President Ikeda’s Lecture on “The Eight Winds”, from the October 2013 issue of the Daibyakurenge

The Path of the “Wise Man” Living the Oneness of Mentor and Disciple

Following the Path of the “Wise Man”

In the autumn 32 years ago, at the Shikoku Training Center, I held a meeting with representatives of the Youth Division. They brought me a draft of lyrics for a new Soka Gakkai song. They had clearly stayed up all night thinking about it; their eyes were bloodshot.

Seeing their determination to be the vanguard of everything, I felt a deep conviction: “As long as we have youth burning with such resolve, the Gakkai will remain as solid as a rock. The future is wide open.”

“I understand,” I told them. “I will help you for your sake.” Over the next few days, amidst a relentless schedule of events, I worked on revising the lyrics more than 20 times. It was a true battle of wits and spirit.

The result was “Kurenai no Uta” (The Song of Crimson), which continues to be sung with passion today. In the original draft of the second verse, it said, “Though there are people of praise and censure (ki-yo-ho-hen).” I changed this to “Casting down world’s praise and censure.” I wanted to entrust to those lyrics the “Soka Soul”—the spirit to remain unswayed by public opinion and to resolutely overcome the rough waves of society.

“Live Magnificently as a Lion”

Mr. Toda often gave this guideline to the youth: “Never be afraid; live magnificently as a lion.”

True to those words, both the Gakkai and its members have consistently walked the path of conviction since our founding. Amidst any storm, we have never lost our moral compass, advancing straight along the journey of our mission.

That is why I was so happy to see the youth inheriting this Gakkai spirit. That feeling remains unchanged. Today, a magnificent array of Bodhisattvas of the Earth has been established worldwide. These are youth who have stepped onto the stage of a new era, bearing a great mission. Therefore, I want everyone to win in their own eye-opening struggle for human revolution toward the grand dream of worldwide kosen-rufu, without being swayed by the praise or criticism of the world.

Buddhism exists to lead a life of justice and fulfillment. Faith exists to build a life of happiness and victory. This month, let us study “The Eight Winds” (also known as “The Reply to Shijo Kingo”) to learn together the path of the “wise man” who remains unmoved by the winds of praise and censure.

Gosho Text (Part 1)

Regarding your own circumstances and those of your parents and relatives, you have all received great favor as members of this household from your lord, who is your benefactor. Furthermore, when I, Nichiren, incurred the displeasure of the government, everyone in Japan came to hate me. At that time, many of my disciples had their lands confiscated by the shogunate, while other lords either expelled their retainers from their households or drove them from their estates. Yet, despite this, that nothing happened to you within your household is a truly immense debt of gratitude.

From now on, even if he should show you not the slightest favor, he is not a lord you should resent. Is it not a mistake on your part to seek further favors from him and then complain about your current estate?

Lecture: Encouraging Shijo Kingo in Adversity

Shijo Kingo was a disciple who sought his mentor with exceptional sincerity and courageously practiced propagation. In September 1274, after the Daishonin returned from Sado, Kingo attempted to shakubuku his lord, Ema, whom his family had served for generations.

Lord Ema was from a prestigious branch of the Hojo clan. However, his lineage (the Nagoe clan) had been punished during the February Disturbance of 1272. Amidst the rising tension of the Mongol invasion, Kingo likely felt a desperate need to awaken his lord to the correct teaching for the sake of his lord’s security.

However, Lord Ema was a follower of Ryokan of Gokuraku-ji Temple. Kingo’s shakubuku triggered a period where he became estranged from his lord. Furthermore, colleagues who were jealous of the trust Lord Ema originally placed in Kingo began to plot against him. Kingo’s situation worsened, and in 1276, he received an informal order to transfer his estate to the remote province of Echigo.

Upon hearing this, the Daishonin taught Kingo that the land was not the issue; rather, he must continue to serve his lord loyally, no matter what. Kingo followed this guidance without hesitation. However, his sincere attitude of risking his life for his lord was twisted by jealous retainers.

Amidst slanders that Kingo had “disobeyed the lord’s orders,” the upright Kingo became obsessed with filing a lawsuit regarding his estate to prove his innocence. This Gosho is the reply to that report.

Comparing the lord’s letter with Kingo’s, the Daishonin says, “I have long anticipated this,” showing he had foreseen these events and warmly embraced Kingo. He then carefully guided him on the true essence of the problem. He pointed out that those pressuring him—claiming he “disliked his estate and looked down on his lord”—were actually the jealous retainers and colleagues around him.

