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Ikeda Sensei’s Lectures

Changing Poison Into Medicine—Leading a Life of Brilliant Achievement Through “Faith for Transforming Karma”

Toward a Century of Health: The Wisdom for Leading a Long Life of Good Fortune and Benefit—Part 2 [54]

Soka is another name for hope. It means creating value, transforming even the inescapable fundamental suffering of sickness from something abhorred into a driving force for human revolution and self-development. The word soka embodies a philosophy for victory, for winning resolutely over all of life’s challenges.

Our Happiness Is Guaranteed

Those who embrace the Mystic Law can never end up unhappy.

Illness does not prevent us from fulfilling our mission in life. For us who chant Nam-myoho-renge-kyo and dedicate ourselves to kosen-rufu, illness can be a precious opportunity through which we come to shine with true radiance.

In fact, many of our members around the world have triumphed brilliantly over illness and are showing wonderful proof of their victories.

We have entered an age when the beneficial power of the Mystic Law has spread to every corner of the globe, and inspiring dramas of members changing karma are unfolding everywhere. Our members in 192 countries and territories are champions of good fortune and benefit who are paving the way to a “century of health.”

Faith for Changing Great Evil Into Great Good

In letters that first Soka Gakkai President Tsunesaburo Makiguchi sent to his family while enduring the brutal conditions of prison during World War II, he frequently mentioned a particular Buddhist principle—the benefit of “changing poison into medicine.”[1] In one of those letters, he wrote:

Our faith is the most important thing. The hardships we are undergoing now are small and inconsequential compared to those encountered by the Daishonin, so we should take them for granted and strengthen our faith more than ever. Enjoying vast and boundless benefits, we must not resent such present trials. You’ll later find, as I know from past experience, that we will definitely change poison into medicine, just as the sutra and the Gosho [The Writings of Nichiren Daishonin] teach.[2]

President Makiguchi fought resolutely against persecution and unjust imprisonment by Japan’s militarist authorities. As a result, he positively transformed the poison of “great evil” that assailed him and his disciples into medicine, opening the way to “great good” represented by the trust that the Soka Gakkai enjoys around the world today.

Demonstrating the Greatness of the Mystic Law

We can change the “poison” of all suffering and hardship into “medicine” that deepens and enriches our lives.

My mentor, second Soka Gakkai President Josei Toda, said: “Outwardly at times, we might look like a ‘Bodhisattva Poverty’ or ‘Bodhisattva Sickness,’ but that is merely a role we’re playing in the drama of life. We are in fact bona fide Bodhisattvas of the Earth! Since life is a grand drama, we should thoroughly enjoy playing the role we have undertaken and demonstrate the greatness of the Mystic Law.”

In this installment, through the principle of “changing poison into medicine,” let us learn about the wisdom for achieving health and long life.

Nichiren Daishonin’s Profound View of Illness

[T’ien-t’ai’s Great Concentration and Insight] also says: “There are six causes of illness: 1) disharmony of the four elements; 2) improper eating or drinking; 3) inappropriate practice of seated meditation; 4) attack by demons; 5) the work of devils; and 6) the effects of karma.” (“On Curing Karmic Disease,” The Writings of Nichiren Daishonin, vol. 1, p. 631)[3]

The first passage we will examine is from Nichiren Daishonin’s writing “On Curing Karmic Disease.” President Makiguchi underlined numerous passages of this writing and also made margin notes in his personal copy of Nichiren’s writings.

In this letter, a reply to Ota Jomyo,[4] who had informed him that he had fallen ill, Nichiren begins, “On the one hand, knowing that you are in agony grieves me, but on the other, I am delighted” (WND-1, 631).

It is not difficult to imagine these words dispelling the dark clouds from Ota Jomyo’s heart and causing the sun of courage and hope to rise, inspiring him to battle his illness. This simple yet profound statement captures the essence of how Nichiren Buddhism views illness.

An Opportunity to Strengthen Our Lives

Nichiren Daishonin conveys his deep sympathy and concern on receiving news of his precious disciple’s illness, writing, “Knowing that you are in agony grieves me” (WND-1, 631).

At the same time, he ascribes a deeper meaning to the illness, causing him to declare: “I am delighted” (WND-1, 631). That is, he sees it as an opportunity for Ota Jomyo to transform his karma.

