Animated Children's Stories by Ikeda

Daisaku Ikeda is the author of a number of children’s stories, some of which have been illustrated by the celebrated children’s book illustrator Brian Wildsmith and translated into several languages. The stories convey the importance of courage, hope, friendship and peace through the vivid adventures of children in different parts of the world. Twelve of the stories have been adapted and animated for television and broadcast in 25 countries. 

A short introductory video about the author, Daisaku Ikeda. 

Rainbow Mountain

Three friends climb a treacherous mountain to find out what is glittering at its summit. Faced with unexpected challenges, they learn the power of creativity and imagination, which will help them in their quest. 

The Princess and the Moon

The unhappy Sachiko can’t stand the sight of food and is becoming more and more frail and ill. The Moon, who watches over all the world’s children, sends a magical rabbit to intervene. 

The Two Princes

The haughty young prince of Jambe learns from a humble village boy what a true prince is. 

Kanta and the Deer

A story about the friendship between a lonely boy and a magical deer he saves from hunters. 

The Cherry Tree

In devastated postwar Japan, hope and courage are found in unsuspected places. Amidst burnt out buildings and blackened fields, a young boy discovers an aged man tending an old, apparently dead cherry tree. A story about the power of hope. 

The Princess of the Desert Kingdom

A princess and her animal companions venture into the formidable desert in search of a water source to save their ailing kingdom. In the course of their difficult journey, they discover the key to reviving their land.

Source: http://www.daisakuikeda.org/

5 Buddhist Thoughts on Bringing Out Your Best Self

 

by Jihii Jolly

Almost half a year ago many of us made resolutions for the new year.  Perhaps we resolved to do more or less of something, depending on if we were in a glass half full or empty kind of mood. For most, resolutions are born of the desire improve the quality of our lives and kick the habits that prevent us from being healthy, productive, and enjoying great relationships.
But to sustain these resolutions is no small feat; we may not even remember what our resolutions were. Bringing out your best self can be terribly challenging when faced with the daily grind of work, or school, topped with the endless cycle of negative media about tragedy, corruption, and war.
Can Buddhism help? Nichiren Buddhism is centered on the lifelong practice of human revolution or bringing forth our inner reserves of courage, wisdom, and compassion to all of our daily actions and interactions.

Here are five Buddhist resolutions (for any time of year!) on bringing out your best self in a very fundamental way, as explained by philosopher Daisaku Ikeda.

1. Find the strength in your weaknesses.
We often lament our weaknesses. Every day we go over our laundry lists of things we’d like to change about ourselves: “I’m too quiet, slow, careless,” etc. What we don’t realize is that each of these shortcomings are actually also indicative of our strengths. “For example,” explains Ikeda, “a person’s shyness can be transformed into valuable qualities such as prudence and discretion, while someone’s impatience might be transformed into a knack for getting things done quickly and efficiently.” (Discussions on Youth pg. 97) What’s most important is that we don’t begrudge ourselves (or anyone around us) for seemingly undesirable characteristics, but instead, focus our energy and intention on making the best use of those characteristics.

2. Face the things that make you unhappy or uncomfortable.
Running away from the things that make us unhappy is actually what causes suffering. We have to “look unflinchingly at the people and things in our lives that are making us unhappy,” writes Ikeda (Discussions on Youth pg. 100). Anxiety, for example, often comes from uncertainty about our future. If we don’t look squarely at what is making us feel this way, our anxiety only grows. Looking at the source of our fears, which are often smaller and more manageable than we think, makes them easier to conquer.

3. Take the first step now, even if it’s a small one.
Buddhism is a philosophy of action. Getting into the habit of immediately taking the first step toward our goals or tasks, even if it’s uncomfortable, propels us toward the next one, and the next one after that. “Life is a struggle with ourselves,” writes Ikeda. “It is a tug-of-war between moving forward and regressing, between happiness and unhappiness.” (Discussions on Youth pg. 98) He encourages young people to try challenging some task--anything at all--and keep at it until they are certain they have done their best. This helps develop the habit of taking action, which is strengthened by the belief we gain in our capacity to actually get things done.

