The Ten Worlds

The Ten Worlds

Buddhism is concerned with understanding the way people change and interact with others. The concept of the “Ten Worlds” is a way to understand the potential life-states possible in all people.

In brief, these states are: hell (the worst suffering and delusion); hungry spirits, or hunger (driven by uncontrolled desires); animals, or animality (driven by instinct but lacking in reasoning); asuras, or anger (perverse egotism, which leads to hatred); human beings, or humanity (a calm but unstable state); heavenly beings (a rapturous and euphoric state one feels when released from suffering or from having fulfilled a desire); voice-hearers, or learning (self-development and reasoning); cause-awakened ones, or realization ( insight to the cause of one’s own suffering); bodhisattva (compassion for all life and the desire to see others become happy); and Buddhahood (a state of freedom, wisdom, courage and compassion).

Though once thought of as separate realms, the Lotus Sutra teaches that they are all interconnected. And each state is contained within every other state. There is learning within hunger, anger within Buddhahood and so forth. No state exists separate from the rest.

Each state contains within it latent variations of each of the others. This containment of other worlds is known as the principle of “mutual possession of the Ten Worlds” and is a key factor in the process of bringing forth our inherent Buddhahood. It means that whatever state we are in, at any moment, we have the possibility of experiencing any other state. It also means that the potential for Buddhahood is inherent in all life-states. So we have the capacity for enlightenment even amid the worst suffering, conflict or negativity. Conversely, someone in the state of Buddhahood can still experience the other nine worlds. Buddhahood is not a divine or otherworldly state but an ultimately human one.

Understanding the Ten Worlds can deepen one’s sense of self-awareness, and can bring forth compassion and hope.

Reference

Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint.

How does the SGI contribute to communities and society?

  

How does the SGI contribute to communities and society?

The SGI is active as a nongovernmental organization promoting peace, culture and education, in keeping with the Buddhist tenet of respect for the sanctity of life. It is a firm supporter of the United Nations, with liaison offices in both New York and Geneva. SGI members work to promote human rights and sustainable development, raising awareness and forging links at the grass-roots level to foster a culture of peace.

The most dramatic evidence of the SGI's social engagement is, perhaps, to be found in the activities of individual members who contribute in many ways to the betterment of their communities, families and workplaces. The organization comprises a vast diversity of individuals who demonstrate how inner change leads to social contribution - they are models of "human revolution in action."

The SGI produces educational and awareness campaigns that promote peace. In addition to public exhibitions such as "Building a Culture of Peace for the Children of the World," activities include workshops connected with the "Victory Over Violence" initiative, petitions in support of nuclear abolition and books recording individuals' wartime experiences to inform future generations about the misery of war.

The SGI promotes sustainable development through educational campaigns and practical measures such as recycling and tree-planting projects. It supports the Earth Charter, sponsoring the exhibition "Seeds of Change: The Earth Charter and Human Potential" and the film Quiet Revolution. The SGI's Amazon Environmental Conservation Center in Brazil is developing programs for reforestation and creating an Amazionian seed bank.

The SGI has a long tradition of providing relief and assistance following natural disasters and humanitatian emergencies such as earthquakes and floods, and local SGI community centers have provided shelter to displaced persons. After the 2004 Asian tsunami, for instance, SGI organizations mobilized financial and human resources, gathering and delivering relief supplies to those most in need. Fundraising drivers have collected more than $12 million for the United Nations High Commisioner for Refugees and the nongovernmental organizations working with refugees.

Recognizing that humanistic education is crucial to the health of society, the SGI promotes numerous workshops and projects including adult-literacy programs. In Japan, educators offer free counseling services to parents, children and teachers. In Brazil, the Makiguchi Education Project emphasizes the dynamic relationship among schools, parents and teachers, and aims to develop the inner strength of each child.

