Strict Gosho Passages and Publications


Quotes from the Gosho

“To hope to attain Buddhahood without speaking out against slander is as futile as trying to find water in the midst of fire or fire in the midst of water.” – Writings of Nichiren Daishonin, 747

Bodhisattvas, have no fear of mad elephants. What you should fear are evil friends! …Even if you are killed by a mad elephant, you will not fall into the three evil paths. But if you are killed by an evil friend, you are certain to fall into them.

WND, 11

Moreover, the Nirvana Sutra states: “If even a good monk sees someone destroying the teaching and disregards him, failing to reproach him, to oust him, or to punish him for his offense, then you should realize that that monk is betraying the Buddha’s teaching. But if he ousts the destroyer of the Law, reproaches him, or punishes him, then he is my disciple and a true voice-hearer.”

WND-1, pg. 17

As Chang-an has noted,] “One who rids the offender of evil is acting as his parent.”
WND, 287

In [the Latter Day of the Law] there will be evil monks who will steal this sutra and divide it into many parts, losing the color, scent and flavor of the correct teaching that it contains. These evil men will read and recite this sutra, but they will ignore and put aside the profound and vital principles that the Thus Come One has expounded in it and replace them with ornate rhetoric and meaningless talk.
WND, 271

People think that good deeds are all equal in their goodness; thus they adhere to lesser good and do not realize that, in doing so, they bring about major evil.
WND, 78

Now is the time when, because the impurity of thought prevails, more people fall into the evil paths with the intention of creating good causes than they do by committing evil.”
WND, 78

If, knowing the best path, one sees one’s parents or sovereign taking an evil path, can one fail to admonish them? If a fool, crazed with wine, is about to drink poison, can one, knowing this, not try to stop him? In the same way, if one understands the truth of the Buddhist teachings and knows the sufferings of [the worlds of hell, hunger and animality], can one fail to lament at seeing someone to whom one owes a debt of gratitude about to fall into the evil paths? Rather one should cast away one’s body and lay down one’s life in an effort to save such a person. One will never grow weary of admonishing him, nor will their be limits to one’s grief.
WND, 122-123

I hope we may set about as quickly as possible taking measures to deal with these slanders against the Law and bring peace to the world without delay.
WND, 26

Only the worms that are born from the body of the lion itself will feed on the lion’s flesh. In the same way, Ananda, the Buddha’s teachings cannot be destroyed by outside forces. But the evil monks who exist within the body of my teachings — they are the ones who will destroy these teachings that the Buddha has labored over and worked to establish for a period of three great asamkhya kalpas.

WND, 577

The devil king of the sixth heaven has attempted to take possession of my body. But I have for some time been taking such great care that he now no longer comes near me.

WND, 310.

Devadatta was the foremost good friend to the Thus Come One Shakyamuni. In this age as well, it is not one’s allies, but ones powerful enemies who assist one’s progress.The Hojo clan in Kamakura could not have firmly established itself as the ruler of Japan had it not been for the challenges posed by Yoshimori and the Retired Emperor of Oki. In this sense these men were the best allies the ruling clan could have. For me, Nichiren, my best allies in attaining Buddhahood are Kagenobu, the priests Ryokan, Doryu and Doamidabutsu, and Hei no Saemon and the lord of Sagami. I am grateful when I think that without them I could not have proved myself to be the votary of the Lotus Sutra.
WND I, 770

The Buddha and Devadatta are like a form and its shadow—in lifetime after lifetime, they are never separated.
WND I, 278

From these examples you may imagine how inadequate are the scholars of this latter evil age! It is far better to be an evil person who learns nothing of Buddhism at all than to put one’s faith in such men, who declare that heaven is earth, east is west, or fire is water, or assert that the star is bigger than the moon, or an anthill higher than Mt. Sumeru.
WND I, 599

None of you who declare yourselves to be my disciples should ever give way to cowardice. Neither should you allow concern for your parents, wife, or children to hold you back, or be worried about your property. Since countless kalpas in the past you have thrown away your life more times than the number of dust particles of the land for the sake of your parents, your children, or your lands. But not once have you given up your life for the Lotus Sutra. You may have tried to practice its teachings to some extent, but whenever you were persecuted, you backslid and ceased to live by the sutra. That is like boiling water only to pour it into cold water, or like trying to strike fire but giving up halfway. Each and every one of you should be certain deep in your heart that sacrificing your life for the Lotus Sutra is like exchanging rocks for gold or dung for rice.
WND I, 764

It also says: “After the Former Day of the Law has ended and the Middle Day of the Law has begun, there will be monks who will give the appearance of abiding by the rules of monastic discipline. But they will scarcely ever read or recite the sutras, and instead will crave all kinds of food
and drink to nourish their bodies. . . . Though they wear the clothes of a monk, they will go about searching for alms like so many huntsmen who, narrowing their eyes, stalk softly. They will be like a cat on the prowl for mice.” The Parinirvana Sutra states, “There are also icchantikas who resemble arhats but who commit evil deeds.”
WND I, 406

Concerning the third group of enemies of the Lotus Sutra, the sutra says: “Or there will be forest-dwelling monks wearing clothing of patched rags and living in retirement . . . they will preach the Law to white-robed laymen and will be respected and revered by the world as though they were arhats who possess the six transcendental powers.” And the six volume Parinirvana Sutra states: “There are also icchantikas who resemble arhats but who commit evil deeds. There are also arhats who resemble icchantikas but display merciful hearts. The icchantikas who look like arhats spend their time slandering the correct and equal sutras to the populace. The arhats who look like icchantikas, on the other hand, are critical of the voice-hearers and go about preaching the correct and equal sutras. They address the populace, saying, ‘You and I are all bodhisattvas. Why? Because each living being possesses the Buddha nature.’ But the populace will probably call such men icchantikas.”
WND I, 275

The fact that I have attained impartial and correct enlightenment and can save living beings on a broad scale is all due to Devadatta, who was a good friend.