4. See people and situations for what they really are.
According to Buddhism, every person is endowed with the same limitless potential for enlightenment and happiness no matter who they are or what they’ve done. Their worth isn’t determined by social status, success or wealth. If we strive to view people in this manner, we free ourselves from the delusions of hate or jealousy, because we don’t evaluate the people around us as better as or worse than us based on superficial criteria. “[Buddhism] teaches us to look at a person through the eyes of the Law and the eyes of the Buddha,” writes Ikeda. “In other words, to focus on a person’s life, state of being and what is inside, just as it is, free of external embellishments... Truly respectable are those who based their lives on the truth--on the reality of things.” (Discussions on Youth pg. 30)

5. Courage is the key to developing compassion.
What we typically think of as an act of compassion- simply feeling bad for someone or writing a check to a favorite charity-appear not to require courage.  However, everyday forms of compassion such as checking in on a friend who hasn’t seemed like themselves lately or speaking out when you see someone being manipulated or used, require tremendous courage. As Ikeda shares, “Courage and compassion are two sides of the same coin. Compassion without courage is not genuine. You may have a compassionate thought or impulse, but if you don’t do or say anything, it’s not real compassion.” By mustering the courage to take action to relieve the sufferings of others, we manifest true compassion. In this way, Ikeda explains, “if we act with courage, we find that our compassion for others grows deeper.” (Discussions on Youth pg. 336)

Good and Evil

"If we lack the courage to confront evil acts, or tendencies toward hatred and discrimination, both within ourselves and in society, they will spread unchecked, as history shows. Martin Luther King, Jr., lamented, 'We will have to repent in this generation not merely for the hateful words and actions of the bad people but for the appalling silence of the good people.'"

Good and evil have often been looked upon as diametrically opposed and mutually exclusive. But in a real, practical sense, such a simplistic way of thinking is unsatisfactory. Even the cruelest of criminals may possess a strong sense of love or compassion toward his parents and children. Is such a person fundamentally good or evil?

The Buddhist understanding is that good and evil are innate, inseparable aspects of life. This view makes it impossible to label a particular individual or group as "good" or "evil." Every single human being is capable of acts of the most noble good, or the basest evil.

by sanguisGelidus

Moreover, good and evil in Buddhism are seen not as absolute but relative or "relational." The good or evil of an act is understood in terms of its actual impact on our own lives and the lives of others, not on abstract rules of conduct.

Evil actions are those which are based on a narrow selfishness, the delusion that our lives are fundamentally disconnected from those of others and that we can benefit at their expense. Evil views life as a means to be expended, not an end in itself. Good is that which generates connection between ourselves and others, healing and restoring the bonds among human societies.

In the context of Buddhism, good is identified with "the fundamental nature of enlightenment," or absolute freedom and happiness resulting from profound self-knowledge. Evil indicates "fundamental darkness," or life's innate delusion which negates the potential of enlightenment and causes suffering for oneself and others. This inner darkness echoes with the despair that our lives are ugly and meaningless; it also drives a wedge of fear that splits the hearts of people into "us" and "them."


A Buddha is someone who has the courage to acknowledge these two fundamental aspects of life. As Nichiren states, "One who is thoroughly awakened to the nature of good and evil from their roots to their branches and leaves is called a Buddha." Buddhas accept their innate goodness without arrogance because they know all people share the same Buddha nature. Buddhas also recognize their innate evil without despair because they know they have the strength to overcome and control their negativity.

Unwillingness to acknowledge the potential of both supreme good and evil can stem from the fact that as individuals we are reluctant to see ourselves as either very good or very bad, hiding instead behind a collective moral mediocrity that requires neither the responsibility of goodness nor the guilt of evil. And perhaps this moral ambiguity within seems to demand quick judgment of others-viewing those who serve our interests as "good people" and those whom we dislike as "bad people" as if to counterbalance that inner confusion with external clarity.

Some view Buddhism as a teaching of tranquility and repose--of passivity even--whereas in fact the practice of Buddhism is not about "staying safe." It is a constant struggle to create value and change evil into good through our own efforts to confront it. Nichiren writes, "Opposing good is called evil, opposing evil is called good."

Soka Gakkai founder Tsunesaburo Makiguchi, imprisoned for his criticism of Japan's wartime policies, is said to have engaged his fellow prisoners in a debate on the nature of good and evil, asking if there was a difference between not doing good and committing actual evil.

If we lack the courage to confront evil acts, or tendencies toward hatred and discrimination, both within ourselves and in society, they will spread unchecked, as history shows. Martin Luther King, Jr., lamented, "We will have to repent in this generation not merely for the hateful words and actions of the bad people but for the appalling silence of the good people."

In the words of SGI President Daisaku Ikeda, "The universe, this world and our own lives, are the stage for a ceaseless struggle between hatred and compassion, the destructive and constructive aspects of life. We must never let up, confronting evil at every turn."

And in the end, the evil over which we must triumph is the impulse toward hatred and destruction that resides in us all. The process of acknowledging, confronting and transforming our own fundamental darkness is the means by which we can strengthen the functioning of good in our lives.

