SFEV “Emerge, Ever-Victorious Lions!” Propagation Encouragement
Faith Encouragement on the “Whys” of Shakubuku, and the continued development of SGI-USA

Shakubuku Is a Struggle of Both Mentor and Disciple
Living Buddhism, April 2012, pages 45 - 47

Fundamentally, shakubuku may be thought of as battle between the inclination to respect human beings and the tendency to diminish them. Buddhism enables people to develop a solid character and self-identity. Both Shakyamuni and Nichiren Daishonin ultimately taught that a single individual can save the world. Buddhism strongly proclaims that there is nothing greater than the human being…

…Compassion and philosophy are the heart of shakubuku. Compassion is the spirit of the Buddha to relieve people from suffering. In terms of our practice, compassion means concern for our friends’ happiness and well-being. Specifically, it manifests as tireless perseverance and the courage to talk to people in-depth about the correct teaching of Buddhism. Philosophy means unshakable conviction in the teaching of the Lotus Sutra that all people can attain Buddhahood and that everyone has the right to be happy.
The essence of shakubuku is the Buddha’s fervent wish to enable all people to realize true happiness. To make this spirit one’s own is the vow of genuine disciples who struggle for kosen-rufu in the Latter Day; it is the vow of the Bodhisattvas of the Earth…
The Daishonin says: “The element ku in the word kudoku means good fortune or happiness. It also refers to the merit achieved by wiping out evil, while the element toku or doku refers to the virtue one acquires by bringing about good” (OTT, 148). Only when we intrepidly struggle to defeat the evil and negativity in ourselves and others will the power of good inherent in the Mystic Law emerge. Without courageous effort, no significant benefit will be forthcoming. To lead a truly great life, it is important to carry out the practice of shakubuku.

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The Human Revolution
Volume 25, Chapter 1 “Light of Happiness”
World Tribune, July 12, 2012, page D

The only way to overcome all our problems and build a state of indestructible happiness is by practicing for oneself and others. As Nichiren writes, “You must not only persevere yourself; you must also teach others” (WND-I, 386). While studying Buddhism and chanting Nam-Myoho-Renge-Kyo earnestly, we also need to dedicate ourselves to sharing the teaching with others, keeping the torch of propagation burning brightly.

 

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On Repaying Debts of Gratitude
The Hope-Filled Teachings of Nichiren Daishonin, page 227

Merely chanting Nam-myoho-renge-kyo by oneself without encouraging others to do the same will not cause the Law to spread widely among the people in the evil age of the Latter Day. Unless we can defeat our own fundamental darkness and teach others to do likewise, there will be no concrete transformation in people’s lives. Therefore, after declaring the establishment of his teaching, Nichiren continued to chant and teach others to do the same – “without sparing his voice.” Consequently, he encountered tremendous persecution. Undeterred, he advanced fearlessly along the path of his mission to propagate the Mystic Law in the Latter Day. His unrelenting efforts to speak out and spread the correct teaching epitomize the spirit of not begrudging one’s life.

 

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The One-Eyed Turtle and the Floating Log
Learning from the Writings of Nichiren Daishonin: The Teachings for Victory
Living Buddhism, March 2015, pages 33-34, 35

Because Buddhist dialogue is an activity directed toward helping others achieve an inner transformation – a noble endeavor to bring forth the Buddha nature inherent within each individual – it can be extremely arduous. It is also part of our Buddhist practice to vanquish the fundamental darkness or ignorance innate in human beings that stops them from fully believing in the worth and dignity of their lives. That is why there is no need to rush. Sowing the seeds of the Mystic Law is in itself an act that endows our lives with immeasurable good fortune and unsurpassed benefit. The important thing is to persevere in our efforts, sincerely and patiently.

We must keep striving with the heart of the lion king and stand up with absolute conviction. When we share our feelings and experiences in faith based on that foundation, with genuine care and concern for the other person, speaking with confidence and sincerity, the Buddha nature of the person will be activated. Our own Buddha nature will become the cause that draws forth the Buddha nature of others. “The seeds of Buddhahood sprout through causation” (LSOC, 75), as the Lotus Sutra states.
Mr. Toda said that we should share Buddhism with others in a gentle manner. Gentleness is different, of course, from weakness. Speak calmly, confidently and clearly. That on its own is outstanding Buddhist dialogue. Simply by your own shining example of embodying the teachings of Nichiren Buddhism in your life, you can sow the seeds of Buddhism in others’ hearts.

