The heart of the great vow for kosen-rufu and the life state of Buddhahood are one and the same. Therefore, when we dedicate our lives to this vow, we can bring forth the supreme nobility, strength and greatness of our lives. When we remain true to this vow, the limitless courage, wisdom and compassion of the Buddha flow forth from within us. When we wholeheartedly strive to realize this vow, the “poison” of even the most difficult challenge can be transformed into “medicine,” and karma transformed into mission.

“One tall tree does not make a forest. Unless other trees grow to the same height, you cannot have a large grove.”

Because we cannot achieve this broad vision in a single lifetime or generation, we must focus intently on fostering successors to our kosen-rufu movement.

When cherished and developed from the youngest age, young people will mature to become great, humanistic leaders.

The passage describes doing things for others. It means showing care and consideration for those we come in contact with, the people right in front of us, whoever they may be. The starting point is to treasure our connections with those around us.

I say this because I firmly believe that the key factor determining the direction of history will prove to be we humans ourselves, and not a virus.

Confused and at a loss as previously unimaginable conditions continue to arise, it is only natural that people tend to focus on the negative. But it is crucial that we find sources of hope in the positive actions being taken to resolve the crisis, and that we strive to support and expand these.

We must avoid, at one extreme, the kind of “close focus” that leaves us so taken up with immediate realities that we ignore all else; and at the other, the kind of “distant focus” that is characterized by empty slogans unaccompanied by action to transform reality. Instead, he called for society to adopt a “balanced, clear-sighted focus” by which people take action from within their present circumstances with a firm sense of purpose regarding who and what they are working for.

The joy of studying this unsurpassed life philosophy, whether or not one passes an exam, is the true goal of our Buddhist study—for it is the source of momentum for victory in life for both ourselves and others, as well as for a peaceful and harmonious society.

To the age of 40: Perfecting my study and practice of Nichiren Daishonin’s teachings.” As I approached my 30th birthday, this was the spirit in which I studied Nichiren’s writings—while riding trains, while waiting to meet someone, during any spare moment I could find. Firmly embracing the “strategy of the Lotus Sutra” (“The Strategy of the Lotus Sutra,” WND-1, 1001), I took leadership of our movement, my heart united with my mentor. I was the age of our young men’s division members today.

Studying Nichiren’s writings rouses the Daishonin’s indomitable fighting spirit in our hearts and causes our beings to resound with his great compassion to alleviate the sufferings of all people. When we read Nichiren’s writings, boundless courage surges within us, along with immense passion and wisdom for finding a way forward, no matter what difficulties or obstacles we face.

When one lights a torch for someone at night, one brings light not only to another person but to oneself as well. Likewise, when one livens other people’s complexions, one livens one’s own too, when one gives them strength, one gives oneself strength too, when one prolongs their lives, one prolongs one’s own life as well.  “On Clothing and Food,” The Writings of Nichiren Daishonin, vol. 2, p. 1066

However, Nichiren Buddhism teaches that there is no separation between ourselves and others. And because we are all inextricably linked at the most fundamental level, when we reach out to help another person, we are also helping ourselves.

The essential thing is for development to be both gradual and, first and foremost, in the best interests of humanity. Reforms, progress and development must be made for the sake, not at the cost, of human happiness.

Anger, in essence, indicates one’s attachment to the illusory assumption that he or she is better than others.

Those in the world of anger think of themselves as the most wonderful people. The energy of the world of anger is directed toward sustaining and enhancing this image. To ensure that others think of them in similarly glowing terms, they can never reveal their true feelings but act in a fawning, obsequious manner.

Since their hearts are crooked, they can see neither themselves nor others correctly.