SGIBooklet 4/23/04 8:06 AM Page 1 BUDDHISM. About Us/Introductory Materia… · buddhism a...

BUDDHISMA PHILOSOPHY

FORLIVING

AN INTRODUCTION TO NICHIREN BUDDHISM AND

THE SOKA GAKKAI INTERNATIONAL

SGIBooklet 4/23/04 8:06 AM

BUDDHISMA PHILOSOPHY

FORLIVING

AN INTRODUCTION TO NICHIREN BUDDHISM AND

THE SOKA GAKKAI INTERNATIONAL

SGI CANADA


Published by SGI Canada2050 Dufferin StreetToronto, Ontario M6E 3R6

Copyright © 2004 Soka Gakkai International Association of Canada

All rights reservedPrinted in Canada

This booklet was produced under the supervisionof/with the approval of Soka Gakkai

Cover photo by Daisaku IkedaDesign: Bette Forester, Steven Venn


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CONTENTSPREFACE

1. BUDDHISM:THE ADVENTURE OF BEING ALIVE

2. THE LOTUS SUTRA AND THE ESSENTIAL TEACHING

3. THE PRACTICE OF NICHIREN BUDDHISM

4. NAM-MYOHO-RENGE-KYOAND THE GOHONZON

5. THE BUDDHIST VIEW OF LIFE

6. SOKA GAKKAI INTERNATIONAL

7. Q & A

CONCLUSION


This booklet is intended to give a briefoverview of Nichiren Buddhism, theSoka Gakkai International and SGI

Canada, and to present some of the mainconcepts of Buddhism and how they can beapplied to daily life and global society.

Although Buddhism is one of the world’sgreat religions, it is often referred to as a“philosophy” or “life-philosophy.” In otherwords, Buddhism is a philosophy for living—not a dogmatic set of beliefs or rules; it is a journey of inquiry into life and ultimate self-discovery. Nichiren Buddhism also offersan effective way to transform society towardpeace, through the process of transformingthe individual first. This process is called“human revolution.”

The practice of Buddhism provides thevehicle for this journey, while the teachingsprovide the map. The destination is thedevelopment and fulfillment of our humanity,for this is what “Buddha” means. A Buddha isnot a transcendental being who floats abovethe world and its problems. Instead, to be a Buddha means to be a fully developedhuman being who is totally engaged with theworld, sharing its problems and strugglingtogether with others to overcome thenegative forces that lead us into suffering. ABuddha is a human being in the deepestsense of the word; and the individualsregarded as Buddhas, such as Shakyamuniand Nichiren Daishonin, exemplified this inthe way they lived their lives.

The Lotus Sutra, the most profound ofShakyamuni’s teachings, reveals that everyperson is originally a Buddha, able to feeleternally at one with the universe, andexperiencing limitless joy and wisdom. Thereason we continue to suffer is that our truenature has been trapped in delusions andfears. When these delusions and fears areconquered, our enlightened nature is free toemerge. The central teaching of NichirenDaishonin is Nam-myoho-renge-kyo, theessential core of the Lotus Sutra contained inits title. Practising Nam-myoho-renge-kyo isthe way to directly access our enlightenedBuddha nature.

Many people in our society feel they arenot even worthy of happiness. How sad thisis, and how untrue! Every person deserveshappiness. It is our original state and thereforeour birthright. It is the compassionate will ofthe universe itself—toward joy, harmony anda celebration of life in all its diversity.

Altruism is the hallmark of Buddhism. Butin order to effectively help others we must beable to solve our own problems. Therefore,the philosophy of Nichiren Daishonin teachesus how to overcome our own sufferings, andhow to use our problems as stepping-stonesfor our development. As we heal the pain inour own lives and reveal our potential, ourcapacity to help others also expands. This inturn extends the scope and purpose of ourexistence. We can on this basis cultivate aspirit of genuine compassion, one that isrooted in sharing spiritual wealth and joy.

Buddhism is based on the principle thatwhen we light the way for another, we lightour own way at the same time.

Once we begin to reveal the condition of enlightenment we all possess, life itselfbecomes the greatest of all joys, anddifficulties appear as challenges that makeliving even more exciting. Even deathbecomes comprehensible and, when itcomes, it is experienced as a natural passagefrom this life to the next, in an eternallyunfolding drama that continuously expandsand deepens. When this approach to lifespreads to others, it has profound implicationsfor new directions for society and the world.The dream of peace begins with the individual,and expands from there. This is the spirit ofNichiren Buddhism and the SGI. I hope thisbooklet will give you a sense of this spirit.

I would like to thank all the people whoworked on this project, and to especiallythank SGI President Daisaku Ikeda, whosetireless efforts and leadership have made this wonderful philosophy known andunderstood throughout the world.

Tony MeersGeneral DirectorSGI Canada

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PREFACE

SGIBooklet 4/23/04 8:06 AM Page 1

The only mythology that is valid today is themythology of the planet—and we [the Westernworld] don’t have such a mythology. The closestthing I know to a planetary mythology isBuddhism, which sees all beings as Buddhabeings. The only problem is to come to therecognition of that…The task is only toknow what is, and then to act inrelation to the brotherhood of allthese beings.

– Joseph Campbell, The Power of Myth


From the dawn of our existence, humanshave sought the meaning of life on thisplanet. We instinctively feel that life must

have a purpose; and our observations of theundeniable intelligence and exquisite order ofthe universe confirm this belief—even thoughthat purpose seems to elude us. Religion,philosophy, art and science have all sought theanswers to the central question of existencefrom their various perspectives.

The person known to the world as theBuddha, who is commonly called Gautama orShakyamuni, discovered the answers to thequestions of life and death within his ownconsciousness. He was motivated in his questby the one problem that has confoundedphilosophers throughout history: the problemof human suffering. He recognized thateverything that exists must endure the fouruniversal sufferings of birth, illness, aging and death.

The Buddha was a human being, not a deity or a superhuman figure. He felt thesufferings of his fellow humans like a daggerin his own heart—the pain of unfulfilledlongings, the relentless onslaughts of illnessand poverty, the grief of parting with lovedones, and the fear that is the most primal of all fears—the fear of life’s end. He knew,too, the dread of feeling alone in a vast andapparently indifferent universe.

Realizing that every one of us must facethese sufferings, the young Prince Siddhartha(as Shakyamuni was known in his youth),living some 2,500 years ago, resolved tosearch for the ultimate reality in the depths ofhis own existence. At the age of 19, he leftthe princely life that separated him from theharsh realities outside his gated existence. He journeyed far and wide in his quest tounderstand the inescapable sufferings ofhuman existence and the means by whichthey could be overcome. After pursuingvarious ascetic practices and bringing himselfto the verge of starvation, Shakyamuni stillhad not acquired the awakening he sought.He took some food to regain his strength,then sat down beneath a pipal tree andentered into deep meditation, resolved to staythere until he had attained enlightenment.

Sources vary as to how long he sat inmeditation, but finally he attained the state ofenlightenment, or Buddhahood, experiencingabsolute oneness with the universe andrevealing in the depths of his being a fount ofinfinite wisdom and compassion. After a longand arduous voyage of the spirit, he foundpulsating within his own heart the eternalcreative force that gives rise to life itself.

Having attained this state of life,Shakyamuni realized that he now had anobligation to teach others how they might

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1. BUDDHISM:THE ADVENTURE OF BEING ALIVE

If the doors of perception were cleansed, men would see everything as it is, infinite.

~William Blake


also reach enlightenment. Thus began alifelong journey devoted to relieving thesufferings of others by teaching them whatbecame known as the way of the Buddha. Hislife became what the late religious scholarJoseph Campbell called “the adventure of thehero—the adventure of being alive.”

For some 50 years, Shakyamuni taughtpeople the wisdom he had discovered. Theseteachings were recorded by his disciples and organized into a collection of sutras. Hisgreatest achievement was the revelation thatthe condition of life he experienced is theessential and original identity of humanity.Furthermore, it is the original identity of alllife, from sub-atomic existence to the infinitecosmos. Everything that exists throughouttime and space is one everlasting whole: alive,united and indivisible. Experiencing thiswhole as a participant in its grandeur, incontrast to feeling insignificant in its vastness,gives everything infinite meaning and value.In describing the life state of his mentor,second Soka Gakkai president Josei Toda,Daisaku Ikeda said that the universe was hisown backyard. This state of life lies withineach of us, waiting to be awakened.

The Buddha’s intent was not to sever ourconnection with life, but rather for us toembrace life and experience it to the fullest,in this lifetime and all future lives. The opposing

forces of darkness and light, inherent in allthings, are forces we have the power tomaster. Both suffering and joy are inescapableaspects of life; but when we pursue life’sintrinsic wisdom and compassion, we gain thepower to conquer suffering and generate theprofound joy of living without fear. The wayof Buddhism is to overcome the forces ofdarkness and open the floodgates of light.

Buddhism, from beginning to end, is theadventure of living and the quest forfulfillment—the fulfillment of our individuallives and the fulfillment of the promise of ourspecies.

Who is a Buddha?To many, the image conjured up by the word“Buddha” is that of an otherworldly being,remote from the matters of this world.Through meditation, the Buddha attainedthe state of “nirvana,” which is often thoughtto mean a transcendental existence that isachieved through the extinction of all desires(desires being the root cause of suffering).Such is the image portrayed in literature that bases its sources on the teachings thatpreceded the Lotus Sutra.

However, this image does not reflect thetruth about the life of Shakyamuni. He was adeeply compassionate man who rejected theextremes of both asceticism and attachment.

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He spent his life constantly interacting withothers in his desire for all people to share thetruth he had discovered.

The common understanding of the wordBuddha is “enlightened one.” Enlightenmentis a fully awakened state of vast wisdomthrough which reality in all its complexity canbe fully understood and enjoyed. A humanbeing who is fully awakened to thefundamental truth about life is called aBuddha.

However, many schools of Buddhismhave taught that enlightenment is onlyaccessible after an arduous process undertakenover unimaginably long periods of time—over many lifetimes, in fact. In dramaticcontrast, what is considered Shakyamuni’shighest teaching, the Lotus Sutra, explainsthat Buddhahood is already present in allforms of life—not as a mystical or spiritual“ingredient,” but as the true entity of lifeitself. The Lotus Sutra teaches human equalityand emphasizes that even within the life of a person apparently dominated by evil, there exists the unpolished jewel of theBuddha nature. No one else can bestowenlightenment on us; each of us must achieveit for ourselves.

Once we realize our Buddha natureexists, we need only awaken and develop or“polish” it. In Nichiren Daishonin’s Buddhism,this is done through devotion to the “law oflife” contained in the Lotus Sutra. This law oflife is Nam-myoho-renge-kyo, the essence of the Lotus Sutra. Chanting Nam-myoho-renge-kyo is the method by which we callforth the life force and wisdom of the Buddhanature from within ourselves.

Buddhahood is not a static condition or astate in which one can rest complacently. It is a dynamic experience and a journey ofcontinual development and discovery.

When we continually manifest theBuddhahood in our lives, we come to beruled less and less by selfishness (or greed),anger and foolishness—what Buddhism termsthe “three poisons,” the causes of delusionand suffering. As we fuse our lives with theenlightened life of the Buddha, we can tapthe potential within and change ourselves ina fundamental way.

As this inner state of Buddhahood is

strengthened, we also develop inner fortitude,which enables us to ride out even the wildeststorms. If we are enlightened to the true,unchanging nature of life, we can joyfully surfthe waves of difficulty that rise up before usin life, creating something of value out of anysituation.

In this way, our “true self” blossoms, andwe discover vast reserves of courage,compassion, wisdom and life force inside of us. We find ourselves becoming moreenergetic, more clear-minded and calm, and generally more positive, while alsoexperiencing a feeling of deep inner freedom.As we experience a growing sense of onenesswith the universe, the isolation and alienationthat cause so much suffering begin toevaporate, and this process expands as ourpractice progresses. We lessen our attachmentto our smaller egotistical self, which seesothers as separate from ourselves, and becomeincreasingly aware of the interconnectednessof all life. Gradually, we find our lives openingup to others, desiring their happiness as muchas our own.

However, while it is easy to believe thatwe all possess the lower life-states outlined inBuddhist teachings, believing that we possessBuddhahood is much more difficult. But thevalue of struggling to develop and constantlystrengthen this state within our lives becomesevident as our practice grows. In the words ofDaisaku Ikeda,

[Buddhahood] is the joy of joys.Birth, old age, illness and death areno longer suffering, but part of thejoy of living. The light of wisdomilluminates the entire universe,casting back the innate darkness oflife. The life-space of the Buddhabecomes united and fused with theuniverse. The self becomes thecosmos, and in a single instant thelife-flow stretches out to encompassall that is past and all that is future.In each moment of the present, theeternal life force of the cosmospours forth as a gigantic fountain of energy.

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BUDDHISM: A PHILOSOPHY FOR LIVING


Nothing is as full of mystery as human life. Nothing isas respectable. Ordinary people, just as they are, canbecome Buddhas. While remaining ordinary persons, we can establish a state of happiness and totalsatisfaction arising from the very depths of our lives, the state of life of the Buddha.

– Daisaku Ikeda, Lectures on the “Expedient Means” and “Life Span” Chapters of the Lotus Sutra


Shakyamuni led his followers by gradualsteps through his 50 years of teaching,starting with rudimentary principles and

disciplines aimed at enabling his disciples toeventually understand his ultimate intent.The early sutras contain many command-ments for monastic practice. These teachingsalso posit a view of enlightenment, ornirvana, as the extinction of earthly desires,which he identified as the source of humansuffering. Such teachings were in keepingwith many of the prevalent views of his day.“Annihilation of the self” meant that peoplecould achieve nirvana only at the point ofdeath, since ridding oneself of all desiresultimately meant giving up the desire for lifeitself. This posed a great contradiction for theBuddha’s disciples, since they saw before themin their teacher a living, breathing personwho ate and slept as they themselves did.