[Courtesy October 2002 SGI Quarterly]

Challenging our Weakness

Challenging our weakness is the key to believing in ourselves
By Linda C. Johnson, SGI-USA Vice General Director, Los Angeles (from Living Buddhism, January 2003) 

“I had to ask myself whether I truly believed in the power of my prayer to break through my own fears and insecurities.”

I want to unconditionally love myself. I want to embrace every part of me. I want to believe, without reservation, that my life is Nam-myohorenge-kyo itself. My challenge is to believe these things amidst the realities of my daily life. It is a struggle, I believe, all of us face every day.

As I prepared to write this article, my deepest insecurities and fears emerged. I wondered: “What could I say that will inspire someone?” I bathed in those feelings; they enveloped me. As a consequence, I could not write a single word. I turned to prayer, chanting to be able to write an article that would encourage others and help them break through the deadlocks in their lives. But my doubts lingered. I fought them continuously, during the day whenever they arose, as well as when I sat chanting in front of the Gohonzon. In spite of how I was feeling, I poured my entire life into encouraging others during meetings and guidance sessions. I told them that, with faith, they had the power to do anything. In the meantime, I remained stuck.

It was as a result of my fervent prayer that I realized I would never be able to write anything as long as I permitted myself to hold on to the doubt in my ability to write an article that would encourage others. I turned to “Reply to Kyo’o,” one of my favorite writings by Nichiren Daishonin. In it, the Daishonin tells us: “Believe in this mandala with all your heart. Nam-myohorenge-kyo is like the roar of a lion. What sickness can therefore be an obstacle?” (The Writings of Nichiren Daishonin, p. 412).

I had to ask myself whether I truly believed in the power of my prayer to break through my own fears and insecurities. I prayed sincerely to trust what Nichiren Daishonin was telling me. I also prayed to have unshakeable confidence that, with prayer as my foundation, I could overcome my doubts and write an inspiring article. My doubt, however, did not disappear instantly. There were times while I was chanting that it felt as if every cell in my body wanted to run away. The television was calling me. The telephone was ringing. I had chores to do. I returned to “Reply to Kyo’o”: “A sword is useless in the hands of a coward. The mighty sword of the Lotus Sutra must be wielded by one courageous in faith. Then one will be as strong as a demon armed with an iron staff. I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your whole heart” (WND, 412).

This was my answer. I had to muster the courage to confront my fear. No matter how painful my current situation, I could not back down. For days, I continued to challenge my insecurity with prayer while immersing myself in activities to help others overcome their problems. Then, the day before I was scheduled to submit my article, I had my breakthrough. I had finally understood why I had been going through so much agony. The issue wasn’t the article. I needed to confront my own doubt, my own lack of belief in my inherent power to challenge and win over my fears and insecurities.

Whether we are writing an article, facing illness, being terminated from a job or looking for our soul mate, the process is the same. We must transform our weaknesses into strengths. We must face our suffering and triumph over it. This experience became the catalyst for me to explain how one uses faith to transform challenging daily life situations into an uncompromising opportunity for growth. This, I believe, is the essence of the concept of the oneness of good and evil.

Nichiren Buddhism makes it clear that everything and everyone in life has both a good and an evil side. I know that some people have an immediate negative response to the word evil. Evil also is synonymous with the words selfishness and self-centeredness. Life at every moment is a battle between these two opposing forces of good and evil. In other words, when we manifest our Buddhahood, it does not mean that our self-centeredness goes away. Instead, our ability to continue to uncover more of our potential is directly related to our ability to create value using the self-centered side, rather than allowing it to affect us negatively. In other words, the impact that our own self-centeredness or that of others will have on us is based on our response to it.

In Webster’s New World Dictionary, one of the definitions of respond is “to have a positive or favorable reaction.” This definition accords with Nichiren Buddhism, the Buddhism of true cause. We cannot change the past. In this moment, however, with our thoughts, words, and actions, we are creating our future. In this moment, through our actions, we have the opportunity to change anything and everything. Isn’t that the meaning of true cause? We affect change by how we respond to our circumstances. For example, rather than an automatic negative response to difficult circumstances, we must, like the definition, “have a positive or favorable reaction” in order to create the outcome we are seeking.

Many of us think that if we don’t do anything the problem will just go away on its own. This is not the case. Even if it seemingly goes away temporarily, it comes back bigger and stronger.