Lotus Sutra, Ch. 12, p. 184.

Quotes from President Ikeda’s Guidance

The Daishonin states,

“Though evils may be numerous,

they cannot prevail over a single great truth”*

Both SGI’s pride and tradition exists

in the spirit of refuting evil thoughts and erroneous beliefs

(that will misguide people into suffering and misery).

Never ever yield to any form of injustice or malicious lies!

“Many in Body, One in Mind”, WND-I, page 618
To My Friends, May 14th, 2008

While it is true that all living beings are entities of the Mystic Law whose lives are inherently endowed with the state of Buddhahood, unless we strive in earnest to dispel the obstructing clouds of fundamental darkness, the world of Buddhahood will not actually manifest in our lives. It is not something we can hope to achieve if we are halfhearted, simply going through the motions of chanting Nam-myoho-renge-kyo. Much less will it be achieved by having priests chant for us instead! It is up to each person who chants Nam-myoho-renge-kyo to wage an individual struggle to dispel the darkness in his or her life. Because this darkness arises from our inner delusion, the struggle to defeat it must be waged within. In short, this struggle means persevering in faith.”
LB, March-April 2006, 74-75

Buddhist compassion entails fighting against traitors and ingrates. The Soka Gakkai is the most joyful and harmonious realm in the entire universe. We cannot permit devilish forces to destroy it. We must never let even one individual with evil intentions come anywhere near our noble organization!”
WT, Dec 9, 2004

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

To remain silent and passive in the face of evil is itself an evil act. As founding Soka Gakkai president Tsunesaburo Makiguchi noted, those who pretend not to see a wrong or injustice are, by their silence, contributing to its escalation and end up no different from the wrongdoers. Kosen-rufu is a struggle of words and ideas. As such, we must fight resolutely against erroneous ideas and falsehoods that cause people suffering and misery.

Let me again share some teachings of Mr. Toda. On one occasion, he said: “People who are lax toward evil, people who do not fight against wrong, no matter how good-natured they are or how impressive they may appear on the surface, ultimately have no principles, no convictions. They have no real character, either. They are devious, self-serving individuals.”,


[The members of Kansai] have the courage to

“refute the erroneous

and reveal the true.”

They actively take on

formidable adversaries

who seek to destroy Buddhism,

“raising their voices all the more

and admonishing [slander of the Law},”

just as the Daishonin urges.

They speak out for what is right,

hitting back with ten words of truth

for every word of malicious falsehood.

“The voice does the Buddha’s work” —

this is the essence of Buddhism.

The sound of voices of valor

are the exhilarating driving force

of undefeated victory.
Poem, “Why Kansai Won”

In essence, we chant daimoku to achieve kosen-rufu. We also chant daimoku to fight against the devilish functions within life. Great benefit will illuminate those who have fought against the power of the “three obstacles and four devils” and the forces of “the three powerful enemies.” Daimoku is the source of energy to take action against these negative forces within life. Now is the time for you to fight against the forces of evil and build the foundation for your eternal happiness.
Message, Day of Spiritual Independence, Nov 28, 2006

“Each of you should summon up the courage of a lion king and never succumb to threats from anyone,” urges Nichiren (WND-1. 997). We can never be defeated as long as we, with the heart of lion king, carry on our courageous struggle of words for truth and justice.
WT, Feb 9, 2007, 7

When we bravely struggle to protect the Law the power of our courage dispels the mist of fundamental delusion that shrouds out hearts and allows the limitless power of the Law to flow from our lives. We reveal the life-state of Buddhahood that is one with the Mystic Law.
LB, Nov 2002, 27

Fighting spirit is a non-regressing spirit. If we do not fight continuously and energetically, we cannot prevail over the magnetic force of negative influence. Please remember this vital principle for victory in life.
LB, Jan-Feb 2007, 6

We must not relax in our struggle against evil. We need to raise our voice even more and denounce injustice. This is Daishonin’s injunction. Let us boldly proclaim the truth of Buddhism.
WT, Oct 22, 04

Because Shakyamuni defeated Devadatta, Devadatta’s ‘evil’ helped prove Shakyamuni’s ‘good’. On the other hand, had Shakyamuni been defeated by evil, then it certainly would not have been possible for him to call Devadatta a good friend…If evil functions to reveal good, then evil in its entirety becomes good. This is truly the oneness of good and evil. But if evil is simply allowed to run its course, then it does not become good. Only when evil is thoroughly challenged and conquered, does it become an entity of the oneness of good and evil. In that sense, the enlightenment of evil people presented in the ‘Devadatta’ chapter is great proof of the victory won by Shakyamuni. It is his ‘victory declaration’. Only when he stands in this lofty state of life as a winner, can he say that Devadatta had in a past life been a good friend and mentor, and had in t
his life aided his efforts to instruct people.
Conversations on the Lotus Sutra, 16

