able properly to harmonize the other Nine Worlds, and thereby to put them to positive use; moreover, we are able to give full play to the five components so that we can fully develop our individual qualities. We can build lasting
happiness, invulnerable to any changes that might take place in our surroundings and, with universal compassion, have a good influence on everyone whom we encounter, thereby transforming our environment for the better. Nichiren Daishonin teaches that embracing the Gohonzon of Nam-myoho-renge-kyo makes possible the manifestation of the inherent Buddha nature. This fundamental truth of
life - the Buddha nature - is further clarified by the concept of the nine consciousnesses, which will form the subject of the next chapter.

Unlocking the Mysteries of Birth & Death: Buddhism in the Contemporary World, pp. 152-3

Nichiren Daishonin states,

"Flowers blossom and turn to fruit;

The moon rises and waxes full without fail;

A lamp is fed with oil and burns more brightly;

And when the rain falls, trees and plants will flourish.

A person who performs good deeds will definitely prosper."

My friends,

Since this is so,

Train yourselves each day!

Each day, work hard!

Each day, study in high spirits,

And talk together joyfully for the happiness

Of your friends.

Polish your character, so that it becomes well-rounded

Like the full moon in the sky,

And beautiful

Like a pearl from the sea.

Songs of Victory, pp. 171-2

A lively discussion on religion continued. The Soka Gakkai's mission is to make the twenty-first century one of peace for all humanity. To steer in that direction, Shin'ichi, his eyes on the future, wanted to teach young people the essential spirit of a Buddhist.

Shoichi Tanida, the young men's division chief remarked: "Given the situation in Nichiren Daishonin's day; I can easily understand why he adopted the strategy of shakubuku - of 'refuting the erroneous and revealing the true.' Understanding this, isn't it possible that the need for this kind of propagation might disappear, depending upon the times and circumstances?"

"No, that's not true," Shin'ichi began. "The sublime spirit of shakubuku - to spread the correct teaching for people's happiness - will never change. Right now in Japan, we are creating a great wave of propagation and our members are giving their all to introduce others to the Daishonin's Buddhism. It is only natural that they correct mistaken and erroneous teachings when necessary.

"Since the end of the war, in particular, a number of new religions have appeared on the scene in Japan. Many people have joined them without really understanding their teachings, becoming very unhappy as a result. For this reason alone, it is important to teach people that there is a clear distinction between good and harmful religions and to nurture in them the ability to judge and evaluate religions for themselves.

"That said, the method of propagation will inevitably vary depending upon the locality and times. For example, the Daishonin stated that in countries like Japan in his day, where Buddhism had spread widely but where there were many people of perverse views who slandered the Law and actively sought to destroy it, shakubuku is the main method that should be employed. But in a country where Buddhism is newly introduced, the method called shoju should be adopted as the primary method. Shoju means recognizing the existing differences in religious viewpoints and working from there to gradually lead others to the True Law."

"Does that mean the way we interact with other religions outside Japan will naturally be different from how we approach religions inside Japan?" Tanida asked.

Shin'ichi nodded.

The youth division chief then asked, "What approach, then, should the Soka Gakkai take in Europe and elsewhere toward Christianity and other religions?"

"The most important thing," Shin'ichi replied, "is to initiate dialogue. Refusing to talk with other religions because they do not share our beliefs is cowardice. Though their religious beliefs and tenets may be different from ours, if they are genuinely committed to religion, they will desire world peace and be thinking seriously about the happiness of humanity. That spirit has much in common with Buddhism. Our task is to bring forth the inherent goodness in people's hearts and, based on the concerns we share as human beings, work together in our own capacities for peace and happiness."

The young people listened intently, not wanting to miss a single word of what Shin'ichi was saying. "From one perspective, certainly, human history has been one of religious warfare," Shin'ichi continued. "That is precisely why dialogue among members of different religious groups is needed to ensure a new era of peace. This will be especially crucial in the future. We have to initiate dialogue between Buddhism and Christianity, Buddhism and Judaism and Buddhism and Islam. Though our perspectives may differ, we all share the ideals of peace and happiness. Simply put, we are all human beings. And this common humanity is the key to uniting the human race. Instead of religions waging war on each other, I think that they should compete in trying to accomplish good."

Shin'ichi's listeners suddenly looked puzzled.

"By competing for good," he went on, "I mean competing to see who has done the most for peace, who has done the most for humanity. This would be, as Mr. Makiguchi said, 'humanitarian competition' that promotes the happiness of oneself and others. There are many humanitarian ways in which religions could compete: for example, in how many people of integrity, committed to contributing to world peace, each religion can produce, or in how much hope and courage each religion can give to the people."