At a point during the last eight years ofhis life, Shakyamuni took a radical turn in histeaching. He declared that his previousteachings had been intended as expedientmeans by which he had been preparing hisdisciples for the ultimate truth. He asked hisdisciples to “honestly discard” these earlierteachings. At the same time, he revealed the

universal Buddha nature, explaining the truemeaning of nirvana as the manifestation ofthis Buddha nature in the context of everydaylife. He provided with his own life an exampleof an enlightened person who loved andembraced all living beings as the answer to the question that had perplexed them forso long.

The teaching that Shakyamuni expoun-ded in those last eight years came to beknown as the Lotus Sutra. The Lotus Sutra isunique among the teachings of Shakyamuniin its assertion that enlightenment is possiblefor all people, without distinctions of any kind.The revelation of the universal accessibility ofenlightenment it teaches distinguishes theLotus Sutra as a powerful, life-affirming, demo-cratic and humanistic teaching.

However, not all of Shakyamuni’s discipleswere able to comprehend the teaching of the Lotus Sutra. Following Shakyamuni’spassing, various schools of Buddhism spreadthroughout Asia. Since he had employed awide variety of means by which to transmithis enlightenment to people of variouscapacities and circumstances over the courseof his 50 years of teaching, it was inevitablethat a broad range of interpretative schoolsshould have emerged.

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2. THE LOTUS SUTRA AND THE ESSENTIAL TEACHING


Nichiren Daishonin, who appeared some2,000 years after Shakyamuni and establishedthe essence of the Lotus Sutra, Nam-myoho-renge-kyo, explains,

The most important thing inpractising the Buddhist teachings isto follow and uphold the Buddha’sgolden words, not the opinions ofothers. Our teacher, the Thus ComeOne Shakyamuni, wished to revealthe Lotus Sutra from the momenthe first attained the way. However,because the people were not yetmature enough to understand, hehad to employ provisional teachingsas expedient means for some fortyyears before he could expound thetrue teaching of the Lotus Sutra.(The Writings of Nichiren Daishonin,p. 393)

The Lotus Sutra described Shakyamuni’soriginal attainment of enlightenment in aninconceivably remote time in the past,demonstrating the universal and eternalexistence of the Buddha nature in all life.However, he did not directly reveal the original cause that enabled him to attain enlightenment. Shakyamuni implied the“true cause” by stating in the Lotus Sutra,“originally I practised the bodhisattva way,”

but emphasized the “true effect,” in revealinghis own enlightenment in the remote past.Daisaku Ikeda explains in his lecture on theLotus Sutra,

By contrast, the Daishonin’sBuddhism emphasizes the truecause. The ordinary beings of thenine worlds are seen as central andnot subsidiary. This is because thebeings of the Latter Day [the periodbeginning 2,000 years afterShakyamuni’s death] in need ofliberation are ordinary people. Forthis reason, we need to look againat the passage expressing the mysticprinciple of the true cause, “originallyI practised the bodhisattva way.”

Just what, ultimately, is the drivingforce that enabled Shakyamuni thecommon mortal to attain the lifespan of immeasurable wisdom as aresult of carrying out bodhisattvapractices in the remote past? It is none other than Nam-myoho-renge-kyo. Nam-myoho-renge-kyo is hidden in the depths of “originallyI practised the bodhisattva way.”(Lectures on the “Expedient Means”and “Life Span” Chapters of the LotusSutra, vol. 3, p. 12)

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NICHIREN DAISHONIN— THE BUDDHA OF THEESSENTIAL TEACHING

Myoho-renge-kyo is the title of the LotusSutra, which Nichiren Daishonin declared isthe essence of the entire sutra. He added theword nam, meaning “to devote oneself,” andprescribed chanting this title as the cause toawaken the Buddha nature within one’s life. Because he revealed the true cause thatenables all people to gain access to theirBuddha nature, Nichiren Daishonin is calledthe Buddha of the true cause and the Buddhaof the essential teaching.

Nichiren Daishonin lived from 1222 to1282, during a time of social unrest andnatural catastrophes in Japan. The son of afisherman, he became a religious acolyte, andafter a period of intensive study and practice,attained the state of enlightenment. Throughhis experience, and after studying all thesutras thoroughly, he affirmed that the LotusSutra constitutes the heart of the Buddhistteachings. In particular, the title, Myoho-renge-kyo, is the essence of the Lotus Sutra. He subsequently dedicated his life to sharinghis realization with people, regardless of theirsocial standing, gender or education. Fromthe outset of his efforts, he faced persecutionsfrom the feudal authorities, who feltthreatened by his teachings of equality andself-determination.

The name Nichiren literally means “sun-lotus.” He took this name to signify hispurpose in life: to transmit the essence of theLotus Sutra, like the rising of the sun withinhuman life and society. The honorific title“Daishonin” applied to Nichiren by hisdisciples means “great sage” or “Buddha.”

Nichiren Daishonin’s Buddhism beginswith the conviction that all individuals havethe potential to achieve enlightenmentthrough their own efforts. According to histeachings, the workings of the universe are all subject to a single principle or law. Byperceiving and directly experiencing that law, individuals can unlock the hiddenpotential within their own lives and achievecreative harmony with their fellow humans,the earth and the cosmos itself. This law

is expressed as the essential teaching of Nam-myoho-renge-kyo.

This philosophy, therefore, is a vehicle ofindividual empowerment. Each individual hasthe capacity to overcome the inevitablesufferings of life, and in the process canbecome a powerful, positive influence in thecommunity, society and the world. Its scopeis revolutionary in that it enables us to developthe wisdom to understand and act on theprofound connection between our ownhappiness and that of others. The greatestpersonal fulfillment in life is realized byworking for the happiness of others. This is not only due to the obvious merits ofcompassionate acts. The Lotus Sutra teachesthat the creative force of the universe itselfflows from compassion on the cosmic level.Attaining Buddhahood and living a life of compassion therefore produce a state oftotal oneness with the eternal life of the universe.

The core philosophy of the SGI can be found in the foreword to The HumanRevolution, a novelized account of the historyof the Soka Gakkai written by Daisaku Ikeda:“A great revolution of character in just asingle individual will help achieve a change in the destiny of a society, and further, willenable a change in the destiny of humankind.”The goal of this process of inner-directedtransformation is centred on the principlethat the influence of each human act extendsbeyond its immediate context to the largerweb of life. World peace begins in the heartof each of us. It is built by a revolution within.

The “culture of peace” that the world isseeking must flow from the hearts of thepeople. It cannot be legislated, for laws alonecannot guarantee the quality of life beyond acertain point. Nor can social reform by itselfhelp individuals who are suffering fromunhappiness and the raging storms of theirdestiny. However, when people possess innerstrength and are filled with joy, wisdom andcompassion, we can change our families, ourcommunities and society. This is the way ofhuman revolution.

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The size of the waves depends upon the wind that raisesthem, the height of the flames depends upon how muchwood is piled on, the size of the lotuses depends uponthe pond in which they grow, and the volume of the raindepends upon the dragons that make it fall. The deeperthe roots, the more prolific the branches. The farther thesource, the longer the stream.

– The Writings of Nichiren Daishonin, p. 736


One of the distinguishing features ofBuddhism is its emphasis on practice.Rather than presenting a set of dog-

matic beliefs that are to be accepted withoutquestion, the Buddhist approach is based on seeking the answers to questions. A questioning mind is therefore not onlydesirable, but is actually vital to the practiceof Buddhism.

When Shakyamuni set out on his questfor enlightenment, he was seeking theanswers to the most important questions oflife and death: Why are we born, why mustwe suffer, what becomes of us after death,and what is the true meaning of life? The teachings that came to be known asBuddhism were distilled from the Buddha’sown experience of attaining enlightenment,as he perceived within himself the ultimatereality of life and death. The philosophy andthe practice, revealed in their essence byNichiren Daishonin, are the tools with whicheach person can set out on his or herindividual quest and successfully reach thesame state of life as the Buddha.

FAITH, PRACTICE AND STUDYThere are three main elements to the practiceof Buddhism: faith, practice and study. Eachof these elements is important and serves todeepen and strengthen the others.

Faith, first of all, does not mean blindbelief. Buddhism is based on reason andpractical application in daily life. Therefore, in Buddhism, faith is a lifelong process ofaccumulating experiences, which confirm the validity of the philosophy within the context of one’s own life. It is impossible totruly believe in something with which wehave no direct experience. Therefore, in the beginning of one’s practice, all that isneeded is an open mind and some level

of expectation. Buddhism puts great empha-sis on the necessity of “actual proof,” somediscernable result of the application of thepractice. This could be in the realm ofspiritual or emotional improvement, increasedenergy or improved physical health, or inother areas such as relations with others.

Central to Nichiren Daishonin’s Buddhismis the daily practice of chanting Nam-myoho-renge-kyo. Myoho-renge-kyo, the title andopening phrase of the Lotus Sutra, is theessential teaching of all the 84,000 sutras that Shakyamuni expounded. He describedhis teachings as “the diary of one’s own life.”

The word nam means devotion to thisessential teaching. When we chant thisphrase we are invoking the essence of ourown life as well as that of the universe itself.The Buddhist idea of prayer is in this sensevery different from the concept of appealingto some external power. Buddhism teachesthat the creative power of life is inherent inevery atom of every entity in the universe.The reason we chant Nam-myoho-renge-kyois to awaken this creative power that liesdormant within.

The effects of chanting can be experi-enced almost immediately. The developmentof faith, or conviction, is therefore a naturalprocess of growth over time. Belief emergesas a result of one’s sincere efforts to practiseand to be open to this inner potential. Faith in Buddhism might also be described as thewill to practise and the desire to grow as ahuman being.

Practice has two dimensions: practice for self and practice for others. Practice forself essentially means our daily chanting of Nam-myoho-renge-kyo and reciting twoportions of the Lotus Sutra (called gongyo—See p.41). One chants for his or her own goalsand development, transforming one’s innerlife and revealing the Buddha nature. The twomost essential qualities of Buddhahood are

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3. THE PRACTICE OF NICHIREN BUDDHISM


wisdom and compassion. Chanting Nam-myoho-renge-kyo activates the most profoundlevel of consciousness and results in theopening and expansion of our state of being.

Practising for others is the expression ofcompassion, which is inspired by thesignificant changes within that are experiencedas a result of chanting. Practice for othersincludes teaching others about the Buddhistphilosophy. The ultimate desire of the Buddhais to enable all beings to share the samecondition of enlightenment. As one’s faithand practice develop so does the desire toshare the same aspiration.

The Soka Gakkai International is, aboveall else, a gathering of people dedicated tothis noble purpose. SGI activities such asdiscussion and study meetings provideopportunities for people to encourage oneanother by sharing their experiences of usingthe philosophy in everyday life. This isexpressed in a unique form of life-to-lifedialogue, which resonates with individuals of all ages and backgrounds, and creates aprofound sense of the deep bonds we allshare as human beings.

Study, the third element, is more thanthe mere intellectual pursuit of knowledge.The study of the philosophy of Buddhismfuels the development of one’s faith andpractice, igniting profound insights into life’smysteries.

MOTIVATION TO PRACTISEThe most important point about

Buddhist practice is that it is self-motivated.As in Socrates’ well-known maxim, “Knowthyself,” the Buddhist philosophy is focusedon the discovery of the “greater self” ofBuddhahood that lies within each of us, asopposed to the lesser, self-centred ego. AsNichiren Daishonin states in one of hiswritings,

If you wish to free yourself from thesufferings of birth and death youhave endured since time withoutbeginning and to attain without failunsurpassed enlightenment in thislifetime, you must perceive themystic truth that is originally

inherent in all living beings. Thistruth is Myoho-renge-kyo. ChantingMyoho-renge-kyo will thereforeenable you to grasp the mystic truthinnate in all life. (Writings, p. 3)

Of course, many people who practise thisBuddhism were not necessarily motivated by a desire to “attain enlightenment” whenthey first began. Indeed, for many, enlighten-ment might be quite an unfamiliar idea.Many people’s first attempts at chantingmight be motivated by their own particularcircumstances: illness, family problems,personal goals, or even simple curiosity.Others are attracted to the humanistic valuesof Buddhism as a means to work towardpeace. As long as it is meaningful to anindividual, any motivation is valid, whether itseems more focused on self or others in thebeginning.

Nichiren Daishonin’s Buddhism is not anesoteric philosophy that is separate fromeveryday life and its concerns. The Buddhistspirit of compassion means that everyone canbegin from where they are right now. For thisreason, the practice can and should beapplied to real-life concerns and aspirations.This is consistent with the Buddhist principlesof the oneness of body and mind (or thephysical and spiritual aspects of life), theoneness of self and the environment, and theprinciple, “faith equals daily life.”

The idea of having goals might seem anunlikely way to begin practising a religiousphilosophy. However, any kind of aspirationrequires efforts directed at reaching a goal.When we chant Nam-myoho-renge-kyo, weneed to be focused; but it is difficult to simply forget our worries and concernsand to try to focus on some unknown qualitycalled Buddhahood. Nichiren Daishoninteaches that Buddhahood includes all aspectsof life, and that our desires and sufferings areconnected to the awakening of our Buddhanature. He characterizes desires and sufferingsas functioning like firewood. One of histeachings states, “Now Nichiren and otherswho chant Nam-myoho-renge-kyo…burnthe firewood of earthly desires and beholdthe fire of enlightened wisdom.” When we

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begin to practise, therefore, it is perfectly allright to focus on what we feel is mostimportant for our lives. For some, chantingfor others might be more important thanchanting for personal goals. This is fine too. Our heartfelt sincerity is what countsabove all.

An important aspect of the process ofperceiving and activating our Buddha natureis having an attitude of self-reflection. Forexample, a person might at first be whollyfocused on overcoming a particular problemor achieving a certain goal. As the personcontinues to practise and study, he or shebegins to develop a sense of calm and well-being, a lessening of stress, and the discoveryof the means to achieve various goals. As thishappens, the person’s perception of his orher life begins to deepen and expand,revealing a greater sense of self thatrecognizes the interdependence of all life.This greater self sees life filled with hope,possibilities and challenges rather thanproblems and limitations.

This expanded “life space” allows one toreflect and to see things from a perspective ofheightened personal empowerment, openingone’s capacity and genuine desire forcompassion. Our starting point, if we arereally going to transform our state of life,must be that of recognizing and acceptingourselves as we are, regardless of ourproblems or shortcomings. We begin withthe reformation of our own lives, learningwho we really are and what we really need.At the same time, we develop our ability tohelp others, thus enabling us to fulfill theBuddhist way of practice for self and others.

In reality, practice for self and others issimultaneous and mutually enhances both.When we chant, our compassionate higherself is aroused, so we naturally becomeincreasingly inclined to extend our prayers toothers. By the same token, when we helpothers, we experience a deeper sense ofmeaning, which powerfully elevates our ownstate of life. In this way, Buddhism can beunderstood as the study and practice of how to live as a human being, integrated and whole individually, and extending our

hearts into the weaving of a rich andexpanding tapestry of harmony among ourfellow humans.

PRACTISING IN THE SGIORGANIZATION

People carry out the practice of NichirenBuddhism by doing gongyo and chanting athome in the morning and evening, andparticipating in local discussion and studymeetings, which are held at members’ homes.There are also various meetings and activitiesheld at SGI centres and in the community.The model of the SGI organization is basedon the Buddhist tradition of the samgha, orthe gathering of the Buddha’s disciples, tolearn together and share the spirit ofadvancing our growth as humans toward thedevelopment of a peaceful society. Individualscannot achieve this ideal in isolation, as we need to interact with others in order todevelop our higher qualities and overcomeour prejudices and weaknesses.

SGI meetings are an educational forum,from which we can learn important lessons to apply in our daily lives, our families and society. They also provide tremendousopportunities to contribute to helping others who are struggling with real-lifeproblems. Members relate their experiencesof using the practice in their lives, and guests and newer members are encouragedto ask questions in an open and friendlyatmosphere. At study meetings, participantsstudy Nichiren Daishonin’s writings anddiscuss their application to their lives.

In this way, people are encouraged topractise and study individually, as well as toget together to learn and teach others.

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The eyes are indeed the windows of the soul. The eyesexpress a person’s life totally. Similarly, the immenseenergy of a nuclear explosion is expressed by the succinctformula E=mc2. While these are merely analogies, thesingle phrase Nam-myoho-renge-kyo is the key thatunlocks the limitless energy of life. The Gohonzon ofNam-myoho-renge-kyo contains all the wisdom ofBuddhism and the Lotus Sutra.

– Daisaku Ikeda, Faith into Action


The Meaning of Nam-myoho-renge-kyo

As was noted earlier, chanting Nam-myoho-renge-kyo is the essentialpractice of Nichiren Buddhism. It is the

expression of the universal law of life. Wemight say that Nam-myoho-renge-kyo is the“voice” or “song” of the universal life force.When we chant Nam-myoho-renge-kyo, weare in effect tuning our individual selves intothe greater “self” of the universe. Buddhismteaches that life is eternal and boundless, andthat our lives have no beginning and no end.All life forms, including the stars andeverything in the universe, go through theeternal cycle of birth, growth, aging anddeath, to be followed by rebirth and thesame cycle, according to the karma (oraccumulated causes) of that particular personor entity. Nichiren Daishonin describes theeternity of life as follows:

To conceive of life and death asseparate realities is to be caught inthe illusion of birth and death. It isdeluded and inverted thinking.

When we examine the nature of lifewith perfect enlightenment, [i.e., thetrue enlightenment of one who hasawakened from the dream ofillusions], we find that there is nobeginning marking birth and,therefore, no end signifying death.

Doesn’t life as thus conceivedalready transcend birth and death?

Life cannot be consumed by the fireat the end of the kalpa [an eon], norcan it be washed away by floods. Itcan be neither cut by swords norpierced by arrows.

Although it can fit inside a mustardseed, the seed does not expand, nordoes life contract. Although it fillsthe vastness of space, space is nottoo wide, nor is life too small.(Nichiren Daishonin Gosho Zenshu[collected writings of NichirenDaishonin], p. 563)

Such descriptions give us an indication of the endless wonder and mystery that is life. Developing the capacity to directlyexperience this wonder and live with thisawareness on a daily basis is the goal ofBuddhist practice.

NAMThe first word, nam, is derived from theSanskrit word, namas, which means “todevote oneself.” Myoho-renge-kyo, the titleof the Lotus Sutra, is the name, so to speak, ofthe ultimate reality. Nichiren Daishoninexplains that the entire Lotus Sutra isdedicated to the clarification of the Law ofMyoho-renge-kyo. This phrase incorporates

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4. NAM-MYOHO-RENGE-KYOAND THE GOHONZON


the two essential aspects of Buddhism: one isthe truth itself, and the other is the practiceto develop the wisdom to realize that truth.This dual nature of the phrase alsodemonstrates the simultaneity of cause andeffect. The cause is our practice; the effect isthe attainment of Buddhahood.

The devotion indicated by nam isdirected to fusing our lives, both body andmind (the physical and spiritual aspects of life), with the law of Myoho-renge-kyo. One aspect of nam is that we devote our lives to, or fuse our lives with, the ultimate,unchanging reality. The other is that, throughthis fusion, we are simultaneously capable ofdrawing forth wisdom, which functions inaccordance with our changing circumstances.This wisdom is the means whereby wehuman beings can experience boundless joyand freedom despite all the uncertainties ofour daily lives.

MYOHOThe word myoho means, literally, “the MysticLaw,” myo meaning “mystic” and ho meaning“law.” Myo indicates the law of life that isinfinitely profound and beyond all concep-tions of the human mind. As NichirenDaishonin explains,

What then does myo signify? It issimply the mysterious nature of ourlives from moment to moment,which the mind cannot comprehendnor words express. When we lookinto our own mind at any moment,we perceive neither colour nor formto verify that it exists. Yet we stillcannot say it does not exist, formany differing thoughts continuallyoccur. The mind cannot beconsidered either to exist or not toexist. Life is indeed an elusive realitythat transcends both the words andthe concepts of existence and non-existence. It is neither existence nornon-existence, yet exhibits thequalities of both. It is the mysticentity of the Middle Way that is theultimate reality. Myo is the namegiven to the mystic nature of life,

and ho, to its manifestations.(Writings, p. 4)

In other words, myo is the ultimatereality, and ho is the world of phenomena inits ever-changing forms. The union of thesetwo concepts, as represented by the singleword myoho, reflects the essential oneness of the ultimate reality and the manifest world.Buddhism teaches that there is nofundamental distinction between the ultimatereality and the everyday one. AttainingBuddhahood is, therefore, the ultimateexperience of living in the here and now, notan otherworldly existence or something weonly encounter after death. To be able toexperience this essential oneness is toperceive eternity in every moment. The poetWilliam Blake described something akin tothis in his “Auguries of Innocence”:

To see a world in a grain of sand,And a Heaven in a wild flower,Hold Infinity in the palm of

your hand,And Eternity in an hour.

Myo expresses the “enlightened” and hothe “deluded” aspects of life, which coexistwithin ourselves as well as throughout theuniverse. However, the aspect we experiencein any given moment depends on whether ornot we are awakened to the ultimate reality.

Myoho also indicates the two aspects ofwhat we perceive as opposites, “life” and“death,” but which essentially are one. Myocorresponds to death, the latent aspect oflife, and ho represents life in its manifest state.Because the state of death, where our livesmerge back into cosmic life, is beyond ourconception, it is characterized by myo,meaning “mystic” or “inconceivable.” Ho isthe manifest, perceptible aspect of life, as weknow it in terms of our everyday experience.Life and death are the two contrastingmanifestations of the ultimate reality, or MysticLaw. At the same time, as we gradually learnfrom our Buddhist practice, the ultimatereality is increasingly experienced in theeveryday realities of life and death. Becausedeath is the ultimate fear of all humans,developing a clear perception of the onenessof life and death is the key to conquering allother forms of suffering.

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RENGEThe word renge literally means “lotusblossom.” There are several ways in whichthe lotus flower is significant in Buddhism.

The qualities of purity and eternityattributed to the lotus have appealed tohuman beings since ancient times. The imageof the lotus blooming in a muddy swamp is ametaphor for the emergence of Buddhahoodin the midst of the impurities and problemsof life in society. Just as the lotus becomesmore beautiful and fragrant in a swamp,so do we manifest the attributes of enlighten-ment as a result of our struggles withnegative forces, both within ourselves and inour surroundings. In his Profound Meaning ofthe Lotus Sutra, T’ien-t’ai, a great Buddhistscholar who is recognized as the leadinginterpreter of the Lotus Sutra prior toNichiren Daishonin, explains that the word“lotus” in the sutra’s title should be under-stood not only as a metaphor for the MysticLaw but also as the Law itself. He states:

Now the name renge is not intendedas a symbol for anything. It is theteaching expounded in the LotusSutra. The teaching expounded inthe Lotus Sutra is pure and undefiledand explains the subtleties of causeand effect. (Writings, p. 421)

Nichiren Daishonin further explains:

This passage of commentary meansthat supreme principle [that is theMystic Law] was originally without aname. When the sage was observingthe principle and assigning namesto all things, he perceived that thereis this wonderful single Law [myoho]that simultaneously possesses bothcause and effect [renge], and henamed it Myoho-renge. This singleLaw that is Myoho-rengeencompasses within all thephenomena comprising the TenWorlds and the three thousandrealms, and is lacking in none ofthem. Anyone who practises thisLaw will obtain both the cause and the effect of Buddhahoodsimultaneously. (Ibid.)

The lotus plant produces its blossomsand its seedpods at the same time, therebyrepresenting “the wonderful single Law thatsimultaneously possesses both cause andeffect.” This principle, the simultaneity ofcause and effect, means that the lives ofordinary people (cause) and the state ofBuddhahood (effect) exist simultaneously inevery moment of life, and so there is noessential difference between a Buddha andan ordinary person. In terms of practice, themoment any individual chants Nam-myoho-renge-kyo (cause), the state of Buddhahood(effect) instantaneously emerges.

We can see this principle in thephenomenon of birth. At the moment ofbirth, a simultaneous cause has been madefor that person’s death. Although death willoccur at a later time, the cause is indeliblyengraved in the person’s life. Other causesare less fixed, and their effects can be altered,as long as one makes sufficiently strongcauses before the effects become manifest.For example, a person who tends to becomeangry easily can, by making repeated effortsto reflect carefully before reacting tosituations, gradually gain a certain degree ofself-control, resulting in fewer negativeinteractions with others.

There is a further dimension to thisrelationship of cause and effect—the inter-action of the person with his or herenvironment. This can dramatically affect notonly the length of the individual’s current lifebut also its quality. Therefore, Buddhismshould not be viewed as fatalistic. On thecontrary, our lives can change profoundly,depending on what causes are made fromthis moment onward. As we bring forth thesupreme condition of Buddhahood fromwithin ourselves, the entire network of causesand effects is transformed, flowing fromenlightenment rather than delusion, andworking to advance our development as ahuman being.

The principle of the Mystic Law (myoho),the ultimate reality of life and death repre-sented by the state of Buddhahood, isactivated by the simultaneity of cause andeffect (renge). Thus myoho-renge is the heartof Nam-myoho-renge-kyo, the actualizationof enlightenment within a person’s life. This

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actualization is accomplished through theaction of devotion (nam) and through themedium of the voice (kyo).

KYOKyo literally means “sutra,” or the Buddha’steachings, which are conveyed through hisown voice. Therefore, kyo is also interpretedto mean “sound.” Nichiren Daishonindescribes kyo as “the words and speech,sounds and voices of all living beings.” Healso says, “that which is eternal, spanning thethree existences [of past, present and future]is called kyo.” We can think of kyo as therealms of time and space through which life flows.

The voice is the medium whereby boththe physical and spiritual aspects of our livesare brought together and given expression.As Nichiren Daishonin says, “The voice doesthe Buddha’s work.” It is in order to bringabout the unity of spiritual and physicaldevotion contained in nam that we chantNam-myoho-renge-kyo out loud, rather thanmerely meditating upon it. This act ofchanting is the actual cause, manifested fromwithin and radiating outward to ourenvironment, which generates the life force,wisdom and compassion of the Buddhanature. Our chanting fuses with the Buddhanature all around us, and returns to usthrough re-absorbing our own voice chanting.We are thus able to feel at one with the worldaround us—other people, nature and thegreater universe—and experience the unlim-ited and eternal power of life even as we carryon our day-to-day existence.

Chanting Nam-myoho-renge-kyo can beregarded as a profound communication withthe inner depths of our consciousness—aconsciousness that is in reality shared by allliving beings throughout time and space.Although it engages our senses of sight andhearing, it is so far-reaching that its effectsare not limited only to those with sight,hearing and speech. There are many peoplepractising who are blind, deaf or mute, andthey enjoy the same benefits as those whohave these faculties.

The experience of living in such intimateand direct relationship with life’s essence is

one of unmatched exhilaration and insight.Every encounter, every event in our lives takeson profound significance. Even difficultiesbecome valuable learning experiences thatlead to further development. All aspects oflife, both good and bad, take on meaningand serve to reveal our greater potential.

How chanting Nam-myoho-renge-kyomight affect us differently from practising anyother spiritual practice is a matter for theindividual to determine. But only directapplication of the practice can enable each ofus to make our own assessment. For thisreason, people who are interested in thisphilosophy are encouraged to try it forthemselves, because understanding the theoryis no substitute for first-hand experience.

The GohonzonThe Gohonzon is the object of devotion inNichiren Daishonin’s Buddhism. It embodiesthe Mystic Law of Nam-myoho-renge-kyo.The Gohonzon is a mandala, inscribed on apaper scroll or wooden tablet, with charactersin Chinese and Sanskrit calligraphy repres-enting all the possible conditions of life, from the depths of suffering to the highestcondition of Buddhahood.

Nichiren Buddhism teaches that allpeople possess the Buddha nature and canattain Buddhahood through faith andpractice centred on the Gohonzon.

Nichiren Daishonin inscribed the originalGohonzon. He states in one of his writings, “I,Nichiren, have inscribed my life in sumi ink, sobelieve in the Gohonzon with your wholeheart” (Writings, p. 412). This means that thelife condition of Buddhahood is embodied inthe Gohonzon, so that when we focus on it while chanting, our Buddha nature isstimulated. Nichiren Daishonin explains:

Never seek this Gohonzon outsideyourself. The Gohonzon exists onlywithin the mortal flesh of usordinary people who embrace theLotus Sutra and chant Nam-myoho-renge-kyo. The body is the palace ofthe ninth consciousness, theunchanging reality that reigns overall of life’s functions. To be endowed

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with the Ten Worlds means that allten, without a single exception,exist in one world. Because of this itis called a mandala. Mandala is aSanskrit word that is translated as“perfectly endowed” or “a cluster ofblessings.” (Writings, p. 832)

The Gohonzon is called “the object ofdevotion for observing the mind.” We mightregard the Gohonzon as a kind of mirror thatreflects our inner state of life. When we chantNam-myoho-renge-kyo to it, our innerBuddha nature is awakened and we are ableto feel or perceive it. This is what “observingthe mind” means.

Having an external stimulus is consistentwith the Buddhist concept of the oneness ofself and environment. For example, when weview a beautiful sunset, the sense of beautywithin us fuses with what we perceive in theenvironment. When we hear a piece ofinspiring music, we instinctively respondbecause we already have the matchingcapacity within us to appreciate it. Similarly,electrical energy is all around us, and whenwe have a suitable conductor we are able toharness this energy. By chanting Nam-myoho-renge-kyo to the Gohonzon, wemanifest the life condition of Buddhahoodwithin and fuse our lives with the Buddhanature of the universe.

SGI President Ikeda has compared theexperience of chanting to the Gohonzon as a dialogue with the Buddha, or as anexploration of the cosmos, all taking placewithin the depths of our own consciousness.As Buddhahood is our original state of life,the Gohonzon awakens our recognition ofthat state. Second Soka Gakkai president JoseiToda went so far as to say that Buddhahoodis not acquired—it is recollected from theinfinite past of our own true selves.

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For we are the local embodiment of a Cosmos grown to self-awareness. We have begun to contemplate ourorigins: starstuff pondering the stars; organizedassemblages of ten billion billion billion atoms; tracingthe long journey by which, here at least, consciousnessarose…Our obligation to survive is owed not just toourselves but also to that Cosmos, ancient and vast,from which we spring.

– Carl Sagan, Cosmos


The Ten WorldsLIFE’S UNLIMITEDPOTENTIAL

Life and Death as an Integrated Whole

Buddhism describes the experience of living ina unique way. In the Western world there is atendency to consider the spiritual and physicalaspects of life as separate, usually placing thevalue of the spiritual above that of the physical.This dualistic attitude toward the mind and thebody extends to the natural world, which isregarded as something we can reduce to itsseparate components. The presumption thathumans can “engineer” and even “improve”the way nature works is shortsighted andperilous, for all life forms are interconnectedand interdependent. At the same time, ourunderstanding of the subtle workings of thehuman mind and spirituality have also sufferedfrom science’s insistence on an extremelynarrow form of empirical evidence. Things thatwere once considered “matters of the heart”are redefined in the clinical language ofpsychological theories, which sometimes takea similarly limited view of human life.

Even some of the interpretations of theWestern world’s philosophical traditions seehuman life as sharply divided between theimperfect, even defiled physical world, andthe ethereal, pure world of the spirit. The soultends to be considered as a separate entityfrom the body, freed from its grip in death.This duality extends to the way we view

ourselves as separate from others and fromour environment, to the point of seeingourselves as either the masters of other lifeforms or as an insignificant speck in theuniverse. Such a sense of isolation can lead usto feel that we must compete with others inorder to gain what we need to survive, evenif our gains are made at the expense ofothers. Life and death are generally regardedas distinct opposites, so we cling to life forfear of death. We can thus identify two greatfears that underlie almost all others—the fearof being alone and the fear of death.

In contrast, Buddhism views life anddeath as an integrated whole, which appearsto be two but is in reality one. This concept isknown as “dependent origination.” Essentially,it means that one aspect of life cannot existwithout the other. Without the physicalaspect, the spiritual aspect cannot exist, andvice versa. Life and death, happiness andsuffering, enlightenment and delusion—allcoexist throughout time and space and areinherent in everything.

Holistic medicine has to some degreerevealed the close relationship between mindand body—how one’s psychological oremotional state can affect one’s body chem-istry and its physical condition. Buddhismteaches that the physical and the spiritualaspects of life have equal value; furthermore,both aspects can be either positive ornegative, enlightened or deluded.

Science has so far been unable to clearlydefine consciousness, because it cannot bemeasured by conventional scientific methods

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5. THE BUDDHIST VIEW OF LIFE


of empirical observation. Yet each of us instinc-tively knows that we are conscious becausewe perceive it from within. Our sense ofbeing, our consciousness, is far more thanmere impulses from our brains and centralnervous systems. The innate creative intel-ligence of the universe can be seen in thecells in our bodies, which operate in a unifiedand harmonious system. The fact that life has even come into being, and that theuniverse operates in accordance with anunseen, unifying principle, is proof of thisprinciple’s existence. In Buddhism, thisunifying principle is called the Mystic Law, orNam-myoho-renge-kyo.

THE MUTUAL POSSESSION OFTHE TEN STATES OF LIFELiving is a moment-by-moment experience.It involves all the aspects of our lives—physical, emotional and psychological—which change at each moment in response tostimuli from our environment, or from ourown inner feelings. These momentary statesare categorized in Buddhism as the TenWorlds. They cover the entire spectrum of lifeexperiences, from the most desperatesuffering to the most sublime condition ofenlightenment.

We possess all of these ten states as ever-present potentialities, which we canexperience at any moment. The human mindchanges with every occurring thought orcircumstance. Our inclination is to seekhappiness by attempting to control ouroutward circumstances, believing thatfavourable circumstances will provide us withfulfillment or will at least eliminate the causesof our sufferings. The problem is that nomatter how much power or financialresources we might possess to exert influenceover the outer world, nothing in the worldaround us can be made “just right”;everything is in a state of constant change. Allthat exists goes through the cycle of birth,growth, aging and death, so even if we couldbuild an ideal world for ourselves, it couldnever be permanent. This is the first truththat Shakyamuni Buddha taught. His nextlesson was that the unfailing stability we so

dearly desire is found nowhere but withinourselves. Once we have discovered life’seternal essence within, we are able tocreatively integrate our lives with the outerworld, making the experience of living anexciting challenge.

When a powerful inner change takesplace, our circumstances, including our healthand our ability to achieve success, also changein dramatic ways. Nichiren Daishonin states:

Life at each moment encompassesthe body and the mind and the selfand environment of all sentientbeings in the Ten Worlds as well asall insentient beings in the threethousand realms, including plants,sky, earth, and even the minutestparticles of dust. Life at eachmoment permeates the entire realmof phenomena. To be awakened tothis principle is itself the mutuallyinclusive relationship of life at eachmoment and all phenomena.(Writings, p.3)

We also find a similar insight expressed bythe philosopher Immanuel Kant, who wrote,

Two things fill the mind with ever-increasing wonder and awe, themore often and the more intenselythe mind of thought is drawn tothem: the starry heavens above meand the moral law within me.(Critique of Practical Reason)

Unlocking the mysteries of life and deathis precisely the aim of Buddhist faith andpractice. The Buddha declared, on the basisof his own experience, that this awareness lies within the depths of our ownconsciousness—a consciousness that possessesthe same wisdom that gives rise to life in all ofits magnificent forms. The universe is not agigantic empty place containing life here andthere. The universe itself is alive—a great,infinite life, of which we are all inseparableparts. Every atom contains the seed of life,and even the invisible void of space pulsateswith the same cosmic rhythm. In life or indeath, the oneness of our lives and theuniverse continues without ever beinginterrupted. However, merely recognizing thisintellectually is completely different from

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living it and feeling it, just as seeing orreading about an experience is different fromactually experiencing it.

The Ten Worlds describe the variousstates of being in any given moment. Theyrange from hell to Buddhahood. The TenWorlds were described in earlier Buddhistscriptures as distinctly separate realms where beings in these states of life dwelled.However, the Lotus Sutra, the final, and most profound of Shakyamuni’s teachings,clarified that the Ten Worlds actually refer to the ten different states that one canexperience at any given moment, and thatthey are all inherent in every life form andwithin the environment itself. This is calledthe mutual possession of the Ten Worlds.Nichiren Daishonin explains,

When we look from time to time ata person’s face, we find him or hersometimes joyful, sometimesenraged, and sometimes calm. Attimes greed appears in the person’sface, at times foolishness, and attimes perversity. Rage is the world of hell, greed is that of hungryspirits, foolishness is that of animals,perversity is that of asuras, joy isthat of heaven, and calmness is thatof human beings. These worlds, thesix paths, are all present in thephysical appearance of the person’sface. The remaining four nobleworlds are hidden and dormant anddo not appear in the face, but if wesearch carefully, we can tell they arethere. (Writings, p. 358)

Following is a brief description of each ofthe Ten Worlds:

1. The World of HELL is a state ofsuffering and despair, when a personfeels trapped and is unable to seebeyond a prison of pain and hope-lessness. This feeling of being powerlessfinds expression in hopeless depressionor uncontrollable rage, leading todestructive behaviour toward oneselfand/or others.

2. The World of HUNGRY SPIRITSdescribes the state of being enslaved byselfish desires or cravings, which are a

primitive way of attempting to escapesuffering. Lacking in self-awareness,one thrashes about desperately withoutany sense of purpose but that ofsatisfying whatever desire is mostpressing at the moment.

3. The World of ANIMALS is like the so-called “reptilian brain,” the instinct ofself-preservation at all costs and withoutregard for others. There is a sense ofpurpose, but it is the self-centred aim ofsurvival of the fittest. A person in thisstate will try to dominate those who areweaker, but will cower before thosewho are stronger.

4. The World of ASURAS refers toasuras, demons in Indian mythologywho typify the perverse desire tocontrol others and to be seen assuperior. Although self-awareness ismore developed, it is warped by anegoistic desire for power for its ownsake (as opposed to the state ofanimality, where selfish power issimply exerted for the sake of gettingwhat one wants). For example,animals will overpower or kill otheranimals for food, self-protection, orto preserve their territory. Humans,on the other hand, will abuse orsometimes even kill others forpleasure. This is of course the mostextreme expression of this lifecondition.

These four worlds are called the fourlower worlds—for obvious reasons. The first three—hell, hunger and animality—correspond to the three poisons of anger,greed and foolishness, or ignorance. We seethe three poisons expressed throughouthuman history in the form of war, povertyand the results of shortsighted selfishness,such as pollution and certain types ofdiseases. All four of these are negative states,and they are always lurking just below thesurface of our consciousness, waiting tospring forward if we let them. Being at themercy of these lower states of life leads tosuffering, for ourselves and for others.

5. The World of HUMAN BEINGS, alsodescribed as tranquillity, is a state ofbeing calm and undisturbed. It is

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located in the middle of the Ten Worlds,between the four lower worlds and thefour higher states, called the four nobleworlds. From this state, we are able toreflect and make choices aboutimproving our lives. However, we arestill susceptible to the lower worlds ifthis tranquillity is disturbed.

6. The World of HEAVENLY BEINGS, orrapture, describes the experience of joyor elation when a heartfelt desire isfulfilled or a happy circumstanceoccurs. Although this state is euphoric,it is easily upset when circumstanceschange or when a baser impulse sendsus into one of the lower worlds. For example, if a person were tosuddenly become wealthy or famous,certain kinds of desires might presentthemselves that were formerly out ofthe question, and which mightcompromise our integrity or our senseof purpose.

The worlds from hell to heavenly beingsare called the six paths. They describe a wayof life that is essentially reactive—alwaysbeing swayed by whatever life throws up atus. Living this way becomes a kind of viciouscircle, and we find we are always at the mercyof changing circumstances; and yet itdescribes, perhaps more often than we might

realize, the way we tend to live a great dealof the time.

The four noble worlds describe a way oflife that is the result of self-reflection and theresolve to improve one’s life. This implies thedevelopment of resilience to the changingtides of impermanence, and the forging ofone’s character through diligent effort. Eachsuccessive world represents an increasinglycomplete picture of what it means to behuman.

7. The World of VOICE-HEARERS, or learning, refers to ShakyamuniBuddha’s disciples, who wish to learnthe truth of life and aspire to that truth.When applied to ourselves, this worldrepresents the point at which we make such a decision. It is in generalthe desire for education and self-improvement, for which we naturallyturn to teachers whom we feel we canlearn from.

8. The World of CAUSE-AWAKENEDONES, or realization, describes theacquiring of awareness through directexperience with nature, perceiving thelaw of cause and effect at work in allphenomena.

Although people in these two worlds,called the two vehicles, attain a higher degree of self-development, they also tend to become self-satisfied and arrogant,regarding their achievements as the ultimatedefinition of their humanity. Shakyamuniwarned his disciples not to become attachedto the two vehicles, lest they become self-centred and attached to partial truths.

9. The World of BODHISATTVAS is theawakening of the aspiration for theenlightenment of all living beings. A bodhisattava recognizes the inter-relationship of all people and thus, theneed for every person to achievehappiness. One’s devotion to practiceequally for self and for others is the keyto entering the state of Buddhahood.

10. The World of BUDDHAS describesthose who achieve the supreme state oflife, characterized by boundless wisdomand compassion. In this state one is fullyawakened to the eternal and ultimate


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truth that is the reality of all things. Thedoor has been totally opened to thiswisdom; but it is anything but a static orfixed state. Once the portal toBuddhahood has been opened, one’s lifecontinues to expand endlessly. This is thetrue, original state of a human being inperfect harmony with the eternal life of the universe. It is such a powerfulexperience that the Buddha said even hecould not adequately describe it.

The life condition of Buddhahood mightsound like something so profound that itmust be nearly impossible to achieve. But this is not the case. Nichiren Daishoninexplains that Buddhahood is as close as ourown eyelashes, but we are unaware of it andunable to see it. Chanting Nam-myoho-renge-kyo awakens the Buddha consciousness;but our ability to perceive it is hindered byillusions that have accumulated over thecourse of our present and previous lives. Heexplains (keeping in mind that in his timemirrors were made of polished metal) theprinciple of awakening the Buddha nature inthe following way:

When deluded, one is called anordinary being, but whenenlightened, one is called a Buddha.This is similar to a tarnished mirrorthat will shine like a jewel whenpolished. A mind now clouded bythe illusions of the innate darknessof life is like a tarnished mirror, butwhen polished, it is sure to becomelike a clear mirror, reflecting theessential nature of phenomena andthe true aspect of reality. Arousedeep faith, and diligently polish yourmirror day and night. How shouldyou polish it? Only by chantingNam-myoho-renge-kyo. (Writings, p. 4)

The Ten Worlds are always within ourlives, and we can experience any of them atany time, depending on whether one oranother of them is stimulated. Bringing out our enlightened state does not mean“climbing the ladder” of the Ten Worlds. It ismore like turning on the lights in a dark

room. Even in the depths of misery in thestate of hell, chanting Nam-myoho-renge-kyo revitalizes us and enables us toimmediately transform anguish into great joyand wisdom. In Buddhism this is called“changing poison into medicine.” At first thisjoyful state may only surface as briefglimpses. But even the tiniest flicker of hopeis like a single spark that can ignite a brightand powerful flame, illuminating a cave thathas been dark for thousands of years. Ourproblems, as well as our desires and dreams,are the fuel for lighting this flame withinourselves. Of course, total transformation takesconsistent effort over the course of our lives; but the “enlightening” effect of chanting Nam-myoho-renge-kyo isimmediate and can be felt in an upsurge ofpositive energy, a clearing of the mind, and afeeling of deep inner peace. “Faith” in thissense means two things: allowing this energyto flow freely without resisting, and patient,steady effort.

DESTINY AND HUMAN CONSCIOUSNESS

Karma and Rebirth

Central to all major world religions is the ideaof eternal life. In some traditions, the spiritualessence, or “soul,” lives on forever after thedeath of the physical body. Buddhism viewslife as a continual process, in which all lifeforms, including the planets and stars,undergo the cycle of birth, growth, agingand death.

Existence and non-existence are seen astwo inseparable aspects of eternal life. Two fundamental Buddhist concepts, knownas “non-substantiality” and “dependentorigination,” explain the apparently separatephenomena of life and death. Dependentorigination states that, because phenomenaarise and continue to exist only by virtue oftheir relationship with other phenomena,they have no fixed substance and in their truestate are called “non-substantial.”

The unifying Buddhist principle known asthe Middle Way clarifies that life is neitherexistence nor non-existence. All life forms are composed of a temporary union of the

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five components of life: form, perception,conception, volition and consciousness. Ourlives come into being in our present existencepossessing these five components; in otherwords, we are composed of our physicalbodies (form) and our minds, which have thecapacity to perceive, conceive, act, and beconscious of our existence. At the time ofdeath, this temporary union dissolves into thelife of the universe and becomes a latentpotentiality. A Buddha is one who perceivesthe oneness of spirit and matter and life andits environment and is able to tap theuniversal consciousness of life as dependentorigination: Because this exists, so does that.The temporary existence is thus united andcontains the eternal existence, and vice versa.

Daisaku Ikeda explains as follows:

To explain simply, it is generallythought that life begins with birthand ends with death. However,Nichiren Daishonin taught that life iseternal, spanning past, present andfuture with neither beginning norend. Birth and death are the twoinherent phases, which one’s eternallife repeatedly manifests.

With respect to the concept ofeternal life in Nichiren Daishonin’sBuddhism, the Ongi Kuden [OrallyTransmitted Teachings] states,

“We repeat the cycle of birth anddeath secure upon the soil of ourintrinsic enlightened nature.” It alsostates, “Our birth and death are notthe birth and death that weexperience for the first time, but the birth and death that are foreverinherent in life” (Gosho Zenshu, p. 724).

The Heritage of the Ultimate Law ofLife also states, “Myo representsdeath, and ho, life.” To brieflyexplain, the workings of birth anddeath, which are eternally inherentin life, manifest the Mystic Law astheir true entity. When an individuallife manifests itself in concrete form,

that is called “birth,” and when itdissolves back into a latent, invisiblestate, it is called “death”…

Also, Dengyo [a renowned Buddhistscholar] states, “Birth and death arethe mysterious workings of the life-essence.” Again, in simple terms,that which activates and moves theindividual life is called myo, the life-essence. When an individual lifebecomes completely exhausted, itenters the state of death in order torest and be restored. The OngiKuden states, “ ‘To depart’ means toopen out into the universe.” As thispassage indicates, “departure,” ordeath, is itself a merging of theindividual life into the great cosmiclife. Then, by virtue of myo, theessential power or life force of thecosmos, it is recharged, so to speak,and born into the world anew. Theinterval of latency is called “death.”(Buddhism and the Cosmos, pp.209–210)

The Lotus Sutra teaches that the essentialnature of the universe is the continuouscreation and enhancement of life—that thebasic tendency of the universe is to continue the cycle of birth, growth, agingand death, to be followed by rebirth and the eternal regeneration of the process. Science indicates that life is formed from energy,which manifests itself as matter andconsciousness—what we call life, as well as its environment. The principle in physicsknown as the law of the conservation ofenergy further teaches that energy cannot be created or destroyed, which can beinterpreted to mean that life is both eternaland unlimited. Energy as life takes endlessforms, and each of these life forms acquires a certain direction, through actions andinteractions with other life forms, in accordwith the law of cause and effect. ThisBuddhist principle is known as karma, whichliterally means “action.”

We can think of our present life as onechapter in an ongoing story. The circumstancesinto which we were born, including the timeand place, our family relationships, and our

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physical and psychological characteristics—all are the results of accumulated causesformed in the past, including our previouslives. What we think of as destiny is thekarmic tendencies we have developed fromthe past. Some of these tendencies can bechanged through our efforts to improveourselves, but others are more deeplyingrained and are fixed, such as our physicalcharacteristics and the realities of ourbackground. However, there are manyimportant aspects of our karmic tendenciesthat can be changed, if a sufficiently powerfulforce can be exerted upon them.

The law of karma is the law of cause andeffect. Good causes produce good effectsand bad causes produce negative effects.Buddhism teaches that no event orphenomenon is exempt from the law ofcause and effect. Therefore, nothing “justhappens” without a reason. However, it isvery difficult to trace the cause for a particulareffect, since we are making causes at everymoment without being aware of theirpossible effects. In addition, we are unable torecall the innumerable causes we have madeover the course of countless lifetimes.Because of these two facts, many events orcircumstances in our lives seem random orirrational.

But Buddhism is a practical philosophy,focused on how we live our lives here andnow to create a better future. More importantthan being able to analyze the causes of ourkarma is developing the power to overcomethe negative aspects of our karma and creategood karma. It must be pointed out here thatwhat constitutes good or bad karma dependson what we decide to do about ourcircumstances. For example, suppose aperson is born poor or with a disability. As aresult of such a hardship an individual mightbecome a person of compassion and strengthof character, able to help many other people.On the other hand, another person who isborn into the same circumstances mightinstead react with anger and resentment,turning to a life of crime or living in misery.

Conversely, a person might be born intowealth, with good looks and health, andbecome arrogant and self-centred, leading alife that takes advantage of others. Can we

then say that one person’s karma is inherentlygood or bad, based only on superficialcircumstances? Obviously, it is only natural todesire good circumstances; but in the longrun, the real measure of one’s life does notrest with things like how much wealth onehas accumulated, especially given the factthat none of the things we acquire in this lifecan travel with us into the next one. Our onlytrue possession is our condition of life, whichcan neither be taken away from us nor begiven to us by someone else. Therefore,when we speak of changing our karma, weshould understand this from the muchbroader perspective of the totality of ourlives, and in relation to what we haveachieved and what kind of person we havebecome.

Nonetheless, suffering, no matter what

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form it takes, is a reality; and the Buddha’sintent was to enable people to overcometheir sufferings. Those who practise NichirenDaishonin’s Buddhism have experienced themost remarkable transformations of theirlives, both spiritually and in demonstrableways in their circumstances. The importantpoint is that the changes in theircircumstances stem from the deep changesthat take place within, in the expansion ofeach person’s humanity. These inner changesare accomplished by facing the realities ofkarma and challenging them, and bystruggling with the negative forces that giverise to them. In this sense, the negativeaspects of our karma become the incentivefor us to develop our inner lives, andtherefore ultimately come to have value inthe process of our “human revolution.”

HOW KARMA IS FORMEDAND CHANGED

The Nine Consciousnesses

What actually happens when a person chantsNam-myoho-renge-kyo? To understand, weneed to explore the way our consciousnessworks. Buddhism describes consciousness ashaving nine levels. First, experience is proces-sed through the senses and then travels intothe inner recesses of the subconscious.Through making causes with our thoughts,words and deeds we form karma that isimprinted there. This karma in turn exerts an influence over our behaviour and ourrelationships with the world around us.

The first five levels of consciousness arethe five senses of sight, hearing, smell, tasteand touch—in other words, the conduitsthrough which we absorb experience fromthe world outside our bodies. The sixthconsciousness is the faculty of processingthese sensory experiences; it involves ouremotions and our instinctive reactions tovarious painful or pleasurable experiences.For example, when we feel something is hot,the sixth consciousness sends a signal ofphysical pain and we react by recoiling fromthe source of that pain.

The seventh consciousness, called mano-consciousness, is the seat of self-consciousness

and judgment—what is good or bad,beautiful or ugly, and the decisions we make.But this consciousness is ruled partly by urgesand instincts that lie deeper in the subcon-scious realm. These feelings might beaccurate or inaccurate, good or bad, orsimply different from those of others,depending on how we have processed ouraccumulated experiences. For example, aperson who has suffered repeated abusemight develop a sense of self that is distorted,triggering strong reactions of stress, anger or a sense of inferiority in situations that recall the past. A more benign examplemight be the sense of what is beautiful orpleasurable that derives from a person’schildhood environment. The seventhconsciousness is each individual’s uniqueview of self and of life.

The eighth, or alaya (storehouse)-consciousness is the level of consciousnesswhere the results of one’s actions (karma),good or evil, accumulate as “seeds”—potential energy that later produces theeffects of suffering or happiness. The alaya-consciousness carries the karmic tendenciesthat form our destiny. At the time of death,the alaya-consciousness recedes into a stateof latency and moves our lives toward thenext phase of existence. If it is storing karmathat inclines us toward suffering, the experi-ence of suffering continues after deathand into the next life. If, however, the karmicseeds in the alaya-consciousness have beenpurified and redirected toward happiness,our lives will instead be turned towardhappiness and good fortune.

Our natural response to unhappiness is totry to change our circumstances. However, ifour karmic reality has not been transformed,no amount of good circumstances can createanything other than temporary relativehappiness. And relative happiness won’t“stick,” because we cannot preserve goodcircumstances through life’s endless changes; nor can we take them beyond this existence. Only by changing our innercondition of life, which travels with usthrough life and death, can lasting happinessbe achieved. And it is only while we are living in the world that we can make thistransformation.

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There is an even deeper level ofconsciousness, called the ninth, or amala-consciousness. The ninth consciousness is“the unchanging reality that reigns over all oflife’s functions,” or the Buddha nature. It isfree from all karmic impediments and existswithin our own bodies and minds, as well as throughout the universe. Chanting Nam-myoho-renge-kyo (the name of the Buddhanature) triggers the release of that Buddhanature—we “call its name” to summon itforth from the depths of our lives. The purelife force of the universe is thus able to travel through the alaya-consciousness, like atorrent of clear water, cleansing our negativekarma. Every fibre of our being is thenimbued with this life force and wisdom, andnegative effects from causes made eventhroughout countless lifetimes are changedand oriented toward Buddhahood.

This process of changing karma naturallyinvolves facing the realities of our past karma,which appear in the form of difficulties andlimitations we experience. But because it

arises from the ninth consciousness, which“reigns over all of life’s functions,” ouremerging Buddha nature has the power tocause such profound change to occur. In thisway, we can challenge and use our problemsas the means for cultivating our enlightened,original selves. Buddhism thus recognizes allpeople as “Buddhas-in-the-making.”

The experiences of SGI membersthroughout the world attest to this remar-kable truth. By tenaciously practising Nam-myoho-renge-kyo against what often seemedlike impossible odds, millions of individualshave turned an existence of despair andanger into an energetic and meaningful lifefilled with optimism. Life then becomessomething more than a struggle against pain, as it begins to move into the realm of expanded possibilities. Abilities neverimagined blossom, and creativity and joybecome a way of life rather than a farawaydream.



Part of the mission of a religious organization like oursis to provide a place of shelter, healing and comfort forthe weary. But that is not all. Religion should also helppeople discover themselves anew, find liberation, reformtheir consciousness and elevate their souls. Fulfillingthese functions constitutes the real worth of religion inrelation to reforming the times. Only then can itcontribute to overcoming the identity crises and bridgethe gap between local concerns and the overarchinggoals of global civilization.

– Daisaku Ikeda, Faith into Action


WHAT IS THE SOKA GAKKAIINTERNATIONAL? The Soka Gakkai International (SGI) is aworldwide association of 12 million membersin nearly 200 countries and territories. Theworld soka means “creating value,” andgakkai means “society.” Soka Gakkai therefore means “Society for the Creation of Value.” The SGI centres its activities ondeveloping the human potential for individualhappiness and for creating global peace andprosperity.

Rooted in the life-affirming Buddhistphilosophy of Nichiren Daishonin, themembers of the SGI share a profoundcommitment to the values of peace, cultureand education. These three ideals correspondto the ”three virtues” that describe a Buddha:those of sovereign, parent and teacher tohumankind. The virtue of sovereign is theconcern for the protection and welfare of allpeople (peace). The virtue of parent is thefostering of the capacity to care for others(culture). And the virtue of teacher is theability to awaken others to truth and theirhigher potential (education).

The scope and nature of activitiesconducted in each country differ according tothe culture and characteristics of that society,with the shared understanding of the link

between individual happiness and the peaceand prosperity of society.

The Buddhism of Nichiren Daishoninplaces the highest emphasis on the sanctityof life. Members seek through their practiceof Buddhism to develop and enhance theirability to live with confidence, to create valuein any circumstance, and to contribute to the well-being of their families, their friends and their communities. This self-directedtransformation of the individual is referred to as the process of “human revolution.”Nichiren Daishonin’s teachings assert that allpeople, regardless of social or personalcircumstances, possess the potential todevelop lives of value and creativity—toattain an enlightened state of life. Buddhismfurther teaches that, in the final analysis,lasting peace can only be achieved when wechallenge and master the impulses towardhatred and violence that exist within us all—what Buddhism calls the “fundamentaldarkness” of life, or the three poisons ofanger, greed and foolishness. Peace, cultureand education are the respective antidotes to these three poisons. It is this dynamicprocess of self-reformation and the resultantrejuvenation of human society that form thecore of the SGI’s vision of a peaceful world.

These values are expressed in the SGICharter, which embodies core beliefs in the

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6. SOKA GAKKAI INTERNATIONAL


ideal of world citizenship, the spirit of tolerance,and the safeguarding of fundamental humanrights.

PEACE, CULTURE ANDEDUCATIONThe ideal of peace to which SGI members arededicated is not merely the absence of war orarmed conflict. It is a dynamic, interactiveprocess, focusing on the individual andradiating out to family, community andsociety as a whole. This ideal of peace is acondition in which the dignity of life and the fundamental rights of all people arerespected and fully secured. The SGI’s effortsare directed at calling on the human capacityfor creativity as a response to the humantendency toward destruction.

One way of helping people to appreciatethe dignity of their lives is to bring them into contact with their humanity through culture. Culture can link the hearts of peoplethroughout the world by inspiring our senseof beauty and goodness. Cultural exchangenurtures understanding and respect amongdifferent peoples, promoting the spirit ofcoexistence and mutual appreciation. TheSGI encourages each individual to discoverand develop his or her own unique qualitiesand abilities, and also provides opportunitiesfor cultures to share and appreciate those ofothers, through the promotion of variouscultural activities. The world’s vast anddiverse stores of cultural riches thus becomemore accessible to people in general.

An involvement with education is one of the organization’s enduring features.

Humanistic learning opens the way tohealing wounds of the past and buildingforward-looking societies. Such an approachcounters bigotry and other forms ofparochialism, and encourages a universalsense of humanity—both part of theBuddhist view of life.

The SGI has continued to regardeducation as a lifelong pursuit of self-awareness and development. Educationnurtures the ability to think critically, makeinformed choices, and appreciate life in all itsdiversity. In its appeal for the development ofthe whole human being, the SGI strives tocreate educational opportunities for citizensof all ages and backgrounds throughdiscussion forums, seminars, exhibitions andcultural exchanges.

HISTORY ANDDEVELOPMENTThe Soka Gakkai International was formed in1975. In the years since, as the SGIcommunity continued to expand in variouscountries, national organizations have beenestablished in every region of the world.Developing their own programs of activitiesin accordance with the culture andcharacteristics of their respective societies,these independent organizations nowcomprise the international community of the SGI.

The Soka Gakkai began in 1930 as aneducators’ group, the Soka Kyoiku Gakkai(Society of Educators for the Creation ofValue). The founder of the group, TsunesaburoMakiguchi (1871-1944), an educator and

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Tsunesaburo Makiguchi Josei Toda Daisaku Ikeda


author, was passionately dedicated toreforming the Japanese educational system,which emphasized rote learning over critical,independent thinking. He strove to developmodes of education that would unleash thepotential of the individual.

Central to Makiguchi’s philosophy washis theory of value, the view that the creationof value is a uniquely human activity, and infact constitutes the essence of being human.His quest to understand the meaning ofhuman life led to his encounter with theteachings of Nichiren Daishonin. Afterstudying Nichiren Daishonin’s philosophy, herealized that these teachings contain thespiritual underpinnings for the kind of value-creating education that had been his lifelong goal.

In 1928, Makiguchi committed himself topractising this Buddhism, along with a youngteacher, Josei Toda (1900–58), whom he hadmet around 1920. Makiguchi, with Toda’sassistance, subsequently founded the SokaKyoiku Gakkai, which drew its initialmembership principally from among felloweducators and focused on the interfacebetween Buddhist principles and Makiguchi’stheory of value creation.

Japan at that time was plungingheadlong into war and destruction, a coursethat was diametrically opposed to theBuddhist reverence for life. As the Second World War escalated, the militaristgovernment began to crack down severelyon all forms of dissidence. Makiguchi andToda found themselves under increasingpressure to compromise their beliefs and lend support to the war effort. Theircontinued resistance led to their arrest and imprisonment in 1943 as “thoughtcriminals,” along with other leaders of theSoka Kyoiku Gakkai.

Makiguchi endured brutality andprivation in prison, refusing on all counts tocompromise his convictions. The records ofhis interrogations reveal a man propounding,without a trace of hesitation or fear, the verythoughts that had led to his incarceration. OnNovember 18, 1944, he died at the age of 73in the Tokyo Detention House.

Of the other leaders arrested, only Todastood up to the authorities with Makiguchi,

and refused to recant his beliefs. He thereforeremained in prison while the others werereleased. Toda survived the ordeal ofimprisonment and was released on July 3,1945, just weeks before Japan’s surrender.The Soka Kyoiku Gakkai had all butdisintegrated under the wartime persecutions.Although physically ravaged by his two yearsin prison, Toda immediately set about thetask of rebuilding the organization. It wasrenamed the Soka Gakkai (Society for theCreation of Value), reflecting Toda’s resolvethat its mission should not be confined to thefield of education but be expanded to thebetterment of society as a whole. The SokaGakkai grew rapidly under Toda’s leadership.By the time of his passing in 1958, themembership had grown to more than750,000 families.

Josei Toda’s responsibilities were assumedby Daisaku Ikeda, who became the thirdpresident of the Soka Gakkai on May 3, 1960.Ikeda met Josei Toda at the age of 19 andpractised under his direct tutelage untilToda’s death. Ikeda has continuouslydedicated himself to fulfilling the vision hismentor shared with him in the areas ofpeace, culture and education.

In 1957, Josei Toda issued a declarationagainst the use of nuclear weapons, declaring their use to be criminal under anycircumstances. He called upon the youth ofthe world to work for the abolition of theseweapons of mass destruction. Taking up thischallenge, Daisaku Ikeda has devoted morethan 50 years to creating conditions for apeaceful world. He has held more than 1,500dialogues with leading cultural, political andacademic figures on topics ranging frompeace, human rights and the role of religionin society, to astronomy and the power ofculture. Many of these dialogues have beenpublished in a number of languages. Mr.Ikeda has lectured on peace issues atuniversities throughout the world, and hasmade an annual peace proposal every yearsince 1983 on January 26, the anniversary ofthe founding of the SGI. These lectures andpeace proposals have addressed subjectssuch as global citizenship, individual self-mastery, and the power of dialogue andtolerance. His efforts have been recognized

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by the United Nations, which presented himwith the UN Peace Award, and by universitiesthroughout the world, from whom he hasreceived more than 140 honorary doctoratesand professorships.

Mr. Ikeda’s efforts to fulfill Josei Toda’svision of a peaceful world have also inspiredthe SGI’s wide-ranging activities as a non-governmental organization (NGO) withofficial ties to the United Nations, and as a member organization of the WorldFederation of United Nations Associations.Mr. Ikeda is an honorary adviser to this body.Central to these activities have been publicinformation programs that aim, throughexhibitions, symposia and other forums, topromote awareness of the issues of war andpeace and the feasibility of peacefulalternatives. Major international exhibitionson such themes as disarmament, humanrights and environmental protection havebeen presented, with the goal of enhancingpublic awareness of these critical issues.

The SGI has become increasingly activein interfaith dialogue and has developedpartnerships at different levels with manyinstitutions and NGOs. The SGI is amovement that demonstrates how Buddhismcan be a positive, regenerative force insociety. Rather than detaching themselvesfrom the problems of the world, SGI memberstake the attitude of facing challenges to bringabout positive change.

The SGI president has also foundedseveral institutions dedicated to peace andinter-cultural dialogue. The Toda Institute forGlobal Peace and Policy Research conductsindependent research and networks withpeace researchers, activists and policy-makersto provide a global forum for the discussionand implementation of cooperatively designedpolicy strategies. The Boston Research Centerfor the 21st Century provides a venue forpooling wisdom and fostering dialogueamong the world’s peace-oriented cultural,philosophical and religious traditions. Thus, anetwork of global citizens in the pursuit ofpeace is being created.

The SGI promotes cross-cultural exchange,based on the conviction that music, art and other cultural expressions enhance therichness of human life and can inspire mutual

respect and understanding in our diverseworld. In 1963, Mr. Ikeda founded the Min-On Concert Association, which has sponsoredtours of musical and performing groups fromsome 70 countries, including Canada, andhas grown into the largest Japaneseorganization of its kind. He also founded theTokyo Fuji Art Museum in 1983, which isengaged in a wide-reaching program ofexchange with cultural institutions throughoutthe world.

Education has been of central concern tothe Soka Gakkai since its inception, and manyof the ideas set forth by Makiguchi and Todahave been brought to fruition through thecreation of the Soka school system.Comprising all levels from pre-school to post-graduate in Japan, the Soka school systemundertakes education designed to stimulatewisdom and responsible involvement insociety. In recent years, Soka Kindergartenshave been opened in Hong Kong, Singaporeand Malaysia. Soka University of America hastwo campuses established in the United States,and Makiguchi’s value-creating educationsystem has been adopted by more than 50schools throughout Brazil.

SGI CANADAImmediately on becoming president, DaisakuIkeda began to devote his efforts and attentionto the small but growing international mem-bership. He visited the United States, with abrief stopover in Canada, and Brazil, inOctober 1960 to encourage the small number

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Daisaku Ikeda with British historian Dr. Arnold Toynbee(1972). Their discussions were published in a book titledChoose Life.


of members practising there, and hassubsequently travelled to more than 50countries. In January 1975, the Soka GakkaiInternational was created, with Daisaku Ikedaas its first president.

The seeds of the present Canadianorganization, SGI Canada, were sown duringMr. Ikeda’s first overseas trip. On his arrival fora two-day stopover in Toronto, Mr. Ikeda wasmet at the airport by a young expectantmother, Akiko (Elizabeth) Izumi, who hadherself recently moved to Canada with herCanadian-born husband.

Since there were no members in Torontoat the time, Mrs. Izumi’s mother, who was amember in Japan, asked her daughter towelcome Mr. Ikeda at the airport. Having metthe Soka Gakkai president, Mrs. Izumi wasmoved by his warmth and consideration, andtwo years later decided to join the SokaGakkai.

Gradually, a handful of membersemigrated from Japan and settled in suchplaces as Toronto, Montreal, Ottawa,Vancouver, Calgary and Winnipeg. Theyintroduced others and formed small groups.In the early years, these pioneer memberswere part of the larger American organi-zation; in 1976 the Canadian organization

was established and Mrs. Izumi wasappointed as its first chairperson. Centreswere opened in Toronto, Montreal andVancouver as the membership steadily grew.Today there are members across Canada,with additional centres or offices in Ottawa,Quebec City, Edmonton, Calgary andWinnipeg. In 1996, a conference centre wasestablished in Caledon, Ontario, called theSGI Canada Caledon Centre for Culture andEducation.

A national monthly magazine, NewCentury, was launched in 1981, followed in1986 by a French language publication, ÈreNouvelle. Local organizations of SGI Canadacan be found in every province.

SGI Canada is registered as a religiousnon-profit charitable organization and itsmembership represents a cross-section ofCanadian society, composed of people of allages and cultures. This is a natural reflectionof the universal appeal of the Buddhistphilosophy, which places the highest valueon the dignity of human life, while at thesame time celebrating and encouragingdiversity and individual freedom.


SGI Youth representatives from around the world in Japan (2002)


Mahayana Buddhism aims at teaching allhuman beings how to enjoy their lives in thetruest sense of the word. A phrase in the LotusSutra says plainly: this world itself is wherepeople can live in happiness and peace. Farfrom being negative, true Buddhism affirmsand exalts life. For the Buddhist philosophy ofeternal life is not an expedient designed topersuade people to accept their mortality; it isa realistic and unfailing view of life establishedthrough myriad struggles against the sufferingsof birth, old age, sickness and death. It teachesus to face up to the harsh realities of life withconviction and hope; it enjoins us to devote allour actions and our thoughts to the welfare ofothers, because compassion is the ultimatesource of cosmic life.

– Daisaku Ikeda, Life: An Enigma, A Precious Jewel


Why would I need a practice like this?

The world rushes at us. Our minds are oftenleft reeling from the events of the day. We arealso strongly influenced by the inclination ofour own character, and by the countlessexperiences that have helped to form ourcharacter and circumstances, which is knownin Buddhism as karma. Although it is difficultto reach beneath the surface of experience,deep within us is a fount of unlimited joy andstrength, our own eternal and unchangingself in the midst of an ever-changing world.We can tap this resource through the practiceof this Buddhism. SGI President Daisaku Ikedaexplains, “Faith is the function of human lifeto dispel the dark clouds of doubt, anxietyand regret and sincerely open and directone’s heart toward something great.”

The answers to the most importantquestions about life and death, suffering and happiness, are not to be found in the external world; nor can technologyprovide the answers. They lie within thedepths of our own consciousness, and onlywhen we awaken that deepest level of ourconsciousness can we experience the essentialnature of our lives. This is not an abstractintellectual process. It is an actual sensation ofpositive physical and spiritual energy, and atransformation of how we perceive life that occurs when we chant Nam-myoho-renge-kyo.

What are the benefits of this practice?

Chanting Nam-myoho-renge-kyo enables usto open our inner lives, discovering who wereally are and what great untapped potentialwe possess. Initial experiences include apronounced feeling of spiritual and physicalrejuvenation and a heightened level ofperception and clarity of mind. We may alsoexperience a release of intense emotions,which might have been long suppressed.

To explain, we might think of our liveslike a glass of water that contains sedimenton the bottom, which is not recognized untilit is stirred up. This sediment is like thenegativity in our lives, which is there but isnot apparent as long as it is left undisturbed.This negativity nonetheless adversely affectsour lives and colours our perceptions. Thegoal of Buddhist practice is to purify our livesby removing the impurities of our negativekarma. Chanting Nam-myoho-renge-kyo islike adding fresh, clean water to this glass. Atfirst, it causes the sediment to be agitated,making the water appear cloudy.

However, as we continue practising, theclean water gradually displaces the sedimentand purifies the water in the glass. It istherefore important to continue to supplythis clean water to the glass, which meanscontinuing to practise and study. NichirenDaishonin states, “Buddhahood lies incontinuing faith.” Faith in Buddhism meansexercising the will to practise and study. Inner

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7. Q & ASome Questions and Answers about

SGI and Nichiren Buddhism


peace, renewal and the light of a powerfulresolve replace feelings of lethargy, pain,anger or hopelessness. Through the course of our lives we tend to lose contact with our inner light, allowing disappointment,disillusionment and the pain of bitterexperiences to lead us to resignation and, inmany cases, cynicism or depression. Thepractice of Buddhism is a battle of light overdarkness. It is the unleashing of positive energythat has lain dormant, like an undiscoveredtreasure. Once awakened, the Buddha naturemakes itself felt on every level—spiritual,

emotional, psychological and physical. Inconcrete terms, we experience:

• Positive changes to longstanding orseemingly insurmountable difficulties

• Happier and more harmoniousrelations with others

• An increased capacity for self-reflectionand improvement

• A clear and peaceful mind, combinedwith a powerful inner resolve

• A sense of hopefulness and forward-looking self-reliance

• Improved physical, mental andemotional condition

• Greater compassion for andappreciation of others

• The ability to transform difficulties intoopportunities for growth

• A heightened level of perception• Enhanced ability to achieve goals

The ultimate benefits of practising thisBuddhism are extraordinary. The condition oflife called enlightenment or Buddhahood islike a doorway to the infinite. It is thequintessence of human experience andliterally defies description. However, as soon asone begins chanting Nam-myoho-renge-kyo,this doorway begins to open and the manybeneficial results are indications of what liesahead as one’s practice develops over time.

How can I find out more about this practice?

Most people begin by chanting Nam-myoho-renge-kyo on a trial basis and attending SGImeetings. Chanting can be done at any timeof the day, although it is usually done in the morning and the evening. Attendingdiscussion and study meetings, you canbecome acquainted with members, who canhelp answer your questions and teach youhow to chant. If there is an SGI Canada centrein your city, there are regular introductorysessions, which are free of charge, as are all our activities and programs. If there isn’t a centre where you live, you can contact us at our national office, at the centre nearestyou, or through the postmaster at our Web site.

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Why do members talk to others about the practice of Buddhism?

The primary purpose of this philosophy is tobecome happy in the deepest sense of theword. The most obvious reason for teachingothers about this philosophy is to share its benefits, which is an expression of compas-sion. By trying to help others find happinessthrough this practice, we also open up thecapacity of our lives to appreciate others andto feel joy when they triumph in their ownlives. In this sense, our happiness is directlyproportional to our humanity, and is linked tothe happiness of others.

Can’t I be happy without chanting?

That depends on one’s definition ofhappiness. Most of us are happy when thingsare going well, but it is much more difficult todevelop happiness in trying circumstances.Like the lotus flower, those who practiseNam-myoho-renge-kyo bloom most fully inthe deepest, darkest swamp—the problemsof our lives. “Relative” happiness depends onhaving good circumstances, and is easilyupset when those circumstances change.Being able to actually transform the way wefeel at this present moment, regardless of our circumstances, is not easy. “Absolute”happiness, on the other hand, is the result ofthe emergence of the Buddha nature, theoriginal state of life that is completely pure, natural and unaffected by negativeinfluences. The practice of chanting Nam-myoho-renge-kyo turns even the most adverseconditions into the fuel for “changing poisoninto medicine.” All experiences, both goodand bad, become means to create value, and ultimately lead to victory in life. Buddhistpractice thus amplifies the power of thehuman spirit to heights never beforeexperienced.

How do you define “suffering”?

When we examine this issue carefully, we cantrace all forms of human suffering to variousfears—fear of failure, fear of physical andemotional pain, fear of loss, fear of theunknown, and so on. In the end, our twogreatest fears are the fear of death and thefear of being alone and separated from

everything we hold dear. We suffer becausewe cannot perceive the eternity of life andthe reality that we are connected to everyoneand everything in the universe.

The practice of Nichiren Daishonin’sBuddhism causes the awakening of agrowing sense of the eternity of our lives andof the oneness of all life. As our practiceprogresses, this feeling becomes clearer andstronger; and as it does, these primal fearsbegin to dissolve. We find that this convictionbecomes a living reality that we can call forthat will whenever we chant, engage indialogue with others, or study the teachings.Like a skilled navigator in a powerful vessel,we can travel over the waves of life withperfect composure and a clear sense ofdirection, setting our sights on an ever-widening horizon of possibilities that extendeven beyond our present existence.

How does this practice work?

We bring a lot to our present moment:emotions, thoughts and bodily sensations.Changes to any one of these areas producechanges in the other two areas. To reallybecome happy, we need a practice that willenable us to sculpt our “life-moment” and toexpand our “life-space.”

Nichiren Daishonin, who founded thisBuddhism, said that we are no more able tosee our own life condition than we are able tosee our own eyelashes without a mirror. TheGohonzon is the scroll, called a mandala,which we face and focus on when we chant.This Gohonzon embodies the life-conditionof the Buddha, in which life is perfectly inbalance. In the centre is inscribed “Nam-myoho-renge-kyo” (Buddhahood), whichilluminates all the other conditions of lifedepicted on either side of this centralinscription. Chanting to the Gohonzon is likeopening our eyes to a mirror of our ownBuddha nature, stimulating the confidenceand joy to face and overcome any situation.Over time we develop an understanding ofthe meaning of our lives in our own terms.

Every person’s life has a pattern of joyand pain that is unique to that individual.Events and influences from our past, as wellas our own personalities, have helped toshape our tendencies as we interact with our

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world. This is part of the law of cause andeffect. In this sense, many causes have gone into creating the effect—that beingourselves, as we are now. Yet throughout thecontinuum of time, we exist only now, sochanges that we make in this moment can have a profound effect on how weexperience life and how our world respondsto us. However, to make a profound changerequires an equally powerful cause. Nam-myoho-renge-kyo awakens the universalrhythm within our lives, creating dramaticeffects that are experienced both inside of us and in our environment. It is an interiorjourney by which we reclaim all that iswonderful about ourselves. But it can only betruly understood through direct experience.

How can one person create world peace?

When we are advancing joyfully andappreciate all those around us, our families,our colleagues and the people in ourcommunities respond in ways that createharmony and joy in our immediateenvironment. Even one deeply determined

person can have a profound effect on theworld. From this microcosm of individualpeace is born the lasting and true peace thathumanity has so desperately longed forthroughout the ages. The model for worldpeace that Buddhism provides must beginwith oneself and one’s immediate sphere ofexistence; from there it radiates outward andlinks with others. If we can create peace rightwhere we are now, we open the possibilitiesfor others through our example. Althoughthis way may seem indirect, it actuallyrepresents a major accomplishment.

What are the people like?

The membership of SGI Canada isrepresentative of the Canadian population interms of racial and cultural background,gender, age, financial situation, etc. A truegrassroots organization, the SGI is a gatheringof ordinary people who recognize theextraordinary potential of every individual.

What is the relationship of the membersto the organization and to each other?

Members offer their homes for meetings fordiscussion and study. In these meetings,members are supportive and encourage eachother in their practice. They share theirpersonal experiences and learn from eachother how to deepen their understanding ofBuddhism and how to apply the philosophyin their daily lives. Leaders are fellowmembers with longer experience of thepractice who provide insight andencouragement. They do not give membersadvice on how they should live their lives, butrather help their fellow members understandthe philosophy more clearly so they will bebetter able to develop their practice.

What does it cost?

There is no cost, other than a nominaldonation when a person receives theGohonzon. Most members have their ownGohonzon to use at home for their Buddhistpractice. There are no membership dues orother financial obligations. The organizationexists to serve and support the members, notthe other way around. We do not sell courses,nor do we solicit funds outside our ownmembership.

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PHO

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Do I need to become a member in orderto attend SGI meetings?

Guests, family and friends are alwayswelcome at our meetings. The decision tobecome a member is an individual choicethat comes naturally when one has decidedto take up the practice and wants to make acommitment to continue. Some peopleattend meetings for months or even yearsbefore coming to that point, and someattend simply out of interest. Everyone iswelcome, and there is no pressure to join.Our meetings are meant to be a place wherepeople can freely enjoy an atmosphere offriendship, learn from the philosophy, andalso learn from each other.

How is the organization funded?

Members voluntarily contribute, as with anynon-profit organization. However, donationsare not a requirement of membership, andare used exclusively for the development ofthe SGI organization’s activities and programsas well as for the maintenance of its centres.The umbrella organization, the Soka GakkaiInternational, fosters and occasionally sponsorsevents and programs for promoting peace,culture and education. These events aresupplementary to SGI Canada’s regularactivities. Any fundraising activities undertakenfor special projects, such as disaster relief, arecarried out separately, and are usuallydirected to other non-profit agencies such asUNHCR, UNICEF or similar organizations.

What is the best way to approach thispractice as a beginner?

The best way is to try chanting Nam-myoho-renge-kyo for a few minutes every day. Sittingupright with your back straight, press yourpalms together lightly in front of your chestand pronounce “Nam-myoho-renge-kyo” ina steady rhythmical voice. The words “myo”and “kyo” are pronounced like “yo” with theconsonant in front. Each syllable has one beat:Nam-myo-ho-ren-ge-kyo. SGI members canhelp you to chant correctly. An audio samplecan be accessed from SGI Canada’s Web siteat www.sgicanada.org to help you learn thepronunciation. It is also a good idea to attenddiscussion and study meetings so you canlearn to practise through personal contact

with other people who are practising. This isalso very valuable in helping to answerquestions and becoming familiar with thephilosophy. Lending this kind of support isreally the main purpose of the SGI organiz-ation. However, you will be encouraged toprogress at your own speed and gain yourown first-hand experience with the practice.

What is gongyo?

The word gongyo literally means “assiduouspractice.” It is the term used for the twice-daily practice of reciting two portions fromthe Lotus Sutra and chanting Nam-myoho-renge-kyo (called daimoku). The sectionsrecited from the Lotus Sutra are from thesecond and the 16th chapters, calledrespectively, the “Expedient Means” chapterand the “Life Span” chapter. NichirenDaishonin specified reciting portions of thesetwo chapters because they are the mostimportant, in that they elucidate theuniversally and eternally inherent Buddhanature. SGI members recite the sutra andchant daimoku in the morning and theevening as their daily practice.

Why chant words in a language I don’tunderstand?

We are able to study the meaning of thesutra, which is readily accessible. In addition,people from all over the world can chanttogether and thereby unite their spirits,transcending language barriers. If everyonewere to chant in their own languages, peoplefrom different countries could not chanttogether. And most important of all, whenwe chant Nam-myoho-renge-kyo, we arecommunicating with the inner depths of ourconsciousness. Although Nam-myoho-renge-kyo is a Japanese pronunciation of a Chinesetranslation of Sanskrit, it is a “name” thatembodies the essence it stands for—just asour own names embody who we are. We areall made of the same materials; all theelements that have made up the stars andplanets are also the same physical elementsof our bodies. Likewise, we share a spirituallink with everything in the universe throughtime and space, including the mind of theBuddha. When we chant Nam-myoho-renge-kyo and recite the sutra, we are generating

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this link with the Buddha consciousness withinourselves. In this sense, we “recognize” Nam-myoho-renge-kyo, just as we recognize ourname when we are called.

SGI President Ikeda explains further inone of his lectures:

Some of you, I imagine, may wonderhow reading sutra passages youcannot understand could bringabout any benefit. Let me reassureyou that definitely there is benefitfrom carrying out this practice.

The Daishonin says:

”A baby does not know thedifference between water and fire,and cannot distinguish medicinefrom poison. But when the babysucks milk, its life is nourished andsustained. Although one may not beversed [in various sutras]…if onelistens to even one character or onephrase of the Lotus Sutra, onecannot fail to attain Buddhahood.”(Writings, p. 513)

Just as a baby is nourished and growsnaturally of its own accord bydrinking milk, if you earnestly chantthe Mystic Law with faith in theGohonzon, definitely your life willcome to shine with immeasurablegood fortune and benefit.

To cite another example: Dogs havea language in the world of dogs,and birds have a language in theworld of birds. While people cannotunderstand these languages, fellowdogs and fellow birds can certainlycommunicate within their ownspecies. Also, even though somepeople do not understand scientificjargon or a particular language,others can communicate very wellthrough these languages.

Similarly, it might be said that whenwe are doing gongyo or chantingdaimoku, we are speaking in thelanguage of Buddhas andbodhisattvas. Even though you maynot understand what you are saying,

your voice definitely reaches theGohonzon, all Buddhist gods[positive and protective forces in theenvironment] and all Buddhas andbodhisattvas over the threeexistences and in the ten directions;and that, in response, the entireuniverse bathes you in the light ofgood fortune.

At the same time, it is certainly truethat if you study the meaning of thesutra based on this practice andwith a seeking mind, you can as amatter of course deepen yourconfidence and strengthen yourfaith still further. (Lectures on the“Expedient Means” and “Life Span”Chapters of the Lotus Sutra, Vol. 1,pp. 20–21)

What is the difference between chantingNam-myoho-renge-kyo and meditation?

Chanting Nam-myoho-renge-kyo is an all-inclusive practice. It combines prayer,meditation and recitation together, andgenerates an integration of our inner selveswith the outer world. It differs frommeditation in that we don’t close our eyesand withdraw from the outside environment.Instead, we keep our eyes open and focusedon the Gohonzon while we are chanting. In traditional forms of meditation, thepractitioner seeks to enter into a state that is primarily an interior experience. Afteremerging from this experience, the personmust re-integrate with the outside world.One must clear one’s mind of all thoughtsand essentially wait for something to happen.When we chant Nam-myoho-renge-kyo, onthe other hand, we remain in a fullyconscious state and we experience thewelling up of the Buddha nature from within.Through the active engagement of ourprayers, like a powerful light from thedeepest level of our consciousness, itpenetrates and infuses our minds and bodiessimultaneously with this surge of positiveenergy, clarity and a deep sense of beingconnected to life and the world. Weexperience this in the context of ourconscious reality and the world around us

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because the Buddha nature is life itself, notsomething beneath or beyond life.

Instead of attempting to extinguishdesires and enter a state of emptiness,Nichiren Daishonin teaches that both desiresand problems motivate us to live and toimprove our lives. When our desires arelinked to Nam-myoho-renge-kyo, theystimulate the emergence of the Buddhanature. By embracing the realities of daily lifeand applying the practice of chanting tothem, we generate the wisdom and innerstrength of the Buddha nature. We gain thespiritual capacity to feel greater compassion,and our desires expand and become morealtruistic. In this way, we purify and elevateour desires rather than try to suppress them.

What should I think about when I’mchanting?

The effect of chanting Nam-myoho-renge-kyo is to bring all aspects of our being into

balance and harmony. Because the approachis all-embracing and integrated, the effect islikewise balanced and natural. If you feeltired, chanting will help give you energy. Ifyou are overwrought, chanting will help youfeel calm. Therefore, it is best to focus yourmind on whatever is most important to youin your own life. In this way, you can makethe most natural connection with thepractice and also see it work in the areas ofyour life that matter most to you. Our needsand aspirations, as well as our worries andfears—all are the passageways to our Buddhawisdom. This is the compassionate andhumanistic approach of the Buddhistphilosophy. When we unlock and release thepower and wisdom within, we can begin tobuild a solid foundation for peace andhappiness that originates from the depths ofour own lives.


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Buddhism…explores the “internal cosmos” unfoldingwithin the lives of human beings, reaching even to thegreat life that is the origin of the universe. This life thatis as vast as the universe is the wellspring that givesbirth to the external cosmos. And the bodhisattva waytaught in Buddhism will encourage groups of humanbeings who live with the life of the greater universe astheir greater self to rise up from among the people. Herebecomes possible the formation of the free and richlycompassionate bodhisattva character that, basing itselfon the fundamental life of the universe, with Earth asits stage, is able to achieve solidarity with others. It isthese bodhisattva-like individuals, I believe, who will bethe world citizens endowed with a worldview and asense of ethics appropriate to taking responsibility for aglobal community.

– Daisaku Ikeda, Space and Eternal Life


There is a story about Shakyamuni Buddhathat recounts how one day he came upon adeer that had been shot with an arrow. Agroup of learned men were gathered there,each in turn speculating on where the deer’slife would go when it died. When the Buddhaappeared, they anticipated some profoundwords of wisdom. However, he said nothingbut instead went straight to the deer andpulled the arrow from its body in order tosave its life and end its suffering. This storyillustrates the Buddha’s original intention andthe reason for the existence of Buddhism.The Buddha’s quest was a life-or-deathstruggle to discover the meaning of life andhow to conquer the four sufferings of birth,sickness, aging and death. The concludingwords of the “Life Span” chapter of the LotusSutra read:

At all times I think to myself:How can I cause living beingsTo gain entry into the unsurpassed wayAnd quickly acquire the body of aBuddha?(Lotus Sutra, chapter 16, p.232)

Nichiren Daishonin clarified the ultimateteaching, which is known variously as “theteaching affirmed by all Buddhas,” “the oneessential phrase,” “the teaching that accordswith the Buddha’s mind” and “the doctrineof attaining Buddhahood in one’s presentform.” He expressed it in one of his writingsby saying, “The wonderful means of trulyputting an end to the physical and spiritualobstacles of all living beings is none otherthan Nam-myoho-renge-kyo” (Writings, p.842).

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CONCLUSION


FURTHER READINGWe hope this booklet has been helpful inproviding you with a brief overview of theSGI and the practice and philosophy ofNichiren Buddhism. If you would like furtherreading materials, following is a short list ofsuggested books, which are available at SGICanada bookstores:

• Life: An Enigma, a Precious Jewel, by Daisaku Ikeda (1983, KodanshaInternational)

• Space and Eternal Life, by DaisakuIkeda and Chandra Wickramasinghe(1998, Journeyman Press)

• The Buddha in Daily Life, by RichardCauston (1995, Rider Books)

• The Writings of Nichiren Daishonin(1999, Soka Gakkai)

• The Lotus Sutra(1993, Columbia University Press)

The following books published byMiddleway Press (a division of SGI-USA) areavailable through your local bookstore or on-line booksellers:

• Unlocking the Mysteries of Birth andDeath, by Daisaku Ikeda

• For the Sake of Peace: Seven Paths to Global Harmony, A BuddhistPerspective, by Daisaku Ikeda

• The Way of Youth, by Daisaku Ikeda• Soka Education, by Daisaku Ikeda• On Being Human: Where Ethics,

Medicine and Spirituality Converge,by Daisaku Ikeda, René Simard and GuyBourgeault

• The Buddha in Your Mirror: PracticalBuddhism and the Search for Self, byWoody Hochswender, Greg Martin andTed Morino

WEB SITESSGI Canada: www.sgicanada.orgSGI-Affiliated Institutions:Soka Gakkai International: www.sgi.orgThe Boston Research Center for the 21stCentury: www.brc21.org Toda Peace Institute for Global Peace andPolicy Research: www.toda.orgSoka University (Japan): www.soka.ac.jpSoka University of America: www.soka.eduThe Institute of Oriental Philosophy

www.iop.or.jp

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BUDDHISM: A PHILOSOPY FOR LIVING


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SGI CANADA CENTRES SGI Canada Culture Centre (National Office)2050 Dufferin Street Toronto, Ontario M6E 3R6Tel. (416) 654-3211 Fax (416) 654-3539

SGI Canada Caledon Centre for Culture and EducationR.R.#2Orangeville, Ontario L9W 2Y9Tel. (519) 940-9009 Fax (519) 940-0605

Montreal Culture Centre5025 Buchan StreetMontreal, Quebec H4P 1S4Tel. (514) 733-6633 Fax (514) 733-7887

Quebec Community Centre225 Boulevard Charest East, Suite 120Quebec City, Quebec G1K 3G9Tel. (418) 523-2219 Fax (418) 523-9795

Ottawa Community Centre237 Argyle Avenue, Suit 100Ottawa, Ontario K2P 1B8Tel. (613) 232-1100 Fax (613) 232-2246

Vancouver Culture Centre8401 Cambie StreetVancouver, British Columbia V6P 3J9Tel. (604) 322-0492 Fax (604) 322-0491

Calgary Community Centre1819 10th Avenue S.W.Calgary, Alberta T3C 0K2Tel. (403) 244-3855 Fax (403) 229-9674

Edmonton Office#200, 10711-107 AvenueEdmonton, Alberta T5H 0W6Tel. (780) 423-2813 Fax (780) 454-0137

Winnipeg Office#703, 44 Princess StreetWinnipeg, Manitoba R3B 1K2Tel. (204) 775-1757 Fax (204) 772-3841

For Atlantic Canada, please contact theOttawa Centre. For other regions, pleasecontact the National Office in Toronto.


PREAMBLE

We, the constituent organizations and members of the Soka Gakkai International (hereinaftercalled SGI), embrace the fundamental aim and mission of contributing to peace, culture andeducation based on the philosophy and ideals of the Buddhism of Nichiren Daishonin.

We recognize that at no other time in history has humankind experienced such an intensejuxtaposition of war and peace, discrimination and equality, poverty and abundance as inthe 20th century; that the development of increasingly sophisticated military technology,exemplified by nuclear weapons, has created a situation where the very survival of thehuman species hangs in the balance; that the reality of violent ethnic and religiousdiscrimination present an unending cycle of conflict; that humanity egoism andintemperance have engendered global problems, including degradation of the naturalenvironment and widening economic chasms between developed and developing nations,with serious repercussions for humankind’s collective future.

We believe that Nichiren Daishonin’s Buddhism, a humanistic philosophy of infinite respect forthe sanctity of life and of all-encompassing compassion, enables individuals to cultivate andbring forth their inherent wisdom and, nurturing the creativity of the human spirit, tosurmount the difficulties and crises facing humankind and realize a society of peaceful andprosperous coexistence.

We, the constituent organizations and members of SGI, therefore, being determined to raisethe banner of world citizenship, the spirit of tolerance, and respect for human rights basedon the humanistic spirit of Buddhism, and to challenge the global issues that facehumankind through dialogue and practical efforts based on a steadfast commitment tononviolence, hereby adopt this charter, affirming the following purposes and principles:

PURPOSES & PRINCIPLES

SGI shall contribute to peace, culture and education for the happiness and welfare of allhumanity based on Buddhist respect for the sanctity of life.

SGI, based on the ideal of world citizenship, shall safeguard fundamental human rights and notdiscriminate against any individual on any grounds.

SGI shall respect and protect the freedom of religion and religious expression.SGI shall promote an understanding of Nichiren Daishonin’s Buddhism through grassroots

exchange, thereby contributing to individual happiness.SGI shall, through its constituent organizations, encourage its members to contribute toward

the prosperity of their respective societies as good citizens.SGI shall respect the independence and autonomy of its constituent organizations in

accordance with the conditions prevailing in each country.SGI shall, based on the Buddhist spirit of tolerance, respect other religions, engage in dialogue

and work together with them toward the resolution of fundamental issues concerninghumanity.

SGI shall respect cultural diversity and promote cultural exchange, thereby creating andinternational society of mutual understanding and harmony.

SGI shall promote, based on the Buddhist ideal of symbiosis, the protection of nature and theenvironment.

SGI shall contribute to the promotion of education, in pursuit of truth as well as thedevelopment of scholarship, to enable all people to cultivate their individual character andenjoy fulfilling and happy lives.

SGI CHARTER


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