the bottom of her heart for a happy
family life.
While chanting, Yumiko reflected
on herself: “I’ve been letting myself be
afraid of and intimidated by my husband
when he drinks and becomes violent.
And I’ve been blaming him for how
poor we are, even though he has been
suffering so much because his business
isn’t going well. What have I done for
him? Have I thought about things from
his point of view? I’ve never smiled or
expressed any gratitude to him.”
She regretted her own behaviour.
“Instead of allowing myself to be
swayed by his depression and anger, I’ll
become a sun to illuminate his heart.
That’s the guidance given by President
Yamamoto. Now’s the time for
daimoku. I’ll polish and perfect myself
through daimoku until I shine. Then I’ll
be invincible!”
This was the realization she came
to as she chanted, and before she
knew it her attitude toward her
husband changed. She found herself
spontaneously encouraging her despon­
dent spouse and sympathizing with him.
“It’ll be all right. Let’s do our best!”
Her warm, vibrant smile touched and
comforted him and she could see him
becoming more positive.
We have to become strong so we’re
not defeated by adversity. Human
revolution starts from reflecting on
ourselves, transforming our outlook and
taking that first step toward change.
As the day of the Kansai Culture
Festival drew near, rehearsals were held
from morning to night. After delivering
the Seikyo Shimbun early in the morning,
Yumiko cleaned the house, prepared
her family’s meals for the day, and
then left for rehearsal. At night she
returned home, where the laundry was
waiting for her. She was tired but she
felt light of heart. She sang as she did
her housework. Before she knew it, she
was no longer troubled by low blood
pressure. Her husband’s business also
picked up, and he began driving her to
and from the rehearsals.
When the sun in one’s heart shines,
darkness is dispelled.
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
On the morning of the culture
festival, Yumiko chanted daimoku
earnestly, with a feeling of deep
appreciation. Then she stood proudly on
the stage of the Kansai Toda Memorial
Auditorium as a member of the chorus.
Her white dress was adorned with a red
rose and she was singing joyously with
her fellow members.
Shin’ichi Yamamoto presented a
message to the Kansai Culture Festival:
“I deeply hope that each one of you will
fully utilize the pioneering and creative
energy displayed here at today’s culture
festival as a means to expand your life
state even further.”
Yumiko felt tears of emotion filling
her eyes and, nodding repeatedly, she
vowed to continue striving to transform
her state of life.
‘Ode to Mothers’, NHR-24, 13–16

LIFE AND DEATH
When the laughter died down,
Shin’ichi said with some emphasis:
“Your question is extremely important.
Study Resource 143
Answering the question of what
happens after death is a vital issue for
human beings and for a religion. It is
something we can discuss endlessly, but
today I’ll touch on just one aspect.
“Many people today seem to believe
that our lives are limited to this present
existence. But unless our lives are
eternal, how do we come to terms with
the inequality into which people are
born? This question remains….
“If we thoroughly pursue the
question of where our karma comes
from, we realise its source cannot
possibly be found in this life alone. We
are forced to acknowledge that life is
eternal….
“Now, as to what happens after we
die, our lives merge into the vast whole,
the life of the universe. Death, President
Toda said, is like going to sleep at night,
while embarking on the next life is like
waking up refreshed from sleep to begin
a new day. Life is like a continuous cycle
of sleeping and waking.
“The important point here is that
our karma does not vanish after we
die; it continues on into the next life.
It’s like when we borrow money from
someone one day: the debt remains
when we wake up the next morning.
Similarly, the sufferings of this life will
continue in the next. If we die writhing
in unbearable pain and agony in this
lifetime, we will be born having to bear
the same agony in the next. If we die
filled with hate or harbouring bitter
grudges towards others, in the next
life we will again be compelled to hate
others. Death offers no escape from our
karma. Therefore, committing suicide
offers no release from suffering.
144 Valuecreation
“If, on the other hand, we attain a
secure state of happiness and end our
days savouring profound joy, we will be
born amid good circumstances in the
next life and move towards a happy
existence.
“Having heard my explanation,
some of you may think, ‘Well, if we have
to suffer from our karma in the next life
anyway, we’d be better off not being
reborn and just remaining in the sleep-
like state we enter immediately after
death.’ But that is not the case. Even in
the state where our life is merged with
the universe — after death and before
rebirth — we can still feel suffering. It’s
like being plagued by nightmares when
we are facing some horrendous problem
in life.”
