# Welcome To Nichiren Buddhism

Welcome
to Nichiren
Buddhism!
Your Questions Answered
Welcome to Nichiren Buddhism (Q A).indb 1 12-03-2020 15:55:30

Copyright © Bharat Soka Gakkai 2017
First Edition: November 2017
Seventh Reprint: January 2020
All rights reserved. Except for brief quotations in a review, this book, or
any part thereof, may not be reproduced, stored in or introduced into a
retrieval system, or transmitted, in any form or by any means, electronic,
mechanical, photocopying, recording or otherwise, without the prior
written permission of the publisher.
The following abbreviations appear in some citations:

• doy (vol. no.), page number(s) — refers to the 2-volume series Discussions
on Youth, published by Eternal Ganges Press Pvt Ltd, New Delhi
• hr (vol. no.), page number(s) — refers to the 12-volume series The Human
Revolution, published by Eternal Ganges Press Pvt Ltd, New Delhi
• lsoc (chapter number), page number(s) — refers to The Lotus Sutra
and Its Opening and Closing Sutras, translated by Burton Watson
(Tokyo: Soka Gakkai, 2009)
• nhr (vol. no.), page number(s) — refers to the series The New Human
Revolution, published by Eternal Ganges Press Pvt Ltd, New Delhi
• vc, month and year of publication, page number(s) — refers to the
monthly journal Value Creation
• wchp — refers to the series The Wisdom for Creating Happiness and
Peace, published by Eternal Ganges Press Pvt Ltd, New Delhi
• wnd (vol. no.), page number(s) — refers to The Writings of Nichiren
Daishonin, published by the Soka Gakkai
Cover and Book Design: Siddhi Yadav
ISBN: 978-93-82026-98-3
Published in India by
Eternal Ganges Press Private Limited
246, First Floor, Sant Nagar, East of Kailash
New Delhi-110065
Printed at EIH Limited, Gurugram, Haryana

Contents
1. On Nam-myoho-renge-kyo 1
What does Nam-myoho-renge-kyo mean?
And how does it work? 2
What is the significance of chanting

Nam-myoho-renge-kyo? Why not just
meditate or think positively? 4
How does Nichiren Buddhism view karma?

Can I change my karma by chanting
Nam-myoho-renge-kyo? 6
Will all my prayers be answered just

by chanting Nam-myoho-renge-kyo? 8
How much daimoku do I need to do? 10

2. On Prayer 11
How do I recite gongyo and what is the best
way of learning the correct pronunciation? 12
Is it necessary to know the meaning of the

prayers I recite? Will my prayers still be
answered even though I don’t understand
the meaning? 13
Why can’t the liturgy be translated in

my language? 14
I chant regularly. Do I still need to do

my gongyo? 16
What is the correct attitude with which

to do gongyo and daimoku? 17
What if I miss doing my prayers occasionally? 19
I find it hard to focus while chanting

daimoku. What should I do? 20
Are there any specific timings for morning

and evening gongyo? My job demands that
I work in shifts. If I do my morning
gongyo in the afternoon, is that okay? 22
Do I need to observe any rituals in

this practice? 23
Can my daimoku reach the lives of people

living faraway or not practising, or those
who have passed away? 24
iv Welcome to Nichiren Buddhism! Your Questions Answered

Is it okay if I chant just for myself?
Why do I have to pray for other
people’s happiness as well? 25
What is the significance of using beads

while praying to the Gohonzon? 26
3. On the Gohonzon 29
What is the Gohonzon and what is its
significance in Nichiren Daishonin’s
Buddhism? 30
How does chanting to the Gohonzon,

an external object of worship, help us
manifest the life state of Buddhahood
inherent in our lives? 32
I don’t have the object of worship yet.

What should I focus on externally while
I chant or say the prayers? Will my prayers
still be as effective and will they be answered? 33
How soon can I get my own Gohonzon? 34
To whom do I pray when I chant Nam-

myoho-renge-kyo to the Gohonzon? 36
4. On Practice 37
How does this practice work in our life?
What does it entail? 38
What is human revolution? What is

its significance in our practice? 40
Contents v

What is the purpose of discussion
meetings in the practice? 42
What is Buddhist study? 44
I can study on my own. Why do I

need to attend study meetings? 46
Why does BSG hold examinations?

What is their significance? 48
Even though I practise, I still face

problems. Is there something wrong with
the way I practise? 49
What do you mean by shakubuku and

what is its significance in this practice? 51
I have heard that Buddhism is about

winning. What does it mean? 53
What is the significance of sharing

experiences at discussion meetings? 55
I am practising joyfully but my family

thinks I give too much time to the practice.
How do I win their understanding? 56
Can I continue with my current religious

practices and follow rituals, customs and
traditions while practising Nichiren
Buddhism? 57
Are there any restrictions to be observed in

this practice like giving up non-vegetarian
food, cigarettes and alcohol? 59
vi Welcome to Nichiren Buddhism! Your Questions Answered

5. On Enlightenment and Buddhahood 61
What does “enlightenment” mean in
Nichiren Buddhism? 62
Who is a Buddha? How can I manifest
the life state of Buddhahood in my life? 63
What does the concept “earthly desires lead
to enlightenment” mean in Buddhism? 64
How does Buddhism view happiness?
Is there any difference between relative
happiness and absolute happiness? 66
6. On Mentor and Disciple 69

Why do we refer to President Ikeda as
“mentor” or “Sensei”? I would like to
know more about him. 70
Why is it necessary to have a mentor
in Buddhism? 71
How can I relate to a mentor who is so far
away and whom I have never met or seen? 73
What is the oneness of mentor and disciple? 74
Why are the three presidents referred to as
eternal mentors of kosen-rufu? 75
7. On the Soka Gakkai 77

What is the lineage of this Buddhism that
we practise? 78
Contents vii

What if I would like to practise alone and
not in an organization? 82
How do SGI activities in the areas of

peace, culture and education connect
with Buddhism? 84
The Soka Gakkai talks about kosen-rufu, or

bringing peace to the world. How can I
contribute to peace in my country and
in the world by practising Nichiren
Buddhism? 86
8. On Mission and Vow 89

Buddhism teaches that each individual has
a mission in life. What is this mission
and what is its significance? 90
How do I awaken to my mission as a

Bodhisattva of the Earth? 91
How can I transform my karma into mission? 92
What is the New Era of Worldwide

Kosen-rufu? 94
I have heard a lot about Daiseido or the

Hall of the Great Vow for Kosen-rufu.
What is its significance? 95
What is meant by great vow? 97
Do charitable acts in society amount to

kosen-rufu? Are kosen-rufu and performing
acts of charity the same thing? 98
viii Welcome to Nichiren Buddhism! Your Questions Answered

Do you have a question?
Eight centuries ago, Nichiren Daishonin, a

Japanese sage, chanted Nam-myoho-renge-kyo
— the teaching that aims to lead people to true
happiness — for the first time on April 28, 1253.
He had a small band of courageous followers,
who constantly sought to clarify their beliefs and
strengthen their faith by asking questions. The
Daishonin encouraged such a seeking spirit and the
tradition to question and clarify continues in the
Soka Gakkai organization till today.
You may have questions too. About the practice,
its purpose, why we chant, why it is important to
attend meetings and, most crucially, what true and
lasting happiness is.
As Soka Gakkai International President Daisaku
Ikeda believes, beginnings are critical. “If you do

things correctly from the start, you’ll be able to go
on doing so” (vc, April 2012, 122).
This handy little book attempts to provide
answers to the most commonly asked questions
both by those starting out on their journey in
this practice and those already on their way. We
hope to clear your doubts so that you are able to
chant Nam-myoho-renge-kyo with conviction and
joy and develop and expand your life. Having
experienced the benefits of this practice for yourself,
we hope you will help others do the same too and
make one more life walk the path of true happiness.
From the Editors

November 2017
x Welcome to Nichiren Buddhism! Your Questions Answered

Chapter 1:
On
Nam-myoho-
renge-kyo

What does
Nam-myoho-renge-kyo mean?
And how does it work?
The primary practice of Nichiren Buddhism is to chant
Nam-myoho-renge-kyo. It is the fundamental Mystic
Law that governs all phenomena in the universe. Every
thing in the universe — including our lives, trees, plants,
animals and the universe itself — is a manifestation of
Nam-myoho-renge-kyo. As the Mystic Law permeates
all life, when chanted, it has the power to transform
everything including our destiny.
Myo-ho-renge-kyo is the Japanese title of the Lotus
Sutra (Saddharma-pundarika-sutra in Sanskrit), the
highest teaching taught by Gautama or Shakyamuni
Buddha. Nichiren Daishonin, the founder of this
Buddhism who lived and taught in 13th-century Japan,
prefixed the Sanskrit word Nam, meaning ‘to devote
oneself ’, to the title.
He established the practice of chanting Nam-
myoho-renge-kyo to enable everyone to overcome their
suffering by manifesting their inherent life condition of
Buddhahood.
Nam-myoho-renge-kyo literally translates as: “I
devote my life to the Mystic Law of cause and effect.”
It encompasses all the principles expressed in the Lotus
2 Welcome to Nichiren Buddhism! Your Questions Answered

To break down each part of the chant:
Nam derives from the Sanskrit word ‘namu’
or ‘namas’, meaning ‘to devote oneself’.
Myoho literally means Mystic Law — the
eternal truth or principle that permeates all
phenomena. Myo is the name given to the
mystic nature of life and ho to its manifestations.
Renge means lotus flower. The lotus is the
only flower that seeds and blooms at the same
time and so symbolizes the simultaneity of cause
and effect. It also represents the inherent power of
human life to utilize sufferings or problems (i.e.,
the mud) positively as nourishment to bloom
as a beautiful lotus untainted by the muddy pond.
Kyo literally means sutra, the voice or
teaching of a Buddha. It also represents the
eternity of life.
Sutra, including the belief that all human beings possess

the Buddha nature or Buddhahood.
When we chant Nam-myoho-renge-kyo, we are not
pleading with any external being to act in our favour.
Rather, we are repeatedly expressing our determined
intention to win as we bring forth from within
ourselves our highest life condition of Buddhahood.
This is characterized by limitless hope, joy, courage,
On Nam-myoho-renge-kyo 3

determination, strength, wisdom and compassion. Our
elevated life state in turn puts us in rhythm with the
universe, gives us hope and courage to challenge our
circumstances and win support for our goals. It also
gives rise to the wisdom to make the best decisions.
President Ikeda says, “We can be in rhythm with
the universe 365 days a year — in spring, summer,
autumn and winter — and manifest the life force,
wisdom and good fortune that enable us to surmount
any problem or suffering. When we rev up the powerful
engine of life force that is Buddhahood, we can break
through any impasse and keep moving forward, boldly
steering ourselves in the direction of hope and justice”
(wchp, vol. 1, Happiness, 61–62).
What is the significance of

chanting Nam-myoho-renge-kyo?
Why not just meditate or think
positively?
When we chant Nam-myoho-renge-kyo, we are able
to bring forth the power of the Mystic Law from within
our lives. The microcosm of our individual lives harmo
nizes with the macrocosm of the universe. We are able

to directly harness the power of the universe in our lives
and feel empowered.
The Daishonin writes: “A mind now clouded by the
illusions of the innate darkness of life is like a tarnished
mirror, but when polished, it is sure to become
like a clear mirror, reflecting the essential nature of
phenomena and the true aspect of reality. Arouse deep
faith, and diligently polish your mirror day and night.
How should you polish it? Only by chanting Nam-
myoho-renge-kyo” (‘On Attaining Buddhahood in This
Lifetime’, wnd-1, 4).
This passage highlights the importance of chanting
Nam-myoho-renge-kyo as the way of manifesting our
inherent life state of Buddhahood. The Buddhist scrip
tures also say, “The voice does the Buddha’s work.” That
is why we chant Nam-myoho-renge-kyo aloud, rather
than performing a silent meditation. Words have their
own power and when we chant Nam-myoho-renge-kyo,
we are speaking the language of the Buddhas. Our
daimoku (chanting Nam-myoho-renge-kyo) activates
our Buddhahood as well as the protective forces in the
universe.
Meditation and positive thinking have their own
strengths in helping us train our mind and in calming
it, but it is only through chanting daimoku that we can
reveal our highest life condition of Buddhahood.