The New Human Revolution, Vol. 5, pp. 117-19

The six difficult acts are to propagate the Lotus Sutra widely, to copy it or cause someone else to copy it, to recite it even for a short while, to teach it to even one person, to hear of and accept the Lotus Sutra and inquire about its meaning, and to maintain faith in it.

Seikyo Times, October 1984, Pg. 43

Discussions about the concept of shakubuku may be varied and profound. But the conclusion is that it means to break through unhappiness, refuting people's attachment to misleading religions and beliefs; to subdue the devilish nature, which is the source of unhappiness, within the lives of individual human beings, leading them to the Mystic Law. It is an act of great compassion. The fundamental power which enables us to do this is Nam-myoho-renge-kyo, and we reveal this power from within by our strong faith in the Gohonzon.

Buddhism in Action, vol. 1, pg. 12-13

No one is going to wait for you to shakubuku them. It takes thousands upon thousands of waves dashing against the rocks at the ocean's edge to wear them down. In the same way, you must chant daimoku over and over to help even one person attain happiness. Shakubuku is the religious revolution which will bring about kosen-rufu.

Nichiren Daishonin stated "Nam-myoho-renge-kyo is assiduous practice." The basis of faith is to chant daimoku throughout your lifetime. This is the practice of the Buddhist principle: "Faith equals daily life."

World Tribune, October 19, 1981, Pg. 5

Next, let me explain why we do shakubuku. The most important mission of Nichiren Daishonin was to enable all human beings to embrace the Mystic Law, chant daimoku and attain enlightenment. For that reason he himself practiced shakubuku. It is quite natural for us to do shakubuku and work toward the propagation of the Law as his followers.

Buddhism in Action, vol. 1, pg. 62-63

Ikeda: Embracing all types of people without the slightest prejudice is one of the prerequisites of a Buddha.

Dialogue on Life vol. 1, pg. 215

Suppose a child has fallen into a river. Trying to save the child at the risk of your own life expresses a life condition of Bodhisattva and exemplifies an act of good. However, if you desert the drowning child even though you know he may die, you are merciless and your act is an evil one. In like manner, striving to help others reveal the life-condition of Buddhahood inherent in their lives takes tremendous courage and can be defined as the greatest good, and your behavior will definitely result in the revelation of the conditions of Bodhisattva and Buddhahood within your own life.

For this reason, doing shakubuku, to say nothing of conducting gongyo and chanting daimoku, with without fail deepen your faith in the Gohonzon; these are the most effective causes for accumulating good fortune and benefits.

Buddhism in Action, vol. 1, pg. 64

Whether you are a university professor or an anonymous citizen, no matter how poor you may be at speaking or no matter what you may look like, you can do shakubuku very well, if you maintain the joy of faith as a proud "emissary of the Buddha" who embraces the great Law and sincerely prays for the happiness of others.

Buddhism in Action, vol. 1, pg. 299

In the practice of shakubuku in Nichiren Daishonin's Buddhism, too, we should completely strip the soul to verify the unquestionable truth essential to happiness, that is, the ultimate truth of life, thereby sincerely leading others to understand that the Buddha nature exists within everyone's life, that daimoku is the basic principle which fuses one

Buddhism in Action, vol. 3, pg. 262

To do shakubuku, for instance, at your place of employment or to try to forcibly propagate Buddhism in an insensible manner is antisocial and incorrect. When you are at work, you should devote yourself to working, not to propagation.

It is also a great mistake to create disharmony in your family. Please remember that you practice to the Gohonzon so that you can create a wonderful happy family. You should cherish every individual with a rich appreciation, common sense, a compassionate and warm heart and a broad mind. My earnest wish is for each of you to become the kind of individual about whom others exclaim, "What a sensible and fine person!" or "What a bright and harmonious family that person has!"

Buddhism in Action, vol. 3, pg. 199-200

A sentence from "The Blessings of the Lotus Sutra" reads, "the more one praises the blessings of the Lotus Sutra, the more one's own blessings will increase" (WND, 673). By doing shakubuku, one praises the Gohonzon's benefit, thereby enjoying even greater benefit. As common mortals with shortcomings, we must practice the Daishonin's teachings in order to become happy.

Buddhism in Action, vol. 1, pg. 13

In leading others to take faith in the Mystic Law, we are like trail guides who instruct travelers on how to find the bridge to cross the river and how to avoid the dangerous cliffs. This instruction stems from common sense and it concerns the realities of life. Herein lies the significance of the activities of believers who embrace the Mystic Law.