The SGI was a key contributor to the launching of the UN's 2005 World Programme for Human Rights Education. The exhibition "Toward a Century of Humanity: An Overview of Human Rights in Today's Wold" has been shown in 40 cities in eight countries since 1993.

The SGI believes that cultural exchange is an ideal way to develop ties of friendship between people of different cultures and nationalities. Cultural and music festivals are often central elements of these activities, building mutual appreciation of diverse cultural heritages. The Soka Gakkai's youth groups have been holding exchanges with the All-China Youth Federation, the largest youth organization in China, since 1984.

Reference

Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint.

What is kosen-rufu?

What is kosen-rufu?

As SGI President Ikeda explains it: "Kosen means 'to widely declare'. Widely implies speaking our to the world, to an ever-greater number and even-broader spectrum of people. Declare means 'to proclaim one's ideals, principles and philosophy.' The ru of rufu means 'a current like that of a great river.' And fu means 'to spread out like a roll of cloth.'

"The teaching of the Mystic Law has nothing to do with appearance, form or pride. It flows out freely to all humanity the world over. Like a cloth unfolding, it spreads out and covers all. So rufu means 'to flow freely, to reach all.'

"Just like a cloth, kosen-rufu is woven from vertical and horizontal threads. The vertical threads represent the passing of Nichiren Daishonin's teaching from mentor to disciple, parent to child, senior to junior. The horizontal threads represent the impartial spread of this teaching, transcending national borders, social classes and all other distinctions. Simply put, kosen-rufu is the movement to communicate the ultimate way to happiness - to communicate the highest principle of peace to people of all classes and nations through the correct philosophy and teaching of Nichiren" (June 5, 1998, World Tribune, p. 7).

A passage from the "Former Affairs of the Bodhisattva Medicine King," the 23rd chapter of the Lotus Sutra, reads, "After I [Shakyamuni Buddha] have passed into extinction, in the last five hundred year period you must spread it abrosad widely [kosen-rufu] throughout Jambudvipa [the world] and never allow it to be cut off" (The Lotus Sutra, p. 288). Nichiren Daishonin made it his lifelong mission to fulfill this injunction of the Buddha - kosen-rufu. He saw the fulfillment of that mission as widely propagating his teaching of Nam-myoho-renge-kyo, which he identified as the essence of the Lotus Sutra. In his "The Selection of the Time," Nichiren wrote, "Can there be any doubt that, after this period described in the Great Collection Sutra when 'the pure Law will become obscured and lost,' the great pure Law of the Lotus Sutra will be spread far and wide [kosen-rufu] throughout Japan and all the other countries and Jambudvipa?" (The Writings of Nichiren Daishonin, vol. 1, p. 550). And in "The True Aspect of All Phenomena," he wrote, "At the time when the Law has spread far and wide [kosen-rufu], the entire Japanese nation will chant Nam-myoho-renge-kyo, as surely as an arrow aimed at the earth cannot miss the target" (WND-1, 385).



Reference
Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint.

What is a Bodhisattva of the Earth?

What is a Bodhisattva of the Earth?

In the Lotus Sutra, the Bodhisattvas of the Earth first appear in the "Emerging from the Earth" chapter. Their qualities include being firm in intent and thought, with the power of great perseverance; diligently pursuing unsurpassed wisdom; without fear; clever at difficult questions and answers; upright in dignity and virtue (see The Lotus Sutra, pp. 216-23).

Although these beings seem exalted and awe-inspiring, Nichiren reveals that we ordinary practitioners, in fact, manifest the very same life-state: "There should be no discrimination among those who propagate the five characters of Myoho-renge-kyo in the Latter Day of the Law, be they men or women. Were they not Bodhisattvas of the Earth, they could not chant the daimoku" ("The True Aspect of All Phenomena," The Writings of Nichiren Daishonin, vol. 1,p. 385).

Without dwelling in this decidedly real world, there is no way anyone can develop the compassion needed to touch the hearts of people who are suffering. The world today can be frightening, insecure and disheartening. People need hope. Our experiences living each day, chanting Nam-myoho-renge-kyo and encouraging one another, growing through each challenge we overcome - these are the very things we can offer.