Falling ill presents us with a challenge that can enable us to strengthen our faith, deepen our Buddhist practice and polish our lives. When we base our struggle against illness on chanting Nam-myoho-renge-kyo, we can firmly establish the eternally indestructible life state of Buddhahood and change poison into medicine without fail. That is why it is cause for “delight.”

A Correct Understanding of Illness

In the passage we are studying, Nichiren Daishonin quotes a brief section from T’ien-t’ai’s[5] Great Concentration and Insight stating that there are six causes of illness. For us today, they offer an opportunity to reassess how we are living our lives.

The first is “disharmony of the four elements.” The four elements are earth, water, fire and wind, which were believed to comprise the universe and everything in it, including human beings. Their disharmony refers to unseasonable weather or environmental disturbances, which can negatively affect our health and cause various illnesses.

The second is “improper eating or drinking,” poor diet or overindulgence, which leads to illness.

The third cause of illness, “inappropriate practice of seated meditation,” refers to not leading a well-balanced life.

The fourth is “attack by demons.” “Demons” refers to those things that attack our bodies and bring about sickness. In today’s terms, they would include disease-causing bacteria or viruses.

The fifth cause, “the work of devils,” indicates the various inner impulses and cravings that disrupt the healthy functioning of our minds and bodies. It also gives rise to afflictions that prevent us from practicing Buddhism.

The sixth, “the effects of karma,” refers to illnesses caused by our karma, our accumulated actions from past existences—in other words, illnesses that stem from distortions or deeply rooted tendencies in our lives.

These six causes of illness represent a culmination of the wisdom gained through confronting illness by people in centuries past. Remarkably, they are consistent with the findings of modern science as well.

While respecting medical science, Buddhism focuses on having a correct understanding of illness and dealing with it in the best way so that we may go on to lead better lives.

In that context, the first four causes outlined above provide us with insights to how we can avoid illness in the first place.

Here, I would like to reaffirm the four mottoes for health that I have offered in the past:

1) Do an invigorating gongyo
2) Lead a balanced and productive lifestyle
3) Contribute to the welfare of others
4) Eat wisely

Getting enough sleep and reducing stress to a minimum are also important points for us today.

Furthermore, using our faith and practice to identify and defeat the “work of devils,” or the workings of devilish functions—cited as the fifth cause of illness—is fundamental to living wisely, in accord with the principle that “faith equals daily life.”

Lessening Karmic Retribution and Transforming Karma

Nichiren Daishonin goes on to state: “Illnesses of the sixth [cause], which result from karma, are the most difficult to cure. … Such illnesses can only be cured by the good medicine of the one Buddha Shakyamuni’s Lotus Sutra” (WND-1, 632). In other words, when illness is caused by karma, only the good medicine of the Mystic Law can cure it.

Discussing illness caused by karma, Nichiren further quotes the Great Teacher T’ien-t’ai’s Great Concentration and Insight: “Even if one has committed grave offenses … the retribution can be lessened in this life. Thus, illness occurs when evil karma is about to be dissipated” (WND-1, 631). Based on this and other writings, the Daishonin teaches that we experience illness in order to eradicate impurities in our lives and manifest the life state of Buddhahood imbued with the four noble virtues of eternity, happiness, true self and purity.[6] This is the principle of “lessening one’s karmic retribution.”[7]

Immediately after the Tatsunokuchi Persecution (of 1271)[8]—a few years before he composed this letter, “On Curing Karmic Disease”—Nichiren wrote to Ota Jomyo of the great power of the Mystic Law:

If one’s heavy karma from the past is not expiated within this lifetime, one must undergo the sufferings of hell in the future, but if one experiences extreme hardship in this life [because of the Lotus Sutra], the sufferings of hell will vanish instantly. And when one dies, one will obtain the blessings of the human and heavenly worlds, as well as those of the three vehicles [the worlds of Learning, Realization and Bodhisattva] and the one vehicle [the world of Buddhahood]. (“Lessening One’s Karmic Retribution,” WND-1, 199)

Attaining Vast and Boundless Benefits

Nichiren Daishonin tells us that even those struggling with illness caused by karma can overcome it through chanting Nam-myoho-renge-kyo. In fact, facing such a challenge is an opportunity to attain the vast and boundless benefits of the Mystic Law.