How does Nichiren Buddhism
view karma? Can I change
my karma by chanting
Nam-myoho-renge-kyo?
Karma is a Sanskrit word that means action and is

created every moment through our thoughts, words
and deeds. It is an accumulation of effects from the
good and bad causes we have made in this lifetime and
in our previous lives. Karma shapes and influences both
our present and our future. It manifests itself in our
appearance, behaviour, attitude, good and bad fortune,
where we are born — in short, in everything about us.
Nichiren Buddhism teaches us about the causality
of life, explaining that the law of cause and effect or
karma operates over the three existences of past, present
and future. And it is the causes or karma formed in past
lifetimes that account for the different circumstances
into which each one of us is born in this world.
However, the Buddhist view of karma is not passive
or fatalistic. Nichiren Daishonin taught that through the
power of faith we can transform even the most difficult
and stubborn karma. While we cannot avoid the results
of our actions in past lifetimes, we need not simply resign
ourselves to the effects of our karma or destiny.

Chanting Nam-myoho-renge-kyo is the cause for
changing our karma. It has the fundamental power to
“transform heavy, negative karma accumulated from
past lives and receive its effects in a much lighter form
in this lifetime” (nhr-1, 231).
For instance, suppose we meet with an accident,
but it is very minor and we don’t suffer serious injuries.
This could be an instance of receiving the effects of
negative karma in a lessened form. We can think of
many similar examples (cf. wchp, vol. 1, Happiness, 125).
Nichiren Buddhism also teaches the principle of
lessening karmic retribution — that is, “the grave
negative effects of karma that we would have otherwise
experienced in the future are transformed and received
as minor effects in the present” (ibid., 124–25). It also
assures us that we can completely transform our karma
through our practice. Therefore, we need not be afraid
of our karma and suffer on account of it.
President Ikeda says, “Just as the myriad stars in
the sky disappear when the sun rises, the unfathomable
store of negative karma in our lives can be erased when
we bring forth the life state of Buddhahood” (‘Lessening
One’s Karmic Retribution’, The Hope-Filled Writings of Nichiren
Daishonin, 184).
Our practice also enables us to change our approach
to karma and view it as our mission. When we chant,
we summon forth the life state of Buddhahood and

begin to see our problems as a means of giving hope
to others. In this life state, we are able to call forth
extraordinary levels of determination, courage and
wisdom to triumph over our karma.
Will all my prayers

be answered just by chanting
Nam-myoho-renge-kyo?
The universe and our lives are manifestations of the
Mystic Law, Nam-myoho-renge-kyo. Since we are
all entities of the Mystic Law, when we chant Nam-
myoho-renge-kyo the entire universe gets activated
towards fulfilling our prayers (cf. doy-2, 26–27, 28).
The Daishonin writes, “Though one might point at
the earth and miss it, though one might bind up the
sky, though tides may cease to ebb and flow and the
sun rise in the west, it could never come about that the
prayers of the practitioner of the Lotus Sutra would go
unanswered” (‘On Prayer’, wnd-1, 345).
We can be sure that all our prayers will be answered.
This is more certain than the sun rising in the east each
day. But the crucial thing is — are we practising the
Daishonin’s Buddhism correctly? Are we chanting with

belief and conviction? It’s the power of our faith and
practice that determines our benefit.
For instance, when we strike a bell, we’re going to
get a vastly different sound depending on whether we
use a toothpick, a chopstick or a bell striker to do so.
The bell is the same, but if we hit it powerfully, it rings
loudly; if we hit it weakly, it rings softly (cf. doy-2, 125).
So, much depends on the quality of the striker and
the manner of striking, both of which are up to us to
develop or improve with prayer.
We also have to make efforts and take practical
measures to ensure that our prayers are realized. And
we do not just pray for ourselves. We learn to pray and
take action for the happiness of others.
President Ikeda says, “[I]f what you are praying
for will truly contribute to your happiness and to your
becoming a better person, it will be answered without
fail. Even if you don’t see the result immediately, it will
in time become apparent” (vc, Feb 2015, 9).
Conversely, this also means that none of our
negative prayers will be answered. And even if we do
start with a negative prayer, with our chanting our
mind will turn positive.

How much daimoku do I
need to do?
There is no specific amount of daimoku that we must

chant. It is entirely up to each person. The Daishonin
also doesn’t say anything about this in his writings.
What is more important is to chant to our heart’s
content.
President Ikeda says, “We practise Buddhism so
that we can become happy. The main thing is that
each of us is left with a sense of deep satisfaction after
chanting daimoku. There are no hard-and-fast rules
about having to chant a certain number of hours…. The
most important thing is that our daimoku be personally
satisfying and refreshing so that we can exclaim when
we finish, ‘Ah! That felt good’” (doy-2, 131–32).
However, the more we exert ourselves in chanting
daimoku, the more we stand to benefit (cf. doy-2, 30).
It’s the same as a 500-rupee note getting us much more
than a 100-rupee note. And consistency is important.
However, there is no need to become anxious and put
unnecessary pressure on ourselves.

Chapter 2:
On Prayer

How do I recite gongyo and
what is the best way of learning
the correct pronunciation?
The recitation of gongyo is a solemn ceremony in
which we fuse our lives with the Gohonzon, the object
of worship in Nichiren Buddhism. We do this to tap
and manifest the power of the Mystic Law in our own
lives. Therefore, gongyo must be recited in a clear and
vibrant voice.
The SGI Liturgy of Gongyo contains excerpts from
the 2nd (Expedient Means) and 16th (Life Span)
chapters of the Lotus Sutra, and has a pronunciation
guide we can follow. The best way to practise and
quickly learn gongyo is to do gongyo slowly together
with a member. This not only helps us understand the
pronunciation and rhythm, it also provides us with an
opportunity to resolve any questions we might have.
For further practice, one can refer to the karaoke-style
recording of slow gongyo available on the BSG portal,
https://www.trailblazerbsg.org/gongyo-daimoku and on
http://www.sgi.org/resources/video-and-audio/how-to-
chant/. Our struggle to learn and do gongyo plants great
good fortune in our lives besides strengthening our life
force. So, we should try to learn it with a lot of joy.

Is it necessary to know the meaning
of the prayers I recite? Will my
prayers still be answered even though
I don’t understand the meaning?
The SGI Liturgy of Gongyo, which contains the

prayers we recite morning and evening, also carries
the translation of these prayers at the end. While
understanding the meaning of the prayers helps to
strengthen our confidence in the Mystic Law and the
practice, a mere theoretical understanding will not
cause the great power of Nam-myoho-renge-kyo to
permeate our lives. Reciting the prayers even without
understanding them will still yield benefit. It is just like
an infant drinking and benefitting from its mother’s
milk, but not knowing nor needing to know the milk’s
composition. The same principle is at work when we
chant daimoku and recite gongyo, free of doubt (cf.
doy-2, 27).
President Ikeda explains, “Our voices chanting
daimoku and reciting the sutra during gongyo are
communicated to the Gohonzon and unerringly
understood in the realm of Buddhas and bodhisattvas.
You might say that when we do gongyo and chant
daimoku, we are speaking the language of Buddhas and
On Prayer 13

bodhisattvas. So even if you don’t understand the literal
meaning of what you are saying, your voices while
doing gongyo and chanting daimoku to the Gohonzon
reach all Buddhas, bodhisattvas and Buddhist gods
throughout time and space, the protective functions
within life and the universe. And unseen, the entire
universe will be activated towards fulfilling your
prayers” (doy-2, 28).
Why can’t the liturgy be translated

in my language?
The liturgy contains excerpts from the 2nd and 16th

chapters of the Lotus Sutra, which is written in ancient
Chinese but pronounced in Japanese. To make it
possible for English-speaking people to recite the liturgy
in the original language, the same has been Romanized.
SGI members all around the world recite gongyo in the
original language as it appears in the liturgy book (The
SGI Liturgy of Gongyo).
The chanting of Nam-myoho-renge-kyo and
the recitation of gongyo are understood by the
Buddhahood innate in the depths of our lives. Our life
responds to the rhythm and sound of the recitation of
the Lotus Sutra which resonates with the fundamental

rhythm of the universe. Through the same recitation, a
similar rhythm is followed by 12 million members across
192 countries and territories, despite people speaking
different languages. It is as if those practising belong to
the idea of ‘One World’ introduced by President Ikeda,
a world that transcends boundaries of language.
In reciting gongyo and chanting daimoku, we
are in fact speaking the language of the Buddhas and
bodhisattvas. Explaining this point through an analogy,
President Ikeda says that each species has its own
unique means of communication or “language”. “Dogs
have a language in the world of dogs and birds have
a language in the world of birds. While people cannot
understand these languages, dogs and birds can certainly
communicate within their own species. In the same
way, it might be said that when we are reciting the sutra
or chanting Nam-myoho-renge-kyo, even though we
don’t understand what we are saying, we are speaking
in the language of Buddhas and bodhisattvas. And our
voice definitely reaches the Gohonzon and all Buddhist
deities, Buddhas and bodhisattvas. In response, the
entire universe bathes you in the light of good fortune”
(The Heart of the Lotus Sutra, 15).
So, the important thing is to do gongyo and chant
daimoku with utmost conviction, believing in the
power of one’s prayer to transform all suffering into joy.
On Prayer 15

I chant regularly. Do I still need
to do my gongyo?
Chanting Nam-myoho-renge-kyo is described as the

“primary practice” and reciting gongyo is called the
“supplementary practice”. While the benefit from the
primary practice is immense, reciting the portions of the
2nd and the 16th chapters of the Lotus Sutra that
comprise gongyo increases and accelerates the beneficial
power of the primary practice (cf. sgi.org).
Doing gongyo and chanting Nam-myoho-renge-
kyo together represent a solemn ceremony in which
our lives commune with the universe. Gongyo is a daily
activity in which, through our faith in the Gohonzon,
we vigorously infuse our individual lives with the life
force of the entire universe. If we do this regularly each
morning and evening, our life force is strengthened
(cf. doy-2, 22, 26). This also enables us to tap limitless
wisdom, compassion and courage inherent in our lives.
Using the example of a meal, President Ikeda explains
that chanting Nam-myoho-renge-kyo can be likened
to the main course, while gongyo represents the side
dishes such as a salad. Both the main course and side
dishes together make up a balanced and enjoyable meal.
Hence gongyo is important. It is a ceremony which
enables us to tap the life state of Buddhahood inherent

in us. The 2nd and 16th chapters remind us that we all
have Buddhahood; and that we must also help others
awaken to their Buddhahood.
When we do gongyo regularly, our life starts
changing at the most fundamental level. We gather
great good fortune, experience great happiness, set in
motion the process of changing our negative karma,
and all the protective functions in the universe become
our allies (cf. vc, Dec 2015, 111).
President Ikeda writes in volume 12 of The Human
Revolution: “A person who seriously practises gongyo
and chants Nam-myoho-renge-kyo each day may seem
no different in the beginning from one who is lax in
these areas. However, three, five or seven years later,
unmistakable differences will emerge. Our aim is to
change our karma and carry out human revolution,
but the only source of power for accomplishing this is
gongyo and [chanting] Nam-myoho-renge-kyo” (p. 351).
What is the correct attitude

with which to do gongyo and
daimoku?
Doing gongyo with an attitude of appreciation and
joy is what we should aim towards. It’s important to
On Prayer 17