In his November 18, 2006, message, SGI President Ikeda says: "It is precisely all of you who chant the Mystic Law and take action for kosen-rufu - Nichiren's will and decree - who are these Bodhisattvas of the Earth.... The founding spirit of the Soka Gakkai lies in realizing the wonderful mission and power we posses as Bodhisattvas of the Earth. There is not the slightest need for us to feel unworthy or be envious of others. The noble life of a Bodhisattva of the Earth beats vibrantly in the very depths of our beings. We can tap and bring forth that pure and powerful life force by chanting with a deep vow and taking courageous action" (January 12, 2007, World Tribune, p. 3)

That vow is to save innumerable suffering beings through sharing the teaching of Nam-myoho-renge-kyo.

Reference
Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint.

What is the best way to tell my friends about Nichiren Buddhism and the SGI?

What is the best way to tell my friends about Nichiren Buddhism and the SGI?

The most important point is that we be ourselves. As we chant to develop our lives and study to understand how the teachings of Nichiren Buddhism apply to and enhance our experience of daily life at each moment, we develop confidence in the value of our Buddhist practice. It is only natural, then, for us to want to share our expericences with those we care about. SGI President Ikeda has said: "Propagation does not mean trying to force something on someone, nor is it for the sake of the organization. Propagation is an act of venerating the Buddha nature in the lives of others. Therefore, our efforts in shakubuku [or propagation] should be motivated by a spirit of the greatest respect for the other person" (The Wisdom of the Lotus Sutra, vol. II, p. 197).

It can be difficult, however, to talk about Buddhism and the SGI with others. We might worry about what others will think of us, that we might not be skullful enough in expressing Buddhist concepts or lack of confidence in our practice in other ways. But the very process of trying to reach out to others gives us opportunities to confront and transcend our insecurities. Simply inviting a friend to a discussion meeting is a great way to start. There will be other practitioners there who can share their experiences in faith and practice as well as their understanding of Buddhist teachings.

Ultimately, we practice for both ourselves and others based on the compassionate Buddhist view that we cannot be truly hapy when others are suffering. President Ikeda says, "Shakubuku [propagation] is a practice that is a concrete expression of our belief in the Buddha nature within ourselves and others; it is a humanistic act of the highest respect for others" (The World of Nichiren Daishonin's Writings, vol. 3,p. 114).

Reference

Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint.

Why do we study?

Why do we study?

Nichiren Daishonin says, "Without practice and study, there can be no Buddhism" ("The True Aspect of All Phenomena," The Writings of Nichiren Daishonin, vol. 1, p. 386). Practitioners study Nichiren Buddhism not only because it helps them deepen their understanding of the philosophy and life itself but it also empowers them to take on all of life's challenges and further develop their compassion to help others dispel their own suffering.

Without a solid understanding, practicing any philosophy correctly and consistently would be difficule. For Nichiren Buddhists in the SGI, great emphasis is placed on study - it is one of the three pillars of our faith, together with faith itself and practice (both for ourselves and for others).

Through our efforts to grasp the Buddhist teachings, we can build the confidence to continue our practice; and the actual proof we receive from practice in turn deepens our faith. As one example of how it bolsters our faith, the study of Nichiren Buddhism gives us great insight into the workings of life, which helps us understand why things happen to us individually, in our communities and in society. With this knowledge we can take action to transform our lives and the environment from which they are inseparable.

The SGI makes a great deal of study material available, including the English translation of more than 400 letters Nichiren wrote to his disciples in the 13th century. All of his extant letters are available for everyone to read in order that they might grasp, from the founder of Nichiren Buddhism, the true intent and purpose of our practice.

Reference

Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint.