He quotes the words of the Great Teacher Ching-hsi, or Miao-lo:[9] “It is like the case of a person who falls to the ground, but who then pushes himself up from the ground and rises to his feet again” (WND-1, 632).[10] He then explains that even someone who falls ill as a result of slandering the Lotus Sutra can definitely overcome it by embracing the Mystic Law. That is why faith is ultimately the key.

Nichiren assures Ota Jomyo that he will extend his life span as long as he remains steadfast in faith (see WND-1, 634).

Chant With the Power of a Jet Plane Taking Off

Even if we fall ill, we mustn’t let it defeat us. There are people battling difficult-to-cure illnesses who use what time they have to chant Nam-myoho-renge-kyo, impart courage to others and live out their lives with a noble sense of mission. Through doing so they are able to transform the meaning of illness. With such faith, we can change poison into medicine and bring forth the wisdom for genuine health.

Though it may seem as though dark clouds are looming above, if we chant Nam-myoho-renge-kyo with the power of a jet plane taking off, we can break through those clouds and reach the clear blue skies beyond, where the sun of our Buddha nature shines.

It is like, after wandering lost in the complete darkness, we come out into the sunshine where flowers in all colors are blooming, birds are singing and a verdant landscape stretches out before us.

Changing Karma Into Mission

The principles of “lessening karmic retribution” and “transforming karma” are essentially the same as “changing poison into medicine.” Suffering takes on an entirely different meaning in our lives when it is illuminated by the supremely noble life state of Buddhahood.

This is why Nichiren Daishonin says to Ota Jomyo, “On the one hand, knowing that you are in agony grieves me, but on the other, I am delighted” (WND-1, 631).

Through faith, we can dramatically change poison into medicine, transforming from someone who wonders, Why is this happening to me? and laments their karma to someone who thinks, This is my chance! and views illness as an opportunity to bring their lives to shine with a sense of mission.

The Wondrous Power of Myo

Regarding the character myo in the five characters Myoho-renge-kyo, the scholars and teachers have offered a variety of interpretations, but none of them go beyond the ideas presented in the sutras other than the Lotus Sutra. The only exception is Bodhisattva Nagarjuna, who in his Treatise on the Great Perfection of Wisdom states, “[The Lotus Sutra is] like a great physician who can change poison into medicine.” This interpretation of his seems to get at the very heart of this character myo.

The “poison” in the above passage means the first two of the four noble truths, the truth that all existence is suffering and the truth that suffering is caused by selfish craving as well as the karmic cause and effect that confine living beings to the sufferings of birth and death. These are truly the poison to outdo all poisons. But through the extraordinary power of the character myo, or “wonderful,” this poison is changed into the understanding that the sufferings of birth and death are nirvana, that earthly desires are enlightenment. This is the good medicine that can change poison into medicine, hence it is called good medicine. (“On Attaining Buddhahood in One’s Present Form,” WND-2, 585–86)[11]

This passage is from “On Attaining Buddhahood in One’s Present Form,” one of several letters Nichiren Daishonin wrote to Ota Jomyo’s wife, a woman of pure faith.

He begins by thanking her for the offerings she has sent him and then discusses the concept of “attaining Buddhahood in one’s present form.”[12] This woman, who was extremely knowledgeable and cultured, appears to have asked Nichiren about the teaching, and he explains it to her using the principle of “changing poison into medicine.”

“The poison to outdo all poisons” that the Daishonin mentions in this passage refers to “the karmic cause and effect that confine living beings to the sufferings of birth and death” (WND-2, 585). In other words, it is the delusion in the lives of ordinary people trapped in the three paths of earthly desires, karma and suffering.[13]

The fact that ordinary people can attain Buddhahood means that they have the potential to reveal that supreme state in their lives, even as they undergo the sufferings of the three paths.

It is Myoho-renge-kyo,[14] the Mystic Law, that makes this possible, and the character myo represents its extraordinary, wondrous power—the ultimate essence of which is the power to change poison into medicine.