Josei Toda, “Those who do not despise hypocrisy are hypocrites themselves. People of justice are outraged by injustice and fight against it.”
Source missing

Do not fear, through obstacles surround you,

You, a Bodhisattva of the Earth,

The youth who pledged his oath before the Buddha,

Arise to carry out his heavy mission,

Mighty waves that tower on high,

Break with all your fury,

Test your power against mine!
Youthful Diary, 8/10/1950 entry

Now thanks to the priesthood, we are learning that what matters is not only what we believe in but also how we believe in it, that what people sometimes think of as faith in the Gohonzon can be a problem.
Buddhism in a New Light, 13

They (the priests in Nikken sect) act as if they revere the Daishonin, but in fact they are betraying his most profound intent. They are transforming a teaching of supreme respect for human beings into a teaching of the most deplorable contempt for human beings. They want to destroy the path of the oneness of mentor and disciple as taught by the Daishonin because of their own arrogant disdain for the laity.
Wisdom of the Lotus Sutra I, 160

Nothing is more foolish than to be taken in by such corrupt people. It is important that we see through them. — To reject the oneness of mentor and disciple is to reject the mutual possession of the Ten Worlds; it constitutes an attack on the fundamental equality of all human beings. The true nature of the Nikken sect is revealed here for all to see.
Wisdom of the Lotus Sutra I, 161

Devadatta did not try to understand Shakyamuni’s difficult ordeal. Why couldn’t he see this? Most likely it’s because he had given up his own internal struggle. If we perceive our inner evil but neglect efforts to conquer it, then our lives are instantaneously stained with evil. In that sense, a good person is someone who struggles against evil. It is by fighting the evil around us that we eradicate evil within our lives and so purify them. That is the path of human revolution.
Wisdom of the Lotus Sutra III, 76

The Lotus Sutra’s doctrine of three thousand realms in a single moment of life is the ultimate philosophy of self-reflection. It is a philosophy of equality that does not permit anyone the arrogance to claim special nobility or status. It is a philosophy of the sanctity of all life.
Wisdom of the Lotus Sutra III, 77

Intelligence makes a good person that much better and on evil person that much worse. Probably Devadatta’s inner mind was not that of a person of faith but of a person of ambition. A person of faith seeks self-mastery; a person of ambition or power seeks to control others. A person of faith takes action, works hard and struggles to overcome his or her inner weakness; a person driven by a desire for power forces others to work for his own selfish purpose, never reflecting upon himself. Devadatta, perhaps on account of arrogance, was such a person, and so in the end he departed from the path of a person of faith.
Wisdom of the Lotus Sutra III, 72

Buddhism is a struggle with all kinds of devilish, negative forces inherent in life. Without struggling against and overcoming such enemies, there is no enlightenment, there is no true joy, there is no human revolution, there is no Buddhism. Unless we struggle with all our might against the forces of darkness and negativity, we cannot become Buddhas.
Wisdom of the Lotus Sutra IV, 94

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

Nichiren writes: “My wish is that my disciples will be cubs of the lion king, never to be laughed at by the pack of foxes. It is hard to encounter a master like Nichiren who since distant kalpas in the past down to the present day has never begrudged his body or life in order to expose the faults of his powerful enemies!” (WND-2, pg. 1062) . The cubs of the lion king have the potential to become lion kings as well. In order to do so, they need to struggle selflessly, brimming with the spirit to propagate Nichiren Buddhism. Embodying the mentor’s spirit means fighting against and defeating powerful enemies.”

WT, 4/18/08

The Buddha’s compassion in planting this seed in people’s lives is not only characterized by a deep caring for their happiness and welfare but also by strict rebuke of slander of the law. This is because people cannot actualize the principle of attaining Buddhahood in this lifetime as long as their hearts are clouded by the darkness of delusion and disbelief that causes them to denigrate the correct teaching.
LB, Mar/Apr 2006, 82

Building genuine happiness for oneself and others necessarily entails battling erroneous thinking and mistaken beliefs that lead people to misery. This is what the practice of shakubuku is all about.
LB, Mar/Apr 2006, 85

At the same time, the Lotus Sutra teaches that if anti-humanistic influences should arise in the realm of Buddhism, and if they were to distort the spirit of the Lotus Sutra, then its practitioners should actively and thoroughly repudiate such error.
LB, Mar/Apr 2006, 88

To attain Buddhahood, we have to thoroughly conquer our own inner evil. The concrete means for doing so is struggling against and defeating external evil. Struggling to defeat evil enables us to polish and purify our lives and attain Buddhahood. Daisaku Ikeda, Wisdom of the Lotus Sutra, Vol. 3, 84

Even if those with profound faith do not reproach the enemies of the Lotus Sutra, however great the good causes one may make, or even if one reads and copies the entirety of the Lotus Sutra a thousand or ten thousand times, or attains the way of perceiving three thousand realms in a single moment of life, if one fails to denounce the enemies of the Lotus Sutra, it will be impossible to attain the way.
WND I, 78

From President Ikeda’s Words on Soka Spirit #001 (

It is especially important for leaders to be energetic. As leaders, we must courageously speak out against any evil that would cause suffering to our fellow members.