Setting Up the Altar and Protecting the Gohonzon

Setting Up the Altar and Protecting the Gohonzon

A first step in the practice of Nichiren Buddhism is receiving the Gohonzon and enshrining it in your home. Out of consideration for other members of the household, it is best to take some time to explain to them about your Buddhist practice and thereby gain their support.

Your sponsor and SGI district leaders will help you choose an optimal place in your home to set up an altar, usually made of wood or plastic, in which the Gohonzon will be housed, and plan a time for the enshrinement. These altars come in many designs and sizes.

They will help with placing the Gohonzon in the altar, carefully making sure that it hangs straight. The Gohonzon may curl forward at the bottom when first unrolled, but it is best not to roll it backward in an attempt to straighten it. In a matter of days, it should straighten as gravity pulls on the lower rod.

Daily practice is a vital part of Buddhism. The altar and surrounding area should be kept clean and, out of respect, we avoid breathing directly on the scroll. We take care when dusting the interior of the altar, and especially avoid touching the face, or white portion, of the Gohonzon.

Traditionally, offerings are made, including evergreens, candles and incense, a bell to ring while chanting and reciting the sutra. We might have an offering dish on which some fresh fruit or other food can be placed. Fresh water is placed in a small cup before the Gohonzon prior to each morning's sutra recitation, and is removed before the evening recitation. The water may be put into another cup and then consumed.

When offering food, it is customary to ring the bell three times, place our palms together and chant Nam-myoho-renge-kyo three times as a gesture of deep gratitude. The offering should be removed while still edible.

These traditional offerings serve to honor the Gohonzon (i.e., our own innate potential for enlightenment) and dignify the place where it is enshrined. It is important to note that the appreciation and sincerity we show the Gohonzon is synonymous with showing respect for those qualities within our own lives and, accordingly, will be reflected in our lives as benefit.

Nichiren Daishonin writes, "Whether you chant the Buddha's name, recite the sutra, or merely offer flowers and incense, all your virtuous acts will implant benefits and roots of goodness in your life. With this conviction you should strive in faith" ("On Attaining Buddhahood in This Lifetime," The Writings of Nichiren Daishonin, vol. 1, p. 4).

Reference

Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint.

What is the Gohonzon? Why do we need it?

What is the Gohonzon? Why do we need it?

The Gohonzon is the object of devotion, in the form of a scroll, that practitioners of Nichiren Buddhism enshrine in their homes and is the focal point of their daily practice of morning and evening sutra recitation and chanting Nam-myoho-renge-kyo. (Go means "honorable" and honzon means "object of devotion.")

"This Gohonzon is the essence of the Lotus Sutra and the eye of all the scriptures," Nichiren Daishonin states. "It is like the sun and the moon in the heavens, a great ruler on earth, the heart in a human being, the wish-granting jewel among treasures, and the pillar of a house" ("On Upholding Faith in the Gohonzon," The Writings of Nichiren Daishonin, vol. 1, p. 624).

In the center column of the Gohonzon are the characters "Nam-myoho-renge-kyo" and under that, "Nichiren," surrounded by various other Chinese and Sanskrit characters that depict historical and mythological Buddhist figures. Together they represent profound philosophical principles and conditions of life.

Like a musical piece or a painting that reflects the life-state of the person who created it, the Gohonzon reflects Nichiren's life-state: Buddhahood. It is not merely a symbol, or something to focus on while chanting. Since it embodies the state of enlightenment, Nichiren's life, it is the actual reality of the Buddha's life. It is the link between the Buddha state within ourselves and in the environment. It is an instrument to see our true potential and use it. Therefore, by chanting Nam-myoho-renge-kyo to the Gohonzon, we call forth our own Buddhahood, tapping our inherent wisdom, compassion and life force. Gradually, day after day, our own life-state is influenced and strengthened through our daily practice to the Gohonzon.

SGI President Ikeda states, "Just as a mirror is indispensable for putting your face and hair in order, you need a mirror that reveals the depths of your life if your are to lead a happier and more beautiful existence" (My Dear Friends in America, p. 94).