The sutras other than the Lotus Sutra teach that one can attain enlightenment only by eradicating earthly desires, karma and suffering. But in reality, no matter how hard we try, it is impossible to eradicate all desire and prevent ourselves from feeling suffering. Such an attempt would only lead to the negation of our very being and also violate the fundamental truth of the “mutual possession of the Ten Worlds.”[15]

Revealing Our Innate Buddhahood

The Mystic Law enables ordinary people whose lives are filled with delusion to attain Buddhahood just as they are, without eradicating desire and suffering. By chanting Nam-myoho-renge-kyo, we can transform the three paths of earthly desires, karma and suffering into the three virtues of the Dharma body, wisdom and emancipation.[16]

Though we may find ourselves suffering, confused or troubled because of earthly desires, when we illuminate our lives with the wisdom of enlightenment, we can move in the direction of hope and change poison into medicine.

By recognizing our earthly desires and sufferings for what they are and facing them head-on, we can reveal our innate Buddhahood and establish a state of happiness.

The key to this transformation is to act in accord with this advice of Nichiren Daishonin: “Suffer what there is to suffer, enjoy what there is to enjoy. Regard both suffering and joy as facts of life, and continue chanting Nam-myoho-renge-kyo, no matter what happens” (“Happiness in This World,” WND-1, 681).

Nichiren Daishonin’s Care and Concern for His Disciples and Their Families

In another letter to the wife of Ota Jomyo, Nichiren Daishonin tells her that as a result of making offerings to the Lotus Sutra, she will be protected from encountering any major calamities, and her benefits will extend to her children as well (see “On the Eight Cold Hells,” WND-2, 722).[17]

While wholeheartedly expressing appreciation for and encouraging this one disciple, Nichiren also shows consideration for her entire family.

He similarly encouraged the lay nun Toki when she was ill. He wrote that along with her son Iyo-bo,[18] who was studying and practicing Buddhism under his guidance, he was praying for her speedy recovery, so she should put her mind at ease (see “Prayer for the Lay Nun’s Recovery,” WND-2, 666 and “On Prolonging One’s Life Span,” WND-1, 955).

When someone falls ill, it is also a battle for their entire family. Sometimes family members need to act as caregivers, and they may become exhausted as a result. It’s therefore important that they take care of themselves as well. Please remain deeply convinced that the Gohonzon is aware of your efforts and that your entire family is definitely protected by the power of the Mystic Law. Your loved ones will be safeguarded without fail by the Buddhas and bodhisattvas of the ten directions and three existences.

Imparting Courage and Hope to Others

Soka Gakkai members who continue to give their all to fulfill their mission for kosen-rufu while battling illness not only make their own lives shine their brightest but also impart courage and hope to those around them. Through their struggle with illness, they open wide the path to happiness for both themselves and others.

If all our circumstances were favorable from the start and we never experienced any hardship, we wouldn’t be able to understand the suffering of others or convincingly share the greatness of Nichiren Buddhism with them. The meaning of illness changes profoundly when viewed from the perspective of faith.

In a letter to his young disciple Nanjo Tokimitsu, Nichiren Daishonin writes: “Is it true that there is illness in your family? If so, it cannot be the work of demons. Probably the ten demon daughters [protective deities in Buddhism][19] are testing the strength of your faith” (“The Two Kinds of Faith,” WND-1, 899).

We have chosen to be born into this world and to take on suffering so that we can teach others the power of Buddhism through our example of courageously fighting and winning over problems and hardships. This is the way of life of those who vow as bodhisattvas to “voluntarily assume the appropriate karma.”[20]

Nichiren revealed the Gohonzon to enable all people to make this great inner change in how they view and live their lives. Through his own life dedicated to spreading the Mystic Law while enduring great hardships, he demonstrated the true greatness of human existence.

Being ill does not change the inherent greatness, nobility and majesty of our lives. We are the most precious of all treasures. We can absolutely lead lives brimming with hope, genuine happiness and fulfillment.

Health Is a Ceaseless Struggle Against Illness

I participated in a dialogue on health and life with Dr. René Simard, a leading cancer researcher and former rector of Canada’s University of Montreal, and Dr. Guy Bourgeault, a noted bioethicist and professor at the same university. Our discussions were published into a book titled, On Being Human: Where Ethics, Medicine and Spirituality Converge.

Dr. Bourgeault offered an extremely perceptive insight about the relationship between health and illness, pointing out that health is not the complete absence of illness but, rather, an organism’s ceaseless struggle to preserve a dynamic balance in the face of the constant threat of illness.[21]

From this perspective, health can be called the state where we have successfully responded to the challenge posed by the “devil of illness.”