Construction entails an all-out struggle; destruction can happen in an instant. Should evil flourish, good will perish. As long as there are courageous people who will battle selflessly against corruption, good can be protected. But if that spirit is lost, destruction will begin immediately.

Base, self-serving people must not be allowed to exploit the Gakkai or the members’ faith. Never give anyone the kind of special status that would place them above criticism even when all around them know something is wrong with their behavior.

Always speak out boldly against wrongdoing. Corruption should be denounced unequivocally. Don’t be timid or cowardly. Cowardice is a form of dishonesty, and dishonesty is evil.

Those who neither act nor speak out against wrongdoing when they see it will be guilty of the same offense. This will only erase the good fortune and benefit that they have accumulated thus far.

The truly good are those who battle against evil. Buddhism entails a constant struggle against the devilish functions that cause peo
ple misery.

It is proper and just to strictly refute evil. To do the right thing, one must be strong; without strength, one will not be able to uphold what is right. Justice and courage are inseparable.

Power-hungry tyrants, on the other hand, ignore or denigrate the supreme value of the individual, seeing people only as faceless masses. Anyone who does this is on a par with such dictators as Adolf Hitler.

Hitler had no conception of the dignity of the individual. He was only interested in people as a mass. This is because as far as tyrants are concerned, people are just a means to an end.

Dictators seek to use the people to further their own greed and ambitions, to cleverly manipulate them. The way of the Soka Gakkai is diametrically opposed to such human exploitation.

The organization does not come first and the individual second. Everything starts with the individual and through individuals uniting strongly together. Losing sight of this fundamental point can have terrible consequences. Anyone who sees the Gakkai and its members as nothing but a means to advance personal ends, just like the tyrants I have described, is a person of the purest evil.

In one passage from this classic text, Confucius replies to a question from a disciple, saying, “Promote the upright, place them above the crooked, and you shall make the crooked upright.”

In other words, the upright must be placed above the wicked and be allowed to give full play to their potential. Upright people must be given opportunities to contribute and use their talent and ability, and be empowered. This is the key to an organization achieving sound and healthy development, while correcting and eradicating evils.


Daily Practice – Daimoku & Gongyo


Special Note:

Attached is how to chant Daimoku and the practice of Gongyo.



[勤行] ( Jpn)Literally, to “exert [oneself in] practice.” Generally speaking, gongyo refers to the practice of reciting Buddhist sutras in front of an object of devotion. The content and method of gongyo dif-fer according to the school of Buddhism. In Nichiren’s (1222-1282) teaching, gongyo means to chant the daimoku of Nam-myoho-renge-kyo and recite portions of the “Expedient Means” (second) chapter and the “Life Span” (sixteenth) chapter of the Lotus Sutra with faith in the object of devotion called the Gohonzon. In The Recitation of the “Expedient Means” and “Life Span” Chapters, Nichiren states: “Though no chapter of the Lotus Sutra is negligible, among the entire twenty-eight chapters, the ‘Expedient Means’ chapter and the ‘Life Span’ chapter are particularly outstanding. The remaining chapters are all in a sense the branches and leaves of these two chapters…. If you recite the ‘Life Span’ and ‘Expedient Means’ chapters, then the remaining chapters will naturally be included even though you do not recite them” (71). In the gongyo of Nichiren’s practice, chanting the daimoku constitutes the fundamental practice, and therefore it is called the primary practice. Recitation of the “Expedient Means” and “Life Span” chapters helps bring forth the benefits of the primary practice and is hence called the supporting practice.


The practice of Daimoku and Gongyo are the two basics foundations of this Buddhism, and by devoting ourselves to this every morning and evening, chanting in front of the Gohonzon (Object of Devotion), we can bring out our highest potential each day to create a better life for ourselves and others.

Once again, I hope you find this article to be helpful to  your journey of physical, mental, and spiritual growth.

Nam Myoho Renge Kyo



Daimoku for Compassionate Society (Kosen-Rufu/Shakubuku)-


Special Note:

Attached is a binder compiled by SGI South Africa members, cthat not only introduced SGI, but also details some testimonials on their personal achievement and transformation.

In the beginning of this practice, most people would find Kosen-Rufu to be quite a foreign concept. Based on the SGI website:

The phrase “Kosen-rufu” refers to the broad acceptance of the principles of Buddhism around the world, and it is often taken to signify world peace.

Simply put, kosen-rufu is the movement to communicate the ultimate way to happiness and the highest principle of peace to people of all classes and nations through the correct philosophy and teaching of Nichiren Daishonin. 


Actually, Kosen-Rufu in daily lives, simply means the achievement of happiness for oneself and others. Through the wide proclamation of the Mystic Law

In practical sense, it means to chant/encourage others who are suffering, and guide them towards SGI meetings and activities. 

As expounded in the Lotus Sutra:  “After I [Shakyamuni Buddha] have passed into extinction, in the last five-hundred-year period you must spread it abroad widely (kosen-rufu) throughout Jambudvipa and never allow it to be cut off.”

The point of Kosen-Rufu is to establish a compassionate society, where each individual looks after one another’s best interest, ensuring one another’s happiness.

Where correct teachings are established, peace prevails. 

In the Deepest philosophical sense, through chanting Nam Myoho Renge Kyo and by teaching others about Nichiren Buddhism, we as disciples are going through the motions of practice and study, to achieve what Toda Sensei callsHuman Revolution.”

Through the deep transformation of our inner self (such as our temperaments, character,consciousness, etc), we influence a change in the other person and in turn, creates a change in society.

The End Result is to achieve World Peace and the absolute Happiness of All Living Beings.

Truthfully it can be a long process. Depending on the depth of one’s karma (thoughts, words, and action)But through the belief in a correct teaching, and by chanting abundant daimoku, we can bring forth such an inner transformation and create such a World for ourselves, and others.

As advice by my seniors in faith, we can transform our karma and that of others through the following ways:

  1. Chant ABUNDANT daimoku for other people’s suffering
  2. Reach out to the ones who are truly suffering and tell them about the Law
  3. Plant, nurture, and harvest the Nam Myoho Renge Kyo seed: Get them to chant, receive the Gohonzon, come to meetings, etc).

The other very important means to transform our Karma and achieve Kosen-Rufu is through an action called Shakubuku.

Shakubuku is a practice for others, a concrete exercise of compassion and belief in their Buddha nature. It is an act of the highest respect for others and one that requires courage—to speak in-depth about the teachings of Buddhism. Practicing solely for oneself might seem an easier option, but this is not the real road to enlightenment.


Out of Daishonin’s compassion and conviction that misguided philosophies which encouraged passivity and a sense of human powerlessness were the primary cause of suffering and social discord.

Therefore,it is essential to rebuttal the teachings regarded as heretical or preliminary.

One Senior in Faith told me that it is essential to shakubuku others, proclaiming that such an act is to Stop Evil and Bring Goodness. Therefore, sharing of our philosophy is very important.

And to end; I hope to inspire you with this quote and that you too can effectively share this Buddhism with others:

The wish to share the truth with others, to share the means for achieving happiness with others, is the hallmark of philosophy, of education, of culture, and of Buddhism.

Kosen-rufu means sharing with our fellow human beings through heart-to-heart dialogue and friendship, striving together with them to find the way to become better and happier people. That alliance of individuals working for the happiness of all constitutes kosen-rufu.

— SGI President Daisaku Ikeda

Nam Myoho Renge Kyo

Guidances on Daimoku and SGI Organization



Below are some of the quotes of encouragement and guidance on faith, from the following you will find Ikeda Sensei quoting from various authors from different backgrounds and disciplines, I hope you enjoy them as much as I did:

Shin’ichi Yamamoto (Ikeda’s Pen name) came to submit his resume to President Toda; while waiting, he listened while President Toda tells a suffering man seeking guidance on how to solve a seemingly insoluble problem.

“Stand up with faith. You should lead a powerful life. There will be a solution beyond your wildest imagination. Chant until you see a clear result. You can change anything for the better. It will be just like changing poison into medicine.”

—- Human Revolution, vol. 3, Fruition Chapter, late autumn, 1948

“One’s voice when chanting the daimoku penetrates all of the lands in the ten directions. Although our voice may be small, when we put it into the great sound of the daimoku, there is no place in the major world system that it does not reach.” 

—- Nichiren Daishonin (Gosho Zenshu, p 808) (Seikyo Times, 12/1995, p. 25)

“Prayer is the basis of faith and the foundation of Buddhism. One’s life-condition is not determined by appearances or position. What are we praying for? How are we praying? A person’s state of life is expressed in his or her prayer. Therefore, I would like you to become people who pray with a broad and deep resolve. To pray to accomplish kosen-rufu, to chant seriously for everyone’s happiness—such prayer encompasses one’s own happiness. Those who pray in this way will amass tremendous good fortune. A bodhisattva vows to save others before seeking to save himself. Foremost are prayers and action to save others from suffering. This is the practice of a bodhisattva. I always pray earnestly for the good health and happiness of all of the members around the world. Then, firmly determined to make this come true, I devote myself unstintingly to encourage them.

—- (President Ikeda, Conversation with Youth #9, Nov. 1994, Seikyo Times, p.53)

As you crave food when hungry, seek water when thirsty, long to see a lover, beg for medicine when ill, or as a beautiful woman desires powder and rouge, so should you put your faith in the Lotus Sutra. If you do not, you will regret it later.

—- Nichiren Daishonin (WND-1, 965; Persecution by Sword and Staff)

Now, if you wish to attain Buddhahood, you have only to lower the banners of your arrogance, cast aside the staff of your anger, and devote yourself exclusively to the one vehicle of the Lotus Sutra. Worldly fame and profit are mere baubles of your present existence, and arrogance and prejudice are ties that will fetter you in a future one. Ah, you should be ashamed of them! And you should fear them, too!

—- Nichiren Daishonin (WND-1, 58,59; Questions and Answers on Embracing the Lotus Sutra)

Lack of faith is the basic failing that causes a person to fall into hell.”

—- Nichiren Daishonin (WND-1, 60; Questions and Answers on Embracing the Lotus Sutra)

“Single-mindedly chant Nam-myoho-renge-kyo and urge others to do the same; that will remain as the only memory of your present life in this human world. Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.”

—- (WND-1, 60; Questions and Answers on Embracing the Lotus Sutra)

What is called faith is nothing unusual. Faith means putting one’s trust in the Lotus Sutra, Shakyamuni, Many Treasures, the Buddhas and bodhisattvas of the ten directions, and the heavenly gods and benevolent deities, and chanting Nam-myoho-renge-kyo as a woman cherishes her husband, as a man lays down his life for his wife, as parents refuse to abandon their children, or as a child refuses to leave its mother.

— Nichiren Daishonin (WND-1, 1036;The Meaning of Faith)

The prayers of one earnest person are enough to contain, subdue and drive away the devilish functions that run rampant in the land. Putting prayer first is just as important when we wish to change our own karma. We must pray with a determination that shakes the universe; we must pray with all our might. When we follow this fundamental path, our all-out efforts will bear magnificent fruit.

—- (President Ikeda, World Tribune Nov. 7, 1994, p. 5)

(SGI President Ikeda’s speech, April 3, 1998, World Tribune, page 10)

President Toda always said, “If I ask Daisaku then I know I don’t have to worry.” “When Daisaku’s involved, victory is certain.” This oneness of mentor and disciple is the essence of the Soka Gakkai.

Nichiren Daishonin and President Toda are constantly in my thoughts. The Gohonzon, President Toda, and sincerity are my “three treasures.” I have won through sincerity. Striving to lead the most upright life, while enduring the harshest criticism and abuse, I have won as a human being. From the standpoint of Buddhism, from the standpoint of the three existences of past, present, and future, I am confident that I am the greatest victor.

Buddhism is not about leading a self-centered existence. It we do not base lives on the Law, we are not practicing Buddhism. The great German writer Friedrich von Schiller writes, “The brave man thinks upon himself the last.” This is analogous to the spirit of not begrudging one’s life taught in the Lotus Sutra. This means treasuring the Law more highly than one’s life. The Law and kosen-rufu are central. The SGI, therefore, is extremely important. When you have the spirit of “I want to do something for kosen-rufu,” benefit is forthcoming. But if there are those who think, “I’m going to have the SGI do something for me,” they are abusing the world of faith. They are in the life-condition of Hell. This, indeed, was the mind-set of all who betrayed us in the past.

Three eternal principles of the Soka Gakkai (Why we practice and why we strive to help others practice)

1. Faith for a harmonious family

2. Faith to enable each person to become happy

3. Faith to surmount obstacles.

“Our aim is solely for each individual to actualize the three principles Mr. Toda left us, by achieving a harmonious family life, personal happiness and an indomitable self.

I ask all the leaders here today to always bear in mind why we practice the Daishonin’s Buddhism. I call on you to work hard to ensure that everyone receives great benefit through faith, that not a single person falls by the wayside. That is my greatest wish.”

The New Human Revolution, Vol-5 Chap-6 “Lion”

Significance of the SGI Colors (October 3, 1988 World Tribune)

Red — Harmony, victory, the sun

• Yellow — Seeking, glory, and intellect

• Blue — Fortune, peace, and kosen-rufu

The following three traits summarize the character and mentality of the Bodhisattvas of the Earth:

To be rigorously strict toward oneself, like a sharp autumn frost.

• To be warm and embracing towards others, like a soft spring breeze.

• To be uncompromising when confronting evil, like a lion monarch.

(1999 Peace Proposal, Faith Into Action (FIA), p. 92)

•Date: Tue, 16 Jan 2001 23:47:18 -0800

From: “Danny Nagashima” <>

SGI General Director Wada attended a Southern California Zone Leaders meeting this evening, held at the Redondo Beach Performing Arts Center. The auditorium was over flowing with more than 1700 excited and happy members. Following the video, Mr. Wada shared final encouragement. He emphasized that religion is for the sake of the people, whereas in the past, people were servants of religion. President Ikeda has mentioned a number of occasions that in the 21st century, education, politics, religion, etc. should serve the people.

Mr. Wada also shared his experience of his days as a youth. He said that in 1955, he received guidance from President Ikeda. At that time, President Ikeda gave him two points:

1. Never leave the organization and

2. Find a great senior in faith.

The Secret to Success

(World Tribune, May 5, 2000, p. 1; part of President Ikeda’s March 24, 2000 speech at the 44th Soka Gakkai Headquarters Leaders Meeting, held at the Tokyo Makiguchi Hall, Hachioji, Japan)

Nothing is as strong or as deep as the prayers of our women’s division members. To pray until victory is achieved, to pray with all one’s might — this is the spirit of the women’s division. The shining crown of victory adorns all who have such faith.

To pray through every problem, to pray fully with all of your being — this is the secret of success. [emphasis added]

On the Path Toward Absolute Happiness (SGI President Ikeda’s guidance at a conference held April 29, 2000 in Tokyo with SGI representatives from around the world; World Tribune, 5-19-2000, p. 1)

Prayer can fundamentally transform your life [The Secret to Human Revolution]

Let me share some words of wisdom from some of the great thinkers of the world that might serve to spur our advance. Thomas Paine, whose work greatly influenced the American Revolution, writes in his famous treatise Common Sense, “It is not in numbers but in unity, that our great strength lies.”

Unity is strength. In the realm of faith, people who cannot join hands and cooperate with others undermine the harmonious unity of the community of believers. This is the most serious of offenses. Consequently, those who cause such disharmony will experience no benefit.

The German poet and dramatist Johann Wolfgang van Goethe writes in Faust, “With little men go little acts, / Among the great a small one grows.” We must take on big challenges. That is why I hope you will not seek to accumulate petty, minor benefit, but great benefit. I hope you will not restrict your focus to this little island-country of Japan, but allow your gaze to encompass the great, wide world.

Mahatma Gandhi says, “Those who will not do it, although they appreciate the truth, will deserve to be called cowards.” We must act on what we know to be right and true. We know the importance of discussion meetings, gongyo and the struggle for kosen-rufu. If we fail to carry them out, we are cowards. Gandhi also says that there is no greater crime than cowardice.

Let me introduce another remark by Thomas Paine. “My country is the world, and my religion is to do good.” Today, the world is our arena — the world is the stage upon which kosen-rufu is unfolding.

Abraham Lincoln says: “Let none falter, who thinks he is right, and we may succeed.” “I am a slow walker, but I never walk back.” We must stick to our ideals to the end. Let us say, for example, that you have a friend who just does not seem willing to accept Buddhism. He attended a discussion meeting with you, but he does not want to practice. That is fine. What matters is that you keep moving forward in your practice, letting nothing set you back.

Then, I always keep a copy of Ralph Waldo Emerson’s collected works close to my desk. Mr. Makiguchi and second Soka Gakkai president Josei Toda were both fond of the American writer. Emerson writes in “Spiritual Laws,” “Never was a sincere word utterly lost.”Sincere words, words filled with conviction — they are the key to victory. We do not need go exaggerate, plot or scheme.

Finally, let me share some more words by Lincoln: “We proposed to give all a chance; and we expected the weak to grow stronger, the ignorant, wiser; and all better, and happier together.” “For all to become happy together!” — let us advance with this spirit.

And let us meet again next month, in victory. I pray for your health and long life and for your success in all endeavors. I am sending you daimoku.

I hope you will pray, too.

Pray that instead of devils or negative, destructive forces infiltrating your being, Brahma (Jpn Bonten), Shakra (Jpn Taishaku), and the gods of the Sun and the Moon — the positive, protective forces of the universe — will enter your life! Pray that they will enter the lives of all members in your region and the entire membership of the SGI, as well. If you do this, your strength will multiply a hundredfold, a thousandfold. With such prayer, you will realize a fundamental transformation in the very depths of your life. This is the secret to achieving your human revolution. [emphasis added]

In one of his commentaries, 26th high priest Nichikan writes that the Daishonin’s life manifests in our lives. [In his “Commentary on ‘The Entity of the Mystic Law,’” Nichikan states, “Through the power of the Mystic Law, we manifest the life of the Daishonin within ourselves.”]

This is the ultimate truth of faith in the Mystic Law. Nichikan says that the life of the Daishonin manifests itself in the life of each of us. That is why we will never be defeated. Let us move forward with this invincible conviction.

Thank you for being here today.

Those Who Devote Themselves to Kosen-rufu Receive the “Benefit of Protection”

—- (Dialogue on the Lotus Sutra, #50, “Dharani (26th chapter), Living Buddhism, July 2000, p. 35)

The Unfathomable Power of Daimoku

Haruo Suda: He [Shakyamuni] says that by accepting and upholding even a single verse of the Lotus Sutra, we will gain the same benefit as we would by making offerings to an infinite number of Buddhas. When you stop to think about it, this is remarkable.

President Ikeda: How is this possible? In particular, it’s because the source of the enlightenment of all Buddhas is the implicit teaching of Nam-myoho-renge-kyo. This daimoku is the sutra’s undiluted and pure essence. The Lotus Sutra is the source of enlightenment of all the infinite numbers of Buddhas. 

Takanori Endo: The Daishonin’s Buddhism is truly incredible.

President Ikeda: Therefore, we mustn’t try to gauge the power of daimoku with our limited state of life, thinking, “This must be all there is.” The sutra says that the benefit of daimoku is beyond even the Buddha to fathom. For us to suppose that we understand its full scope is nothing short of arrogance. If we underestimate the infinite power of benefit of the Gohonzon owing to weak faith, then we will be only able to tap a minute portion of the Gohonzon’s power.

Speaking at Toshima Public Hall in Tokyo, second Soka Gakkai President Josei Toda would often say on numerous occasions: “If the benefit that I have received is as great as this hall, then the benefit that all of you have received is no more than the size of my little finger.”

Japan today is facing a difficult economic situation. For precisely that reason, I hope all of our members will acquire immense benefit now. I would like to see each one gain inexhaustible good fortune. When times are good, anyone can do well. It is when times get tough that we can see what we are made of. That is when our faith is put to the test. It is important that we patiently strive to create hope.

Dedication to Kosen-rufu Brings Forth Incredible Life Force (p.47-48)

President Ikeda: At any rate, there is a fundamental difference in someone who strives to protect the SGI for the sake of kosen-rufu and someone who tries to use it for personal gain.It’s incredible just how much energy, wisdom and compassion well forth from our lives and how much the Buddhist gods go to work for us when we truly stand up for kosen-rufu. … The important thing is to stand alone and chant daimoku with the pledge, “I will accomplish kosen-rufu without fail.” We need to pray to the Gohonzon, “Please allow me to fight with the intensity of a charging demon.” With such prayer, we cannot fail to manifest power. We cannot fail to win. No matter how difficult the circumstances, one who stands up in earnest for kosen-rufu will absolutely receive the protection of the Buddhist gods. It is the “Dharani” chapter that teaches such passionate confidence in faith. [emphasis added]

To End; I will like to include the following Q&A:

Never detach yourself from the SGI organization

How can one advance on the right path and fulfill one’s mission without any wasted effort? I want to devote my life to realizing the American ideal that you, President Ikeda, articulated for us in the new poem that you presented to us in the United States, “Soar—Into the Vast Skies of Freedom! Into the New Century!”

President Ikeda: Thank you very much. The bottom line, essentially, is never to detach yourself from the SGI organization. No matter what kind of leaders or members you may encounter there, it is important that you do activities in the organization throughout your life. Why? Because the core of the Daishonin’s Buddhism is kosenrufu. And faith that is dedicated to kosenrufu is found only in the SGI. The reason for your participating in training courses such as these is to build a self dedicated to kosenrufu. Herein lies correct faith and correct action.

(From Discussion with SGI-USA Culture Department members, August 23-24, 2000, World Tribune 9-22-2000, p. 5)


Nam Myoho Renge Kyo.

What is Daimoku?



This is perhaps the most basic question people would ask about this practice. If you are a Non-Buddhist, the action of chanting Mantra might be foreign to you. In some beliefs, the action of chanting Mantra is the basis of their belief that one is creating a good cause towards advocating the truths. The explanation below is taken directly from Soka Gakkai International (SGI)’s website, the foremost non-profit organization that is protecting this teaching, about the meaning of this mantra:

Nam comes from the Sanskrit namas, meaning to devote or dedicate oneself.

Myo can be translated as mystic or wonderful, and ho means law.

This law is called mystic because it is difficult to comprehend. What exactly makes it difficult to comprehend? It is the wonder of ordinary people, beset by delusion and suffering, awakening to the fundamental law in their own lives and realizing that they are inherently Buddhas able to solve their own problems and those of others.

Renge means lotus blossom.

The lotus flower is pure and fragrant, unsullied by the muddy water in which it grows. Similarly, the beauty and dignity of our humanity is brought forth amidst the sufferings of daily reality.

Further, unlike other plants, the lotus puts forth flowers and fruit at the same time. This illustrates the principle of the simultaneity of cause and effect; we do not have to wait to become someone perfect in the future, we can bring forth the power of the Mystic Law from within our lives at any time.

Kyo literally means sutra and here indicates the Mystic Law likened to a lotus flower, the fundamental law that permeates life and the universe, the eternal truth.


The title “Myoho Renge Kyo” is actually the title of the Lotus Sutra, which is expounded by Buddha Gautama (Shakyamuni Buddha) some 2,500 years ago. This is believed to be true, based on the Buddha of the latter day: Nichiren Daishonin that this is the teaching (out of the 8,000 teachings Shakyamuni Buddha has expounded before his passings) to be the only and correct teaching for the Latter Day of the Law. This has historical significance and factual proofs.

The essence of True Buddhism according to Nichiren Daishonin, who has continued this heritage of preaching the true law of Life and Death, is the conviction that:

  • We have within us at each moment the ability to overcome any problem or difficulty that we may encounter in life; a capacity to transform any suffering.

  • Our lives possess this power because they are inseparable from the fundamental law (Which is Myoho Renge Kyo) that underlies the workings of all life and the universe.

The fundamental teaching of the Lotus Sutra is that for all living beings, we have innate within us the life state of Buddhahood, which is the highest state of life. That is equal to that of Shakyamuni Buddha, Many Treasures Buddha, and Nichiren Daishonin himself.

To quote from Nichiren Daishonin’s Gosho (the writings of Nichiren Daishonin where he has encouraged his disciples to continue in faith, I will be inferring a lot from Goshos to provide you with the most accurate information):

The Lotus Sutra is the king of sutras, true and correct in both word and principle. Its words are the ultimate reality, and this reality is the Mystic Law (myōhō). It is called the Mystic Law because it reveals the principle of the mutually inclusive relationship of a single moment of life and all phenomena. That is why this sutra is the wisdom of all Buddhas. – (WND, On Attaining Buddhahood in this Lifetime, p 3)

Based upon Nichiren Daishonin’s conviction:

The truth of all phenomena in life is Myoho Renge Kyo, and innate in our lives is Myoho Renge Kyo. In the eternality of life and death, this is the ultimate law of the Universe. This is the Sutra where all great teachings find inspiration from. 

When one upholds the Lotus Sutra and chants the Daimoku, the Daishonin expounds the great benefits that:

Whether you chant the Buddha’s name (referring to Nam Myoho Renge Kyo), 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. – (WND, On Attaining Buddhahood in this Lifetime, p 4)

It is the same with a Buddha and an ordinary being. 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 illusions of the innate darkness of life is like a tarnished mirror, but when polished, it is sure tobecome 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. -(WND, On Attaining Buddhahood in this Lifetime, p 4)

I wish for you to put the teachings into practice, and chant earnestly for your happiness.

Nam Myoho Renge Kyo