Nichiren cautions:"Never seek this Gohonzon outside yourself. The Gohonzon exists only within the mortal flesh of us ordinary people who embrace the Lotus Sutra and chant Nam-myoho-renge-kyo" ("The Real Aspect of the Gohonzon," WND-1, 832). In other words, our faith and practice make the Gohonzon an external stimulus to awaken our internal life of Buddhahood.

Reference

Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint.

What do SGI members study?

What do SGI members study?

As study is an integral part of the complete practice of Nichiren Buddhism, the SGI offers many resources for study. In addition to the many books, periodicals and on-line study material, Buddhist learning is also a regular part of our discussion meetings each month. Interacting with other SGI members and asking questions when doubts or curiosity arise can also help us deepen our understanding of Nichiren Buddhism and of how we can empower ourselves.

Nichiren Daishonin wrote letters of encouragement to his followers in 13th-century Japan and his disciples preserved many of those letters. We study those letters in the first and second volumes of The Writings of Nichiren Daishonin. Though written centuries ago, the principles and teachings in those letters are applicable to our daily lives today.

In addidion to studying Nichiren's letters, we also pay close attention to the addresses and writings of Daisaku Ikeda, president of the Soka Gakkai International who provides modern interpretations and practical applications of Nichiren Buddhism in daily life. Under President Ikeda's leadership, from the time he was elected third president of the Soka Gakkai in 1960, the worldwide movement for peace through individual happiness - kosen-rufu - expanded beyond Japan to where there are now more than 12 million practitioners in some 190 countries and territories. Since he first encountered Nichiren Buddhism when he attended a Soka Gakkai discussion meeting in Tokyo at age 19, Daisaku Ikeda has spent the majority of his life deepening his understanding of Nichiren's intent for the happiness of all people, and his works put Nichiren's teachings into a modern context of practical, engaged Buddhism. President Ikeda's addresses and essays appear in our monthly Buddhist learning magazine indigo.

The indigo, as our organ periodicals, also carry important study information for discussion meetings, great experiences and messages. Every member can deepen their understanding of Nichiren Buddhism through reading these publications, and they can also be used to help us explain Buddhism to others.

All SGI study materials are provided for the purpose of helping practitioners develop the most fulfilled practices and lives. More information for these materials can be found on-line at http://www.sginl.org/

Reference

Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint. (Some details have been changed to suit the SGI in the Netherlands, SGI-NL)

How can I know I am a Buddha?

How can I know I am a Buddha?

Buddha, as defined in The Soka Gakkai Dictionary of Buddhism, is "one enlightened to the eternal and ultimate truth that is the reality of all things, and who leads others to attain the same enlightenment" (p. 57). It is important to know that the whole idea of the term Buddha is to define the state of life that every person can experience.

In the Lotus Sutra, Shakyamuni's highest teaching, the true message of Buddhism becomes clear: Every person can live this great life of a Buddha. Shakyamuni Buddha, then, represents each of us.

The second Soka Gakkai president, Josei Toda, once said that in the sutras of the future, the Soka Gakkai's name would be recorded as Soka Gakkai Buddha. This is because the Soka Gakkai is a gathering of ordinary people who, through fulfilling the true intent of Buddhism, will reveal themselves to be Buddhas.

So is it appropriate that we call ourselves Buddhas? Through Buddhahood is inherent in our lives, identifying ourselves as Buddhas only truly befits us when we act as Buddhas, when we live as Buddhas.

Nichiren Daishonin declares, "If Nichiren's compassion is truly great and encompassing, Nam-myoho-renge-kyo will spread for ten thousand years and more, for all eternity" ("On Repaying Debts of Gratitude," WND-1, vol. 1, p. 736). He is speaking to each of us when he says this, calling us to join him in widely sharing Nam-myoho-renge-kyo, which has the power to save all people. This is what qualifies us as Buddhas.

Reference

Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint.