Moreover, we who uphold the Mystic Law are engaged in a ceaseless struggle for kosen-rufu “day by day and month after month” (“On Persecutions Befalling the Sage,” WND-1, 997), and in so doing, we are leading truly healthy lives with strength and profound meaning.

“I will not be defeated by illness!” “I will vanquish the devil of illness!”—when we make this vow as Bodhisattvas of the Earth, we can advance undefeated in our mission for kosen-rufu. Through striving with such unwavering resolve, we will quite naturally open the way to genuine health and victory, to a life exemplifying the four virtues of eternity, happiness, true self and purity.

Finding the Greatest Meaning in Life

On another occasion, Dr. René Simard remarked that people must confront the fact of the fragility of their lives and deal with it in the best way. He also expressed his appreciation of Buddhism as a teaching that enables us to face this reality positively rather than escape from it, and to find the greatest meaning in life.[22]

As President Toda said, when we are ill, we are playing the role of “Bodhisattva Sickness”—assuming the form of a person struggling with illness to fulfill our mission as Bodhisattvas of the Earth.

A Life of Brilliant Mission

Upholding the Mystic Law, which has the power to change poison into medicine, we have nothing to fear from illness. Let us shine ever more brightly with hope. Let us lead optimistic lives brimming with courage and take every challenge as an opportunity to fulfill our mission.

Powerfully chanting the lion’s roar of Nam-myoho-renge-kyo to defeat the devil of illness, let us encourage one another as we lead lives of victory and brilliant achievement together!

Translated from the October 2019 issue of the Daibyakurenge, the Soka Gakkai’s monthly study journal.