President Ikeda explains: “The strength of our mind of faith changes suffering into joy, into a tailwind to propel our further advance. This is what the ‘Devadatta’ chapter teaches. Nichiren Daishonin says: ‘Devadatta was the foremost good friend to the Thus Come One Shakyamuni. In this age as well, it is not one’s allies but one’s powerful enemies who assist one’s progress’ (WND, 770). 

To attain Buddhahood, we have to thoroughly conquer our own inner evil. The concrete means for doing so is struggling against and defeating external evil. Struggling to defeat evil enables us to polish and purify our lives and attain Buddhahood. Because we strive against the ultimate evil, we attain the ultimate good” (The Wisdom of the Lotus Sutra, vol. III, p. 84).

In other words, the oneness of good and evil means that where evil exists, there is the potential for good, and where good exists, there is the potential for evil. Whether evil is transformed into something good is totally dependent upon our reaction to evil. Do we use our circumstances as a justification for our failure, or do we use our circumstances as an opportunity to develop our strength? When we challenge evil with the spirit that we will create something of value out of it, then evil functions to propel us forward. It becomes the catalyst for our growth. “If evil functions to reveal good, then evil in its entirety becomes good. This is truly the oneness of good and evil. But if evil is simply allowed to run its course, then it does not become good. Only when evil is thoroughly challenged and conquered does it become an entity of the oneness of good and evil” (The Wisdom of the Lotus Sutra, vol. III, p. 83).

Art by Seleus

In addition to our individual lives, this principle also applies to the situation we are facing with Nichiren Shoshu. We live during a historic time, a time when we have the opportunity to prove the correctness of Nichiren Buddhism by the way we respond. Nikken is changing Nichiren’s teachings by proclaiming, for example, that people can only attain enlightenment by going through him. Are we going to permit Nikken to change the teachings, or are we, through our efforts, going to ensure that everyone has the opportunity to practice Buddhism correctly as taught by Nichiren? Are we going to prove that Nikken is wrong by showing the undeniable growth of the lives of SGI members throughout the world?

Happiness, from the perspective of Nichiren Buddhism, is not a state of life in which there are no problems. Instead, happiness is to be found in challenging and winning over our problems. I believe that the happiness we seek is the feeling that occurs whenever we cross that finish line, in spite of the fact that our heart is pounding, our feet hurt, and our lungs feel as if they are about to explode. That feeling of triumph against all odds is a state of pure joy that no one can give us, no matter how much they might love us. It is a state that we can achieve only through our own efforts.

This state of happiness is also greatly enhanced through our efforts to help others. I continually find that whenever I do my best to encourage another person in faith, no matter how I am feeling, my life-condition is positively transformed. Giving to others expands our own lives in wonderful, sometimes unimaginable ways.

We must, therefore, perfect our practice for ourselves and for others. Both aspects are essential parts of our practice. Not only must we challenge our own weaknesses, we must use our lives to help others win. For example, do we take the responsibility to help our friends in faith have a victory? Do we pray to make this happen? Maximum growth requires that we perfect both parts of our practice.

In this regard, I must mention that I have recently met many members who are stuck in what I call a maintenance practice. They are comfortable, even if it means being comfortable with being uncomfortable. They have lost their seeking spirit, the will to seek out challenges. They have no personal goals. This is a dangerous condition because, from my own experience, it robs us of our passion and enthusiasm for life. We are not even aware of what is happening at first. By the time we are conscious that our lives are missing something, our apathy has become highly developed, and it seems almost impossible to change.

There is no neutral gear in life. We are either going forward or backward at every moment. We need goals. They make us alive and deepen our understanding of this Buddhism. After all, how can we see change if there is no standard by which to measure growth? Challenging and achieving goals are the means we use to prove to ourselves as well as to others the power of the Mystic Law.

I believe that the challenge facing every human being is the ability to truly love and believe in oneself. What I have learned as a result of facing my insecurities and fears during the process of writing this article is that I do not
need to rid myself of weakness. Instead, I must train myself to learn how to use it as my motivation to create positive change in my life. The power to make this possible is sincere prayer based on a powerful determination. Prayer makes what we normally would consider impossible into something possible.

I’m sure you are all familiar with the song “Wind Beneath My Wings.” Negativity self-centered-ness and obstacles can be the wind beneath our wings that propels us to soar even higher. Viewing challenges this way may require rethinking the way we live our lives. I am convinced, however, that living this way is the key to experiencing a joyflul, fulfilled existence; one in which we will come to know and believe that Nam myoho-renge-kyo is life itself.