Buddhism in Action, vol. 3, pg. 285

Propagation does not mean trying to force something on someone, nor is it for the sake of the organization. Propagation is an act of venerating the Buddha nature in the lives of others. Therefore, our efforts in shakubuku should be motivated by a spirit of the greatest respect for the other person.

Living Buddhism, February 1997, pg. 30

The words shakubuku and shoju are not exclusive to Buddhism. They reportedly were in common use in ancient Indian society. Shakubuku is the translation of the Pali term nig-gaha, meaning to reproach, and the Sanskrit term abhibhava, meaning to defeat through superior strength. And shoju is the translation of the Pali term paggaha, which means to extend help or shower blessings.

Living Buddhism, September 1997, pg. 34

It is a mistake to think that shakubuku means trying to force someone to take faith. Doing shakubuku essentially means speaking the truth. Since the Lotus Sutra explains the truth, it is called "the sutra of shakubuku."

Living Buddhism, February 1997, pg. 28

We should do abundant shakubuku out of sincere conviction in the Daishonin's teaching.... All we need to do is teach people earnestly and gently. The important thing is that we have this spirit to teach.... It is important to share Buddhism with a spirit of compassion. It's almost like being in love.

Living Buddhism, February 1997, pg. 28

Mr. Toda often said, "We should not agonize over doing shakubuku. We have to do shakubuku with a sense of joy."

Living Buddhism, February 1997, pg. 29

Even when we are spreading the Law without concern for our lives, we absolutely must not do anything that would reflect badly on the Law. Because we have the highest concern for the Law, we need to fully exercise our wisdom in propagating it. While teaching his followers the shakubuku spirit of not begrudging one's life, Nichiren Daishonin also emphasized the importance of showing people genuine courtesy and respect, and of conducting oneself with wisdom.

Living Buddhism, September 1997, pg. 34

No matter how many people we have, if they don't fight, it's meaningless. We won't be able to accomplish kosen-rufu. "The practice of the Lotus Sutra is shakubuku, the refutation of provisional teachings" - this is the heart of the Daishonin's Buddhism, this is the Soka Gakkai's starting point.

In President Toda's day, I fought on my own against all kinds of criticisms and attacks, and protected my mentor. It is cowardly not to fight when right is being persecuted. Leaders must be the first to take action. T'ien-t'ai clearly refuted all erroneous Buddhist doctrines, based on the sutras that are the foundation of faith and based on reason. The Daishonin writes that T'ien-t'ai's vehemence in this task was "like the lion king roaring" and "like a hawk or an eagle swooping down [on its prey]" (WND, 699). Actually, the declaration that "the practice of the Lotus Sutra is shakubuku, the refutation of provisional teachings" was made by T'ien-t'ai in his Profound Meaning of the Lotus Sutra. This is the very heart of the practice of the Lotus Sutra.

In sharp contrast to this behavior, during that insane period of Japanese militarism, the Soka Gakkai's first and second presidents, Mr. Makiguchi and Mr. Toda, faithfully upheld the spirit of "the practice of the Lotus Sutra is shakubuku, the refutation of provisional teachings." They persevered unswervingly in their struggle for justice and peace, and as a result encountered intense persecution. They were thrown in prison, and Mr. Makiguchi died there, a martyr to his beliefs.

World Tribune 10/08/99, pg. 1

In the letter "On Practicing the Buddha's Teachings," the Daishonin states: "The practice of the Lotus Sutra is shakubuku, the refutation of the provisional doctrines." True to the letter of this golden saying [from T'ien-t'ai's Profound Meaning of the Lotus Sutra], the believers of all provisional teachings and sects will ultimately be defeated" (MW-1, 101). Should youth lose this spirit, they can no longer be called youth.

World Tribune, 10/01/99, pg. 4

Ikeda: President Toda once said: "We ourselves are Nam-myoho-renge-kyo. Therefore, even if we should be struck or vilified, since we have determined to chant daimoku, as long as we are alive we should continue chanting Nam-myoho-renge-kyo through everything and exert ourselves for kosen-rufu, even if it means having to survive on water and grass. This is faith."

With regard to propagation, he said:

"There is no art or technique for carrying out shakubuku. There is no way to spread the teachings of Nichiren Daishonin without the solid conviction that you yourself are Nam-myoho-renge-kyo. Knowing this is the essence of propagation in the Latter Day of the Law. This is the only way.