The pattern of a person of justice being trapped by malicious rumors and slander is a scheme of persecution that has remained unchanged throughout history. If one is manipulated by such plots and takes irreversible, impulsive actions, they fall right into the enemy’s trap. As it is said: “No matter what troubles of the world may come, do not be concerned. Even wise men and sages cannot escape this.” One must have the eyes to coolly perceive the true essence of things. In this letter, the Daishonin admonishes Kingo to “Be prepared and be on your guard.”

Buddhism Values “One’s Behavior as a Human Being”

The Daishonin explains: “Is Lord Ema not a great benefactor who looked after you, your parents, and your relatives? When I was persecuted and exiled to Sado, and many followers were suppressed, nothing happened to you in the Ema household. This is a tremendous debt.”

Therefore, even if there are no rewards, he should not resent his lord. To seek rewards and appear to dislike the current estate is an error—this was the Daishonin’s strict but compassionate guidance.

The Daishonin had repeatedly shown Kingo the correct attitude for a Buddhist serving a benefactor. When Kingo once expressed a desire to leave the samurai class and become a lay priest, the Daishonin opposed it, saying, “No matter what becomes of your life, you must never abandon your lord.” When the transfer of land was ordered, he instructed Kingo to say: “I am prepared to give my life in your presence, my lord.”

Buddhism teaches the ultimate principle of “one’s behavior as a human being.” While other disciples were oppressed for their faith, Kingo was protected by Lord Ema. From a broad perspective, Lord Ema was a figure who supported a part of kosen-rufu. Therefore, both from the perspective of Buddhism and reason, serving his lord faithfully was the correct way to live and behave as a human being.

Gosho Text (Part 2)

A wise man is called a wise man because he is not swayed by the eight winds. They are: prosperity, decline, disgrace, honor, praise, censure, suffering, and pleasure. In short, he is neither elated by prosperity nor grieved by decline. The heavenly gods will definitely protect one who is not swayed by these eight winds. However, if you should harbor an unreasonable resentment toward your lord, they will not protect you, no matter how much you may pray.

Lecture: A Life Unswayed by the “Eight Winds”

The Daishonin wanted Kingo to win in his place of mission. He taught him that a “wise man” is one who is not affected by the “Eight Winds.” The Eight Winds are functions that hinder Buddhist practice, consisting of the “four favors” (prosperity, honor, praise, pleasure) and the “four adversities” (decline, disgrace, censure, suffering).

Briefly defined:

• Prosperity: Gaining profit and wealth.

• Honor: Being honored by society.

• Praise: Being lauded by people.

• Pleasure: Physical and mental joy.

• Decline: Suffering various losses.

• Disgrace: Being despised by the world.

• Censure: Being badmouthed by others.

• Suffering: Physical and mental pain.

Generally, people seek the four favors and avoid the four adversities. However, even if one gains the favors, it is only a temporary, relative happiness. If one cares only for appearances and is swept away by public opinion or immediate gain/loss, they will not survive the storms of great era changes. The point is to be a “self” that is unmoved by these winds. The Daishonin states that the heavens will protect those who are not elated by gain nor grieved by loss. Mr. Makiguchi had strictly underlined this passage in his copy of the Gosho.

Living Magnificently as a True Wise Man

Mr. Makiguchi also taught: “The Gosho says, ‘To be praised by fools is the greatest shame.’ As Buddhists, when judging the root of things or values, we must use the strict law of cause and effect as our standard. One cannot become a ‘great person of good’ if they are swayed by the praise and censure of others.”

Mr. Toda, in his “Precepts for Youth,” also called out: “To be praised by fools is a disgrace for a person of wisdom. To be praised by the Daishonin is the honor of a lifetime.” This is the Gakkai spirit that ran through the mentor-disciple bond of Makiguchi and Toda.

Right after the “Osaka Campaign” in 1956, which stunned the world as a “realization of the impossible,” Mr. Toda said: “There is no need to be happy just because we are praised in the newspaper, nor should we be surprised if we are slandered. Our faith must be a single-minded faith.” He instructed Gakkai members to maintain straight faith and work hard in shakubuku as the Gakkai gained social attention.

As the Lotus Sutra says, receiving abuse and slander is proof of being a correct practitioner. The indomitable struggle for kosen-rufu is observed by the True Buddha. There is no greater honor.

A person of wisdom is an “unmovable person”—one who pursues absolute happiness with a heart that nothing can shake. This is the ultimate form of a true believer. Why did the Daishonin teach the “path of the wise man” in such detail to Kingo, who sought his mentor more than anyone? It is understood that he was teaching Kingo to solve his problems fundamentally through his own human revolution and growth.