Success is triumphing over challenges. We must challenge ourselves to do everything we think we cannot do. Only then will we truly come to know that we have nothing to fear because, with the Mystic Law as our foundation, we can transform any weakness into strength. That being so, I think you and I are perfect just the way we are.

‘Never Be Defeated! Have Courage! Have Hope!’

‘Never Be Defeated! Have Courage! Have Hope!’

The following is SGI President Ikeda’s message to those affected by the March
11 earthquake and tsunami in northeastern Japan. The message originally
appeared in the March 16 edition of the Seikyo Shimbun, the Soka Gakkai’s daily
newspaper.

I offer my sincerest condolences to those of you who have been affected by the

devastating earthquake and tsunamis that struck northeastern Japan five days ago

(March 11) and have left many people still missing and unaccounted for. I can

only imagine the fatigue and exhaustion you must be suffering. My wife and I,

along with the members throughout Japan and the world, are sending daimoku

[Nam-myoho-renge-kyo] to you with all our hearts, earnestly praying for your

health and well-being, and that all Buddhas and bodhisattvas—the positive forces

of the universe—will rigorously protect you. I wish to deeply thank those of you who are selflessly devoting yourselves to the rescue and relief efforts in the stricken areas. I also truly appreciate those of you who are supporting your communities as solid and reliable pillars during this difficult time. 

Takuboku Ishikawa, a renowned, youthful poet who hailed from Tohoku, the northeastern region of Japan, declared: “Helping one person is a far greater achievement than becoming the ruler of a country.” I, therefore, express
my deepest respect and gratitude to all of you.

Nichiren Daishonin writes that even if we should meet with disasters and
calamities, they cannot destroy our hearts (see The Writings of Nichiren
Daishonin, vol. 2, p. 135). Nothing can destroy the treasures of the heart. Every
adversity is but a trial for us to overcome so that we can attain eternal happiness.
Nichiren Buddhism, our practice of faith in the Mystic Law, enables us to
transform all poison into medicine without fail. I am offering solemn prayers for all your loved ones—family members and friends—who have lost their lives. This disaster is truly heartbreaking. 

Life, however, is eternal, and through chanting Nam-myoho-renge-kyo, we can
transcend life and death to connect with the lives of those who have passed away.
Your deceased loved ones and friends, who through you share a profound
connection with the Mystic Law, will definitely be enfolded in the embrace of the
heavenly deities, attain Buddhahood and be reborn quickly somewhere close to
you. This is an essential teaching of Nichiren Buddhism. During the Daishonin’s lifetime as well, what was known as the great earthquake of the Shoka era (August 1257) caused unprecedented damage.

Grieved by the pain and suffering of the people and amid great persecutions, the
Daishonin embarked on writing his treatise, “On Establishing the Correct
Teaching for the Peace of the Land,” thereby raising the banner of peace and justice for all humankind. He assures us: “When great evil occurs, great good
follows” (WND-1, 1119).

Today, March 16, is the day that my mentor, second Soka Gakkai president
Josei Toda, entrusted his youthful successors with carrying on the work of kosen-
rufu in order to eradicate misery from the face of the earth. Now, let us
triumphantly overcome this great disaster by further strengthening our vow for
kosen-rufu while wholeheartedly supporting and encouraging each other.
I am fervently praying and calling out to each of you: “Never be defeated! Have
courage! Have hope!”

An Experience by Charles Johnson

By Charles Johnson

In the year of 1963, I was nine years old. My mother got me a membership to Uncle Ray’s Scrapbook club. Each week in the Worcester Massachusetts Telegram, the local Newspaper, Uncle Ray would write articles about History, Science and the World around us. The very first article I that I pasted into my scrapbook was an article and a picture of Shakyamuni Buddha. My Mother told me about the Buddha’s compassion for everything of this world. I told my mother at that time, this is how I would live my life.

It was many years later that a friend helped me to re-awaken what had been buried in my heart for so many years and led me to receive Gohonzon in Boston, Massachusetts in September of 2006...

In 2007, I worked as a Television Production Instructor for the United States Army’s, 3rd Psychological Operations Battalion at Fort Bragg, North Carolina. The work involved spending 2 weeks on Base and then 3 weeks off. The pay was phenomenal.

Then 2008 arrived and all the work dried up as all of my students were being deployed around the world. I had enough money for food and to pay my mortgage for 5 months and that was it. When you work as a contractor to the Military there is no unemployment. So, I started sending out resumes and looking for work online.

On top of being out of work with no income, in March of 2008, my best friend, my 17 year old cat, became gravely ill. I was faced with the hardest obstacle of my life as it was necessary for me and a veterinarian to ease his suffering and help him go home.
The road I was traveling had gotten very dark, but I managed to keep the light of hope and strength burning brightly by doing Gongyo twice a day and chanting continuously.