There are no rules for spreading Nam-myoho-renge-kyo or for sharing Nam-myoho-renge-kyo with others. We ourselves are Nam-myoho-renge-kyo! Nam-myoho-renge-kyo is all there is! We must be staunchly determined that Nam-myoho-renge-kyo is all we have and that, if that is not enough, then even if we should be killed or die, there is nothing else to do. Firmly convinced of this, we must continue to tell others about the Gohonzon."

Living Buddhism, 08/99, pg. 21

Ikeda: It is a teaching of the highest compassion. President Toda used to say that someone who just practices on his own without making any effort to advance kosen-rufu is like a person who stashes away some sweets so that he can eat them later when no one is around. President Makiguchi also emphasized the importance of doing shakubuku, saying, "Unless you carry out bodhisattva practice, you cannot become a Buddha." And he reprimanded the priesthood for having forgotten this spirit.

Ikeda: He says that we should spread the teaching with parental love. This makes it very easy to understand. To tell others about the Law with compassion like that of a parent toward a child - that is shakubuku. It's not a matter of self-aggrandizement or self-advertisement, nor is it simply engaging in theoretical debate. We should guide the other person with the same care of a parent giving milk to a fussy baby - always warmly, sometimes strictly, sometimes soothingly. When sharing Buddhism with others, if we allow ourselves to be pulled by someone into an emotional confrontation, sinking to that person's level, then we are no longer behaving as an "emissary of the Buddha." We need to firmly gird ourselves in the "armor of perseverance" (LS13, 194). On the other hand, asking someone to "please just give it a try" as if begging, amounts to degrading the Law. We need to have the attitude of a parent. President Toda said, "Shakubuku means refuting the other person's 'evil mind' and enabling them to obey their 'good mind.'" A parent cannot look on in silence and watch his or her child enter a mistaken path that will lead to misery. There are times when a parent strictly scolds a child. Such strict compassion is shakubuku.

Ikeda: The spirit to oppose the evils of the world is the shakubuku spirit. Likewise, we must not sit back and allow injustice to exist within the world of Buddhahood. The spirit of shakubuku applies in each of these realms. During the war, the authorities went so far as to send special police to monitor Soka Gakkai discussion meetings. If the talk turned to the Shinto talisman, they would immediately yell, "Stop!" President Makiguchi would then turn to other topics for a while, but as soon as he mentioned the talisman again, the police would quickly yell, "Stop!" Those present wondered why President Makiguchi would repeatedly bring up this topic, fully knowing that he would be censured. No one understood President Makiguchi's profound intent. His spirit remained dauntless; it was as if he was trying to practice shakubuku even on the authorities.

Living Buddhism, 01/00, pg. 36-37

Some people mistakenly view shakubuku, the way we propagate the Daishonin's Buddhism, as exclusionist. However, when we go to the very core of shakubuku, we find that there is no higher act of compassion and tolerance. We rise above differences in circumstances and position to sincerely listen to others. Though we may encounter opposition and ridicule along the way, we never resort to violence to get our point across. We rely solely on earnest dialogue to lead others to happiness.

World Tribune, 06/09/00, pg. 1

Before Copernicus, the heliocentric theory was beyond or outside of common sense, as was the theory of evolution before Charles Darwin. Today, however, those ideas are widely accepted. Likewise, there are currently many misconceptions and prejudices regarding Buddhism. Nevertheless, I am confident that in the future the Buddhist teachings will become a matter of common sense among all people. That will be the time of kosen-rufu.

My Dear Friends in America, pg. 11 [Living Buddhism, 02/00, pg. 10]

Living as we do in the evil age of the Latter Day of the Law, President Ikeda stressed, it is vital that we always advance with strength, fortitude and great courage. When we do, he continued, beautiful "flowers of the Law," fragrant with happiness, bloom luxuriantly in our lives.

World Tribune 09/24/99, pg. 6

It goes without saying that we regard Nichiren Daishonin as the original Buddha of the Latter Day of the Law. Based on that foundation, the Daishonin's Buddhism teaches the importance of the mentor-disciple relationship. The Daishonin's successor, Nikko Shonin, says: "The Daishonin teaches following the correct path of mentor and disciple to attain Buddhahood. If one makes even the slightest mistake in the way of mentor and disciple, then, even if one upholds the Lotus Sutra, one will fall into the hell of incessant suffering."

World Tribune 06/25/99, pg. 7

Nichiren Daishonin writes: "Now in the Latter Day of the Law, the daimoku that Nichiren chants is different than that of previous ages. Nam-myoho-renge-kyo entails practice both for oneself and others" (GZ, 1022). A life in which we chant daimoku and work for kosen-rufu together with a harmonious assembly of fellow believers will create a rhythm of success, happiness and victory that grows stronger and more vigorous year after year. Those who pursue a solitary Buddhist practice will live a sad, lonely life, without joy or satisfaction.