want to sit before the Gohonzon as though we are
going to meet Nichiren Daishonin. Therefore, while
doing gongyo and chanting daimoku, our posture must
be one of respect and we should keep our eyes open and
look at the Gohonzon. We should fold our hands and
recite gongyo in a clear, strong voice that is audible to
us and brimming with joy. A weak and unclear voice
will not move the heavenly deities.
President Ikeda says, “Our morning and evening
practice [of gongyo and daimoku] is an invigorating
ceremony … that revitalizes us from the very depths of
our being. Therefore, the important thing is to chant
[and do gongyo] each day filled with a sense of rhythm
and cadence — like a horse galloping through the
heavens. I hope you will chant in a way that leaves you
refreshed and revitalized in both body and mind” (The
Heart of the Lotus Sutra, 16).
A person’s attitude in doing gongyo reveals itself in
how that person lives. If our gongyo is weak, we will
lack energy and live a lack-lustre life. If we do gongyo
as a chore or out of a sense of duty, there will be no
joy in our faith. So, we should aim to do a refreshing,
rhythmical and powerful gongyo that will move the
entire universe (cf. hr-12, 352).
When we chant Nam-myoho-renge-kyo and do
gongyo before the Gohonzon, our lives and the universe
merge like cogs in a great machine meshing together

with perfect precision, and we begin to move in the
direction of happiness. All our five senses begin to fuse
with the Gohonzon and we experience a deep sense
of fulfilment and joy along with a feeling of supreme
confidence and self-mastery, as if we hold everything in
the palms of our hands.
What if I miss doing my prayers

occasionally?
Skipping gongyo occasionally is not going to wipe

out the good fortune we have accumulated due to our
previous efforts in the practice. We must not be worried
either about receiving any form of negative effect (cf.
doy-2, 132; wchp, vol. 1, Happiness, 87).
If we are unwell or are running late for work or an
appointment, we need not feel guilty about missing
gongyo or daimoku. As long as we have sincere faith in
the Gohonzon, the good fortune we have accumulated
will remain with us. And when we earnestly continue to
do gongyo and chant Nam-myoho-renge-kyo, our lives
will receive immense benefit.
However, even if we are busy and don’t always have
time for gongyo, it’s important that we continue to
On Prayer 19

challenge ourselves to do gongyo and daimoku as this
practice is for our own happiness. At times we may have
to stretch a little to do our daily practice of gongyo. We
should not begrudge it as this is what will bring joy in
our lives. As the Daishonin writes, “But Buddhahood
lies in continuing faith” (‘The Difficulty of Sustaining
Faith’, wnd-1, 471).
President Ikeda affirms: “Gongyo is a daily activity
in which we purify and prime our hearts and minds. It
is like starting the ‘engine’ for our day’s fresh start. It’s
like grooming ourselves before we set out for the day.
There are people who have powerful engines and people
who have weak engines. The strength of our engine
dramatically affects what we accomplish throughout
the course of our lives. The difference can be huge.
Diligently applying ourselves in our daily practice of
gongyo and chanting daimoku boosts the power of our
engine” (doy-2, 22).
I find it hard to focus while

chanting daimoku. What should
I do?
It’s quite natural for our minds to wander while
chanting and for various thoughts to surface. Instead

of feeling bad about being unable to focus, we should
share our thoughts with the Gohonzon in our prayers,
as if having a dialogue with a friend. The emphasis in
Buddhism is on being natural. Therefore, we simply
chant earnestly without pretence or artifice. Gradually,
as our faith develops, we will naturally find it easier to
focus when chanting (cf. doy-2, 33–34).
President Ikeda says, “[I]t is important that our
prayers be specific and concrete. Being vague and
unfocused when you chant is like shooting an arrow
without looking at the target. When you chant, it
should be with a strong and passionate resolve to make
your prayer a reality” (doy-2, 140).
Through our daily practice of chanting Nam-
myoho-renge-kyo, we will develop the ability to focus
and see ourselves and our own minds more clearly.
We will then be able to direct our thoughts in the
most constructive direction. In fact, our prayers will
expand to include not just our own desires but the
happiness of others and as this happens we will expand
our own horizons and capacity as a human being
(cf. doy-2, 140).
On Prayer 21

Are there any specific timings for
morning and evening gongyo? My
job demands that I work in shifts.
If I do my morning gongyo in the
afternoon, is that okay?
Doing morning gongyo and daimoku is like charging
our engine for the day. It is the time to activate our
Buddhahood and pray for what we wish to achieve
during the day. Therefore, it is best to do morning
gongyo as early in the morning as possible and before
12 noon.
Evening gongyo and daimoku allow us to chant
with profound gratitude and appreciation for the day
and enable us to introspect on the day’s happenings
and re-determine towards the next day. We can do
evening gongyo any time after 3 p.m. and before
12 midnight.
Individuals who work in shifts, however, can do
their gongyo when they start their day. Such individuals
need not worry about the specific time for doing
morning and evening gongyo as they are exerting
themselves to practise regularly.
For example, if our day starts in the afternoon with
an afternoon shift, then we can do our morning gongyo

before we leave for work. Similarly, when we return
from work, which may be the next morning, we can do
our evening gongyo, no matter what the time.
Do I need to observe any rituals

in this practice?
It is not rituals but the substance of one’s actual

faith that matters most (cf. doy-2, 46). President Ikeda
clarifies that the most important thing is “to want to
sit before the Gohonzon as though going to meet …
Nichiren Daishonin, and that daimoku and gongyo be
enjoyable. Bearing both these points in mind, what’s
most important is that you continue in your Buddhist
practice throughout life. There’s no need to be overly
concerned with formality” (doy-2, 44). Therefore, just
sincerely chanting to the Gohonzon without observing
any rituals is all that matters.
Things such as prayer beads, Buddhist altars and
incense form a part of the ceremonial aspect of faith.
Practitioners of Nichiren Buddhism may make use
of some or all of them. However, such formalities are
subject to change depending on the era or place, which
is perfectly acceptable (cf. doy-2, 46).
On Prayer 23

Nichiren Daishonin states, “Whether you chant the
Buddha’s name, recite the sutra, or merely offer flowers
and incense, all your virtuous acts will implant benefits
and roots of goodness in your life” (‘On Attaining
Buddhahood in This Lifetime’, wnd-1, 4).
Can my daimoku reach the lives

of people living faraway or not
practising, or those who have
passed away?
The power of Nam-myoho-renge-kyo is unfathomable

and transcends the three existences of past, present and
future. The “light” of the daimoku we chant reaches every
corner of the universe, illuminating the lives of even
those who have passed away. “If you chant daimoku
with [the] deceased person in mind, you can remove the
suffering from their agonized life and impart ease and
joy through the rejuvenating and illuminating power of
Nam-myoho-renge-kyo,” (doy-2, 41) explains President
Ikeda. So, offering prayers based on the Mystic Law
— chanting Nam-myoho-renge-kyo — is the best and
truest offering we can make for the deceased.

He also says that since chanting Nam-myoho-
renge-kyo is so powerful, there is no way that our
daimoku cannot help move the lives of our parents
and friends who are still with us in the direction of
happiness (cf. ibid.). The Mystic Law has the power to
help all people attain Buddhahood, filling everyone
with the warm light of hope, peace and comfort. So,
one should be assured that our daimoku is also reaching
and transforming the lives of our non-practising family
and friends, irrespective of which part of the world they
are in.
Is it okay if I chant just for myself?

Why do I have to pray for other
people’s happiness as well?
It’s natural for our prayers to centre on our own desires
and dreams (cf. doy-2, 34). However, the practice of
Nichiren Buddhism concerns itself with happiness for
both oneself and others. The spirit to pray and work
for the happiness of others (kosen-rufu) regardless of
one’s own problems is an integral part of our practice.
Through chanting for another, we are able to make a
great cause and expand our life condition. In such a
On Prayer 25

life state, our own problems cease to be problems and
instead function as a stepping stone to victory.
President Ikeda explains that “in Buddhism, our
prayers are answered only to the extent that we exert
ourselves to realize the Buddha’s wish for the happiness
of all humanity” (doy-2, 135).
The first president of the Soka Gakkai, Tsunesaburo
Makiguchi, once said, “There is no such thing as a
self-centred Buddha who simply accumulates personal
benefit and does not work for the well-being of others”
(vc, May 2016, 50).
Initially, we may find it difficult to pray for others,
but as we continue to do so we will find our prayers
for our friends and family working. As we watch
them becoming happy, we rejoice in their happiness.
“Ourselves and others” experience joy together.

using beads while praying to the
Gohonzon?
Usually, when members pray to the Gohonzon, they
hold a set of prayer beads in their hands. While holding
the beads in one’s hands, one is said to be holding one’s

life as the beads are fashioned after one’s body. The
three tufts on the right are our head and both arms;
the crossing over of the loop between our left and right
palms indicates our navel; the two tufts on the left are
our two legs. It is customary to place the prayer beads
around the middle fingers of both hands — the three
tufts on the right and the two tufts on the left —
twisting the loop so that it crosses over in the middle
between our palms.
Each set of prayer beads has 108 beads which
represent the 108 earthly desires, the source of suffering.
The four smaller beads represent the leaders of the
Bodhisattvas of the Earth who have vowed to work for
the happiness of all humanity.
President Ikeda explains, “The prayer beads …
symbolize that through chanting and doing gongyo
before the Gohonzon, we can transform all problems
and suffering into fuel to propel us towards happiness”
(doy-2, 46). It is as if we are in control of our desires and
suffering and not being controlled by them.
Using beads, however, forms a part of the ‘ritual’
aspect of faith. They have no special power and are not
an essential part of the Buddhist practice. The substance
and conviction of our faith are what matter most (cf.,
doy-2, 46).
On Prayer 27

Chapter 3:
On the
Gohonzon

What is the Gohonzon and what
is its significance in Nichiren
Daishonin’s Buddhism?
The mandala or object of worship to which one chants
and carries out one’s daily prayers is called the Gohonzon.
Go means “honourable” or “worthy of honour” and honzon
means “object of fundamental respect or devotion”. In
Nichiren Buddhism, it refers specifically to the object of
devotion established by Nichiren Daishonin.
Through many years of deep and intense study of
Buddhist sutras, Nichiren awakened to the eternal
Law that permeates the universe including all life and
identified it as Nam-myoho-renge-kyo. He graphically
depicted his enlightenment in the form of the
Gohonzon, which is a representation of the supreme
life state of the Buddha, known as Buddhahood.
Each one of us also possesses this highest life state
and can manifest it when we sincerely chant Nam-
myoho-renge-kyo to the Gohonzon for the happiness
of ourselves and others. By inscribing the Gohonzon,
the Daishonin established a means by which everyone
can reveal their innate Buddhahood, lead indestructibly
happy lives and enable others to do the same.
The Gohonzon enshrined in our homes is a paper
scroll which has Chinese characters written by the

Daishonin. Down the centre of the Gohonzon, in
large and bold characters are the words “Nam-myoho-
renge-kyo, Nichiren”, symbolizing the oneness of the
Person and the Law. The Daishonin inscribed his own
enlightened life in ink on the Gohonzon. He writes
in a letter to one of his followers, “I, Nichiren, have
inscribed my life in sumi ink, so believe in the
Gohonzon with your whole heart” (‘Reply to Kyo’o’,
wnd-1, 412). His name below Nam-myoho-renge-kyo
is like his signature on the Gohonzon, a warranty or
assurance from him and his conviction that by chanting
to the Gohonzon we will surely become happy.
So the Gohonzon is much more than just a visual
or graphic depiction. It contains the great wisdom of
the Buddha of the Latter Day of the Law and is an
embodiment of the fundamental Law of the universe.
President Ikeda explains, “Our Gohonzon may be
printed, but it still retains its inherent power. The
paper is physical matter, but the words written on it
are the Daishonin’s spirit and very essence” (doy-2,
139). Therefore when we chant to it with belief, we are
able to call forth the same victorious life state as the
Daishonin’s, empowering us, filling our lives with great
good fortune, and giving us the courage and wisdom to
deal with whatever life throws at us.
Josei Toda, second president of the Soka Gakkai, in
fact likened the Gohonzon to a “happiness manufacturing
On the Gohonzon 31

machine” (ibid., 26). It is through sincerely chanting
Nam-myoho-renge-kyo for oneself and others and
doing gongyo in front of the Gohonzon that our
innate state of Buddhahood, the source of limitless joy,
is activated. It is then that the Gohonzon works as a
“happiness-manufacturing machine”.
How does chanting to the Gohonzon,

an external object of worship,
help us manifest the life state of
Buddhahood inherent in our lives?
The Gohonzon that one prays to is the physical

manifestation of one’s life state of Buddhahood. This
life state remains a dormant potential and is activated
only when one chants with faith to the Gohonzon on
a daily basis. As Josei Toda once shared, “We need
an object to focus on that which will bring out the
life of the Buddha from within us. Why? Because all
conditions of life, including Buddhahood, emerge in
response to factors in the environment. The object I’m
referring to is the Gohonzon. Through its power, the
power of the supreme Law, we can ... bring out the

eternal life of the Buddha from within ourselves” (hr,
vols. 1–3, 189).
I don’t have the object of worship yet.