Shin’ichi explained these
fundamental questions of life and death
clearly, in a way that was easy for the
members to comprehend and digest.
Contemporary thought and
philosophy are concerned almost
exclusively with the present existence.
This, in a way, can be likened to seeing
green shoots springing from the earth’s
surface but remaining ignorant of their
roots. Consequently, contemporary
thought and belief systems cannot
provide a means for solving human
suffering on a fundamental level.
Shin’ichi Yamamoto
continued: “Then, is there a way for
us to change our karma and realise
happiness? The answer is, yes. Nichiren
Daishonin revealed the means by which
we who live in the Latter Day of the
Law can change our karma. This means
is none other than chanting daimoku
to the Gohonzon and teaching others
about the True Law. This way of life
represents the greatest possible good
and accords with the law of life itself;
it is the only way to attain a state of
eternal happiness and abiding joy.
“When I say this, some of you
may think to yourselves, ‘But didn’t
Mr Makiguchi, our first president, die
in prison? Isn’t that a wretched way
to die?’ Most important, however, is
the state of mind with which we face
death. The question is this: With his
last breath, was he filled with suffering
trembling with terror and fear — or
did he, despite imprisonment, die
peacefully with a sense of profound joy?
In one letter from prison, Mr Makiguchi
wrote of his immense delight at having
lived in exact accord with the Buddhist
scriptures.
“Again, some of you may be
thinking that Soka Gakkai members
die from illness or accidents, too. But
even here, Buddhism clearly teaches
that those who uphold faith until end
will transform the negative effects
of past causes, experiencing them
in a lightened form. That is, we can
completely change our negative karma
from the past — karma that might
ordinarily have taken many cycles of
birth and death and long, excruciating
aeons of suffering to gradually
eradicate — and attain Buddhahood
in this lifetime. One proof of this is the
person’s countenance at death.
“In the Gosho, the Daishonin, too,
describes the outward signs of a newly
deceased person having attained
Buddhahood, saying that the body
will be soft and light, and so forth.
President Toda also died with the
smiling countenance of one who has
attained Buddhahood. And I have seen
the final moments of many members
who have died.
“In any event, those who have
continually taken action for kosen-rufu
throughout their lives as emissaries of
the Buddha definitely will never sink
into the depths of fear and suffering
and experience the agonies of hell
— irrespective of the circumstances
under which they die. In the Buddhist
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
scriptures, it says that after death, a
thousand Buddhas will extend their
arms and enfold us in their embrace.
Having deep faith at the level of our
innermost being at the moment of
death in itself attests to our attainment
of Buddhahood.
“Indeed, we are Buddhas in both
life and death. Moreover, as proof of
that, the surviving families and loved
ones of members who have died will,
without exception, become happy.
So even if we encounter obstacles or
persecution in the course of our practice
— even when it seems that life is an
endless succession of hardships — we
must never abandon faith. Encountering
difficulties is a chance to transform our
karma.
“From the perspective of the
eternity of life, our sufferings in this life
only last for an instant. We are striving
to attain happiness that endures for
eternity.”
Nichiren Daishonin said, “Therefore
I should first of all learn about death,
and then about other things” (WND-2,
759). Without a correct understanding
of death, we cannot turn our minds
to such questions as why and how
Study Resource 145
human beings die. Nor can we correctly
answer the question of how we should
live. This is because life and death are
inextricably bound….
“Though we speak of the
eternity of life, ultimately everything
exists in this present moment. Both past
and future are contained in the present.
Therefore, please live this moment, this
day, this life with joy and appreciation,
striving with all your might for kosen-
rufu. Is that okay?”
This last sentence he expressed
in English, eliciting bright smiles and
laughter from the audience.
Shinichi devoted considerable time
to answering this particular issue,
because he wanted to shed light on the
subject of life and death — a theme
fundamental to human existence.
‘Westward Transmission’, NHR-3, 56–64
Shin’ichi then began to talk about the
death of Isamu Ishizaki: “There may be
some members who are asking why,
given that he practised the Daishonin’s
Buddhism, Mr Ishizaki was killed in
an accident. The causes and effects
inherent deep in our lives, the workings
of our karma, are strict indeed. That is
why, even if we practise the Daishonin’s
Buddhism, the manner of our death will
occur in any number of ways.