What is enlightenment?

What is enlightenment?

The word enlightenment calls to mind those who practice austerities and therby gain extraordinary powers beyond the reach of common mortals. Nichiren Daishonin, however, taught that enlightenment, or Buddhahood, is a condition of life accessible to everyone, under any circumstances, by chanting Nam-myoho-renge-kyo.

It is only our inability to believe this - what we call our fundamental darkness or delusion - that prevents us from calling forth our Buddhahood.

Nichiren explains: "When deluded, one is called an ordinary being, but when enlightened, one is called a Buddha. This is similar to a tarnished mirror that will shine like a jewel when polished. A mind now clouded by the illusion of the innate darkness of life is like a tarnished mirror, but when polished, it is sure to become like a clear mirror, reflecting the essential nature of phenomena and the true aspect of reality. Arouse deep faith, and diligently polish your mirror day and night. How should you polish it? Only by chanting Nam-myoho-renge-kyo" ("On Attaining Buddhahood in This Lifetime," The Writings of Nichiren Daishonin, vol. 1, p. 4).

We "arouse deep faith" by chanting Nam-myoho-renge-kyo to the Gohonzon with the firm conviction that we already possess Buddhahood. This conviction overrides our habits and preconceived attitudes, enabling us to call forth the Buddha's courage, compassion and wisdom, which we can apply to any circumstance. Even the daily challenges we face head-on become the means by which we can live fulfilled, happy lives.

Using the analogy of a lion, Nichiren describes how this powerful animal unleashes the same force "whether he traps a tiny ant or attacks a fierce animal" ("Reply to Kyo'o," WND-1, 412). Our inherent Buddhahood is the source of limitless power and wisdom that enables us to tackle any situation, however big or small, and guides us towards the best course of action.

Enlightenment is not a fixed state we someday achive. Rather, it is a lifelong process of challenge and renewal - a vigilant championing of the inherent dignity of life through thought, word and deed.

Reference

Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint.

What should I do to develop my faith?

What should I do to develop my faith?

Nichiren Buddhism emphasizes three fundamentals of Buddhist practice - faith, practice and study. The practice of Nichiren Buddhism is viewed as a lifetime pursuit of development in these three arenas, a continual challenge for practitioners new and longtime. All three are intrinsically related.

Faith means believing in one's own Buddha nature, which is revealed and strengthened by chanting Nam-myoho-renge-kyo to the Gohonzon. Practice means chanting Nam-myoho-renge-kyo to the Gohonzon with continually deepening conviction and sharing the philosophy of Nichiren Buddhism with others.

The Writings of Nichiren Daishonin are the core of our study, which is why the SGI's Buddhist learning program has the overall theme "Live the Writings of Nichiren Daishonin!" We also study the guidance and commentaries of SGI President Ikeda, which are based on Nichiren's writings and puts them in a modern context.

Among these three fundamentals, faith is considered most important. But it can never be separated from practice and study. Our faith, or growing confidence, naturally leads us to practice and study more. Practice and study, through which we accumulate experiences and wisdom, lead to stronger faith.

This is why Nichiren encourages us to "exert yourself in the two ways of practice and study. Without practice and study, there can be no Buddhism" ("The True Aspect of All Phenomena," The Writings of Nichiren Daishonin, vol.1, p.386). These two sentences sum up exactly what we need to do in order to develop our faith.

Reference

Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint.

Is it OK to try the practice even if I am not sure I believe in it?

Is it OK to try the practice even if I am not sure I believe in it?

Many people are wary of how some religions tend to emphasize belief without any evidence of how they work. They basically ask for your blind faith. Nichiren Buddhism is different. It is a philosophy and practice of actual proof - belief, or faith, arises from the positive impact the parctice has on people's lives, from how it leads to happiness here and now.