Compassion is the foundation of sharing Buddhism. This is also something Mr. Toda said: “The Daishonin’s persuasiveness is not just ordinary persuasiveness. It is persuasiveness deriving from compassion. That’s what makes it so great. We cannot hope to compare with Nichiren, but let’s strive with persistence and use logical arguments to convince others.”

We can substitute courage for compassion. That was also Mr. Toda’s wise observation.
When we rouse our courage to draw forth the heart of the lion king from within ourselves and speak out confidently, we can awaken the heart of the lion king within others.

 

In closing, I would like to return to Mr. Toda’s remarks at that general meeting back in 1947: While rejoicing at the enormous good fortune of being able to perceive the Buddha in our insignificant mortal form, we need to share this joy with others and purify the land into a Buddha realm. This is only natural. This natural action is what makes us emissaries of the Buddha. Wrapping the source of enlightenment in a bundle of compassion and presenting it to others is what we call shakubuku, or sharing Nichiren Buddhism with others. Shakubuku is the mission of the Soka Gakkai, and its credo.

 

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The World Awaits the SGI-USA
World Tribune, March 4, 2004, page 1

People everywhere are searching for a philosophy of peace. Today the development of the SGI-USA movement is increasingly important. The world is watching in expectation. Let us strive even more energetically to expand our humanistic alliance. I dearly wish that every person without exception become happy and win in life.

What is the key to further expanding our network of peace?

First, prayer.

Next, treasuring our fellow members to the utmost. All our members working for kosen-rufu are supremely noble children of the Buddha. I hope you will always treat them with warmth and kindness…

…Another vital factor in expanding our movement is unity. Tremendous power emerges when everyone is united in spirit, not through self-satisfied leadership.

The crucial thing is to what extent we have succeeded in awakening Bodhisattvas of the Earth, in increasing the numbers of those who become truly happy.

Let us stride forth with a bright, cheerful spirit. Outstanding leaders of kosen-rufu enable everyone to rejoice together at the development they have achieved, without anyone feeling the least bit tired. They enable members to produce unsurpassed results while advancing with enthusiasm and joy.

I would like you to leave behind a record of great triumph.

 

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The Wisdom of the Lotus Sutra
Volume V, Chapter 1

Ikeda: Nichiren Daishonin says, “the element ku [in the word kudoku, or benefit] means eliminating evil, while the element doku means producing good” (OTT, 148). Benefit in the Daishonin’s Buddhism means getting rid of evil in one’s life and bringing forth goodness. To manifest benefit we need to carry out the practice of propagating the Daishonin’s teachings. Doing so means refuting the mistaken beliefs that cause people to suffer and enabling them instead to live based on the Mystic Law.

Saito: Propagation is the action we take to “eliminate evil and produce good.” By carrying out this practice for others, we also manifest the same effect in our own lives.

 

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The Bodhisattva Vow: Transforming Our Lives Through Compassion
Living Buddhism, February 2012, page 7

In Mahayana teachings, bodhisattvas make four universal vows. The first vow, to save innumerable beings, describes the bodhisattva’s commitment to practice for the sake of others. The second and third, to eradicate countless earthly desires and to master immeasurable Buddhist teachings, can be seen as practice for ourselves. And the fourth is to attain supreme enlightenment.

The first vow is most crucial; it is through our desire and action to save all beings that we can accomplish the other vows. At the same time, the other vows are aimed at enabling us to accomplish the first vow. Nichiren states: “All bodhisattvas invariably take the four universal vows. And if they do not fulfill the first of those four vows, which says ‘Living beings are numberless: I vow to save them,’ then they can hardly claim to have fulfilled the fourth vow, which says, ‘Enlightenment is supreme: I vow to attain it’ (WND-II, 175).

In terms of the Ten Worlds, the ninth world of bodhisattvas is a state characterized by profound compassion. The heart of the bodhisattva’s supremely noble practice lies in continual exertion for others’ welfare.

First Soka Gakkai president Tsunesaburo Makiguchi said: “There is no such thing as a self-centered Buddha who simply accumulates benefit and does not work for the well-being of others. Unless we carry out bodhisattva practice, we cannot become Buddha” (May 2002 Living Buddhism, pages 47-48).