“There may be some who die giving
their lives in the struggle to uphold
Buddhism, like Mr Makiguchi who died
in prison for his beliefs. There may
be some who die young as a result of
illness or accidents. But when viewed
through the eyes of faith, we find
profound significance in their deaths.
146 Valuecreation
Those who dedicate their lives to
working for kosen-rufu are Bodhisattvas
of the Earth. They are followers of the
Buddha. Life is eternal and, in light
of the teaching of the Mystic Law,
such people will absolutely attain
Buddhahood.”
Shin’ichi’s voice rang powerfully
throughout the room.
“Furthermore, it is also guaranteed
that the families of those who are
dedicated to kosen-rufu to the very
end will also be protected. I wish to
declare that, as long as those left
behind continue to persevere in
faith, the good fortune and benefit
accumulated through their loved ones’
dedication to kosen-rufu will pass on to
them, and they will, without fail, enjoy
unsurpassed happiness.”
Faced with Shin’ichi’s tremendous
conviction, the feelings of doubt that
had been clouding the members’ minds
evaporated and the sun of hope began
to rise in their hearts.
“Being without a spouse or partner
doesn’t mean that we will never be
happy. Prosperity and wealth also
do not guarantee happiness. True
happiness, absolute happiness, is only
found when we awaken to the fact
that our lives are the very entity of
the Mystic Law, carry out our human
revolution, and manifest the great
life state of Buddhahood through our
Buddhist practice.
“We are born alone and we die
alone. Only the Mystic Law has the
power to protect us across the three
existences of past, present and future.”
‘Bastion of the Pen’, NHR-10, 26–27
Fujiko began practising in October 1960.
She and her husband ran a general
store and a diner, and they had three
sons and two daughters. In August of
that year, her oldest son, who was in
the sixth grade, was diagnosed with a
highly malignant form of lymphoma.
The doctor told her that there was no
treatment available, and the boy would
probably only live another two or three
months.
Her son loved baseball and was
tanned year round from playing
outside; he was even selected to play
in local tournaments as a pitcher. The
news that such an active child was
terminally ill hit her like a bolt out of
the blue….
It was in the midst of this despair
that a relative of her husband told her
about the Daishonin’s Buddhism. The
person’s firm conviction persuaded
Fujiko, who was ready to try anything,
to start chanting. Her husband did not
take faith, but he wasn’t opposed to it
either.
Fujiko sat by her son’s hospital bed
and chanted daimoku fervently for his
life to be spared. He had eaten almost
nothing for days, but suddenly, as if
her prayers had been answered, he
murmured: “Mom, I’m hungry.”
Being told that there was nothing
more that could be done for him in the
hospital, Fujiko decided to take him
home. There, he began to eat what
she prepared for him with gusto. Also,
as they started to chant together, the
pain that the boy had complained
about while in the hospital seemed to
disappear. Two months passed and then
three; the boy was defying the doctor’s
prediction. Fujiko exerted herself
earnestly in faith, eagerly reading the
Daishonin’s writings and studying the
Buddhist teachings.
Her son’s condition continued to
improve. New Year came and went, and
he was able to walk to his elementary
school’s arts festival held in March,
just before graduation. But while he
appeared to be doing well, the illness
was in fact progressing. In mid-April,
the boy died peacefully, as if he had just
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
drifted off to sleep.
Embracing his body, Fujiko spoke
to him: “Next time, you will be reborn
in a healthy body. Because of you I was
able to take faith in the Daishonin’s
Buddhism. In order to teach us all about
Buddhism, you took on the destiny to
fall to this incurable illness at such a
young age. That was your mission.…
“I don’t know what karma you
carried from a previous life, but you
fulfilled your mission in this one, which
means you were able to transform it.
I am certain of this. Just look at your
gently smiling face....”
Fujiko thought to herself: “I have
been begging the Gohonzon to cure
an incurable illness and let my son
live. Despite the unreasonableness of
my plea, his life was extended for six
months. It is just as is stated in the ‘Life
Span’ chapter of the Lotus Sutra that
our lives will be prolonged. I am so
grateful.”
In the depths of her sorrow at her
child’s death, Fujiko felt a profound
sense of appreciation. Tears of emotion
streamed down her face.