What should I focus on externally
while I chant or say the prayers?
Will my prayers still be as effective
and will they be answered?
Not everyone has the Gohonzon when they begin to
practise Nichiren Buddhism. During the initial days of
our practice, we usually chant before a blank wall to be
able to focus. Although it is challenging to concentrate
and pray without the Gohonzon, one’s prayers will
still be answered. So, even if one doesn’t have the
Gohonzon, one can still chant Nam-myoho-renge-kyo,
expand one’s life and experience benefits.
It’s our daily practice of gongyo and chanting
Nam-myoho-renge-kyo that enables us to manifest our
inherent life state of Buddhahood, the source of all joy,
hope, courage and wisdom. However, the most essential
element for drawing forth our Buddhahood is the
strength of our faith. To the extent we exert ourselves
On the Gohonzon 33

in faith, our prayers will be answered and the protective
functions of the universe appear in our lives.
The Daishonin says, “The stronger one’s faith, the
greater the protection of the gods” (‘The Supremacy
of the Law’, wnd-1, 614). Therefore, the most essential
element for drawing forth our inherent Buddhahood
and experiencing benefits in our lives is the strength
of our own faith. President Ikeda says, “When we
have strong faith, our life itself becomes a ‘cluster of
blessings’ (‘The Real Aspect of the Gohonzon’, wnd-1,
832)…. People of strong faith … never reach a deadlock.
No matter what happens, they can transform everything
into a source of benefit and happiness” (wchp, vol. 1,
Happiness, 44).
How soon can I get my own

Gohonzon?
Receiving the Gohonzon marks an important step in

our faith and practice as it gives us an opportunity to
chant regularly in front of the ‘great mandala’ inscribed
by Nichiren Daishonin for the happiness and peace of
all humanity.

We receive the Gohonzon once in our lifetime after
we have established a strong foundation in our faith
and practice.
As such, the Gohonzon can be received by a
member who:
• has the willingness and desire to receive the

Gohonzon
• is determined to embrace the Gohonzon
throughout their life
• has been regularly and actively practising for at
least six months
• does regular morning and evening gongyo
• attends BSG meetings — the discussion
meeting and Gosho study
• studies the Gosho and Value Creation regularly
• is committed to practising the Daishonin’s
Buddhism throughout their life.
We should also have the support of our family

before we receive the Gohonzon. It is also important
to have a suitable, clean and secure area to place our
butsudan (altar) and enshrine the Gohonzon once we
receive it.
On the Gohonzon 35

To whom do I pray when I chant
Nam-myoho-renge-kyo to the
Gohonzon?
When we chant Nam-myoho-renge-kyo to the Gohon
zon, we are not beseeching any god or Buddha to grant
us our wishes. Rather we are revering the Buddha nature
inherent within our own life and that of all people.
We are fusing our life with the ultimate Law of the
universe. Awakening to the fact that we are the script-
writers of our own lives, our prayer to the Gohonzon is
a clear determination to make things happen in our life.
The Gohonzon serves as a mirror to reflect our
innate Buddha nature and causes it to illuminate every
aspect of our lives. President Ikeda says, “Just as we look
into a mirror when we [make up our] face, we need a
mirror that reflects the depths of our life to beautifully
polish our inner face. This mirror is none other than
the Gohonzon for ‘observing the mind’” (wchp, vol. 1,
Happiness, 52).
The supreme life state of Buddhahood is inherent
in each one of us. But this is as difficult to believe as it
is to imagine that there is fire in stone or fruits in trees.
Only when we chant to the Gohonzon do we realize
this fact. How empowering! How joyful!

Chapter 4:
On Practice

How does this practice work in
our life? What does it entail?
The aim of Nichiren Buddhism is to help us transform

our lives, to become genuinely happy, to enjoy good
health, to be able to win over our deepest karma, and to
grow into individuals who care for others.
The practice of chanting Nam-myoho-renge-kyo
and doing gongyo is like a spiritual workout which
purifies our life, gets our motor running, and puts us
on the right course for the day. We get revitalized and
energized as our inner life condition changes. It fills us
with the determination to win, to remain undefeated,
no matter what. We are in rhythm with the universe —
it’s as if the entire universe is activated towards fulfilling
all our prayers (cf. doy-2, 27, 28). In short, it enables us to
do our human revolution (see pp. 40–42).
There are three basic elements in applying the
teachings of Nichiren Buddhism: faith, practice and
study.
Faith means believing in Nam-myoho-renge-
kyo and the limitless power of the Gohonzon, and
it is the key to manifesting the supreme life state of
Buddhahood, the source of all transformation in our
life.

Practice consists of two parts — practice for
ourselves and practice for others. Practice for ourselves
means chanting Nam-myoho-renge-kyo and doing our
human revolution, for our own happiness. Practice
for others is sharing Nichiren Buddhism with others,
encouraging them to practise, and teaching them to
chant and do gongyo so that they too become happy.
Besides, practice for others also includes participating
in meetings and other activities and doing home visits
to encourage fellow members. Our actions and efforts
for the sake of others’ happiness, based on our growing
compassion for them, reflect the behaviour and practice
of a Buddha.
Study implies seeking and acquiring a deep under
standing of the teachings of Nichiren Buddhism. It
strengthens faith and conviction, which find expression
in practice. It also ensures that we practise correctly.
Without regular Buddhist study, we run the risk of
forming our own personal interpretations of Nichiren
Buddhism and may easily deviate from the correct
practice (for details on Buddhist study, see pp. 44–46).
The core Buddhist practice consists of chanting
and reciting portions of the Lotus Sutra referred to as
gongyo. This is usually carried out at home and together
with other members on home visits and in meetings.
Members and guests meet to share experiences of their
On Practice 39

practice and study together regularly at the monthly
discussion and study meetings.
All these efforts help us manifest our Buddha nature
— we tap an inexhaustible source of wisdom, courage,
compassion and life force to challenge and transform
our karma to lead the happiest and most value-creating
existence.
What is human revolution?

What is its significance in our
practice?
Human revolution can be understood from various
perspectives. Perhaps, the simplest is to see it as a
process of self-improvement. To become a better
person today than I was yesterday. Suppose a person is
given to drinking alcohol, but because of his practice of
Nichiren Buddhism is able to get rid of this addiction.
Or a person who is seriously ill gets the courage to fight
his sickness because of chanting Nam-myoho-renge-
kyo. Or a daughter or son starts appreciating their
parents. Or an irresponsible youth becomes a dedicated
employee at work.

Human revolution is also about breaking through
our limitations and achieving our full potential. People
who are doing their human revolution lead lofty and
value-creating lives, stepping out of their comfort zone
to give hope and courage to those who are unhappy
and suffering.
Second Soka Gakkai president Josei Toda coined
the term “human revolution” to describe a fundamental
process of inner transformation whereby we break free
of our “lesser self” that is focused only on the self, and
begin to grow towards a “greater self” that is capable of
caring and taking action for the sake of others (cf. sgi.org).
So, for us human revolution can be described as
awakening to the conviction that each person is a
Buddha and has the power to transform their life by
manifesting this innate Buddhahood by chanting
Nam-myoho-renge-kyo with faith. When we share this
Buddhism with our friends and family, based on this
conviction, we help them awaken to this inner reality
and empower them to become happy.
Human revolution, therefore, is a process of inner
transformation and self-improvement. Each time we
challenge ourselves to do our human revolution, we
are able to expand and elevate our life state, and we
can see positive changes in our lives and experience
benefits. However, our benefits are limited if we don’t
On Practice 41

look beyond our personal concerns and take action for
the sake of others’ happiness, even though we may be
chanting and doing Gakkai activities.
To quote President Ikeda, “[A] change in our
attitude or determination first effects a change in
our own life. It can positively impact our health and
vigour and allow us to bring forth limitless wisdom.
Those who have transformed their lives in this way
can guide others in the direction of happiness. They
can also change society and the natural environment,
transforming the world into a wonderful realm of peace
and plenty” (wchp, vol. 2, Human Revolution, Part 1, 3).
What is the purpose of

discussion meetings in the practice?
Discussion meetings are the heartbeat of the kosen-

rufu movement of the Soka Gakkai. They are simple
gatherings of ordinary individuals from all walks of
life, transcending differences of age, gender, social
status, nationality and race, who get together to share
their joy of practising Nichiren Buddhism. At these
meetings, we hear people share their unique experiences
of gaining benefit through their faith and practice —

we listen to their life stories of inner transformation or
human revolution, of having won over their fears, their
lack of confidence, their karmic tendencies and their
challenges.
We rejoice in their victories and in their happiness.
We go back happy, inspired, confident and determined
that just as these persons fought and won over their
karma and their situations, we too can do it.
These discussion meetings are oases of spiritual
revitalization. They are forums for our growth in
faith, providing us with the opportunity to deepen
our understanding of the principles of the Daishonin’s
Buddhism. Here, people engage in sincere and inspiring
discussions, they listen and talk to one another in
earnest and also discuss the Daishonin’s life philosophy
and the Soka movement for peace. By attending and
participating in the discussion meetings, we deepen our
faith, become happy ourselves, and expand our state of
life to the extent that we begin to pray and take action
for the happiness of others. And this is how the kosen-
rufu (happiness of oneself and others) movement starts
and spreads from a discussion meeting.
President Ikeda writes: “[T]hese meetings are
based on a profound philosophy that teaches the Law
pervading the entire universe. They have a warmth
that embraces everyone.... These small gatherings are
microcosms of human harmony. They are democracy
On Practice 43

in action.... [F]rom the very beginning, [they] have
been open and accessible to all. They are the grass-roots
forums for infusing society with wisdom and vitality”
(vc, May 2017, 115, 116).
What is Buddhist study?

Buddhist study along with faith and practice is one of
the three pillars of Nichiren Buddhism. The Daishonin
writes: “Without practice and study, there can be no
Buddhism” (‘The True Aspect of All Phenomena’,
wnd-1, 386).
For members practising the Daishonin’s Buddhism,
Buddhist study constitutes reading the Gosho — letters
of encouragement written by Nichiren Daishonin to his
disciples — and our mentor President Ikeda’s writings.
The Gosho literally means “writing worthy of
respect” and it contains letters written by the Daishonin
to his disciples covering every aspect of life. Though
written in the 13th century, they deal with universal
truths and represent the enlightened life state of
Nichiren Daishonin and his fervent determination for
his disciples to stand up and win in daily life. In fact, we
can find answers to all of life’s problems in the Gosho

— problems related to health, work, relationships,
finance, harmony and so on.
To help us understand the Gosho and apply it in
our lives, we also study President Ikeda’s guidance.
These writings contain great wisdom and practical
advice on how to live the happiest and most value-
creating life. They enable us to change our thought
process and awaken us to the great power inherent in
our life so that we are able to turn around even the
most negative situations.
President Ikeda’s guidance is based on living the
Gosho in his own life. We can say that his guidance
is Gosho simplified for the 21st century, enabling us
to understand it in today’s context and apply it in our
lives with confidence.
Studying the Gosho and the mentor’s guidance on a
daily basis helps us chant Nam-myoho-renge-kyo with
belief and experience its great power in our lives. We
remain undefeated no matter what our circumstances
and develop inner strength and courage to become
happy and win in daily life. Buddhist study is not
restricted to theory. It is important that we practise
what we study, only then can we undergo our human
revolution and emerge victorious.
Without Buddhist study, we are at risk of lapsing
into our own personal interpretations of Buddhism,
On Practice 45

or even be deceived by erroneous interpretations. As
the Daishonin affirms when he writes, “Both practice
and study arise from faith” (‘The True Aspect of All
Phenomena’, wnd-1, 386), faith is the foundation of
study.
Second Soka Gakkai president Josei Toda said,
“Faith seeks understanding, and understanding deepens
faith.” The purpose of studying and deepening our
understanding of Buddhism is to deepen our faith (cf.
vc, Dec 2016, 56).
I can study on my own.