  1. Changing poison into medicine” refers to employing the power of the Mystic Law to transform a life dominated by the three paths of earthly desires, karma and suffering into a life manifesting the three virtues of the Dharma body, wisdom and emancipation. This phrase is found in a passage from Treatise on the Great Perfection of Wisdom, which mentions “a great physician who can change poison into medicine.” ↩︎
  2. Translated from Japanese. Tsunesaburo Makiguchi, Makiguchi Tsunesaburo zenshu (Collected Writings of Tsunesaburo Makiguchi), vol. 10 (Tokyo: Daisanbunmei-sha, 1987), p. 278. ↩︎
  3. In this letter, thought to have been written in November 1275, Nichiren Daishonin asserts that the Lotus Sutra is the “good medicine” for all the people of the world and has the power to alleviate illness and ensure long life. ↩︎
  4. Ota Jomyo (1222–83), also known as Ota Kingo or the lay priest Ota, was a lay disciple of Nichiren. Together with Toki Jonin and Soya Kyoshin, Ota was a leading figure among the followers in Shimosa Province (present-day northern Chiba Prefecture and neighboring areas). ↩︎
  5. T’ien-t’ai (538–597): Also known as the Great Teacher T’ien-t’ai or Chih-i. The founder of the T’ien-t’ai school in China. His lectures were compiled in such works as The Profound Meaning of the Lotus Sutra, The Words and Phrases of the Lotus Sutra and Great Concentration and Insight. In the latter work, a record of lectures he delivered, he presents the doctrine of “three thousand realms in a single moment of life.” The quotes in this lecture are from volume 8 of Great Concentration and Insight. ↩︎
  6. The four virtues of eternity, happiness, true self and purity describe the noble qualities of the Buddha’s life. They are explained as follows: “eternity” means unchanging and eternal; “happiness” means tranquillity that transcends all suffering; “true self” means true and intrinsic nature; and “purity” means free of illusion or mistaken conduct. ↩︎
  7. Lessening one’s karmic retribution: This term, which literally means, “transforming the heavy and receiving it lightly,” appears in volume 31 of the Nirvana Sutra. “Heavy” indicates negative karma accumulated over countless lifetimes in the past. As a benefit of protecting the correct teaching of Buddhism, we can experience relatively light karmic retribution in this lifetime, thereby expiating heavy karma that ordinarily would adversely affect us not only in this lifetime, but also over many lifetimes to come. ↩︎
  8. Tatsunokuchi Persecution: The failed attempt, instigated by powerful government figures, to behead the Daishonin under the cover of darkness on the beach at Tatsunokuchi, on the outskirts of Kamakura, on September 12, 1271. ↩︎
  9. Miao-lo (711–782): Also known as the Great Teacher Ching-hsi, after his birthplace. A patriarch of the T’ien-t’ai school in China. He is revered as the school’s restorer. His commentaries on T’ien-t’ai’s three major works are titled The Annotations on “The Profound Meaning of the Lotus Sutra,” The Annotations on “The Words and Phrases of the Lotus Sutra” and The Annotations on “Great Concentration and Insight.” ↩︎
  10. From The Annotations on “The Words and Phrases of the Lotus Sutra.↩︎
  11. Written in 1275 and addressed to the wife of Ota Jomyo, this letter stresses that the crucial teaching of attaining Buddhahood in one’s present form is found only in the Lotus Sutra. Nichiren also explains two of the four noble truths—the truth that all existence is suffering and the truth that suffering is caused by earthly desires. ↩︎
  12. Attaining Buddhahood in one’s present form: This means attaining Buddhahood in this lifetime just as one is, without undergoing endless eons of Buddhist practice. ↩︎
  13. Three paths of earthly desires, karma and suffering: They are called “paths” because one leads to the other. Earthly desires, which include greed, anger, foolishness, arrogance and doubt, give rise to actions that create evil karma. The effect of this evil karma then manifests itself as suffering. Suffering aggravates earthly desires, leading to further misguided action, which in turn brings on more evil karma and suffering. In this way, the three paths function to prevent a person from attaining Buddhahood. ↩︎
  14. The Daishonin often uses Myoho-renge-kyo synonymously with Nam-myoho-renge-kyo in his writings. ↩︎
  15. Mutual possession of the Ten Worlds: The principle that each of the Ten Worlds possesses the potential for all ten within itself. “Mutual possession” means that life is not fixed in one or another of the Ten Worlds, but can manifest any of the ten—from the world of Hell to the world of Buddhahood—at any given moment. The important point of this principle is that all beings in any of the nine worlds possess the Buddha nature. This means that every person has the potential to manifest Buddhahood, while a Buddha also possesses the nine worlds and, in this sense, is not separate or different from ordinary people. ↩︎
  16. Three virtues of the Dharma body, wisdom and emancipation: Three attributes of a Buddha. The Dharma body means the truth that the Buddha has realized; wisdom is the capacity to realize this truth; and emancipation means the state of being free from the sufferings of birth and death. ↩︎
  17. In “On the Eight Cold Hells,” Nichiren writes: “Now here is a woman who donates a robe to the Lotus Sutra. In future lives she will not only escape the sufferings of the eight cold hells, but in her present life she will be spared major calamities. Her benefits will be such that they extend to her sons and daughters, so that they are dressed in robe upon robe, of color upon color!” (WND-2, 722) ↩︎
  18. Iyo-bo (1252–1317): A disciple of the Daishonin. His mother was the lay nun Toki. When she remarried, Toki Jonin became his stepfather. Iyo-bo received instruction from Nichiren and is mentioned in several of his letters addressed to the lay nun Toki. ↩︎
  19. Ten demon daughters: The ten female protective deities who appear in “Dharani,” the 26th chapter of the Lotus Sutra, as the “daughters of rakshasa demons” or the “ten rakshasa daughters.” They vow to the Buddha to guard and protect the sutra’s votaries, saying that they will inflict punishment on any who trouble these votaries. ↩︎
  20. Voluntarily assuming the appropriate karma: This refers to bodhisattvas who, though qualified to receive the pure rewards of Buddhist practice, relinquish them and make a vow to be reborn in an impure world in order to save living beings. They spread the Mystic Law, while undergoing the same sufferings as those born in the evil world due to karma. This term derives from Miao-lo’s interpretation of relevant passages in “The Teacher of the Law,” the 10th chapter of the Lotus Sutra: “Medicine King, you should understand that these people voluntarily relinquish the reward due them for their pure deeds and, in the time after I have passed into extinction, because they pity living beings, they are born in this evil world so they may broadly expound this sutra” (The Lotus Sutra and Its Opening and Closing Sutras, p. 200). ↩︎
  21. See Daisaku Ikeda, René Simard and Guy Bourgeault, On Being Human: Where Ethics, Medicine and Spirituality Converge (Santa Monica, California: Middleway Press, 2003), p. 52. ↩︎
  22. Translated from Japanese. Article in the Seikyo Shimbun, the Soka Gakkai’s daily newspaper, November 19, 2006. ↩︎

Sharing the Same Commitment as the Mentor