This experience enabled Fujiko to
deepen her faith. She boldly set out to
Study Resource 147
share Buddhism with others, joyfully
telling her relatives and neighbours
how, though her son had died, his life
had been extended as a result of her
practice. After their son’s death, her
husband Kotoku also began to chant
with her in front of the Gohonzon.
In December of that year, 1961,
Nago District was established in Naha
Chapter, and Fujiko was appointed
district women’s division leader. Kotoku
also supported her in her activities.
The inaugural meeting for the new
district was held on the evening of
December 27. There, Fujiko announced
her determination: “The formation of a
district in Nago marks the full-fledged
start of kosen-rufu in our area. In accord
with Nichiren Daishonin’s teachings,
various obstacles and difficulties are
bound to arise. The Daishonin says,
however, that we should ‘not expect
good times, but take the bad times for
granted’ (WND, 998). Whatever might
happen, whatever challenges I may
face, I pledge to continue my efforts
to advance kosen-rufu, never ever
doubting the Gohonzon.”
After the inaugural meeting, Fujiko
and her husband dropped by the home
of some close friends who were Gakkai
members. As they sat there talking,
Fujiko kept thinking she and Kotoku
should be getting home, but they were
deeply engrossed in conversation. All of
a sudden, they were interrupted by the
shrill wail of a fire engine siren.
The friend went out to see what
was going on. She immediately rushed
back in, breathless, yelling: “Hurry!
There’s a fire in the direction of your
house!” The Kishiyama’s four children
148 Valuecreation
were home alone. The couple started
running.
After they had gone a short
distance, they saw columns of red flame
rising into the night sky. When they
came upon their street, they stopped
short. It was their home that was on
fire. A throng of people had gathered
outside. Calling out her children’s
names, Fujiko ran toward the house.
Just then a neighbour called out to
her: “Fujiko! Your sons are at your sister-
in-law’s house!”
“What about the girls?” Fujiko
asked.
“We couldn’t find them. We even
went down to the seashore looking, but
they weren’t there, either.”
Fujiko ran to the house of her
younger daughter’s friend who lived
nearby. “Is my daughter here?” she
inquired. She wasn’t. An overwhelming
feeling of dread struck Fujiko. She
rushed to her sister-in-law’s. When her
middle son, a second grader, and her
youngest son, who was five, saw her
face, they leapt into her arms and clung
to her, bursting into tears. Soothing
them, she asked the elder what had
happened.
The eldest girl, a fifth grader, had
turned off the kerosene lamp and they
had all gone to bed, the boy explained.
After a while, there was a sound of
flames coming from the room that the
lamp was in; apparently, it had caught
fire.
“I noticed right away and shouted,
‘There’s a fire!’” he said. “I tried to wake
my sisters, but they wouldn’t wake up.
The fire started to get big, and I was
scared so I ran away.
 “I didn’t wake my brother, but he
got up on his own and followed me.”
Fujiko felt faint. “Please let them be
alive, let them be alive,” she pleaded
frantically in her heart as she chanting
fervent daimoku under her breath.
By the time the flames were put
out, the house had burned to the
ground. The bodies of the two girls
were discovered. It was a terrible
tragedy. The tempests of karma seemed
to be battering the Kishiyama family
mercilessly. Fujiko wept inconsolably
while Kotoku stood there in a daze.
The fire had started from the lamp.
Though the eldest daughter had turned
it off, it seemed that some accumulated
dust had caught fire and ignited
the kerosene. The lamp hadn’t been
working properly for some time, and
the Kishiyamas had just talked about
buying a new one.
Vice General Director Fukuyasu
Takami immediately reported the
Kishiyama family’s tragedy to Shin’ichi,
but he wasn’t able to give a more
detailed account until he visited Tokyo
in January of the following year, 1962.
When he arrived in Tokyo, Takami
told Shin’ichi all about the incident
and how the Kishiyamas were coping,
saying: “I attended the funeral and
presented them with your condolence
gift. Mrs Kishiyama was heartbroken,
but her faith remained unshaken. The
family is now living in a shed on their
property that was saved from the fire.”
Believing that the fire was the work
of devilish functions seeking to destroy
her faith, Fujiko Kishiyama did not
allow the accident to undermine her
conviction in the Gohonzon. She did,
however, continue to blame herself
for what had happened. She couldn’t
stop grieving over the loss of her two
daughters, killed in a fire while she was
away from home.