Why do I need to attend study
meetings?
Daily self-study of the Gosho and President Ikeda’s
guidance, found in Value Creation and Future Division
Times, is an integral part of our practice. However, to
truly understand the depth of the teachings and apply
them in our lives, we also meet and study together.
Studying together is a Buddhist tradition from the
times of Shakyamuni and the Daishonin, when all the
disciples gathered together to seek the teachings and
practise correctly.

The Daishonin encourages his disciples, “I hope you
will read this letter over and over again together.…”
(‘The Gods Same Birth and Same Name’, wnd-1, 315).
At the Gosho study meetings, members study
President Ikeda’s lectures on letters written by the
Daishonin to his disciples. The study helps one to
understand how to practise so that one can have
breakthroughs in one’s life, battle negative karma, and
become happy, besides learning about the humanistic
spirit of the Soka Gakkai. It also gives us an opportunity
to discuss any questions we may have on the practice or
seek guidance on our personal challenges.
The purpose of Buddhist study meetings is to help
us apply faith in our daily life so that we can truly
experience the Gohonzon’s great power. By attending
these gatherings, we deepen our own understanding of
our faith and practice. We are empowered, and in turn,
are able to give hope and courage to others. We can say
that this is the essential purpose of Buddhist study.
On Practice 47

Why does BSG hold examinations?
What is their significance?
The Gosho states: “Exert yourself in the two ways

of practice and study. Without practice and study,
there can be no Buddhism” (‘The True Aspect of All
Phenomena’, wnd-1, 386).
The main purpose of Buddhist exams is to deepen
our study and understanding of Buddhist principles so
that we can develop a solid foundation in faith.
President Ikeda once shared, “Some of you must
be wondering why we have to study such difficult
Buddhist theory, when surely it’s simply enough to
chant daimoku and receive benefit. Please bear in mind,
however, that while correct faith does bring tremendous
benefit, it is also fraught with obstacles and difficulties.
Unless you have a solid grounding in study, you’ll start
to have doubts when problems arise” (nhr-7, 141).
Hence, exams are held in the Soka Gakkai to
encourage us in our study of Buddhism. President
Ikeda elaborates, “The main point is that you not only
strengthen your determination to continue studying the
Daishonin’s teachings throughout your life, but strive
to put into practice what you have learned through
these exams, even if just a word or phrase. Your goal

is not simply to pass a test, but to become winners in
faith, victors of happiness” (ibid., 142).
Even though I practise, I still face

problems. Is there something
wrong with the way I practise?
Practising Buddhism doesn’t mean that problems and
suffering disappear. There is no such thing as a life
without problems. In fact, Buddhism explains that in
every lifetime we have accumulated karma, good and
bad, whose effects we reap in lifetime after lifetime.
Therefore, difficulties are inevitable.
As Nichiren Daishonin says, “No one can avoid
problems, not even sages or worthies” (‘Happiness in
This World’, wnd-1, 681).
What we gain through this practice is a high life
condition, the ability to remain undefeated in the midst
of problems, developing a positive attitude towards
difficulties, viewing these as opportunities for fresh
growth and progress and more. In other words, we
experience the great benefit of doing our human revo
lution, of undergoing inner transformation.
On Practice 49

However, President Ikeda assures us, “In Nichiren
Daishonin’s Buddhism, it is said that no prayer goes
unanswered. But this is very different from having every
wish instantly gratified, as if by magic” (doy-2, 35). If we
were to chant to score top marks in our exam without
having studied, or pray for a promotion at work without
earning it through hard work, the odds are very small
that it will happen. Our prayers cannot be answered
if we don’t make appropriate efforts towards fulfilling
a goal. However, in the long term, all our prayers will
steer our life in the direction of happiness.
Chanting Nam-myoho-renge-kyo, attending meet
ings, and working for others’ happiness are good causes
that we make, the effects of which will surely return to
our life and ensure our happiness.
So, even if we don’t see immediate results, the
important thing is to persevere in our practice. Then we
will experience “boundless joy from the Law” and will
lead a life in which nothing will defeat us.

What do you mean by shakubuku
and what is its significance in this
practice?
Shakubuku means introducing the Daishonin’s
Buddhism to others. It is talking about Nam-myoho-
renge-kyo, encouraging people to chant the Mystic Law
so that they too can become happy. It is therefore an act
of compassion that emerges from a deep and passionate
wish to enable the person in front of us to also be truly
happy.
The two aspects of our practice — practice for
oneself and practice for others — are equally important.
While we may chant Nam-myoho-renge-kyo and recite
gongyo regularly, our practice will not be complete
unless we share this life philosophy with others. We
cannot improve ourselves without expanding our lives
to embrace others, and we cannot help others much
without strengthening ourselves.
We can introduce others only through dialogue
— dialogue that is based on compassion and a sincere
desire for their happiness and well-being. Sharing
Buddhism with others does not mean trying to force
them to chant. Shakubuku is about sharing our joy of
practising and communicating our conviction to friends
and others.
On Practice 51

Introducing people to this philosophy is another
way of respecting the Buddha nature of others. Each
effort to plant the seed of the Mystic Law in a person’s
life goes a long way in supporting the kosen-rufu
movement for world peace. As President Ikeda writes,
“Barbaric violence continues to rack the world, and
angry, hate-filled cries and vicious misrepresentations
seem ever more prevalent. That is why we of the SGI
must spread our message of peace and humanity all the
more widely, loudly and energetically, respecting and
trusting others and expanding our positive network”
(vc, Mar 2016, 4).
Moreover, doing shakubuku helps us accumulate
good fortune and eradicate negative karma. Whenever
we face deadlocks in life, we are encouraged to do
shakubuku to overcome our fundamental darkness and
triumph over our problem. Those who share Buddhism
with others enthusiastically, experience great joy and a
high life state.
President Ikeda says, “Introducing others to Bud
dhism is the most important work of the Buddha” (vc,
Sep 2014, 43). It is an act of compassion, “an act of the
highest possible good. It is on an entirely different level
from simply giving someone money or helping them
gain immediate satisfaction” (vc, Mar 2015, 55).

I have heard that
Buddhism is about winning.
What does it mean?
Nichiren Buddhism stresses the importance of winning
in life, of never giving up, of refusing to be defeated,
no matter what one’s circumstances. Buddhism, in fact,
is all about living a hope-filled life, of winning over
ourselves, our limitations and our negative tendencies.
The battle with our weaknesses and shortcomings
is best won by our diligent efforts in faith. When we
chant the Mystic Law and take action to help others
with their faith and practice, we can manifest within us
the all-powerful life state of the Buddha. We are able to
draw forth the wisdom, courage and life force needed
to win over our negative self. President Ikeda assures
us, “You possess the power to overcome absolutely
all hardships and all storms of devilish functions and
obstacles. You can win without fail. Please believe this”
(vc, Dec 2012, 26).
“Buddhism is about winning” — this is a recurring
theme in the Daishonin’s writings. In one place he
states, “Buddhism primarily concerns itself with victory
or defeat” (‘The Hero of the World’, wnd-1, 835). That
is to say, Buddhism is win or lose in every circumstance.
The Buddhist concept of winning is different from the
On Practice 53

general understanding of the word. Here, winning
means always remaining undefeated and losing means
to give in to defeat in the depths of our hearts. With a
“winning” attitude, our problems and obstacles become
opportunities for our growth and victory.
President Ikeda explains, “The reason the Daishonin
emphasizes that ‘Buddhism is about winning’ is to drive
home the importance of having inner strength and
fortitude to stand up to every obstacle and difficulty
that arises in life. If we are fainthearted and timid, we
cannot win over negative functions in our own lives or
in society” (wchp, vol. 2.1, Human Revolution, 64).
The true, great benefit of practising Nichiren
Buddhism is this fundamental inner transformation,
this victory over oneself which we call human revo
lution. Once we begin to win over ourselves, our
circumstances too start to change. When our life state
changes from that of self-defeat to hope, courage and a
strong determination to win, our life also moves in the
direction of victory.
As President Ikeda says, “When you begin an
undertaking, first decide that you will definitely win in
the end, and then proceed towards your goal firmly and
cheerfully. You must not be cowardly. It is important
to advance with an optimistic and tenacious spirit”
(Daily Guidance by Daisaku Ikeda, Oct 1).

sharing experiences at
discussion meetings?
The purpose of sharing experiences is threefold —
one, to validate the power of chanting Nam-myoho-
renge-kyo; second, to express one’s joy and happiness in
achieving victory; and third, to encourage those present
to have hope and to persevere. Experiences of receiving
benefits through faith are proof of the correctness of the
Daishonin’s Buddhism and the Soka Gakkai.
Members share their experiences out of deep
gratitude for being able to transform their situation
through the practice and to encourage many others who
are dealing with challenges in their lives. It is purely a
voluntary activity. Members should in no way feel
pressurized to share experiences about their struggles in
faith and their victories.
President Ikeda writes: “The willingness of Soka
Gakkai members to so readily and happily share their
experiences … comes from their immense joy at
having triumphed over suffering. This overrides any
embarrassment they might feel. Sharing an experience
is also an expression of compassion, stemming from the
hope that others with similar problems will overcome
them and become happy as quickly as possible. Such
On Practice 55

an open and honest sharing of experiences is possible
only when trust exists among the members, allowing
them complete confidence that they will not be
judged or discriminated against because of their past”
(nhr-2, 310-11).
I am practising joyfully but my

family thinks I give too much
time to the practice. How do
I win their understanding?
Buddhism believes in the principle that “faith

manifests itself in daily life”. Therefore, we must not
look at faith and our secular responsibilities as being
different from one another. However, that being so, our
actions as members of society and as human beings who
practise Buddhism, must be imbued with consideration
and respect for all.
Dedicating our time to faith-based activities should
never be at the cost of hurting our family. The beauty
of the practice lies in the fact that through prayer we
can summon up the wisdom to do both effectively.
Using our common sense we must wisely balance our

time, giving adequate attention to both, our family and
our faith-based activities.
Faith for a harmonious family is one of the founding
principles of the SGI. President Ikeda says, “It is foolish
to become emotional and embroiled in arguments ...
over faith.... [T]he most fundamental thing is for each
of you to demonstrate the greatness of faith with your
own life. If you continue to strive in faith ... growing
as human beings and becoming sunny presences
overflowing with good cheer, wisdom, warmth and
consideration, then your families will naturally come to
approve of this Buddhism” (nhr-1, 242, 243).
Can I continue with my current

religious practices and follow
rituals, customs and traditions
while practising Nichiren
Buddhism?
Nichiren Buddhism believes that everyone possesses
Buddha nature and therefore respects different beliefs
and practices. However, what we practise is not a
religion but a life philosophy that embraces universal
On Practice 57

truths. It enables us to do our human revolution
and grow as positive, trustworthy and dependable
individuals. It is a philosophy that has deep value and
significance for us as it encourages us to believe in the
“power of one”, the power that exists within each of
our lives, and also helps us to create value even out of
negative situations.
The bottom line in this practice is to chant Nam-
myoho-renge-kyo with faith in the Gohonzon —
carrying out a practice that is correct and based on the
Gosho and the mentors’ guidance.
Nichiren Daishonin writes, “The purpose of the
appearance in this world of Shakyamuni Buddha, the
lord of teachings, lies in his behavior as a human being”
(‘The Three Kinds of Treasure’, wnd-1, 852). Explaining
this passage, President Ikeda says that the members
of the Soka Gakkai “must strive to be individuals of
outstanding character and unparalleled common sense
in society” (nhr-4, 15).
When we practise as our mentor teaches and
guides us, when we have our mentor in our hearts,
when mentor and disciple unite together in prayer,
we can build a network of peace and friendship in our
communities — what we call a Buddha land.