Of course, if you are very new to chanting Nam-myho-renge-kyo, you might not have experienced any conspicuous actual proof yet. But at SGI activities, you have no doubt heard members' experiences of having received benefit as well as explanations of how the practice works. This can be your starting point - instead of blind faith, you can begin with an expectation that the practice works and therefore be willing to try it.

Nichiren Daishonin establised the criteria of "theee proofs" that prople should apply to determine the validity of a religious practice: documentary proof, theoretical proof and actual proof. 

Documentary proof means that the teaching should accord with the Buddhist sutras, considered the collective and comprehensive body of wisdom at the time. Nichiren explains in his writings how chanting Nam-myoho-renge-kyo and sharing it with others actualizes the Lotus Sutra, the highest teaching of Shakyamuni Buddha.

Theoretical proof means that the teaching must accord with reason and logic. Nichiren Buddhism is profoundly based on the principle of cause and effect, of which all phenomena in the universe are an expression. We are not expected to believe in anything that cannot ultimately be explained in the light of this principle.

Acutal proof means that the teaching actually changes people's lives for the better, that there is undeniable improvement that anyone can see. Nichiren argued that actual proof is the most important of the three: "In judging the relative merit of Buddhist doctrines, I, Nichiren, believe that the best standards are those of reason and documentary proof. And even more valuable than reason and documentary proof is the proof of actual fact" ("Three Tripitaka Masters Pray for Rain," The Writings of Nichiren Daishonin, vol.1, p.599).

As Nichiren Buddhists, we develop ever-deepening faith through our own experience rather than simply accepting out beliefs from others. Ours is a philosophy of proof, and new members can expect to see actual proof from their practice soon after starting.

Reference

Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint.

Terms that we always encounter. Here we define them.

Terms that we always encounter. Here we define them.

Buddha

"Awakened One." One who perceives the true nature of all life and leads others to attain this same enlightenment. This Buddha nature exists in all beings and is characterized by the qualities of wisdom, courage, compassion and life force.

Gohonzon

The object of devotion in Nichiren Buddhism. It is the embodiment of the Law of Nam-myoho-renge-kyo, expressing the life-state of Buddhahood, which all people inherently possess. Go means "worthy of honor" and honzon means "object of fundamental respect."

Karma

Sanskrit word meaning "action." The life tendency each individual creates through thoughts, words and deeds that exert an often unseen influence over one's life and environment.

Kosen-rufu

Literally, it means "to widely declare and spread [the Lotus Sutra]"; to secure lasting peace and happiness for all humankind through the propagation of Nichiren Buddhism. More broadly, kosen-rufu refers to the process of establishing the humanistic ideals of Nichiren Buddhism in society.

Lotus Sutra

The scripture of Mahayana Buddhism, it teaches that all people can reveal their innate Buddhahood and that this supreme potential is eternal. The sutra also encourages its practitioners to spread the teaching of universal Buddhahood and help all people awaken to this truth. Reciting portions of the Lotus Sutra is part of SGI members' daily Buddhist practice.

Nam-myoho-renge-kyo

The fundamental Law of the universe expounded in Nichiren Buddhism, it expresses the true aspect of life. Chanting it allows people to directly tap their enlightened nature and is the primary practice of SGI members. Although the deepest meaning of Nam-myoho-renge-kyo is revealed only through its practice, the literal meaning is: Nam (devotion), the action of practicing Buddhism; myoho (Mystic Law), the essential Law of the universe and its phenomenal manifestations; renge (lotus), the simultaneity of cause and effect; kyo (Buddha's teaching), all phenomena.

Nichiren Daishonin 

The founder of the Buddhism upon which the SGI bases its activities. Based on his enlightenment, he inscribed the true object of devotion, the Gohonzon, for observing one's mind and established the invocation of Nam-myoho-renge-kyo as the universal practice for attaining enlightenment. The name Nichiren means "sun lotus," and Daishonin is an honorific title that means "great sage."

Reference

Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint.

Why do we have to chant? Why not just meditate or think positively?

Why do we have to chant? Why not just meditate or think positively?