World Tribune 07/09/99, pg. 6

Today, September 12, is the anniversary of the Tatsunokuchi Persecution [the unsuccessful attempt by the ruling authorities to execute the Daishonin in 1271]. No amount of oppression by the arrogant authorities or scheming on the part of evil priests could topple the Buddha of the Latter Day of the Law. The Daishonin declares, "It is because the heavenly deities came to my aid that I triumphed even through the Tatsunokuchi Persecution" (GZ, 843).

World Tribune 10/01/99, pg. 4

What sense does it make for ordinary people of the Latter Day of the Law to put on airs? What can they possibly stand to gain? We should focus instead on the self, polishing the self and striving always to live with honesty and sincerity, modesty and humility. Since we are human, we will as a matter of course undergo the four sufferings - birth, aging, sickness and death. The important thing is that we withstand the onslaught of these sufferings and overcome them with true nobility.

Living Buddhism 07/99, pg. 8

Reality can be ugly. There are many lowly, craven people. This is only to be expected, since we live in the evil age of the Latter Day of the Law. That we of the SGI are often attacked and discredited, and that hatred and jealousy toward us abound, accords exactly with the Lotus Sutra and the Daishonin's writings, which warn of the persecutions that will befall the Mystic Law's practitioners.

World Tribune 07/16/99, pg. 4

Buddhism calls our present age the Latter Day of the Law. It is a period described in the sutras as an evil age defiled by the five impurities, in which people's lives are muddied, and their confusion of thought is extreme. I am convinced that the Gosho is the one book that can dispel the darkness of this period and illuminate the third millennium. I believe it is the Gosho of Nichiren Daishonin that is indeed the scripture for the Latter Day of the Law, the scripture for all eternity.

The Gosho is a work of faith, of philosophy, of daily living, of eternal peace, and of boundless hope. It is set with myriad jewels of guidance. SGI members have read a single passage of the Gosho with their entire life, and not only changed their lives for the better but also achieved their human revolution.

The Writings of Nichiren Daishonin, pg. xii

The Daishonin says that all who have commented on the matter, being unable to produce documentary proof based on the Buddhist scriptures, merely speak arbitrarily. By contrast, the Daishonin always made the scriptures his foundation. That is why we, too, always advance basing ourselves on the Gosho, the scripture of the Latter Day of the Law. Similarly, regarding the custom of doing five prayers during morning gongyo and three prayers during evening gongyo, nowhere in the Gosho is such a practice set forth. It is a form that came about at a later time.

World Tribune 10/29/99, pg. 10

The Daishonin says about the world of the Latter Day of the Law, "We are now living in the latter age when people are shallow in wisdom and puffed up with pride" (WND, 868). He also describes it as an age where people's thoughts are "filled with jealousy" (WND, 873). Just as these passages state, in this Latter Day in which we dwell, human society is a seething pool of pride and jealousy. We must not allow ourselves to be swallowed up by its murky, swirling waters and, as a result, lose our faith. The Daishonin stresses this repeatedly. For example, he says, "On the path of attaining Buddhahood, [you should] chant Nam-myoho-renge-kyo without arrogance or attachment to biased views" (WND, 888).

World Tribune 02/19/99, pg. 8

Nevertheless, out of his deep compassion, the Daishonin, the Buddha of the Latter Day of the Law, chose to be born in Japan - a land populated by the most base, perverse of people, where persecution of the Law would be its harshest. Even in this land steeped with the five impurities [of the age, of desire, of the people, of thought and of life itself], close to 10 million Soka Gakkai members, Bodhisattvas of the Earth, have built a solid base for kosen-rufu.

World Tribune 10/29/99, pg. 1

Moreover, the Daishonin, while living under such conditions, continued to raise and encourage his followers, leaving them the Gohonzon and the Gosho. He thus devoted him-self resolutely to establishing the path for kosen-rufu in the Latter Day of the Law. His compassion truly knew no bounds! How fortunate we are to be his followers!

Living Buddhism 11/99, pg. 10

At precisely such times, when the outcome is less than expected, the leaders should try to reassure everyone, saying for instance: "It's all right. Don't worry. The Latter Day of the Law spans ten thousand years and more! Everything's fine." That way, everyone will feel encouraged and strive to do their best the next time.

World Tribune 07/02/99, pg. 4