As the end of May rolled around, I had enough money for my June mortgage payment, leaving me with $35. dollars in my savings account.
I chanted with ever growing Faith and Determination, to find a job where my skill set would be highly sought after by a company whose product I could truly say I believed in. I wanted to be part of a team that made a positive difference in this world by bringing truth and not fantasy to people.

                                             ~FireFlyGal

By mid-June, I cut back to one meal a day. As I made a bowl of rice one evening, I placed a teaspoonful of uncooked rice in a small cup and set it in front of my Gohonzon as I started my evening prayers. I still have the same cup of rice on my altar today.


The very next day, I received a phone call from Discovery Communications. They said they had read my resume on line and asked if I could come to Silver Spring at their expense for an interview. During the third week of June I flew from Massachusetts to Silver Spring and met with 4 executives that showed me the Engineering facility and grilled me for several hours with technical questions.

I flew home the same day and felt that the interview went very well. The next day I received a call from Discovery with a job offer that exceeded my wildest dreams. The offer of course I accepted.

They immediately put me in touch with their relocation company which helped me put my house up for sale and they provided me with a $5000. check toward my initial moving expenses. A portion of this money enabled me to pay my July mortgage. Then to top it all, they said that they would pay for all of my moving costs. So, I drove on June 29 to my sister’s house in Centreville, Virginia. Bringing with me, my clothes, laptop, Gohonzon and Butsudan, and my books.

I started work on July 1, 2008 and stayed at my sister’s house for a little over a year. Each day I would take the Metro from Vienna to Silver Spring and back again in the evening. My commute of three hours a day could have been tedious, but during this time I was able to read both volumes of the Writings of Nichiren Daishonin, The Lotus Sutra and the entire series of The Wisdom of The Lotus Sutra.

One day last June, I had gotten out of work around 4 PM, which I was thrilled at after working several 50 hour work weeks. I boarded the Metro at Silver Spring Station and headed for home.

I settled into a seat reading the last volume of Wisdom of The Lotus Sutra, and was deep in thought. Suddenly time seemed to slow down as I heard the horrible sound of metal smashing into metal. Our train had crashed head on into the rear of another train. There was a dead silence as we came to a stop. During the crash I felt a cushion around me and when we had stopped moving, I stood up, completely unharmed. I checked with the other passengers in the car and no one was injured. Myself and several other men made our way from the fourth and third cars and proceeded to the second and first car.

When we arrived at the front of the second car several men tried pulling down the ceiling that was blocking the door, Only to reveal a cross beam across the top of the door making it impossible to open . It seemed that we were purposely prevented access to the front car and prevented from witnessing the horror of 9 dead passengers. Again I felt the protective forces were guarding me and the others.

As the side doors opened, I helped men and women exit from the train and we all stood on the side of the tracks until the fire department cut throught the chain link fencing and we were able to move to a parking lot.

The injured were separated to one side and 11 of us that were not injured were told we could leave. So, we started walking toward the Fort Totten station, no one spoke. I called my brother-in-law to come and pick me up and finally arrived at the house around 9:00PM.
The next day I went back to work and received an email from the President of Discovery saying that he was happy that I was ok and if I needed anything at all, not to hesitate in contacting him.

The fact that I came through the crash totally unscathed can only be attributed to the protective forces of shoten zenjin.

In the The True Aspect of All Phenomena Nichiren Daishonin wrote:
“Be sure to strengthen your faith, and receive the protection of Shakyamuni Many Treasures, and the Buddhas of the ten directions.”
[No.40, Page 386, col 2, paragraph 17,


During my lifes difficult times, a quote from President Ikeda encouraged and strengthened me:

“You must be strong. There is no hope of winning in this chaotic world if you are weak. No matter what others do or say, it is important to develop your ability and then put that ability to use. Strong Faith, of course, is the best means for drawing out ones inner strength. You each have a very important mission, and I hope you will awaken to and be proud of that mission.”

President Toda once said: “If you have a problem, just pray for the solution. Buddhism is an earnest struggle to win. I’ll stake my life on the fact that if you practice wholeheartedly, all of your prayers will be realized.”

This is what I have learned thus far in my life?
I have learned that there are always obstacles and difficulties in this life, but, how we deal with obstacles and difficulties can open the door to a world of opportunity. I have learned that when an obstacle presents itself to me, I will ask myself,
What cause did I make to create this obstacle?
What must I learn from this obstacle?
What is the best way to overcome this obstacle?
Once I have answered these questions, the possible emotional severity created by the obstacle diminishes and I can overcome the obstacle with Courage, Confidence, Compassion, Wisdom and Determination . All these qualities taught to us in our Practice of Nichiren’s Buddhism.
Thank you for letting me share my experience with you.
Nam Myoho Renge Kyo

A Strong Spirit (An Interview with Mariane Pearl)

Mariane Pearl's husband Danny was a Wall Street Journal reporter kidnapped and killed by extremists in Karachi, Pakistan, early in 2002 when she was pregnant with their first child. She describes her life and her struggles to promote peace and dialogue since that time. Mariane, also a journalist, is a member of the SGI. Her book A Mighty Heart: The Brave Life and Death of My Husband Danny Pearl is published by Scribner.

[Kiyotaka Shishido]SGI Quarterly: Can you share with us how you have dealt with your anger, sadness, and shock?
Mariane Pearl: It's an ongoing battle. It really is the knowledge that if I was going to be bitter, if I was going to be overwhelmed with anger, then there is some claim that those who killed Danny would have on me. And that is something I could not let them have. For me, living as a bitter person because of that, living as an angry person, is for me like living half-dead. So the challenge that I made the moment I learned of Danny's death was if I was going to live, I had to be alive, I had to trust, to love, to give and live as a whole person.

One incentive for doing that is Danny. I strongly believe that because he did the same thing, I was able to do it, too. He didn't give his captors anything. Whatever the physical aspect, the violence, you cannot get hold of a strong spirit. Danny, until the very end, was completely whole. He didn't give them anything. I had no doubt about it, and because I knew that I could not do less. He opposed them in the face of death, and I oppose them in the face of life. I knew that was going to be the most difficult thing to do, but I had to do that most difficult thing. So really it is not forgiveness. It is a defiance through my winning. I have no desire or incentive to forgive those people. I am his resolve, and our son Adam is his resolve. Symbolically, I was the first target after Danny. That's why I had to stand up.

The minute I found out about Danny's death, that moment, I had this deep understanding inside, and that is a benefit of my Buddhist practice. I knew exactly what my response should be. I knew without a shadow of a doubt that that is what Danny did. It was so clear. It was also the hardest moment of my life, because at that moment, to say "If I live, I want to be happy again," was almost unnatural, very daring. But I knew that was the answer.

I was all by myself in the same way that Danny was by himself--we were really close at that moment, we were living exactly the same thing. When he died, I knew we could not make our victory real if both of us were dead.

I was the only one who could stand up the next day and say, "That's what we're going to do." Not because I wanted to go on, but because I understood exactly what I had to do.

SGIQ: I am struck by the title of your book, A Mighty Heart. . . .

MP: Danny was a very warm, smart, very loving person. At the same time, he was a very ordinary person. I don't want Adam to think his father was a hero. He was able to stand up against those people when he understood he was going to die because the ground on which he walked was so solid. His ground was his ethics, his journalism, who he was as a person. At the moment of facing death, he didn't abandon any of that. When I knew about his death, I didn't refute any of it, either. That will be transmitted to Adam. I still believe in a world where people should work together, I still believe in altruism, in tolerance, in justice, all those elements that were the basis of our lives. All of those were so strong, so solid in us. I think that's why, at the moment of dying, he could say, I'm proud of who I am, as a journalist, as an American, a Jew, a man.

I know that at no point Danny begged, and I know that through, for instance, the photographs of him. In one there is a gun pointed at him and he has a smile on his face--how much stronger can you be than that? In another one he had shackles, but he's doing V for victory, and in the other he gives the finger. Every way possible he communicates his spirit. I think that's what I call a mighty heart, someone who holds onto their belief until the end.


[Kiyotaka Shishido]The people around us then became like that, too. There were Jewish people, there were Buddhist people, there were Muslims, there were Hindus, and there were Christians. Everybody at some point said, wow, we are the world--while the people who hold Danny have the opposite vision like the fascists had. It was like two visions of the world were confronting each other. My friend Captain, for example, he was a practicing Muslim--but we had the same goal. That was what mattered. We were all together to save an innocent man. It was like two opposite visions of the future that were fighting so hard. It is definitely a spiritual and mental battle, there is no question about that. Like if you retaliate physically--it would be so easy to kill any of those guys who hurt Danny--it wouldn't take me one minute.

But it is more difficult to do what I am doing. If I kill that guy, I'm not winning, I'm just keeping the vicious cycle going, because his son is going to hate me and maybe kill me, and my son, and it is going to go on like this. You can't fight them on their ground because it doesn't make any sense. It is a mental and spiritual battle.

That's how they recruit them, that's how in terrorist camps they are trained to lose their empathy--you can kill someone because you have convinced yourself that this guy is the enemy. You lose completely your empathy. That's what happens. So the only way to retaliate is to have more empathy and decide to save more people. That's the real battle. If you fight with weapons, they are always going to be more ruthless than you.

SGIQ: So how can we fight terrorism?

MP: Hope and compassion are the only real tools against terrorism. The more people have hope, the more people have empathy, the more people have determination. . . .

There is the law enforcement part and the political part, and I really hope that the UN will play its role. But ultimately we as ordinary people have to confront the terrorists and deny them their goals. I have seen the thousands of young men whose frustration makes them easy targets for recruiters. You know they go to mosques and recruit people, and they tell them that the Americans are the enemy, you should not hesitate to kill a Jew, and how it is holy to kill an American. It's all psychological. So you can only oppose with mental resistance. If it's revenge, they already won. If your mental resistance is based on revenge, that's it--they have claimed some human part of you. In that case we'd be like animals ourselves.

Being human is having this kind of spirit that you can't get hold of. Only because Danny was human was he able to show humanity to those people. It's only by cultivating our humanity that we can do that. There's all the reasons in the world to be fearful, to be depressed, but I have to tell people something they don't want to hear--it is about individual responsibility. Journalists are going to have to be more compassionate, you're going to have to reach out to Muslims, go where you are told not to go. They want to stop people traveling because that's how you build bridges between people. No, you have to go and travel. You should be careful, but if you stop reaching out to others, you are doing what the terrorists are seeking, they want a clash of civilizations. They want to stop dialogue. It's an act of resistance.

SGIQ: At first you said you thought SGI President Ikeda was naive and idealistic in promoting dialogue . . .

MP: Now I've had to have the courage to admit myself that it is the only powerful weapon we have. When you say that to people, they think it's such a lame thing--what can dialogue do against violence? But it's real and it's true. That's why I found sometimes my message is so difficult to get through. People want to fight, bomb and retaliate because it feels better. To go and fight, they think that's fine. You tell them no, when they want a clash; go instead, reach out--it works. How can I hate Pakistanis--one of my best friends, Captain, is a Muslim and a Pakistani. This man has been giving his life to try to save Danny, and then to bring justice to Adam and me. So it's a difficult message to convey because it does start with yourself, and sometimes I say to people, yes, you, in your kids' school, in your community--start a dialogue with the Muslims there--there's always something you can do.


[Kiyotaka Shishido]That's a difficult thing to admit. Not only are they attacking me, but I have to reach out to them. That's what being human is about--it's about resistance and a higher spirituality--there are two forces, one wants to bring you to your lowest common denominator which is this jungle thing, you hate me, I hate you, and the other wants to bring you to the more elevated answer.

It's such a fight for peace. It's a battle, it's nothing soft. It's a very demanding struggle because you're always going to come to a point where you're confronted with loneliness. It's about two possible futures for humanity fighting each other.

Once you understand that notion, maybe you start being able to empower yourself. Once you start that going, even if it's dialogue, power will come to you as you do it. It has to start from you first. But it's unbelievable the number of people who don't want to see me strong. They want to see a weeping widow, because it doesn't destroy their understanding of how things should be.

SGIQ: You want each person to stand up.

MP: It's a difficult message. You tell them that you can't make real changes if you don't start from yourself. The only thing I can do to provide hope is to say look, I did it, and I did it in the worst circumstances and that's the only way. I tell them, if I was counting on any government to get me out of this situation, what would I do, where would I be now? Where would I find any hope? If I was counting on politics, or economics even, any other set of values, I could not be here.

SGIQ: So what is needed?

MP: There is a need for more in-depth journalism, more lateral journalism. To help people understand the situation in depth. You're dealing with people who psychologically know us much better than we know them. This can't be left in the hands of law enforcement or politicians. Only human beings can bridge these divides--only real human contact can do that.

They want to destroy hope, therefore I shall preserve it by any possible means.
They want to kill trust. Thus I will reach out to others, Africans, Asians, Arabs, Americans and Jews alike.
They want to imprison people in labels and stereotypes. I will strive to maintain a dialogue, always focusing on the individuals rather than the symbol.
They want to kill joy in me, thus I will laugh again.
They want to paralyze me, therefore I will take action. They want to silence me--therefore I will speak out.

From a speech given by Mariane Pearl in Sydney, Australia in March 2004.