A “wise man” generally refers to one who can distinguish right from wrong and grasp the essence of things. To build a solid self unmoved by the eight winds, the existence of the “Law” and a “Mentor” who teaches the cause and effect of happiness and unhappiness is indispensable. By practicing exactly as the Law teaches and following the mentor’s guidance, one lives a life based on the Mystic Law, and the heavenly deities will provide protection. Conversely, the heavens do not protect those who act against “reason” (the truth). Buddhism is a world of reason based on the Law.

“An Invincible Spirit, Cheerfully”

The life of a “wise man” unswayed by the eight winds can be described as another name for an “unbeatable person.” The reason the Gakkai was able to achieve such great development amidst a succession of great persecutions is nothing other than the fact that our noble members stood unmoved by the eight winds, maintained straight faith, and lived lives that refused to be defeated. That is why they were strictly protected by the heavens.

It is “Makeji-damashii” (unbeatable spirit). It is no exaggeration to say that not losing is the greatest key to victory in life. No matter how painful or difficult the journey, those who do not give up, do not lose heart, and advance with tenacity will surely win in the end. The Daishonin praised Kingo’s character, saying he was “a person of extreme unbeatable spirit who treasures his comrades.”

There is no sense of tragedy around a person with an “unbeatable spirit.” It is “an invincible spirit, cheerfully.” We should always keep our heads up, look forward, stand tall, and demonstrate this spirit magnificently. We possess the great Law of “the place where living beings enjoy themselves.” As Kingo was told: “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.” We can look down on everything and practice faith step by step.

The world has entered an era seeking a deeper Buddhism. Let each of us, with a renewed breath of life, develop the great struggle of kosen-rufu bravely, joyfully, and wisely. This is the way of a “wise man,” unmoving before the eight winds of praise and censure.

Gosho Text (Part 3)

Even if a patron and his teacher care for one another, if they have long violated the Great Law with minor laws, their prayers will remain unanswered, and both teacher and patron will perish.

Lecture: Shared Prayer of Mentor and Disciple is Fundamental

After showing the path of the wise man, the Daishonin again points out that Kingo should refrain from a lawsuit. He gives examples: the prayers of Daigaku Saburo and Ikegami Munenaka, who acted according to the Daishonin’s words, were answered. On the other hand, Hakiri Sanenaga, who later backslid, went against the Daishonin’s guidance; while his prayers might have been partially answered, the results were not as desired.

The Daishonin concludes: “The prayer of a patron and a teacher whose minds are at odds is like trying to light a fire on water.” This shows that the consistency of the “breath” (spirit) between mentor and disciple is the key. This is a vital passage we have studied many times. In another Gosho, he says: “If mentor and disciple are at odds, they can accomplish nothing.”

“Oneness of Mentor and Disciple” (shitei funi) is the ultimate secret and the foundation of Buddhism. When the disciple aligns their heart with the mentor and with kosen-rufu, and prays and fights earnestly, that prayer is strictly answered. To align one’s heart and “breath” with the mentor means to share the same “vow for kosen-rufu.” It means sharing the same “action to thoroughly encourage one individual.”

How would the mentor pray? How would they think? How would they act? By placing that single point at the center of one’s heart and practicing with the mentor’s guidance in mind, the hearts of mentor and disciple communicate.

A Great Struggle to Save the Nation for the People

Returning to the text, the Daishonin says that even if the disciple and mentor are aligned, the prayers of those who have for many years defiled the superior Law with an inferior one will not be answered, and both will perish. This indicates that while the mentor and disciple must be aligned, the prayer must also be based on the Mystic Law.

In the latter half of this passage, the Daishonin cites historical examples: the Tendai Chief Myoun and Priest Jien took the side of the Taira clan and the Imperial Court, respectively, and performed Shingon rituals. In the struggle between the Genji and Taira, Myoun prayed for the Taira using Shingon, yet the Taira were the ones who perished. In the struggle between the Imperial Court and the Shogunate, Jien prayed for the Court with Shingon, yet the Court perished.

Despite these historical facts, the Daishonin notes that no one wonders what error lies in Shingon. Through these two instances of Shingon ritual, one side of the domestic conflict was defeated and destroyed. However, the third instance of Shingon prayer is being used by both the Court and the Shogunate to “subdue the Mongols.” The result could be the destruction of both the Court and the Shogunate, leading to the ruin of the entire nation.

If they do not pray while understanding the correct cause and effect of happiness and unhappiness, the entire country will perish. Those who suffer most are the common people. One cannot help but feel the Daishonin’s great compassion in his desire to stop this at all costs.