“Why didn’t I buy a new lamp right
away?” she chided herself. “Somewhere
deep in my heart I must have assumed
that everything would be all right
just because I have faith. But that was
negligence and the work of devilish
functions.”
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
She also felt awful that she, the
district women’s division leader,
had caused so much trouble for her
neighbours and the Soka Gakkai. Since
the fire, criticism of the organization
was growing in the community. When
Gakkai members visited a neighbour’s
home to tell them about Buddhism,
they would often hear: “Look at what
happened to the Kishiyama family!
Their house burned down and their
children were killed! That’s what comes
of worshiping mainland gods!”
With some members unable to
respond to such charges and others
resigning themselves to the idea that it
was impossible to carry out propagation
activities in Nago for the time being,
the local organization was seriously
shaken. Feeling that it was all her fault,
Fujiko suffered unimaginable mental
anguish. She wanted desperately to
chant to the Gohonzon — but it, too,
had been burned in the fire.
After listening to Fukuyasu Takami’s
report, Shin’ichi Yamamoto said: “It
must be so hard for Mrs Kishiyama.
She must be suffering terribly. It pains
me to think about it.” Tears rose in
Shin’ichi’s eyes.
Study Resource 149
 “As common mortals, we have
no idea what our karma is. The
Daishonin says that he faced such great
persecutions because of his ‘past sins
of slandering the correct teaching’
(WND, 305). If that was true even of the
Daishonin, it is impossible to fathom
the gravity of the offenses we ordinary
people may have committed over the
infinite past.
“The Daishonin also says that, by
rights, he should have suffered the
retribution for each of those offenses
one by one into the infinite future,
but because he forcefully rebuked
the enemies of the Lotus Sutra his
retribution came all at once in the form
of great persecution. That was so that
he could attain Buddhahood in his
lifetime. Furthermore, the Daishonin
asserts that, because of the benefit of
upholding the correct teaching, the
retribution he experienced for his past
offenses was considerably lighter than
it should have been. This is the principle
of lessening one’s karmic retribution.
“In other words, experiencing
suffering after one has taken faith
is proof that one is on the path to
attaining Buddhahood in this lifetime.
That is guaranteed. Because Mrs
Kishiyama stood up resolutely for
kosen-rufu in Nago as the district
women’s division leader, the retribution
for her past offenses was manifested all
at once. She lifted high the banner of
the Law, causing devilish functions to
arise with great ferocity. For if she can
be stopped, then kosen-rufu in Nago
will be severely hindered. Looking at
this from the perspective of Buddhism,
the reason that she has undergone such
150 Valuecreation
horrible suffering becomes clear.”
Nodding as he listened to Shin’ichi,
Takami then said in a low voice: “I just
feel so sorry for the two little girls who
died in the fire.”
“So do I,” Shin’ichi remarked. “It
is all too tragic. But they were able
to encounter the Gohonzon, to chant
daimoku, and to support their mother’s
activities for kosen-rufu. From the
standpoint of the eternity of life across
the three existences of past, present,
and future, they were born in this
lifetime to eradicate their offenses and
enter the path to everlasting happiness.
In their next existence they are certain
to lead happy lives.
“Nichiren Daishonin says: ‘... not a
one will fail to attain Buddhahood.’
That is ‘… not one will fail to become a
Buddha’ (WND-2, 1081).
“By continuing to persevere with
strong faith, Mrs Kishiyama is sure to
reach the point when she is absolutely
confident of this.”
Shin’ichi’s voice rang with conviction
as he went on: “Human beings are
never free from suffering. We fall ill,
we age. And all of us, sooner or later,
die. It is true that overcoming illness is
a benefit of faith. So is succeeding in
business. But these are in fact minor
benefits. The ultimate benefit of faith
is that we are able to forge a self that
no amount of suffering can defeat and
to establish an invincible state of being
that remains undaunted by even the
most challenging of circumstances.
“That is a state of life of absolute
happiness. If Mrs Kishiyama can
overcome this hardship, she will be
able to encourage people who have
also suffered terribly. She will be able
to inspire countless others. Possessing
heavy karma means that one has a
great mission.
“Please give Mrs Kishiyama this
message for me: ‘Please don’t be
defeated. Don’t allow yourself to be
beaten. Your continued efforts for
kosen-rufu are proof of the power of
faith.’