Are there any restrictions to be
observed in this practice like
giving up non-vegetarian food,
cigarettes and alcohol?
There are no set rules that regulate the lives of

members. Nichiren Buddhism believes that each
individual possesses the wisdom and courage they need
to make the best life choices for themselves. In this
practice, we are simply encouraged to live constructive
and contributive lives and respect the laws and norms
of our society and community.
In fact, the primary focus of our practice is on
becoming a better person through a self-motivated
inner change and helping others do the same. Thus,
practising Buddhism naturally leads one to refrain from
denigrating and destroying life. Rather it helps us to
acquire the wisdom to make the best choices and have
the desire to support and encourage others.
There are no rituals or commandments in this
practice. The only thing that is expected of us is to chant
Nam-myoho-renge-kyo, as this activates our Buddha
wisdom and directs our lives in a positive direction.
The rhythm of morning and evening gongyo brings
On Practice 59

discipline into our lives and helps us exercise “control
over our minds, our thoughts and feelings — and not
to simply act on every impulse” (The Victorious Teen, 41).

Chapter 5:
On
Enlightenment
and
Buddhahood

What does “enlightenment” mean
in Nichiren Buddhism?
In Nichiren Buddhism, “enlightenment” means

manifesting the life condition of Buddhahood. The
general perception is that enlightenment can only be
attained by saints and sages and that too only after
death. It is also presumed to be a state that is extremely
difficult to achieve, involving austerities practised over
many lifetimes.
This view was completely overturned in the Lotus
Sutra, Shakyamuni’s ultimate teaching on which
Nichiren Daishonin’s Buddhism is based (see pp. 78–
80 for more details). According to the Lotus Sutra, all
people without exception are inherently Buddhas and
have the potential to attain Buddhahood. Nichiren
Buddhism makes the “rare” state of enlightenment
accessible to all, irrespective of their social standing,
nationality or gender, through the practice of chanting
Nam-myoho-renge-kyo.
This highest life condition of Buddhahood or
enlightenment is characterized by boundless wisdom,
infinite compassion, courage, joy and complete freedom
from the suffering of karma! The purpose of our faith
and practice is to realize this state of eternal happiness.

Since enlightenment is a life condition, to maintain it
we need to keep chanting and practising diligently.
Who is a Buddha?
How can I manifest the life state
of Buddhahood in my life?
The Lotus Sutra states that every living being has the
potential to become a “Buddha”. Simply put, a Buddha
is one who is awakened to their life’s highest potential,
which is the state of Buddhahood. Through manifesting
this potential inherent within one’s own life, one is able
to positively transform every negative tendency and
situation to create value in one’s own life and that of
others.
Attaining Buddhahood, however, does not mean
becoming a special being. In this state, we still continue
to work against and defeat the negative functions of
life and transform all difficulties into causes for further
development. In spite of these difficulties, we can tap
into the limitless power of our lives and not give in
to defeat. The way of activating our Buddhahood is
through sincerely chanting Nam-myoho-renge-kyo.
On Enlightenment and Buddhahood 63

President Ikeda says, “Our daily practice of gongyo
— reciting portions of the Lotus Sutra and chanting
Nam-myoho-renge-kyo — is a solemn ceremony in
which our lives become one with the life of the Buddha.
By applying ourselves steadfastly and persistently to this
practice ..., we firmly establish the world of Buddhahood
in our lives so that it is solid and unshakeable like the
earth” (wchp, vol. 1, Happiness, 36–37).
What does the concept “earthly

desires lead to enlightenment”
mean in Buddhism?
Buddhism is often associated with the need to
eliminate desire and sever all attachments. However,
Nichiren Buddhism teaches the principle of “earthly
desires are enlightenment”, which means one can attain
enlightenment without eliminating earthly desires.
President Ikeda states, “‘Earthly desires’ refers to
suffering and to the desires and cravings that cause
suffering, while ‘enlightenment’ refers to happiness and
an enlightened state of life” (wchp, vol. 1, Happiness, 99).
Desires are an integral part of our lives, and through

our practice we are able to transform these into fuel for
our happiness.
When we chant Nam-myoho-renge-kyo, we manifest
our life state of Buddhahood in which we begin to view
our desires, problems and worries differently. We no
longer fear them, hope wells from within our lives, and
these very same problems propel us forward.
President Ikeda further explains, “Normally, one
would assume that earthly desires and enlightenment
are separate and distinct…. But this is not the case
in Nichiren Buddhism, which teaches that only by
igniting the ‘firewood’ of problems and suffering can
we obtain the ‘flames’ of happiness” (ibid., 100).
So, the greater our worries and sufferings, through
the power of chanting Nam-myoho-renge-kyo, we can
transform them into even greater happiness, life force
and good fortune.
When we carry out our practice sincerely, even the
most mundane, deluded impulse can be transformed
into something nobler. This way, our desires will quite
naturally develop from self-focused ones to broader
ones concerning our families, friends, communities
and, ultimately, the whole world.

How does Buddhism view
happiness? Is there any difference
between relative happiness and
absolute happiness?
In Nichiren Buddhism, happiness is about both

ourselves and others becoming happy together. We
cannot be happy while others are suffering. Seeking
personal happiness without any concern for others’
happiness will not lead to genuine, lasting happiness.
Second Soka Gakkai president Josei Toda said,
“Becoming happy yourself is no great challenge; it’s
quite simple. But the essence of Nichiren Buddhism
lies in helping others become happy, too” (wchp, vol. 1,
Happiness, 130). When we courageously take action for the
sake of others’ well-being, our own life force increases and
our life state expands. Carrying out such a selfless practice
is living the bodhisattva way. It’s about transforming
individual good to social good. So, essentially, Nichiren
Buddhism is about ensuring others’ happiness as well
through our actions and efforts.
Further, Nichiren Buddhism talks about two
kinds of happiness — relative and absolute. Relative
happiness is fulfilment of our desires — having a
wonderful partner, fine children. It could mean getting

the home or job we have longed for, even fame and
position in society. There is joy, even exhilaration but
this is a fleeting, transitory kind of satisfaction because
it is completely dependent on outward factors — our
circumstances. These desires know no limit and their
allure can fade in an instant when we compare them
with what others may have.
However, through the practice of Nichiren
Buddhism we can achieve a state of true happiness
that offers complete fulfilment, a state where one can
proclaim with joy and confidence that one is happy at
all times, even in adverse circumstances. Such happiness
is not transitory, it endures through life’s ups and
downs and is known as absolute happiness.
Absolute happiness is attained by developing a
state of life characterized by a powerful life force and
rich wisdom that enables one to overcome any kind of
hardship — it is “a state of being in which living life
itself is a joy” (wchp, vol. 1, Happiness, 1).
This is what is called attaining the state of
Buddhahood (cf. ibid., 8). One can establish such a state
through chanting Nam-myoho-renge-kyo, exerting
oneself in faith, practice and study and by working for
the happiness of oneself and others.

Chapter 6:
On Mentor
and Disciple

Why do we refer to President Ikeda
as “mentor” or “Sensei”? I would
like to know more about him.
President Ikeda, a Buddhist philosopher, peacebuilder,
educator, author and poet, is the third president of the
Soka Gakkai and the founding president of the Soka
Gakkai International (SGI).
“Sensei” in Japanese means “teacher” or “mentor”.
The mentor–disciple spirit is the lifeblood of
Buddhism. President Ikeda is regarded as our mentor
because of his profound understanding of Buddhism
and the great actual proof he has shown in his own life
through practising this life philosophy correctly. It is
due to President Ikeda’s tremendous efforts and great
encouragement through his writings, speeches and visits
that SGI members across the globe have been able to
apply the writings of Nichiren Daishonin correctly in
their lives, experience the great power of Buddhahood,
and transform their destinies to become truly happy.

Why is it necessary to have a
mentor in Buddhism?
Anyone who has achieved any greatness in life

has always had a mentor. This is true of any field or
endeavour. A mentor aids the development of his
disciple, empowers him, believes in him, and encourages
him to uncover his vast potential. In Buddhism, the
tradition of mentor and disciple has a long history. The
mentor is committed to passing on to his disciple what
he has learnt and to encourage her or his growth so that
the disciple becomes a person of merit and virtue and
eventually surpasses the mentor.
The disciple learns from the mentor how to practise
Buddhism correctly. In the Soka Gakkai, mentor and
disciple stand on an absolutely equal footing, sharing
the same goal of making people happy through the
practice of the Mystic Law. There is nothing hierarchical
about this relationship. Nor is it one where the disciple
is imitating or fawning upon the mentor. Rather, he
learns from the mentor’s example or way of life, and
tries to live his life in the same courageous manner,
expanding his limits and triumphing over his personal
challenges. It is by internalizing the mentor’s spirit in
this way that the disciple grows and develops beyond
his self-perceived limitations.
On Mentor and Disciple 71

Moreover, a mentor in Buddhism teaches his
disciples the correct way of life. To the young Daisaku
Ikeda who was seeking this, his mentor Josei Toda
said, “[T]ry practising the Daishonin’s Buddhism.
You are young. If you do so, someday you’ll definitely
find yourself quite naturally following the correct path
through life!” (vc, Mar 2017, 7). Daisaku was a poor and
sickly youth but Toda assured him that by practising
the Mystic Law he could draw forth an invincible power
from his young life and create a future of contributing
to the happiness of people, to society and to the world.
Toda went on to guide and train him so that he could
do just that. President Ikeda says, “I embraced him
as my mentor and forged ahead in life exactly as he
instructed…. By dedicating one’s life to the Mystic Law
and the Soka Gakkai, anyone can follow the correct
path through life” (ibid).
Those who have a mentor in life are fortunate. Those
without a mentor may appear to be free and unbeholden
to anyone, but without a role model to follow, their lives
can become aimless (cf. Faith into Action, 194–95). A
mentor in faith guides us along the right path.

How can I relate to a mentor
who is so far away and whom
I have never met or seen?
The mentor–disciple relationship in the SGI is not an
emotional one, nor is it based on physical proximity
to the mentor. It is a relationship dependent on the
seeking spirit of the disciple. Only to the extent of the
disciple’s struggles to seek and apply the teachings of
the mentor will the mentor–disciple relationship come
alive — becoming the foundation of the disciple’s life.
Through reading the mentor’s writings and guidance
on a regular basis with the earnest intent to imbibe each
word, and through chanting daimoku infused with a
deep seeking spirit to understand the mentor’s heart,
we will be able to connect to the mentor and strengthen
the bond of oneness of mentor and disciple in our
lives. What connects the hearts of the mentor and the
disciple is the great vow to accomplish kosen-rufu, that
is, to help people become happy by leading them to the
Mystic Law.

What is the oneness of mentor
and disciple?
The oneness of mentor and disciple is the key to

victory in life and in Buddhism. Following the path of
mentor and disciple enables us to learn how to practise
Buddhism correctly. We are able to transform our
lives and also able to help others achieve monumental
victories in their lives.
The oneness of mentor and disciple lies in fulfilling
the great vow to accomplish kosen-rufu — to help
others transform their state of life and become happy.
Practically speaking, living the great vow means to read
the mentor’s guidance and take action based on it —
which is to chant Nam-myoho-renge-kyo and work for
the happiness of others.
We may chant a lot and work very hard for kosen-
rufu but if we do not have our mentor in our hearts and
are not taking action based on the mentor’s guidance,
then we will not be able to make any significant
progress. In other words, we are linked with the mentor
in the depths of our hearts to the extent we pray and
work for kosen-rufu.

Why are the three presidents
referred to as eternal mentors of
kosen-rufu?
The Lotus Sutra refers to the eternal karmic ties shared
by mentors and disciples in the realm of Buddhism.
“Those persons who had heard the law dwelled here
and there in various Buddha lands, constantly reborn in
company with their teachers” (lsoc7, 178; ‘The Heritage
of the Ultimate Law of Life’, wnd-1, 217).
The Daishonin taught that there is a profound
pledge linking mentor and disciple and that this is
not a coincidental connection limited to this lifetime.
Instead, it is a karmic relationship continuing from
past existences. It is because of the pledge established in
the depths of our lives that we strive together with our
mentor for all eternity, spanning the three existences
of past, present and future. Because of this pledge we
have been born together and will re-encounter and
re-establish the bond with our mentor existence after
existence.
The three founding presidents of the Soka Gakkai
— Tsunesaburo Makiguchi, Josei Toda and Daisaku
Ikeda — have selflessly spread the Mystic Law and
have established, consolidated and expanded the world
of the Soka Gakkai throughout the world. We offer

appreciation and gratitude to them and honour them
as eternal mentors as they have inherited and spread
the Law and passed it on to the future generations
to accomplish worldwide kosen-rufu. Due to their
selfless dedication and efforts, each one of us is joyfully
practising Buddhism and fighting for kosen-rufu.
Since our bond with our mentor Ikeda Sensei is
eternal, it is also our responsibility to eternalize the
Soka Gakkai movement by spreading the Law and
promoting peace, culture and education.

Chapter 7:
On the
Soka Gakkai

What is the lineage
of this Buddhism that we
practise?
Shakyamuni (Siddhartha Gautama)
Shakyamuni lived around 2500 years ago and can be

said to be the founder of Buddhism. He was a prince
of the Shakya tribe but was deeply troubled by what he
saw were the four inescapable sufferings of human life
— birth, sickness, old age and death.
Renouncing his life of luxury he embarked on a
spiritual search to discover the fundamental cause of,
and solution to, suffering. For a number of years he
practised some of the extreme austerities and teachings
of the various religious sects of those days but rejected
them as being incapable of providing the answer he
sought.
Realizing that he would have to find the solution
entirely by himself, he entered into a state of profound
meditation under a bodhi or pipal tree near the town
of Gaya in modern-day Bihar, and as a result, became
enlightened to the true nature of life. His teachings are
put together in various sutras, of which the Lotus Sutra
is supreme.

The Lotus Sutra
The Lotus Sutra affirms that all people without

exception possess the Buddha nature and that everyone
equally has the potential to manifest their Buddhahood.
Buddhism was spread by great Buddhist scholars like
Nagarjuna in India, T’ien T’ai in China and Dengyo
in Japan. However, in its journey throughout Asia,
Buddhist thought and practice became diverse and at
times integrated into the indigenous cultural beliefs of
the different countries in which it took root.
Nichiren Daishonin
Nichiren Daishonin (1222–82) was a reformist Buddhist

monk who lived in Japan. After an extensive study of all
Buddhist sutras, he confirmed that the Lotus Sutra is the
heart of all Buddhist teachings, containing within it the
Law that governs the workings of all life in the universe.
He identified this Law as Nam-myoho-renge-kyo and
established its chanting as a universal practice to enable
all people to manifest the Buddha nature inherent in
their lives and thus gain the strength and wisdom to
challenge and overcome adverse circumstances.
An outspoken critic of the established Buddhist
schools and the secular authorities, he was a person
of great warmth and humanity, as is evident from the
On the Soka Gakkai 79

content of the numerous letters he sent to his followers.
It was this deep concern for the welfare of ordinary
people that made him such an unrelenting opponent of
the corrupt and oppressive social structures of his time.
The Daishonin embarked on a great struggle to fulfil
his mission to spread the Mystic Law, bracing himself
to encounter great opposition and persecution. The
fulfilment of this great vow to spread the Law was his
life’s guiding purpose and he established the foundation
for this Law to spread for eternity.
The Soka Gakkai
After a gap of almost seven centuries, the Soka Gakkai

emerged as the organization that would fulfil the
Buddha’s decree of spreading the Law of Nam-myoho-
renge-kyo into eternity.
The Soka Gakkai was founded in 1930 by
Tsunesaburo Makiguchi and his disciple Josei Toda.
Both were educators and Makiguchi, already in his
late 50s when he encountered Nichiren Buddhism,
had devoted much of his life to educational reform.
He developed a pedagogy that was based on his
belief that the purpose of education was ensuring the
happiness of children. In Nichiren Buddhism he found
a philosophy that resonated strongly with his own ideas

and he revived the original spirit and intent of Nichiren
Daishonin, making it relevant for contemporary society.
During World War II, the Japanese militarist gov
ernment imprisoned President Makiguchi and Josei
Toda as “thought criminals” for their opposition to its
policies. Though advanced in age, President Makiguchi
carried on his struggle even in prison, asserting the
truth of the Daishonin’s Buddhism to the very end
of his life (nhr-16, 63). He passed away in prison on
November 18, 1944.
The second president Josei Toda was imprisoned
for two years. Neither begrudged his life for the
sake of the Law. On his release from prison in 1945,
Mr Toda launched a monumental struggle to re-
establish the Soka Gakkai, building it into an organi
zation of almost one million members by the time of
his death in 1958.
Daisaku Ikeda, who was 19 years old when he
encountered his mentor Josei Toda at a Soka Gakkai
discussion meeting, was instrumental in this post-
war development of the Soka Gakkai. In 1960, at
the age of 32, he succeeded Josei Toda as president
of the organization. Under his leadership, the Soka
Gakkai saw further dramatic development, taking root
outside of Japan. In 1975, President Ikeda established
the Soka Gakkai International (SGI). Today there are

over 12 million practising members in 192 countries
and territories.
Through the various peace, cultural, education
and academic institutions he has established and the
numerous dialogues he has conducted with thinkers
around the world, President Ikeda continues to explore
the application of Buddhist philosophy and principles
to address the challenges of global society.
What if I would like to

practise alone and not in an
organization?
We cannot practise Nichiren Buddhism alone.
Ananda, one of Shakyamuni’s foremost disciples, once
asked him a question: “It seems to me that by having
good friends and advancing together with them, one
has already halfway attained the Buddha way. Is this
way of thinking correct?”
Shakyamuni replied: “Ananda, this way of thinking
is not correct. Having good friends and advancing
together with them is not half the Buddha way but all
the Buddha way” (vc, Aug 2014, 34).

The Buddhist organization or “Samgha” (in Sanskrit)
has existed from the time of Shakyamuni Buddha. It
emerged as an assembly and refers to a harmonious
community of believers who practise the correct
teaching of the Buddha together.
Meeting other practising members at monthly
meetings provides one with an opportunity to interact
with them, learn more about Buddhism, clarify doubts
and, most importantly, encourage one another by shar-
ing one’s experiences and struggles in faith. Therefore,
though one might initially hesitate to attend meetings
and interact with others, if one practises in isolation, it
is difficult to sustain a consistent and correct practice
and the chances of our practice becoming self-centred
increase.
Ikeda Sensei says, “The organization of Soka Gakkai
also emerged naturally from ... the spirit to somehow
encourage another person, to want to see others become
happy.... People began forging bonds with one another,
and then those ties of friendship spread, naturally
giving birth to the Soka Gakkai organization. For that
reason, we must be aware that the organization exists
for people” (doy-2, 53).
According to Josei Toda, the lifeblood of Nichiren
Buddhism flows within the Soka Gakkai. Therefore,
practising outside the Gakkai is not the same as

practising Nichiren Buddhism within the organization.
An essential aspect of this practice is to treasure and
cherish the organization, which means treasuring the
members, and feeling proud of being a member oneself.
In the end, the organization exists to support and
encourage one to practise correctly so that one can truly
experience the great power of chanting Nam-myoho-
renge-kyo.
How do SGI activities in the

areas of peace, culture and
education connect with Buddhism?
The objective of Nichiren Buddhism is to achieve
kosen-rufu, which means world peace, based on the
basic premise of Buddhism of respecting the dignity
of human life. The SGI believes that the development
of peace, culture and education is essential to building
a humanistic society, a better world for all humanity.
Centred on this ideal, the SGI carries out its activities
of peace, culture and education.
There are three main levels on which the SGI
promotes this:

1. Most significant are the efforts of millions of
individual SGI members in their own families,
neighbourhoods, societies and workplaces,
where they aim to promote high ideals, help
resolve conflict, and support the development
of capable people.
2. In addition, local SGI groups in individual
countries undertake projects such as environ-
mental clean-ups, exhibitions and discussions
on non-violence or a culture of peace and cul-
tural exchanges.
3. At the international level, the SGI is a firm
supporter of the United Nations. It is active
in public education with a focus on peace and
disarmament, human rights and sustainable
development, as well as providing humanitarian
assistance in response to natural disasters and
participating in interfaith activities. The SGI
is also engaged in various NGO networks
and partnerships at the local, national and
international level (sgi.org).
Understanding that individual happiness and the

realization of a peaceful world are inextricably linked,
SGI members strive to actualize their inherent potential
while contributing to their local communities and

responding as global citizens to the shared issues facing
humankind.
The SGI’s efforts towards the creation of a lasting
culture of peace are based on a commitment to
dialogue, non-violence and a sense of mutual respect
nurtured through Buddhist practice.
To learn more about SGI activities for peace, culture
and education, please visit sgi.org, bharatsokagakkai.org
The Soka Gakkai talks about kosen-

rufu, or bringing peace to the world.
How can I contribute to peace
in my country and in the world
by practising Nichiren Buddhism?
To begin with, by chanting Nam-myoho-renge-kyo
every day. The Daishonin’s Buddhism teaches that the
strong, positive life state of Buddhahood, inherent in
all human beings, guides everyone in the direction of
peace and happiness, away from violence and war. We
can call forth our Buddhahood from within when we
chant Nam-myoho-renge-kyo with conviction.

President Ikeda says, “Since we all possess this
infinitely noble life state, we need to value and care for
our own lives as well as those of others. This is how
we will bring an end to war.... Mahatma Gandhi …
believed that the power of the spirit is greater than
the power of the atom bomb” (Dialogue for the Future,
195, 207).
World peace for us means doing our best in our own
immediate environment, whether it is our workplace,
neighbourhood or home. It is about creating an atmos
phere of harmony and joy where people are happy.
We also contribute to the peace of our country
by sharing this philosophy of humanism with others
so that more and more people awaken to their own
Buddhahood and that of others. The important thing
is to chant earnestly for the happiness of those with
whom we wish to share this Buddhism.
Further, the practice of chanting enables us to
undergo our human revolution. Our lives begin to
change at the very core for the better. Warmth, respect
and concern for others guide our actions and behaviour.
This inner transformation — a change in our hearts and
minds — leads to a positive change in our environment,
our land and even the world.
President Ikeda says, “I hope you will actively
engage in society and do your utmost to help others

and contribute to your community. This is the heart of
Nichiren Buddhism” (Guidelines for Leaders Striving on the Front
Lines of Kosen-rufu, 24).

Chapter 8:
On Mission
and Vow

Buddhism teaches that each
individual has a mission in life.
What is this mission and what is
its significance?
President Ikeda says, “Each of you has a mission that

only you can fulfil. If you did not have such a mission,
you would not have been born.... You have a mission
that is yours and yours alone” (wchp, vol. 2, Human
Revolution, Part 1, 170). In other words, just as the particular
circumstances of our lives are unique to each one of us,
we each also have our own unique mission.
In one sense, mission is another way of describing
the achievement of our full potential as an individual.
For example, the highest potential of a woman who is
a homemaker and mother might best be expressed in
her ensuring that all her family members are well cared
for and that they develop their full potential as human
beings and achieve their best. For another woman with
a different background and aptitude, her mission in life
may be different — to develop and do her best in the
field of the arts or the development sector or any other
profession. Likewise for a student, a youth or a man.
Each of us possesses within us, like a dormant seed,

the potential to fulfil a unique mission, whatever that
may be.
However, at a deeper level, there is a far more
important and noble mission that is shared by all who
chant Nam-myoho-renge-kyo, no matter what one’s
unique circumstances or background may be. And
that is one’s mission as a Bodhisattva of the Earth, the
mission to pray and take action for the happiness of
others and to help them manifest their Buddhahood.
Our fundamental mission in life therefore is that of a
Bodhisattva of the Earth who challenges one’s situation
with courage and joy, and in the process, gives hope
and courage to people in one’s environment.
How do I awaken to my mission

as a Bodhisattva of the Earth?
A Bodhisattva of the Earth is one who chants Nam-

myoho-renge-kyo and brings happiness to others by
also enabling them to chant the Mystic Law.
We all have the Buddha nature and we are all Bodhi
sattvas of the Earth. But we awaken to our mission as
one only when we chant Nam-myoho-renge-kyo.
On Mission and Vow 91

Hence, as a member of Bharat Soka Gakkai (BSG),
the Indian affiliate of Soka Gakkai International (SGI),
who is chanting Nam-myoho-renge-kyo, practising this
life philosophy for the happiness of self and others and
making this the purpose of their life — you are already
fulfilling your mission as a Bodhisattva of the Earth!
How can I transform my karma

into mission?
When we look upon our problems and sufferings not

as our karma but as an opportunity to demonstrate the
greatness of the Mystic Law to others, then our karma
becomes our mission. The difference here is that our
fight against our karma is no longer a struggle to win
for our own sake but one to emerge victorious over our
problems for the sake of others because we wish to show
them the power of the Mystic Law.
We derive great strength and courage from this
principle and develop the spirit to take on challenges,
never fearing hardships or lamenting our painful
situations. Rather, we develop a positive approach to
difficulties, attain an expansive and optimistic state
of life in which we regard all difficulties as peace and

comfort and even learn to rejoice at them, seeing
them as opportunities for our personal growth and
development.
The main point is not to look upon our problems as
something personal we would want to overcome for our
own sake, but to see them as a means to advance kosen-
rufu, and for such victories to become a source of hope
and encouragement for many.
The biggest benefit of regarding our karma as our
mission is that it is the quickest and surest way of
expiating that karma. This is because we want to get rid
of that karma for the sake of others, not just our own.
President Ikeda says, “Each of us, no matter what
hardships we may face or what circumstances we may
find ourselves in, has a noble mission that only we
can fulfil. When we deeply recognize this, everything
changes. To simply regard all our sufferings as karma
is passive and defeatist. Instead, we should view them
as sufferings we have voluntarily taken on as part of
our mission, and which we have vowed to overcome
through our Buddhist practice” (wchp, vol. 2, Human
Revolution, Part 1, 119, 121).

What is the New Era of
Worldwide Kosen-rufu?
The first phase of kosen-rufu refers to the struggle

of the eternal mentors of Soka — Tsunesaburo
Makiguchi, Josei Toda and Daisaku Ikeda — to lay and
solidly secure the foundations for kosen-rufu. It broadly
refers to the time from the foundation of the Soka
Gakkai to the establishment of the Hall of the Great
Vow for Kosen-rufu, which opened in November 2013
in Tokyo, Japan.
At that time, President Ikeda shared, “[T]he time
has come for all SGI members to joyously make fresh
strides forward. I declare that we have now solidly
secured the magnificent foundation for kosen-rufu, and
embarked vigorously on the second phase of worldwide
kosen-rufu” (vc, Feb 2014, 26).
This second phase is the New Era of Worldwide
Kosen-rufu — it has progressed from a phase where
disciples were saved by their mentor to one where
the disciples will save others. Now is the time for the
disciples to truly awaken to their identity as Bodhisattvas
of the Earth and stand up with the same commitment
as the mentors of Soka to expand the network of peace
and hope to every corner of the world.

President Ikeda expressed his great expectations of all
SGI members thus: “My disciples, rise up and set forth
with fresh vitality and vigour to take your place on a new
stage.... Humanity of the future is waiting for the great
march of the Soka Bodhisattvas of the Earth” (ibid., 44).
Therefore, the new era is the era of disciples who
have to stand up with the same heart and mind as the
mentor, praying and working for the happiness of their
fellow members.
I have heard a lot about Daiseido

or the Hall of the Great Vow for
Kosen-rufu. What is its significance?
The Hall of the Great Vow for Kosen-rufu is a place
where members of the SGI come together to renew their
commitment to work for the happiness and security
of people, the flourishing of society, the realization of
world peace and the transformation of the destiny of all
humankind (sgi.org).
This lofty citadel, dedicated to the shared vow of
mentor and disciple, is where we offer our profound
prayers for the realization of a peaceful world through

spreading the humanistic teachings of Nichiren
Buddhism. It is a place for resolving anew to triumph
in our personal human revolution, undaunted by all
obstacles and challenges and to help others do the same
(vc, Jan 2014, 25).
When we go to Daiseido, we pray to the Gohonzon
to repay our debt of gratitude to our mentor. We also
make a vow to the mentor that now, as his disciples,
we’ll definitely work for the happiness of people in
the new era of worldwide kosen-rufu. This is the
significance of Daiseido for us.
Visitors to Daiseido are greeted by eight pillars that
line both its southern and northern sides. These eight
pillars on the north and south sides of this building
symbolize the eight-character passage that expresses the
heart of the Lotus Sutra: “You should rise and greet
them from afar, showing them the same respect you
would a Buddha” (lsoc28, 365). This is also the Soka
Gakkai spirit of treasuring each member as if they were
a Buddha (cf. vc, Jan 2014).
This Hall is a place where ordinary people gather
not only to offer personal prayers to achieve their
human revolution and transform their karma, but also
to pray to elevate their life state by making a vow for
the realization of worldwide kosen-rufu, which is to
lead all people to happiness (cf. vc, May 2014, 234).

What is meant by great vow?
Nichiren Daishonin wrote in one of his letters, “My
wish is that all my disciples make a great vow” (‘The
Dragon Gate’, wnd-1, 1003). In another he said, “I will
make a great vow” (‘The Opening of the Eyes (II)’,
wnd-1, 280). The “great vow” he spoke of is the great vow
to spread the Lotus Sutra, that is, Nam-myoho-renge-
kyo, for the happiness of all humanity. It is the vow to
help those around us to become genuinely happy by
enabling them to chant Nam-myoho-renge-kyo.
Making a great vow, therefore, is the beginning
of bringing about a transformation in one’s life. It is
about making a shift from leading a self-centred life to
a selfless one. In fact, a vow is always made for the sake
of others’ happiness. A vow for kosen-rufu brims
with the powerful life force of the Buddha, which
can vanquish all negative influences. That is why it is
important to chant Nam-myoho-renge-kyo with the
vow for kosen-rufu.
Explaining the meaning of making a vow, Ikeda
Sensei says, “By a vow I mean making a personal
pledge and praying to fulfil it. Some people just pray
that everything they want will fall into their laps
without any effort on their own part. But a religion
that encourages that kind of prayer disempowers
people. Prayer in Nichiren Buddhism means chanting

Nam-myoho-renge-kyo based on a vow. The essence
of this vow [is the happiness of others]” (wchp, vol. 2,
Human Revolution, Part 1, 83).
Do charitable acts in society

amount to kosen-rufu?
Are kosen-rufu and performing
acts of charity the same thing?
Kosen-rufu in simple terms means to establish world

peace by spreading the Mystic Law. It refers to a process
which aims to activate the highest potential of human
beings, i.e., their Buddha nature, by chanting Nam-
myoho-renge-kyo, which in turn empowers individuals
to challenge and turn around their situations and
contribute to society.
Kosen-rufu also implies a deep engagement with
the affairs of society and the world. SGI organizations
around the world have also engaged in social acts such
as providing humanitarian aid and disaster relief and
supporting NGOs.
Charitable acts are an important aspect of
being a good human being and fulfilling our social

responsibility. However, the effect is for the most part
limited. The Soka Gakkai’s second president Josei Toda
spoke of small and great good. Giving a person fish to
eat when he is hungry would meet an immediate need
and falls into the category of “small good”. Teaching
the person to fish so he is never hungry is the “great
good” for it empowers him to change his life at the
most fundamental level.
Kosen-rufu aims at doing just that. Which is
why, in addition to social acts, the SGI believes in
empowering individuals based on the practice of
Nichiren Buddhism.

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know more ?
History of
the Soka Gakkai
Vols. 1-12
History of the SGI

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# Welcome To Nichiren Buddhism

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Welcome

Welcome to Nichiren Buddhism (Q A).indb 1 12-03-2020 15:55:30

The following abbreviations appear in some citations:

Cover and Book Design: Siddhi Yadav

Printed at EIH Limited, Gurugram, Haryana

Welcome to Nichiren Buddhism (Q A).indb 2 12-03-2020 15:55:30

 What is the significance of chanting

 How does Nichiren Buddhism view karma?

 Will all my prayers be answered just

 How much daimoku do I need to do? 10

Welcome to Nichiren Buddhism (Q A).indb 3 12-03-2020 15:55:31

 Is it necessary to know the meaning of the

 Why can’t the liturgy be translated in

 I chant regularly. Do I still need to do

 What is the correct attitude with which

 What if I miss doing my prayers occasionally? 19

 I find it hard to focus while chanting

 Are there any specific timings for morning

 Do I need to observe any rituals in

 Can my daimoku reach the lives of people

iv Welcome to Nichiren Buddhism! Your Questions Answered

Welcome to Nichiren Buddhism (Q A).indb 4 12-03-2020 15:55:31

 What is the significance of using beads

 How does chanting to the Gohonzon,

 I don’t have the object of worship yet.

 How soon can I get my own Gohonzon? 34

 To whom do I pray when I chant Nam-

 What is human revolution? What is

Welcome to Nichiren Buddhism (Q A).indb 5 12-03-2020 15:55:31

 What is Buddhist study? 44

 I can study on my own. Why do I

 Why does BSG hold examinations?

 Even though I practise, I still face

 What do you mean by shakubuku and

 I have heard that Buddhism is about

 What is the significance of sharing

 I am practising joyfully but my family

 Can I continue with my current religious

 Are there any restrictions to be observed in

vi Welcome to Nichiren Buddhism! Your Questions Answered

Welcome to Nichiren Buddhism (Q A).indb 6 12-03-2020 15:55:31

6. On Mentor and Disciple 69

7. On the Soka Gakkai 77

Welcome to Nichiren Buddhism (Q A).indb 7 12-03-2020 15:55:31

 How do SGI activities in the areas of

 The Soka Gakkai talks about kosen-rufu, or

8. On Mission and Vow 89

 How do I awaken to my mission as a

 How can I transform my karma into mission? 92

 What is the New Era of Worldwide

 I have heard a lot about Daiseido or the

 What is meant by great vow? 97

 Do charitable acts in society amount to

viii Welcome to Nichiren Buddhism! Your Questions Answered

Welcome to Nichiren Buddhism (Q A).indb 8 12-03-2020 15:55:31

Eight centuries ago, Nichiren Daishonin, a

Welcome to Nichiren Buddhism (Q A).indb 9 12-03-2020 15:55:33

From the Editors

x Welcome to Nichiren Buddhism! Your Questions Answered

Welcome to Nichiren Buddhism (Q A).indb 10 12-03-2020 15:55:33

Welcome to Nichiren Buddhism (Q A).indb 1 12-03-2020 15:55:34

2 Welcome to Nichiren Buddhism! Your Questions Answered

Welcome to Nichiren Buddhism (Q A).indb 2 12-03-2020 15:55:34

What is the significance of chanting

How does Nichiren Buddhism view karma?

Will all my prayers be answered just

How much daimoku do I need to do? 10

Is it necessary to know the meaning of the

Why can’t the liturgy be translated in

I chant regularly. Do I still need to do

What is the correct attitude with which

What if I miss doing my prayers occasionally? 19

I find it hard to focus while chanting

Are there any specific timings for morning

Do I need to observe any rituals in

Can my daimoku reach the lives of people

What is the significance of using beads

How does chanting to the Gohonzon,

I don’t have the object of worship yet.

How soon can I get my own Gohonzon? 34

To whom do I pray when I chant Nam-

What is human revolution? What is

What is Buddhist study? 44

I can study on my own. Why do I

Why does BSG hold examinations?

Even though I practise, I still face

What do you mean by shakubuku and

I have heard that Buddhism is about

What is the significance of sharing

I am practising joyfully but my family

Can I continue with my current religious

Are there any restrictions to be observed in

How do SGI activities in the areas of

The Soka Gakkai talks about kosen-rufu, or

How do I awaken to my mission as a

How can I transform my karma into mission? 92

What is the New Era of Worldwide

I have heard a lot about Daiseido or the

What is meant by great vow? 97

Do charitable acts in society amount to