Gosho Text (Part 4)

Therefore, regarding this matter of the transfer of your estate, you should not bring a suit, nor should you resent your lord. Do not leave his service. Remain in Kamakura. Attend court less frequently than before, appearing only from time to time. If you do so, your wish may be fulfilled. You must not behave in a disgraceful manner. Do not let yourself be dominated by greed, the desire for fame, or anger…

Lecture: Teaching the Essence of Humanism to Disciples

The Daishonin gives specific instructions for Kingo’s future actions. Not filing a suit and not resenting the lord were already mentioned. He urges Kingo not to stop serving the Ema family, to stay in Kamakura, and to attend court less frequently than before.

Wait for the right time, be sincere, and act with patience. One cannot help but see this as pinpoint guidance based on a deep understanding of Kingo’s circumstances. He also warns him not to show a “disgraced” or discouraged attitude. Kingo is not at fault. Therefore, there is no need to be servile; he should behave with the dignity of a Buddhist.

The fact that this Gosho ends with “greed, the desire for fame, or anger…” is because the subsequent pages have been lost. However, we can surmise that the warning continued: “Do not be dominated by greed. Do not be danced around by fame. It is foolish to expose an angry heart.” Such likely was the essence of the warning that followed.

In this way, the Daishonin provided specific guidance suited to Kingo’s situation at the time, teaching him the essence of humanism. Kingo was a disciple who engraved these instructions in his heart and practiced them exactly. Without running away from where he was, he waited for the right time, fought tenaciously, and focused on his behavior as a human being. Eventually, he showed magnificent proof of victory in both his community and his workplace.

The Action of Encouraging One Individual Pulses in Buddhism

In this way, the Daishonin repeatedly encouraged and guided a single disciple suffering before him. How precious a mentor is! Kingo was a disciple who understood that preciousness.

To thoroughly encourage one person—this is directly linked to the Daishonin’s behavior and is the eternal, immortal soul that runs through the Soka Gakkai today. President Makiguchi, despite his advanced age, would act immediately upon hearing of a member’s troubles. At the request of a youth, he once traveled to Yame in Fukuoka Prefecture to help propagate the family. It was a journey of more than a full day on the hard seats of a third-class train. When asked why he came so far for just one family, he replied: “Because I want to foster one genuine comrade.” Through this act of great sincerity, he raised one young man.

Mr. Toda also placed the key to human development in personal guidance. After becoming the second president, he provided personal guidance to members almost every day at a branch office in Ichigaya. Leaders of the time would go there to watch and learn from his guidance, internalizing his approach. Thus, Mr. Toda’s personal guidance was both a great encouragement to save members suffering from unhappiness and a unique opportunity to sharpen the leadership skills of the cadres.

I, too, have thoroughly engaged in one-on-one dialogues of encouragement. In this place and that, whether in Japan or overseas. Whether the person was a seasoned “treasure” veteran or a young friend of the future division. Whether the person practiced faith or not—always focus on the individual. I simply wanted the person before me to become energized, to find courage, and I could not help but encourage them. It is no exaggeration to say that my life, in oneness with Mr. Toda, has been spent running across the country and the world with that single-minded purpose.

Brightly Onto the Main Stage of Worldwide Kosen-rufu

Mr. Toda once said: “Daisaku, the true greatness of the Gakkai will only be understood 200 years from now. Think 200 years ahead and create an unshakeable path for kosen-rufu.”

The 100th anniversary of the Gakkai’s founding, which could be called the midpoint to those “200 years,” is approaching. From here on is the critical moment for kosen-rufu. Furthermore, kosen-rufu is a great sacred task to save the people for ten thousand years. Therefore, how we take steps for the future now? How do we build a castle of capable people? Taking Mr. Toda’s heart as my own, I have always taken those steps.

Today, the presence of Gakkai members has entered an era where they forge bonds of trust and friendship in society, shining as torches illuminating the next generation and garnering praise and expectation. Overcoming the “three powerful enemies,” the momentum of kosen-rufu is increasing. Thanks to your noble hardships, the circle of support for the SGI is expanding worldwide.

We have finally welcomed the new era of worldwide kosen-rufu. This is the main stage. It is the time of “blue being bluer than indigo.” The arrival of the “Soka Century.”

That is why the “individual” is what matters. Just as the Daishonin encouraged Shijo Kingo, each individual becoming a “wise man” trusted by their community and society is the practice that realizes worldwide kosen-rufu.

• When one individual undergoes human revolution and establishes a way of life as a wise man unswayed by the eight winds.

• When one individual reveals their true identity (hossoku kenpon) and fulfills their mission as a Bodhisattva of the Earth in this lifetime.

• When one individual returns to the vow from time without beginning and accumulates actions of courage and joy.

Everything starts from the “one.” The new era begins from the “heart” of one individual.