“I myself will chant daimoku
earnestly each day for the eternal
happiness of her children.”
Shin’ichi also arranged for Mrs
Kishiyama, whose Gohonzon had been
destroyed in the fire, to quickly receive
a new one.
After returning to Okinawa, Takami
conveyed Shin’ichi’s message to Fujiko.
It touched her deeply and awakened
her determination. “I won’t be
defeated,” she thought. “I will continue
to do my utmost until the people of
Nago understand the correctness of
the Gakkai’s cause and appreciate the
greatness of the Daishonin’s Buddhism!”
Fujiko convinced her husband
Kotoku that the only way to genuinely
honour the memory of their lost
children was through their Buddhist
practice. Thus, together with his wife,
Kotoku began practising in earnest
and actively participating in Gakkai
activities. Some of their neighbours
were astounded to see the Kishiyamas,
rather than giving up because of the
fire, becoming more serious about their
Buddhist faith.
At the time, representatives from US
military bases on Okinawa were meeting
regularly with village mayors in an effort
to improve relations with local residents.
When, in a meeting with the mayor
of the village where the Kishiyamas
lived, an army officer offered to assist
the village in any way he could, the
mayor told him about the fire that had
destroyed the Kishiyamas’ home.
The US army officer immediately
visited the shack where the Kishiyamas
were living and said to Kotoku: “You
seem to be having a hard time. Is there
anything you need?”
“I’d really like the materials to build
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
a new house,” Kotoku replied.
“Is that so?” the officer said. He
then took Kotoku to the US military
base and, showing him a wooden
structure with a corrugated tin roof,
remarked: “If you’d like to have this, it’s
yours.”
Kotoku went inside and looked
around. It was in decent condition.
“You would give this to me?” he
asked. “I deeply appreciate the offer,
but I don’t know how I’d ever move it to
my property.”
The officer smiled broadly. “Don’t
worry about that! We’ll deliver it for
you.”
The army completely refurbished
the interior of the house for the
family. Then they closed the roads and
transported the structure by trailer to
Kotoku’s fire-ravaged block of land,
located some 10 km (6 miles) away from
the base. The Kishiyamas were being
known as the family who lost their
house in a fire and then were given
another one. They were also able to
reopen the general store and diner that
they had had been forced to close.
With strong conviction in the power
of the Gohonzon, the couple went out
Study Resource 151
each day to tell others about Buddhism.
But neither their relatives nor
neighbours would listen to them. Often
they were openly mocked. Nevertheless,
they remained resolute, with Fujiko
proudly declaring: “We lost our eldest
son to sickness, and our two daughters
died when our house burned down. I’m
sure we’ve caused a lot of trouble to the
community.
“But we have not been beaten. We
have surmounted our sorrows, found
hope for the future, and are living our
lives energetically. Even with faith, life
is full of difficulties. And there is the
possibility that you will be faced with
indescribable suffering. But faith is the
power that enables you to go on living
in spite of those struggles. We know we
will attain happiness. You just watch us
and see.”
Her earnest words gradually
dispelled people’s doubts.
Moved by the example of the
Kishiyamas, who had risen up resolutely
from the depths of despair, some
people in the area began to take faith.
Many families in Okinawa had lost
loved ones in World War II. Having
experienced hardship themselves,
they were able to appreciate just how
noble the strength exhibited by the
Kishiyamas was.
Fujiko thought: “Life may be a
series of sufferings, but sufferings don’t
equal unhappiness. Buddhism expounds
that sufferings are enlightenment and
that sufferings of birth and death are
nirvana. I’m sure that my children died
in order to teach me that. In fact, they
were born in this world to give me the
mission of proving that with my life.”
152 Valuecreation
She vowed to her late children: “I will
demonstrate through my life just how
wonderful faith is. I won’t be defeated
no matter what happens. Your deaths
will not be in vain.”
The Kishiyamas exerted themselves
earnestly in Soka Gakkai activities.
Looking up at the night sky as their
made their way, they would sing one
of their favourite Okinawan songs and
ponder its meaning. The lyrics went:
“Do not rejoice at wealth, do not cry
when you lose it. A person’s true worth
is only revealed in the end.” The stars
above shone beautifully, and in them
the couple saw the cosmic panorama
of eternal life spanning the three
existences of past, present, and future.
Together, the Kishiyamas continued
to work hard, never retreating a
single step. Eventually, what began
as a district in Nago, grew into a joint
chapter. Feeling bad that they had
caused a fire that brought worry and
unease to their neighbours, they also
strove to contribute to their community
and society. In later years, Kotoku
would become president of a local
association for elderly residents and
Fujiko would become president of a
city women’s group as well as a local
welfare commissioner and a member
of a council on child welfare. Over
time, both of them won the trust and
admiration of their neighbours.
Seven years had now passed since
the fire. Shin’ichi Yamamoto warmly
encouraged Fujiko Kishiyama during
their encounter on Onnason’s Imbu
Beach, saying: “You’ve come such a long
way. Victory cannot be determined until
the very end. The person who wins in
the end is a victor in life. Please remain
committed to the path of kosen-rufu
and become the happiest person in
Okinawa and all of Japan.”
‘Land of Happiness’, NHR-13, 334–46
Shin’ichi smiled warmly as he replied
to the young man, his voice filled with
conviction: “I can tell that you are a very
sincere person. But there’s no need to
be hard on yourself because you don’t
think you can die for your beliefs. It is
true that ‘devoting one’s life’ means
to give one’s life for the sake of the
Buddha and the Law; however, to live
for something and to die for something
are two sides of the same coin. The
important thing is what you regard as
your main purpose, what you feel has
the highest value in life, and what you
dedicate your life to.
“The Daishonin writes: ‘Many
warriors die for their lords, perhaps
many more than one would imagine.
A man will die to defend his honour; a
woman will die for a man’ (WND-I, 301). In
other words, people give their lives for
various reasons. He also says: ‘Human
beings ... give their lives for shallow,
worldly matters’ (WND-I, 301).
“So how should we use our lives?
The Daishonin concludes that we should
use them for the sake of the Lotus
Sutra because that is the way to attain
Buddhahood. By devoting ourselves
to the Lotus Sutra --- to the correct
teaching and to kosen-rufu — we
establish the state of Buddhahood, of
absolute happiness, in our lives. This
is also the direct path to leading all
people to happiness.
“To give one’s life does not
necessarily mean to die. It means
struggling with all our might in the
effort to achieve kosen-rufu. Some
of us may die in that process, such as
the three martyrs of Atsuhara or first
Soka Gakkai president Tsunesaburo
Makiguchi. At the same time, however,
devoting one’s life’ means working
to fulfil our mission for kosen-rufu
throughout our lives, taking action and
telling others about Buddhism to the
S T U D Y R E S O U R C E S F R O M VA L U E C R E AT I O N
very end.
“The point is to strive to win each
day, always asking ourselves if we did
our best, if we compromised our beliefs,
if we have any regrets. One who does
so is ‘devoting one’s life’. Moreover,
anyone who does not carry out his
faith in earnest each day yet claims to
be prepared to give his life at a crucial
moment is talking nonsense.”
The students listened intently
as Shin’ichi continued: “When I was
younger, I recorded this determination
in my diary: ‘Revolution is death. Our
death will be our devotion to the Mystic
Law.’ This was the moment I decided
that I would dedicate my life to kosen-
rufu and President Toda. In a sense,
that was my death as a nameless young
man. At the same time, however, it was
the rebirth of Shin’ichi Yamamoto as a
Bodhisattva of the Earth, a champion
of kosen-rufu whose life is one with the
eternal Law of life.
“From that moment, my
commitment has never wavered, no
matter what obstacles or threats
I encountered. In fact, in such
determination lies the path to achieving
one’s own human revolution and a
Study Resource 153
state of absolute happiness. I would
happily endure any insult, slander
or scorn for the sake of kosen-rufu
and the happiness of all. Doesn’t
Buddhism teach us to ‘don the armour
of perseverance’? We can’t accomplish
kosen-rufu if we are worried about
appearances or what others think of
us. We must do away with egoism and
heroism and fight in the harsh reality of
human life.”
Shin’ichi did not want the student
division members to become weak, self-
centred intellectuals who only thought
theoretically. He wanted them to grow
into strong leaders who would stand in
the forefront and devote themselves to
protecting and fighting alongside their
fellow citizens.
‘Revitalisation’, NHR-15, 61–63


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154 Valuecreation