Chanting Nam-myoho-renge-kyo reveals our Buddha nature. It directly connects our lives to the fundamental rhythm of the universe that we refer to as the Mystic Law.

Nichiren Daishonin teaches: "If you wish to free yourself from the sufferings of birth and death you have endured since time without begining and to attain without fail unsurpassed enlightenment in this lifetime, you must perceive the mystic truth that is originally inherent in all living beings. This truth is Myoho-renge-kyo. Chanting Myoho-renge-kyo will therefore enable you to grasp the mystic truth innate in all life" ("On Attaining Buddhahood in This Lifetime," The Writings of Nichiren Daishonin, vol.1, p.3).

This passage expresses the main difference between chanting and the internalized disciplines of meditation or positive thinking. Although meditation and positive thinking are helpful for many people, these practices are centred on the mind - calming it and training it - and cannot express the fundamental nature of our lives, the enlightened, highest condition of our lives as a whole.

Nichiren Buddhism teaches that the Buddhahood inside us far transcends the power of our minds. It is the power of life itself that we tap into to transform our entire lives.

Our thinking does become more positive as a result of chanting, but this is because chanting draws out Buddhahood from the depths of our lives, which naturally changes our ways of thinking. The emergence of Buddhahood becomes the positive basis of every aspect of our lives, both mental and physical.

Reference

Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint.

What is Nam-myoho-renge-kyo? How does chanting work?

What is Nam-myoho-renge-kyo? How does chanting work?

The primary practice of Nichiren Buddhism is chanting Nam-myoho-renge-kyo. SGI President Ikeda says, "Chanting Nam-myoho-renge-kyo aloud represents a determination and vow to dedicate one's life to the realm of truth of Myoho-renge-kyo in thought, word and deed" (September-October 2006 Living Buddhism, p.90).

As the title of Lotus Sutra, the highest teaching of Shakyamuni, the phrase Myoho-renge-kyo encompasses all of the concepts expressed in the sutra, including the idea that all of life holds the potential for both absolute happiness and fundamental darkness. In that sense, it conveys the overarching intent of the sutra, that all human beings possess the Buddha nature. Nichiren Daishonin, who lived and taught in 13th-century Japan, appended the word nam - meaning "to dedicate one's life" - to the beginning of Myoho-renge-kyo and established the practice of chanting Nam-myoho-renge-kyo to enable all people to overcome suffering and bring forth their inherit life-condition of Buddahood in this existence, as they are.

When we chant Nam-myoho-renge-kyo, we are not petitioning or beseeching an external being to act in our favor. Rather, we are repeatedly sending out an expression of our determined intention as we bring forth from within ourselves our highest life potential. Our elevated life-state, in turn, elicits the environment's - indeed the entire universe's - support for our aims, and causes to arise within us the wisdom to take the best course of action for archieving the objective of our chanting.

Reference

Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint.

Does Nichiren Buddhism work for everyone?

Does Nichiren Buddhism work for everyone?

Nichiren Buddhism teaches that the potential for Buddhahood exists in all people without exception. All people also possess the potential for delusion, specifically the delusion that they are incapable of attaining the indestructible happiness that comes with enlightenment. The practice of Buddhism is the means by which to discard delusion and reveal the Buddhahood within.

Awakening the Buddhahood in all people, not merely a select group, is the solemn vow of a Buddha. The Lotus Sutra articulate this vow in a passage we recite morning and evening as part of our Nichiren Buddhist practice, "At all times I think to myself:/ How can I cause living beings/to gain entry into the unsurpassed way/and quickly acquire the body of a Buddha?" (The Lotus Sutra, p.232)

Because Buddhism is based on profound universal compassion, adopting its principles will result in benefit for all, regardless of whether they are actually Buddhist practitioners. The greatest fortune, however, derives from real dedication to the three fundamentals, or pillars, of our teaching: faith, practice and study.


Reference
Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint.