A Shared Pledge for a More Humane Future: To Eliminate Misery from the Earth

Daisaku Ikeda, president of the Soka Gakkai International (SGI) Buddhist association, has issued his 2015 peace proposal, "A Shared Pledge for a More Humane Future: To Eliminate Misery from the Earth."

In the proposal, Ikeda welcomes the ambitious scale of the United Nations' proposed Sustainable Development Goals (SDGs), which call for putting an end to poverty "in all its forms everywhere." In the 70th year since the UN was created, he calls for a return to its founding spirit, as well as for increased collaboration between the UN and civil society.

In order to lay the foundations for elimination of the human suffering caused by poverty and conflict, he stresses a need for the rehumanization of politics and economics based on a solidarity of ordinary citizens, for empowerment that enables people to overcome suffering and for a broadening of the sphere of our friendships and concern for others as a basis for building peace.

Ikeda makes specific proposals for protection of the rights of displaced persons and others living outside of their country of origin for economic reasons. He suggests including in the SDGs the protection of the dignity and human rights of all such people, and calls for regional cooperation toward the empowerment of displaced persons, particularly in the Asia-Pacific region and the Middle East, building on pioneering initiatives in West Africa. 

Regarding the abolition of nuclear weapons, a consistent theme of Ikeda's proposals, he applauds the fact that in October 2014, a total of 155 countries and territories signed the Joint Statement on the Humanitarian Consequences of Nuclear Weapons. Over 80% of UN member states have now clearly stated that nuclear weapons should be never used under any circumstances.

Ikeda asserts that while the gulf between the nuclear-weapon states and those calling for nuclear abolition appears great, there is common ground in the desire to avoid the horrific outcome of any use of nuclear weapons. He urges heads of government to attend the 2015 Nuclear Non-Proliferation Treaty (NPT) Review Conference and calls on them to voice there the pledges of their governments to eliminate the danger posed by nuclear weapons.

Planning is underway for a World Youth Summit for the Abolition of Nuclear Weapons to be held in Hiroshima in September as a joint initiative of SGI and other NGOs. Ikeda hopes a youth declaration pledging to end the nuclear age will be adopted, building momentum in support of a treaty to prohibit nuclear weapons.

In his proposal, Ikeda also calls for increased regional cooperation and youth exchange, specifically urging China, South Korea and Japan to come together to create a regional model for such collaboration.

He stresses the importance of reviving trilateral China-Korea-Japan summits and hopes that leaders of the three countries can mark the 70th anniversary of the end of World War II with a pledge never to go to war again and regional cooperation in support of the SDGs.

At the third UN World Conference on Disaster Risk Reduction to be held in Sendai, Japan, in March, Ikeda mentions that SGI will organize a workshop in which representatives of the three countries will discuss possible regional cooperation in disaster prevention, relief activities and post-disaster recovery.

He also hopes to see the establishment of a China-Korea-Japan youth partnership through which young people can cooperate in efforts to realize the SDGs and other trilateral initiatives.

Buddhist philosopher, author and peacebuilder Daisaku Ikeda (1928 - ), president of the Soka Gakkai International (SGI) lay Buddhist organization, has issued a peace proposal offering ways forward in tackling global challenges every year since 1983.

This year marks the 40th anniversary of the founding of SGI in Guam on January 26, 1975. SGI now links over 12 million people in 192 countries and territories around the world who practice Nichiren Buddhism and contribute to their communities. SGI's activities to promote peace, culture and education are part of the longstanding tradition of Buddhist humanism.

Fortune Baby

Check out the tattoo on the small of its back!

(Source: Dietrich Wegner )

Rock the Era 2010

In commemoration of 80 years since the founding of the SGI (Soka Gakkai International) and 50 years since SGI President Ikeda first arrived to America, the youth of America will be hosting a monumental celebration filled with performances and everlasting memories. These videos series document the efforts of SGI members and various supporting groups working towards this celebration that will take place in 2010. Everyone is welcome to participate in this event. Practices are held twice a month at various locations. Please contact SGI-USA. Visit www.sgi-usa.org for phone numbers and locations. 

Happy Kosen Rufu Day

The Japanese phrase kosen-rufu expresses a centrally important concept for members of the SGI. It is often used synonymously with world peace, and has been informally defined as "world peace through individual happiness." More broadly, it could be understood as a vision of social peace brought about by the widespread acceptance of core values such as unfailing respect for the dignity of human life.

The phrase itself is of ancient origin and appears in the 23rd chapter of the Lotus Sutra, which states, "In the fifth five hundred years after my death, accomplish worldwide kosen-rufu and never allow its flow to cease." Here, the phrase kosen-rufu is written with four Chinese characters that could be rendered, respectively, as "widely," "declare," "flow" and "promulgate," and in its most literal sense it means the widespread flow and spreading--and application--of the teachings contained in the Lotus Sutra. Kosen-rufu implies an approach to Buddhist practice that is deeply engaged with the affairs of society and the world.

The stress placed by Nichiren on kosen-rufu typifies his approach to Buddhist practice; that our personal happiness--enlightenment--is inextricably linked with the peace and happiness of our fellow humans and of society as a whole. He rejected the idea that enlightenment is something to be cultivated as a private, inner virtue. He also rejected the idea that the proper goal of Buddhism is to garner reward in the afterlife. What these two ideas have in common is resignation regarding our ability to overcome suffering and positively transform society. For Nichiren, this represented an unacceptable turning away from the core Buddhist tenet that people are capable of realizing genuine happiness in this world. Both approaches were the target of his critique.

In Nichiren's view, enlightenment is not so much a goal or end in itself, as a basis for altruistic action. The life-state of Buddhahood--a condition of limitless vitality, wisdom and compassion--is one which is expressed, maintained and strengthened through committed action to contribute to the well-being and happiness of other people.

For more about Kosen Rufu

35 Years of Soka Gakkai International

       

On January 26, 1975 the Soka Gakkai International was established and Daisaku Ikeda was inaugurated as SGI president. 

The SGI was formed when the First World War Peace Conference was held on the island of Guam. Today the Mystic Law has spread to 192 countries and territories, where the SGI has become a vehicle for peace, culture and education. The quintessence of Nichiren Buddhism lies in "establishing the correct teaching for the peace of land."  Our noble mission as Buddhists lies in striving for the happiness and peace of all humanity, based on the Buddhist philosophy of the dignity of life. 

As I stated at the First World Peace Conference: "Rather than seeking after your own praise or glory, I hope that you will dedicate your noble lives ti sowing the seeds of peace throughout the entire world. I shall do the same." I have maintained this devotion to constructing peace in the world.

I ask each of you to practice this great philosophy of humanism and continue to sow the "seeds of peace" by sharing it with as many as possible. Your lives will surely shine brightly as you create victorious lives, with all of your prayers fully answered.
(World Tribune- 1/10)

To My Friends
The transformation of a single individual can change the world. The history of the SGI is born of the victorious drama of every member's human revolution. Youth, inherit and succeed this legacy!
  Daisaku Ikeda 

 

How to Create Happiness

 

Psychological research has identified various external circumstances ( living in a wealthy democracy, being married or in a romantic relationship, having a rich social network, being religious or spiritual, avoiding negative events and emotions) and internal cognitive, motivational and personality processes that contribute to establishing happiness. Several happiness researchers' have found that the following external circumstances support the condition of happiness:

• Having a rich social network of close, supportive relationships (including intimate friendships, a satisfying marriage or romantic relationship)

• Being part of a faith community that provides connection, purpose and hope.

• Experiencing flow-through work or leisure activities that produce an optimal state of absorption in which one's skills are engaged to the point where consciousness of self and time greatly recede

• Having a mentor

 The SGI organization has been found to provide three of the four external circumstances associated with happiness. This rich supportive community of believers-with the SGI being noted as the most ethnically and racially diverse sangha of all American Buddhist schools- represents a unique strength of the SGI.  Another distinctive feature lies in its commitment to achieving world peace. Lastly, having a mentor forms the essence of Buddhist practice. 

(ed note- The only thing that I take a different stance on is using the term mentor-disciple. For me personally, President Ikeda is an example of what is possible, but he is not better than any of us. We are all Bodhisattvas. We may follow the teachings but I believe Ikeda also learns from us.

The same studies that determined the four external circumstances that support happiness point to the following internal traits that support the building of a happy self and life:

• Positive view of the past (gratitude for all events)
• Optimism about the future (includes hope, faith, trust)
• Self-esteem (or esteem from others in collectivist cultures)
• Sense of control over one's circumstances
• Commitment to good character (traits such as wisdom, courage, humaity, justice, temperance, kindness)
• Contributions to a higher purpose (transcending self-centeredness)

While embracing the internal positive traits identified by psychologists, Nichiren Buddhism goes beyond the mere structural components to articulate a more encompassing view of the processes involved; it defines what happiness is and how to create it.

• the indestructible life-condition of Buddhahood. As stated in the Lotus Sutra, Buddhahood is a potential within all people, a state of life " where living beings enjoy themselves at ease" (The Lotus Sutra, p.230). In his letter "Happiness in this World" (WND-1,681), Nichiren speaks of the "boundless joy of the law," which springs from the innermost place in life, a state of happiness nothing can disturb.

•  a state of complete by freedom and fulfillment and the ability to truly enjoy living, free of control by craving and delusion.

•  knowing that we possess the power to manifest our innate Buddhahood through chanting Nam Myoho Renge Kyo, studying the Buddhist teachings so that we can make them manifest in daily life, and courageously and compassionately sharing them with others.

• the profound joy that comes from never being defeated by problems, instead using the challenges we face as a catalyst to strengthen our faith in ourselves and our wisdom to overcome our circumstances (also known as changing poison into medicine.

• not having a problem-existence. Avoiding difficulties is not possible. The important thing is how we face our problems.

• not a quick fix attained overnight; rather it results from sustained committed, daily efforts to manifest life's highest potentials-wisdom, compassion, courage and vitality.

• the ability to live life with a deeper and stronger sense of confidence, appreciation and hope

• knowing that we have the power to take charge of our own destiny and become a source for positive change in our family, community and society.

How do we create this kind of happiness?

It already exists within our lives; it is our inherent potential for Buddhahood, achieved by chanting Nam Myoho Renge Kyo, studying to apply the teachings in oir daily lives and teaching others to the best of our ability. To achieve such happiness, we have to focus more on the internal factors that contribute to it rather than the external ones.

(Source: Living Buddhism- What is Happiness, May-June 2008, pg 21-24;tumblr,Loflo)

Happy Birthday Daisaku Ikeda

Born on January 2nd, 1928, Daisaku Ikeda is a Buddhist philosopher, peacebuilder, educator, author and poet. He is the third president of the Soka Gakkai lay Buddhist organization and the founding president of the Soka Gakkai International (SGI), which is today one of the world's largest and most diverse lay Buddhist organizations, promoting a philosophy of character development and social engagement for peace.

The fifth of eight children, to a family of seaweed farmers. The devastation and senseless horror he witnessed as a teenager during World War II gave birth to a lifelong passion to work for peace, rooting out the fundamental causes of human conflict. For much of his early life Ikeda struggled against ill health, nearly succumbing, in his teens, to the ravages of tuberculosis, one of the leading killer diseases at the time. In 1947, at the age of 19, he met Josei Toda (1900-58), educator and leader of the Soka Gakkai lay Buddhist society whose activities were based on the philosophy of the thirteenth-century Buddhist teacher and reformer Nichiren. Ikeda found in Toda an open and unaffected person, a man of unshakable conviction with a gift for explaining profound Buddhist concepts in logical, accessible terms. He soon found employment at one of Toda's companies and later completed his education under the tutelage of Toda, who became his mentor in life.

In May 1960, two years after Toda's death, Ikeda, then 32, succeeded him as president of the Soka Gakkai. Under his leadership, the movement began an era of innovation and expansion, becoming actively engaged in cultural and educational endeavors worldwide. Ikeda has dedicated himself to fulfilling Toda's dreams by developing initiatives in the areas of peace, culture and education.

The central tenet of Ikeda's thought, and of Buddhism, is the fundamental sanctity of life, a value which Ikeda sees as the key to lasting peace and human happiness. In his view, global peace relies ultimately on a self-directed transformation within the life of the individual, rather than on societal or structural reforms alone. This idea is expressed most succinctly in a passage in his best-known work, The Human Revolution, Ikeda's novelization of the Soka Gakkai's history and ideals: "A great inner revolution in just a single individual will help achieve a change in the destiny of a nation and, further, will enable a change in the destiny of all humankind."

Ikeda has two sons, Hiromasa and Takahiro, and lives in Tokyo with his wife, Kaneko. ---By A. George, Editor, SGI Quarterly

The Roots

Buddhism is one of the world's oldest religions. At its core are the quests to understand life and to help people overcome their basic sufferings. Nichiren Daishonin's Buddhism traces its origins to the teachings of Shakyamuni, who is said to have lived some 2,500 years ago. Known as Siddhartha Gautama in his youth, at age 19, he was a royal heir in India. His palace life was far removed from the everyday life of common people, and when he discovered how people suffered outside the palace walls, he set out to find out how to overcome the roots of basic human suffering.

He made it his life's purpose to find solutions to the inescapable sufferings of life. He sought the foremost teachers of his day and practiced the extreme forms of asceticism they advocated as the means to realize the ultimate reality of life. After following their teachings for several years, and on the point of death from fasting, Shakyamuni realized that their path was too extreme. He awakened to the wisdom of the "middle way," neither the extreme of austerity nor of indulgence.

After accepting food from a young girl, he sat down under the "Bodhi" (a pipal) tree. There he entered a profound meditation and finally attained enlightenment. He began at once to teach anyone who would listen. He would engage admirer and objector alike in dialogue and discourse to convey his awareness and insight into the human condition. Since the depth of Shakyamuni's understanding far surpassed that of even the most learned of his day, he had to prepare his listeners by first teaching them more easily understood doctrines, using parables and everyday analogies in the process. In this way, he could elevate the life-condition of those he taught, while always holding to his ultimate aim of showing people that they inherently possessed Buddhahood and could develop the qualities needed to conquer their sufferings.


For some forty years following his awakening at age 30, he imparted to others portions of his own enlightenment. During the final eight years of his life, he expounded his ultimate teachings, which were later compiled as the Lotus Sutra. The Lotus Sutra is unique among the teachings of Buddhism because it affirms that the attainment of enlightenment is possible for all people without distinction of race, gender, social standing or education. Buddhism, as epitomized in the Lotus Sutra, is a powerful, life-affirming, egalitarian and humanistic teaching.Following Shakyamuni's passing, various schools of Buddhism spread throughout Asia. It was only natural that a broad range of interpretive schools should emerge, since in his fifty-year teaching career he had employed a wide variety of means by which to transmit his enlightenment to people of various capacities and circumstances.


The Lotus Sutra gained particular prominence as it spread through Central Asia into China, the Korean Peninsula and Japan. At the same time, however, confusion began to reign as to the true nature of Buddhism and the relative superiority of the sutras. To solve the problem, leading minds of the time compared and systematized the various teachings; eventually a scholar from China called Chih-i (later known as the Great Teacher T'ien-t'ai) developed a definitive standard by which to judge them. This standard classified Shakyamuni's teachings according to the order in which he expounded them, the nature of the particular doctrine taught in each sutra and the method of its exposition. By classifying the teachings in this manner, T'ien-t'ai clarified that all the sutras were means of preparation for the highest teaching, the Lotus Sutra.


It was Nichiren Daishonin in Japan, however, who took the final all-important step to transform profound theory into a simple practice and thereby enable ordinary people to reveal their highest state of life in the midst of day-to-day realities. The Daishonin realized his purpose was to reveal this ultimate truth to the people of his time and for all eternity. Hence, Nichiren Daishonin's Buddhism is for the present age, and Shakyamuni and T'ien-t'ai prepared the way.

Nichiren Daishonin lived from 1222 to 1282 during a tumultuous time of social unrest and natural catastrophe. The son of a fisherman, he became a religious acolyte and after a period of intensive study he came to realize that the Lotus Sutra constitutes the heart of Buddhist teachings.
He also brought it out of the realm of theoretical contemplation into an actual experiential practice when he first chanted Nam-myoho-renge-kyo (Devotion to the Mystic Law) on April 28, 1253, and later inscribed the Gohonzon (the physical object of devotion for all humanity).
He subsequently dedicated his life to sharing his realization, despite facing numerous persecutions for preaching what was considered a subversive doctrine. By declaring that embracing this law had the power to allow all individuals to attain enlightenment, the Daishonin disturbed the ruling class of politicians and priests who adhered to other forms of Buddhism. Nonetheless, he gained a loyal following of believers. He especially embraced ordinary people from all walks of life.

After Nichiren Daishonin's passing, his closest disciple, Nikko, kept the true spirit of Buddhism alive. For the next six centuries, the Daishonin's Buddhism was maintained by a relatively small religious group until the early part of the twentieth century.

Tsunesaburo Makiguchi (1871--1944), an educator in Japan, was passionately dedicated to the reform of the Japanese educational system, which emphasized rote learning over critical independent thinking. He strove to develop modes of education that would unleash the potential of the individual. After studying Nichiren Daishonin's teachings, he realized that they could provide the philosophical underpinnings for the value-creating education that had been his lifetime goal.

In 1928, Mr. Makiguchi committed himself to practicing this Buddhism along with a young teacher, Josei Toda (1900s58), whom he had met in 1920. In 1930, they founded the Soka Kyoiku Gakkai, or "Value Creation Education Society," as a laypersons' organization, drawing its membership principally from among fellow educators.

Japan was then plunging headlong into war, a course diametrically opposed to the Buddhist reverence for life. As World War II progressed, the militarist government redoubled its efforts to crack down on all forms of dissidence. Mr. Makiguchi and Mr. Toda found themselves under increasing pressure to compromise their beliefs and practice the state religion of Shintoism.

Finally, the government asked the high priest of Nichiren Shoshu to accept a Shinto object of worship and enshrine it at the head temple. This would be in direct contradiction with the teachings and spirit of Nichiren Daishonin. The priests, fearful of their own safety and wanting to curry favor with the authorities, accepted this governmental order to protect themselves from persecution.
Mr. Makiguchi, however, refused to violate the spirit of the Daishonin's Buddhism. His resistance to the government order led to his and Mr. Toda's arrest and imprisonment as "thought criminals" in 1943 along with other Soka Kyoiku Gakkai leaders. Mr. Makiguchi, at 72, endured brutality and privation in prison, refusing on all counts to compromise his convictions. The records of his interrogations reveal a man propounding, without a trace of hesitation or fear, the very thoughts that had led to his incarceration. On November 18, 1944, he died at 73 in the Tokyo Detention House.

Josei Toda survived the ordeal and was released on July 3, 1945, just weeks before Japan's surrender. The Soka Kyoiku Gakkai had all but disintegrated under wartime persecution. Though physically ravaged by two years in prison, he immediately set about rebuilding the organization. It was renamed the Soka Gakkai (Value Creation Society).Mr. Toda resolved that the mission of this new organization should not be confined to the field of education but rather that it be expanded to the betterment of society as a whole. The Soka Gakkai rapidly grew under Josei Toda's leadership to more than 750,000 households by the time of his death in 1958.

His responsibilities were assumed by Daisaku Ikeda, who became the third president on May 3, 1960. Mr. Ikeda had met Mr. Toda at age 19 and committed himself to practicing the ideals of the Soka Gakkai, making Mr. Toda his mentor.

Mr. Ikeda has dedicated himself continually to fulfilling the visions Mr. Toda shared with him in the areas of peace, culture and education, based on the Daishonin's teachings. Through his international travels beginning in 1960, Mr. Ikeda has contributed greatly to Buddhism becoming a truly global religion. In 1975, the Soka Gakkai International was formed, and today, Nichiren Daishonin's Buddhism is being practiced by more than 12 million people in 128 countries under the auspices of the SGI.

The American organization was formed in 1960 when Mr. Ikeda visited the United States. At the time, there were just a handful of people practicing this Buddhism in the United States. They were primarily Japanese women who had married Americans, as well as some students from Japan. But with Mr. Ikeda's encouragement, they soon grew into a nationwide organization now called SGI-USA.

The SGI believes that the development of peace, culture and education are essential to building a better world. Centered on this ideal, the SGI carries out activities globally. In 1957, Josei Toda issued a declaration against the use of nuclear weapons, labeling them criminal under any circumstances; and he called upon youth of the world to work to abolish these weapons of mass destruction.
Taking up this challenge, the SGI, under Mr. Ikeda's leadership, has been working tirelessly to create the conditions for a peaceful world. The efforts to fulfill Mr. Toda's vision of peace have resulted in the SGI's wide-ranging activities, for instance, as a nongovernmental organization with official ties to the United Nations. The SGI has sponsored public information programs that aim through exhibitions, symposia and other forums to promote awareness of the issues of war and peace and the feasibility of peaceful alternatives. Major international exhibitions on such themes as disarmament, human rights and environmental protection have traveled throughout the world bringing public awareness of these critical issues.

Personally, Mr. Ikeda has engaged in dialogues with international academics and intellectuals like British historian Arnold Toynbee and with policy-makers and political leaders such as Zhou Enlai, Corazon Aquino, Mikhail Gorbachev and Nelson Mandela, exchanging ideas on how to create world peace and better understandings among people, and many other topics. He has received numerous awards and recognition from universities and nations around the world for his efforts to promote peace.

Applying the spirit of Buddhism to modern times, he has also founded several institutions dedicated to peace and intercultural dialogue. The Toda Institute for Global Peace and Policy Research conducts independent research and networks with peace researchers, activists and policy-makers to provide a global forum for the discussion and implementation of cooperatively designed policy strategies. And the Boston Research Center for the 21st Century provides a venue for pooling wisdom and fostering dialogue among the world's peace-oriented cultural, philosophical and religious traditions, thus developing a network of global citizens in the pursuit of peace.

In 1963, Mr. Ikeda founded the Min-On Concert Association, which has sponsored tours of performing groups from some seventy countries in order to promote understanding among diverse peoples through music, dance and other cultural expressions. He also founded the Tokyo Fuji Art Museum in 1983, which is engaged in a wide-reaching program of exchange with cultural institutions throughout the world.

Education has been of central concern to the Soka Gakkai since its inception, and many ideas set forth by Mr. Makiguchi and Mr. Toda have been brought to fruition through the Soka School System. From preschool to post-graduate, the Soka system undertakes education designed to stimulate wisdom and engagement within society. On May 3, 2001, Soka University of America will open as a full-fledged liberal arts college in Southern California.

At the heart of this global movement are discussion meetings. These neighborhood gatherings where people share experiences, encourage one another and study Buddhism together are the backbone of the SGI. They are forums where anyone can speak freely, ask questions, or simply sit and watch. Meetings are held regularly in homes or in community centers. The activities are free and anyone is welcome to attend and participate. Nichiren Daishonin's Buddhism is truly a religion that crosses all boundaries, with a diversity rarely seen in other institutions. This is proof that by overcoming our impasses, by winning over our own lack of understanding and constantly striving to awaken the Buddha nature inside each of us, we can build a lasting world peace.

There is no way to legislate, dictate or force peace onto humanity. As Daisaku Ikeda writes in the foreword to his book The Human Revolution: "A great revolution of character in an individual will help achieve a change in the destiny of a nation and further, will cause a change in the destiny of all humankind."

In our jigsaw-puzzle world, then, it soon becomes obvious that through each person becoming a winner and helping others to do the same, society will change.
This is Buddhism's blueprint for world peace or "Kosen-Rufu." The only way for people to live together in peace is for many individuals to awaken to the need for an inner revolution. For one happy person's influence on his or her environment will have a profound and lasting effect.

Who Was Nichiren?

Nichiren (1222-1282) was the Japanese founder of Nichiren Buddhism. Born as a fisherman's son, he was called Zennichimaro. He went to Seicho-ji temple in his home province of Awa to study Buddhism in 1233. Shortly after his tonsure at sixteen, he took the name of Rencho and went to Kamakura for further studies. After returning from Kamakura, he traveled to Kyoto and Nara, the old centers of traditional Buddhism in Japan, where he mastered all the sutras and literature of Buddhism. In I253, returning to Seicho-ji, Rencho adopted the name Nichiren (Sun-Lotus) when he advocated chanting "Nam-myoho-renge-kyo" for the first time. He declared the establishment of a new Buddhism. In 1279 he inscribed the Dai-Gohonzon as the fundamental object of respect for the peace and happiness of all mankind. He died three years later. See "The Life of Nichiren Daishonin" in the Introduction of The Major Writings of Nichiren Daishonin, vol. 1.

The term "Daishonin" is an honorific title meaning "great sage" and has been traditionally used in reference to Nichiren, e.g. Nichiren Daishonin, by the Nichiren Shoshu school of Buddhism. The Soka Gakkai and SGI have adopted this usage in most publications, however it is not commonly used in society or by academic and religious scholars.

The revolutionary nature of Nichiren's achievement lies in the fact that he made it possible, for the first time, for all people to actually practice the highest teachings of Buddhism by providing a methodology whereby they can establish a life-condition of absolute happiness, unswayed by changing outer circumstances.

The Practice of Buddhism

 From the sgibuddhism.org site

Each of us possesses the potential for a winning life. Within us is the ability to live with courage, to have fulfilling relationships, to enjoy good health and prosperity, to feel and show true compassion for others, and the power to face and surmount our deepest problems.Crucial to living a winning life is to undergo an inner transformation that will enable us to bring out our highest human qualities and change our circumstances. This process is a revolution of our own character, an individual human revolution.

Consider the following scenario:

Perhaps you feel under-appreciated at work. Maybe your boss is belligerent or ignores you. After a while you develop a chip on your shoulder. Though you may be an expert at hiding negativity, every once in a while it rears its ugly head. Perhaps your co-workers or boss perceive you in turn as not being entirely committed to the success of your job, or that you have a bad attitude. Of course there are myriad reasons for your attitude and all of them "valid." But whatever the reasons, you miss opportunities for advancement because of the poor relationship. This is a common scenario in today's working environment.But suppose you start coming to work with a new attitude that is not just a mental adjustment but an outlook bolstered by a deep sense of vitality, confidence and compassion, and based upon serious self-reflection. Your compassion leads you to have empathy for your boss's situation. Armed with a new understanding, you treat your boss differently, offering support and finding yourself less and less discouraged by any negativity he or she may display toward you.

Your boss begins to see you in a new light. Opportunities present themselves.This is obviously a very simple example and many of us would say this is a natural thing to do, but to live this way every day requires a basic change in our hearts and character. Once the change is made, like a never-ending domino effect, we can have continual impact on the people around us.
The practice of Buddhism as taught by Nichiren Daishonin is a catalyst for experiencing this inner revolution. It provides us with immediate access to the unlimited potential inherent in our lives by which we can live a winning life.
It is the promise of Nichiren Daishonin's Buddhism that we can attain a state of freedom and unshakable happiness for ourselves while creating harmony with others.
Buddhism is a way of life that — on the most fundamental level — makes no distinction between the individual human being and the environment in which that person lives. Like a fish in water, the two are not only inseparable, but each serves as a catalyst for the other. Thus, to a Buddhist, self-improvement and enhancement of our circumstances go hand in hand. The two are actually so interlocked that it is incorrect to consider them separate entities. In treating the sufferings and delusions of human beings, there is the accompanying benefit of better social conditions, since the one is the source of the other Ö for better or worse.

While the word Buddha may conjure up images of a specific person from history or world religions courses we have taken, it is also a description of the highest state of life each of us can achieve. Buddha actually means "awakened one," and the historical Buddha (known as Shakyamuni or Siddhartha Gautama) discovered that all humans have a potential for enlightenment - or "Buddhahood" in the depths of their lives. This could be likened to a rosebush in winter; the flowers are dormant even though we know that the bush contains the potential to bloom. Similarly, by tapping into our potential, we can find unlimited wisdom, courage, hope, confidence, compassion, vitality and endurance. Instead of avoiding or fearing our problems, we learn to confront them with joyful vigor, confident in our ability to surmount whatever life throws in our path.

Buddhism also shows us the most satisfying way to live among others. It explains that when we help others overcome their problems, our own lives are expanded. When our capacity increases and our character is strengthened, the source of our problems comes under our control. Because we make an internal change, our relationship with our problems changes as well, wresting positive resolutions in any number of astounding yet tangible ways.Through this process of inner reformation, we can also fulfill our dreams and desires. Rather than calling for the eradication of desires, Nichiren Daishonin's Buddhism recognizes that to be human means to have desires and that as we proceed in our human revolution, we elevate our state of life, "magnetizing" our lives to attract that which will further our happiness.

Not only do we fulfill our desires as we change ourselves through Buddhist practice, but the very pursuit of those desires through our practice is like rocket fuel propelling us toward our enlightenment. Life is ever-changing, moment-to-moment. The only constant in life is change. Our minds are constantly in flux, and while one minute we may have the courage to conquer the world, the next minute we can be overwhelmed by even the simplest occurrences. But through our steady, daily practice, we continually strengthen our resolve and ability to live a winning life. Winning in life, however, is not the absence or avoidance of problems. Being human, almost by definition, means we will constantly meet up with challenges. True happiness or victory in life is having the tools to take on each hurdle, overcome it, and become stronger and wiser in the process. Inside each human being is a storehouse of all the necessary traits to tackle every problem that confronts us. Buddhism is the practice that allows us access to this storehouse and unleashes our inherent power to take on all of life's challenges and win.

Section Two

The Practice

There are three basics in applying Buddhism: faith, practice and study. They are the primary ingredients in the recipe for developing our innate enlightened condition, or Buddhahood. All three are essential. With this recipe, we will experience actual proof of our transformation in the forms of both conspicuous and inconspicuous benefit. The recipe is universal. These basics are the same in every country where this Buddhism is practiced.

Faith --Traditionally, religion has asked its believers to have faith in its tenets before accepting the religion, without any proof of the religion's assertions. But how can we have faith in something with which we have no experience? Unless a religion can provide benefit to the believers' daily lives and help them overcome their struggles, they cannot become happy by practicing it. Today, many religions lack the ability to truly empower people to change.

 In Buddhism, faith is based on experience. Nichiren Daishonin's Buddhism emphasizes obtaining "actual proof" of the teaching's power. Faith begins as an expectation or hope that something will happen. At the start of our journey, if we are willing to try the practice and anticipate some result, we will then develop our faith brick by brick as examples of actual proof accrue.

Practice -- To develop faith, we must take action. We strengthen our wisdom and vital life force by actualizing our Buddhahood each day in a very concrete way. Practice in Nichiren Daishonin's Buddhism consists of two parts: practice for ourselves and practice for others. Practice for ourselves is primarily the chanting of Nam-myoho-renge-kyo. Each morning and evening, believers participate in a ritual that, along with chanting Nam-myoho-renge-kyo, includes recitation from two significant chapters of the Lotus Sutra chapters which explain that each individual holds the potential for enlightenment and that life itself is eternal. This ritual has been traditionally referred to as gongyo (literally, "assiduous practice").

Practice for others consists of action based on compassion to help give others the means to make fundamental improvements in their lives, similar to what we are undergoing through our own engagement with Nichiren Daishonin's teachings. The development of our compassion through such practice for others is also a direct benefit to us.

Study -- To gain confidence that this practice is valid, and to understand why your efforts will bring about a result, it is essential to study the tenets of this Buddhism. The basis of study comes from the founder himself, Nichiren Daishonin. More than 700 years ago, he instructed followers in the correct way to practice; and his writings, which have been preserved and translated into English, give us valuable insight into how this practice will benefit us today.

The Soka Gakkai International (SGI) was formed to support practitioners of Nichiren Daishonin's Buddhism and help them teach others about it on a global scale. Today, there are some 12 million members in 156 countries, and the American branch is called SGI-USA (for more information, please see Section Four).
The SGI has prepared numerous study materials that offer deeper looks at Buddhist theory, as well as practical applications through members' testimonies. There are also English translations of the original teachings of Buddhism, such as the Lotus Sutra. By helping to build understanding and confidence, the study material provides vital encouragement for us especially at crucial moments.

The basic prayer or chant is Nam-myoho-renge-kyo.

This is the name of the Mystic Law that governs life eternally throughout the universe. Nichiren Daishonin revealed this law as the underlying principle contained in Buddhism's highest teaching, the Lotus Sutra. All life is an expression or manifestation of this law. Thus when we chant this Mystic Law, we attune our lives to the perfect rhythm of the universe. The result is increased vital life force, wisdom, compassion and good fortune to face the challenges in front of us.

The translation of Nam-myoho-renge-kyo is as follows:

Nam -- Devotion. By devoting our lives to this law through our faith, practice and study, we will awaken the life-condition of Buddha, or enlightenment, inside ourselves.

Myoho -- Mystic Law. As the Daishonin explained in one of his writings: "What then does myo signify? It is simply the mysterious nature of our life from moment to moment, which the mind cannot comprehend or words express. When we look into our own mind at any moment, we perceive neither color nor form to verify that it exists. Yet we still cannot say it does not exist, for many differing thoughts continually occur. The mind cannot be considered either to exist or not to exist. Life is indeed an elusive reality that transcends both the words and concepts of existence and nonexistence. It is neither existence nor non-existence, yet exhibits the qualities of both. It is the mystic entity of the Middle Way that is the ultimate reality. Myo is the name given to the mystic nature of life, and ho, to its manifestations" (The Writings of Nichiren Daishonin, p. 4; see "Suggested Readings").

Renge -- Literally, the "lotus flower," which seeds and blooms at the same time. This represents the simultaneity of cause and effect. We create causes through thoughts, words and actions. With each cause made, an effect is registered simultaneously in the depths of life, and those effects are manifested when we meet the right environmental circumstances. Life itself is an endless series of causes and simultaneous effects. Chanting Nam-myoho-renge-kyo is the deepest cause we can make in order to produce our desired effect.

Kyo -- Sound or teaching. This is how the Buddha has traditionally instructed Ö through the spoken word, which is heard.

Myoho-renge-kyo is the Lotus Sutra's title and contains its essential meaning. Nichiren Daishonin added namu (contracted to nam), which comes from Sanskrit. Nam-myoho-renge-kyo is the ultimate invocation of life, often referred to as the language of the Buddha.
There are no prerequisites or rules as to what to chant for. We simply make the decision to begin chanting Nam-myoho-renge-kyo. And by chanting, we experience the energy and wisdom to make our lives fulfilled. In the sixty years since this Buddhism has been widely accessible through the efforts of the Soka Gakkai worldwide, millions have chanted about every conceivable problem and goal, from the most dire health and financial crises to the most urgent matters of the heart. Unlike in most Western religions, when we chant we are not praying to an external deity invested with human qualities like judgment. Our prayers are communicated into the depths of our being when we invoke the sound of the Mystic Law. This universal Law is impartial, and no prayer is more or less worthy than another. The only issue is whether we can create value in our lives and help others do the same. As the Daishonin teaches, we attain enlightenment through a continual transformation that takes place in the depths of our existence as we seek to fulfill our desires and resolve our conflicts. It is important to understand that our prayers are realized because we bring forth from within ourselves the highest life-condition and the wisdom to take correct action.

Once people begin experiencing the benefits of chanting, they may decide to make a deeper commitment and begin a more complete Buddhist practice. The first milestone after beginning one's practice is to receive the Gohonzon, the object of devotion for Nichiren Daishonin's Buddhism. The Daishonin inscribed his enlightenment in the form of a mandala called the Gohonzon, and believers chant Nam-myoho-renge-kyo to a scroll form of the Gohonzon enshrined in their own homes. (For information on how to receive the Gohonzon, please ask your sponsor or contact the SGI organization in your area.

In the Gohonzon, the Daishonin graphically depicted his enlightenment, or Buddhahood, which is the enlightened life-condition of the universe. The important point here is that the same potential for enlightenment exists within each of us. And when we fuse our lives with the Gohonzon by chanting Nam-myoho-renge-kyo to it, we tap into that enlightened life-condition, our own Buddhahood.

This is why the Daishonin calls the Gohonzon a mirror for the inner self. It is a way to see inside, to begin changing what we don't like and strengthening what we do like. We have the potential of many life-conditions, which appear when we come in contact with various external stimuli. For instance, someone may be rather mild-mannered and quiet, but another person might say something that sparks a show of temper. This temper or anger was dormant inside until provoked by the environment. To bring out our highest potential condition of life, our Buddhahood, we also need a stimulus. As our conviction develops, we will come to see that the Gohonzon is the most positive external stimulus, and chanting Nam-myoho-renge-kyo to it is the internal cause that will activate the latent state of Buddhahood in our lives.

The scroll of the Gohonzon is kept on an altar in the practitioner's home where it can be protected from the daily routine of the household.