Ilovepdf Merged

SGI Newsletter
Published by Soka Gakkai
No. 11297
Monday, July 3, 2023
President Ikeda’s Study Lecture Series
THE BUDDHISM OF THE SUN—ILLUMINATING THE WORLD
Key Passages from The Record of the Orally Transmitted Teachings
[1] Nam-myoho-renge-kyo
Hold High the Banner of Respect for the Dignity of Life! Share the Great Path of
the Buddhism of the People!
“Teach others to the best of your ability, even if it is only a single sentence or
phrase” (WND-1, 386). We have engraved these golden words of Nichiren Daishonin
deep in our hearts. Propagation—spreading the teachings—is the life of religion.
Discussing religion, the renowned British historian Arnold Toynbee wrote: “The
more important something seems to a human being to be, the more eager he is to share
it with his fellows.”1
Religion is part of human history. Whatever the society or culture, it has never
been solely a personal matter but has been shared with and spread to others. It has
been passed down through the ages and transmitted over great distances, surviving
countless hardships. Professor Toynbee accurately perceived a powerful human
impulse driving the spread of religion.
We have entered an age when Nichiren Daishonin’s Buddhism of the Sun is
brightly illuminating the world with the great light of compassion and profound
philosophy. Our members around the globe seek to introduce this great teaching to as
many people as possible. They are advancing each day with boundless hope and
enthusiasm, motivated by an irrepressible desire to share the Mystic Law and the joy
of faith.
1
Arnold Toynbee, “Preface,” in John Cogley, Religion in a Secular Age (New York: New
American Library, 1968), p. xi.
© The Soka Gakkai. All rights reserved. For the exclusive use of SGI-related organizational newspapers and periodicals.
15-3, Samon-cho, Shinjuku-ku, Tokyo 160-0017, Japan Phone: 03-5360-9841 Fax: 03-5360-9887
Freely and Dynamically Lecturing on the Lotus Sutra
Beginning with this installment, I would like to study with you, my fellow
Bodhisattvas of the Earth, The Record of the Orally Transmitted Teachings, a work
that encapsulates the essence of Nichiren Buddhism.
Nichiren Daishonin is the Buddha of the Latter Day of the Law who, as an
ordinary human being, awakened to, embraced, and embodied the Law of Nam-
myoho-renge-kyo, the great teaching by which all people can attain Buddhahood.
Based on his enlightenment to this ultimate truth, he freely and dynamically lectured
on the Lotus Sutra and its opening and closing sutras,2 giving a living interpretation of
them. Nikko Shonin3 is said to have compiled these precious words and statements of
the Daishonin to his disciples. The Record of the Orally Transmitted Teachings is a
compilation created through the unity, or oneness, of mentor and disciple.
What is most important in reading The Record of the Orally Transmitted
Teachings? It is having the firm conviction that Nam-myoho-renge-kyo is the
fundamental Law of the universe and life to which the Daishonin awakened, and the
principle of “three thousand realms in a single moment of life.”
Soka Gakkai founding president Tsunesaburo Makiguchi deeply read The Record
of the Orally Transmitted Teachings and put it into practice in his life. His copy of it,
which he always kept at hand, along with his cherished copy of the Daishonin’s
writings,4 were both confiscated during his persecution by the wartime militarist
authorities.
According to prison interrogation records, in response to the question “What kind
of teaching is the Lotus Sutra?” he confidently answered: “The Law is without
beginning or end. Extending from the infinite past without beginning to the eternal
future without end, it is always in motion and ceaselessly activating all phenomena in
the universe. Acting in rhythm with this Law itself is Buddhism, the way of life of the
Mystic Law.”5
Mr. Makiguchi was describing Nam-myoho-renge-kyo and how to live in accord
with this fundamental Law of the universe and life. His faith in the Mystic Law
allowed him to remain serene and undisturbed when confronted with the brutality of
the ultranationalist authorities.
2
The opening and closing sutras of the Lotus Sutra are the Immeasurable Meanings Sutra and the
Universal Worthy Sutra, respectively.
3
Nikko Shonin (1246–1333): The Daishonin’s direct disciple and successor.
4
Mr. Makiguchi’s copy of the Daishonin’s writings was the so-called Ryogonkaku edition. It was
published under the title Nichiren Shonin go-ibun (Writings of the Sage Nichiren).
5
Translated from Japanese. Tsunesaburo Makiguchi, Makiguchi Tsunesaburo zenshu (Collected
Writings of Tsunesaburo Makiguchi), vol. 10 (Tokyo: Daisanbunmei-sha, 1987), p. 192.
2
Our second president, Josei Toda, also waged a tenacious struggle in prison after
being arrested for his beliefs. There, he had a profound spiritual awakening. Intensely
pondering the true nature of the Buddha, he suddenly realized that the Buddha is life
itself. Also, as he persisted in contemplating the profound essence of the Lotus Sutra,
he awakened to his identity and mission as a Bodhisattva of the Earth.6 Based on these
realizations, he examined the view of life presented in The Record of the Orally
Transmitted Teachings and began to interpret and teach the Lotus Sutra as a
philosophy of life.
This is the starting point of Soka Buddhist study. Namely, by making this
profound view of life our foundation, each of us reveals our infinite potential and
unlocks our dynamic power and free-flowing wisdom.
Three Defining Characteristics of Nichiren Buddhism
By studying The Record of the Orally Transmitted Teachings, we gain a clear picture
of a religion committed to people’s happiness that humanity has long yearned for.
Nichiren Buddhism in this respect has three defining characteristics.
First, it is a Buddhism of the people. In The Record of the Orally Transmitted
Teachings, we find this articulated as “ordinary people are identical with the highest
level of being [i.e., Buddhahood]” (OTT, 22) and “the Buddha of the Latter Day of the
Law, is an ordinary mortal” (OTT, 157).
These passages are a declaration that the Buddha is never separate from or above
human beings. Ordinary people are the foundation of everything. Each embodies the
principle of “the mutual possession of the Ten Worlds”7 and therefore inherently
possesses the supremely noble life state of Buddhahood. The Buddha, too, exists to
help ordinary people. This is a dramatic shift—rejecting authoritarian religion and
religion for religion’s sake and advocating a Buddhism of the people, a religion for
people’s happiness. This is the message that runs through The Record of the Orally
Transmitted Teachings.
6
Bodhisattvas of the Earth: The innumerable bodhisattvas who appear in the “Emerging from the
Earth” (15th) chapter of the Lotus Sutra and are entrusted by Shakyamuni with the task of
propagating the Law after his passing. In the “Supernatural Powers” (21st) chapter, Shakyamuni
entrusts Bodhisattva Superior Practices, the leader of the Bodhisattvas of the Earth, with
spreading the Law in the saha world in the evil age of the Latter Day of the Law.
7
Mutual possession of the Ten Worlds: The principle that each of the Ten Worlds possesses the
potential for all ten within itself. “Mutual possession” means that life is not fixed in one or another
of the Ten Worlds, but can manifest any of the ten—from hell to Buddhahood—at any given
moment. The important point of this principle is that all beings in any of the nine worlds—that is,
from hell through bodhisattva—also possess the Buddha nature. This means that every person has
the potential to manifest Buddhahood, while a Buddha also possesses the nine worlds and, in this
sense, is not separate or different from ordinary people.
3
Second, Nichiren Buddhism is a religion of mentor and disciple.
The phrase “Nichiren and his followers” appears frequently in The Record of the
Orally Transmitted Teachings. The same meaning is expressed in the words “I and my
disciples” from “The Opening of the Eyes.”8 Explaining the term “lion’s roar,” the
Daishonin says: “The ‘roar’ is the sound of the teacher and the disciples chanting
[Nam-myoho-renge-kyo] in unison” (OTT, 111). Courageously and energetically
stepping forward in the shared struggle of mentor and disciple to spread the Mystic
Law is the direct path to attaining Buddhahood.
Third, Nichiren Buddhism embodies a philosophy of respect for the dignity of
life.
Every human being possesses the supreme Buddha nature, and each person’s life
itself is a treasure tower.9 The Record of the Orally Transmitted Teachings repeatedly
affirms that everyone is irreplaceable and worthy of the highest respect.
The Lotus Sutra also teaches that “not a one will fail to attain Buddhahood”10
(LSOC2, 75). This compassionate wish to not leave anyone behind—to help everyone,
without exception, attain enlightenment—is the spirit of Nichiren Buddhism, reflecting
the great wisdom of equality.
In these tumultuous times of the 21st century, for the sake of world peace, I hope
you will join me in learning from the endless wisdom in The Record of the Orally
Transmitted Teachings. Together, let’s gain a clearer, deeper understanding of
Nichiren Buddhism, a teaching of genuine humanism and respect for life.
***
Nam-myoho-renge-kyo
The Record of the Orally Transmitted Teachings (Ongi kuden) says:

Namu or nam is a Sanskrit word.11 Here it means to dedicate one’s life,
8
In “The Opening of the Eyes,” Nichiren Daishonin writes: “Although I and my disciples may
encounter various difficulties, if we do not harbor doubts in our hearts, we will as a matter of
course attain Buddhahood” (WND-1, 283).
9
Treasure tower: A tower adorned with seven kinds of treasures or gems, which appears in “The
Emergence of the Treasure Tower” (11th) chapter of the Lotus Sutra. Asserting that people who
uphold the Gohonzon are treasure towers, Nichiren Daishonin declares: “In the Latter Day of the
Law, no treasure tower exists other than the figures of the men and women who embrace the
Lotus Sutra” (WND-1, 299).
10
The original passage from the Lotus Sutra states: “If there are those who hear the Law, then not
a one will fail to attain Buddhahood” (LSOC2, 75).
11
Namu or its phonetic change nam derives from the Sanskrit namas.
4
that is, to the Person and to the Law. In terms of the Person, one
dedicates one’s life to Shakyamuni Buddha; in terms of the Law, one
dedicates one’s life to the Lotus Sutra. “Dedication” means dedication
to the principle of eternal and unchanging truth of the theoretical
teaching, and “life” means that one’s life dedicated to that principle
bases itself on the wisdom of the truth of the essential teaching that
functions in accordance with changing circumstances. In essence, one
dedicates one’s life to Nam-myoho-renge-kyo. (OTT, 3)
Nam-myoho-renge-kyo Is the Basis of Everything
The opening section of The Record of the Orally Transmitted Teachings is titled
“Nam-myoho-renge-kyo.” This is deeply significant.
Nam-myoho-renge-kyo (Myoho-renge-kyo)12 here does not simply indicate the
title of the Lotus Sutra. It is the essence of the Lotus Sutra. It is none other than the
fundamental Law, the eternal Law of life. It is the heart of the Daishonin’s
enlightenment, which is the essential standpoint of The Record of the Orally
Transmitted Teachings.
Dedicating One’s Life to and Basing One’s Life on the Mystic Law
The original Sanskrit word for nam in Nam-myoho-renge-kyo was translated into
Chinese as “dedicate one’s life” (Jpn kimyo), meaning to dedicate one’s life to the
Buddha and his teachings. That is, to believe and practice with one’s whole heart and
being.
In every society and culture, human beings have always believed in something,
whether a philosophy or a religion, science or an ideology. The crux is whether those
things genuinely answer the questions of life and death. But Nichiren Buddhism,
which we might call the Lotus Sutra of the Latter Day of the Law, offers a clear way to
resolve those fundamental issues.
Professor Toynbee deeply investigated Buddhism in his later years in search of
such answers.
Here, the Daishonin says that there are two objects of dedication in Buddhism,
the Person and the Law. He then discusses the Chinese characters comprising the term
12
The Daishonin often uses Myoho-renge-kyo synonymously with Nam-myoho-renge-kyo in his
writings.
5
“dedicate one’s life” (Jpn kimyo). He says that “dedication” (ki) means “dedicating
one’s life to” the principle of eternal and unchanging truth of the theoretical teaching
and that “life” (myo) means “basing one’s life on” the wisdom of the truth of the
essential teaching that functions in accordance with changing circumstances (see OTT,
3).
In other words, “dedication” means seeking to understand the unchanging truth
and striving to enter that realm of truth. Grounding ourselves in that truth, we then
return to the real world and engage in activities “basing our lives on” the wisdom we
draw forth in response to changing circumstances.
This is what it means to “dedicate one’s life” to Nam-myoho-renge-kyo.
Founding Presidents Makiguchi and Toda Constantly Referred to The Record of

the Orally Transmitted Teachings
Mr. Makiguchi said: “The Lotus Sutra is the truth of the universe that encompasses all
phenomena of heaven and earth. It is the fundamental Law that serves as a code of
conduct for living our lives as human beings.”13 He further stated that his theory of
value14 came alive by basing it on the Mystic Law.15
In other words, he is saying, a way of life that is “dedicated to” and “based on”
the Mystic Law allows us to create the values of beauty, benefit, and good, bringing
them to flower in the reality of our daily lives.
In addition, we can also understand Mr. Toda’s realization in prison—that the
Buddha is life itself and that he was a Bodhisattva of the Earth—from the perspectives
of “dedicating one’s life to” and “basing one’s life on” the Law.
Through seeking the ultimate truth of Buddhism, he perceived that the Lotus
Sutra embodies the eternal Law of life spanning past, present, and future. And basing
himself on that fundamental Law as a Bodhisattva of the Earth, he dedicated his life to
fulfilling the great vow for kosen-rufu to relieve people’s suffering.
Mr. Toda lectured on the Lotus Sutra based on The Record of the Orally
Transmitted Teachings. Deeply moved and inspired by one of these lectures about a
year after I had started practicing Nichiren Buddhism, I wrote in my diary [in
September 1948]: “How fortunate I am to encounter the infinitely profound and
13
14
Drawing inspiration from the Kantian value system of “truth, good, and beauty,” first Soka
Gakkai president Tsunesaburo Makiguchi postulated his own theory of value based on the
principles of “beauty, benefit, and good.”
15
6
immeasurable doctrines of the Lotus Sutra! . . . To be a practitioner of the Mystic Law.
Am I really taking action I can be proud of? Am I really free of doubt in the depths of
my heart? Faith depends on me.”
And I resolved that dedicating oneself to the Mystic Law is the true path of life.
In the same diary entry, I also wrote: “Youth, advance with boundless
compassion! Youth, forge ahead, cherishing this great philosophy! At the age of 20, I
have found the path for leading the most noble and honorable youth.”
With the Mystic Law as our supreme foundation, let us take pride in being able
to perform a glorious drama on the stage of our mission, the drama of human
revolution and “establishing the correct teaching for the peace of the land.”
Soka means creating value. As fellow Bodhisattvas of the Earth, let us freely
bring forth wisdom based on the Mystic Law to create happiness and peace so that
growing numbers of beautiful human flowers blossom radiantly in all their diverse
hues.
***
The nam[u] of Nam-myoho-renge-kyo is a Sanskrit word, while

myoho, renge, and kyo are Chinese words.16 Sanskrit and Chinese join
in a single moment to form Nam-myoho-renge-kyo. (OTT, 3–4)
A Grand Vision of Worldwide Kosen-rufu
In this next passage from The Record of the Orally Transmitted Teachings, the
Daishonin says that Nam-myoho-renge-kyo combines Sanskrit and Chinese, languages
representing two different cultures. I feel that, in this new era of worldwide kosen-
rufu, our members around the globe can truly appreciate the meaning of being “joined
in a single moment.”
From the perspective of Japan in the Daishonin’s time, India and China together
represented the extent of the world. The statement that “Sanskrit and Chinese join in a
single moment to form Nam-myoho-renge-kyo” (OTT, 3–4) can also be seen as
expressing the Daishonin’s conviction that Nam-myoho-renge-kyo is a universal
teaching, a teaching for all humankind.
16
Namu or its phonetic change nam derives from the Sanskrit namas. Myoho-renge-kyo is the
Japanese transliteration of the Chinese Miao-fa-lien-hua-ching.
7
In its journey during Buddhism’s eastward transmission, the Lotus Sutra was
translated into many languages. It illuminated the lives of countless people with its
compassionate light of hope and revitalization, transcending ethnic, cultural, and
regional differences. With that in mind, while exiled on Sado Island in the Latter Day
of the Law—an evil age rife with the five impurities17—the Daishonin predicted the
westward transmission of Buddhism.18 He asserted: “I say that without fail Buddhism
will arise and flow forth from the east, from the land of Japan” (WND-1, 401).
This is the Daishonin’s great declaration that the Mystic Law would spread
around the world with him at the vanguard.
In “Gonin shoha sho” (On Refuting the Five Priests),19 Nikko Shonin stated:
“Just as Sanskrit texts were translated into Chinese and Japanese when the Buddhism
of India traveled eastward, the sacred scriptures of this country [Japan] should be
translated from Japanese into Chinese and Sanskrit when the time for widespread
propagation arrives” (GZ, new ed., 2190 [GZ, 1613]).
Here, Nikko Shonin declares that the Daishonin’s writings—composed using a
mixture of Chinese characters and easily understandable Japanese phonetic script—
would be translated into other languages and transmitted widely. The aim is to relieve
the suffering of all people.
I am certain the Daishonin and Nikko Shonin must have discussed, as mentor and
disciple, their grand, far-reaching vision of worldwide kosen-rufu to help all people
attain enlightenment.
Today, the Soka Gakkai has produced translations of the Daishonin’s writings in
English, Spanish, French, German, Chinese, Korean, and many other languages,
enabling people worldwide to study them.
“The ‘great vow’ refers to the propagation of the Lotus Sutra [Nam-myoho-
17
Five impurities: Also, five defilements. Impurity of the age, of desire, of living beings, of
thought (or view), and of life span. This term appears in the “Expedient Means” (2nd) chapter of
the Lotus Sutra. (1) Impurity of the age includes repeated disruptions of the social or natural
environment. (2) Impurity of desire is the tendency to be ruled by the five delusive inclinations,
i.e., greed, anger, foolishness, arrogance, and doubt. (3) Impurity of living beings is the physical
and spiritual decline of human beings. (4) Impurity of thought, or impurity of view, is the
prevalence of wrong views such as the five false views. (5) Impurity of life span is the shortening
of the life spans of living beings.
18
Just as the moon appears to move from west to east in the night sky, Shakyamuni’s Buddhism
spread from the western land of India, known as the land of the moon, to Japan in the east. This is
called the eastward transmission of Buddhism. And just as the sun rises in the eastern sky and
moves west, Nichiren Daishonin’s Buddhism is destined to spread westward from the eastern
country of Japan. This is known as the westward transmission of Buddhism.
19
“Gonin shoha sho” (On Refuting the Five Priests): A writing clarifying the integrity of Nikko
Shonin and refuting the error of the five senior priests who transgressed the Daishonin’s spirit
after his death. Not included in WND, vols. 1 or 2.
8
renge-kyo]” (OTT, 82). We have inherited the Daishonin’s “great vow,” spreading his
philosophy of respect for the dignity of life and sharing his wisdom for peace and
happiness with people around the globe. The Soka Gakkai is indisputably the
organization advancing worldwide kosen-rufu in accord with the Buddha’s intent. This
is our great pride as Soka Gakkai members united by the bonds of mentor and disciple.
***
Kyo [of Nam-myoho-renge-kyo] represents the words and voices of all

living beings. A commentary [by Chang-an]20 says, “The voice carries
out the work of the Buddha, and this is called kyo, or sutra.” (OTT, 4)
“The Words and Voices of All Living Beings”
In this passage from The Record of the Orally Transmitted Teachings, the Daishonin
states that “the words and voices of all living beings” are the sutra, or kyo, of Myoho-
renge-kyo. Words and voices, here, are not restricted to human utterances, but
encompass the words and voices of all living beings. All are functions and expressions
of the Mystic Law.
“The voice carries out the work of the Buddha” (OTT, 4), cites the Daishonin.
Namely, the voice guides living beings to attain Buddhahood. Our words and voices
can save people from suffering and lead them to happiness.
During a completion ceremony he held for attendants at the end of his lecture
series on the Lotus Sutra, Mr. Toda declared: “I will achieve kosen-rufu!” His voice
resounds in my heart to this day.
He also called to us: “Let cowards depart. Those who press on, press on with
courage!” Responding to his lion’s roar, I vowed to carry on the struggle with the
unshakable commitment “I am a follower of Nichiren Daishonin. I am a disciple of
Josei Toda.”
Mr. Toda’s powerful words arose from deep inner resolve. His voice did the
Buddha’s work, enabling each of us, ordinary young men and women, to lead lives of
mission and triumph as Bodhisattvas of the Earth.
20
Chang-an (561–632), a disciple of the Great Teacher T’ien-t’ai. These words appear in the
commentary accompanying The Profound Meaning of the Lotus Sutra, lectures of T’ien-t’ai that
Chang-an recorded and compiled.
9
Our voices are power. Our voices reflect our state of life. Our voices open the
way for kosen-rufu. Our voices do the Buddha’s noble work, helping others break
through their karma and build happiness.
The Sound of Daimoku Can Change the World
“The voice carries out the work of the Buddha” (OTT, 4) also means that our voices
chanting Nam-myoho-renge-kyo awaken and activate the life state of Buddhahood
within us and others.
I am reminded of the Brazilian astronomer Ronaldo Mourão once telling me that
in the sound and rhythm of Nam-myoho-renge-kyo he sensed a fundamental creative
energy of the universe.21
Voices chanting Nam-myoho-renge-kyo have tremendous power.
The Daishonin teaches: “Nam-myoho-renge-kyo is like the roar of a lion. What
sickness can therefore be an obstacle?” (WND-1, 412). Daimoku has the essential
power to defeat and keep away the devilish functions of illness. Even when we can
only chant silently to ourselves, the reverberations of our Buddha nature rising from
the depths of our beings will conquer such negative workings.
The Daishonin also states: “There is no place among the worlds of the ten
directions that the sound of our voices chanting daimoku cannot reach” (GZ, new ed.,
1121 [GZ, 808]).22 People who chant Nam-myoho-renge-kyo activate the Buddhas
and bodhisattvas of the ten directions and three existences, tapping their protective
powers.
He also says: “Now when Nichiren and his followers perform ceremonies for the
deceased, reciting the Lotus Sutra and chanting Nam-myoho-renge-kyo, the ray of
light from the daimoku reaches all the way to the hell of incessant suffering and makes
it possible for them to attain Buddhahood then and there” (OTT, 17). The daimoku we
chant for the eternal happiness of the deceased has the power to illuminate their lives,
transcending the boundaries of life and death.
Just as the Daishonin wished, the Bodhisattvas of the Earth have emerged around
the world. Today, the sound of our voices chanting Nam-myoho-renge-kyo
reverberates widely as our network of hope and happiness spreads.
21
Translated from Portuguese. Ronaldo Rogério de Freitas Mourão and Daisaku Ikeda,
Astronomia e Budismo: Uma jornada rumo ao distante Universo (Astronomy and Buddhism: A
journey into the distant universe), (São Paulo: Editora Brasil Seikyo, 2009), p. 117.
22
“Oko Kikigaki” (The Recorded Lectures); not included in WND, vols. 1 or 2.
10
Everyone Is a Shining Treasure Tower
The Record of the Orally Transmitted Teachings explains that we ordinary people are
Buddhas. Because we embody the principle of the “mutual possession of the Ten
Worlds,” it tells us, the supremely respectworthy life state of Buddhahood exists
within us. This teaching is a source of boundless courage and revitalization.
Everyone is a shining treasure tower, able to surmount the sufferings of birth,
aging, sickness, and death and build a victorious life imbued with the noble virtues of
eternity, happiness, true self, and purity.23
Let us bring a triumphant song of life to resound far and wide as we study The
Record of the Orally Transmitted Teachings and communicate “the greatest of all
joys” (OTT, 212)—the joy of realizing that our lives are Nam-myoho-renge-kyo—to
our friends in our communities, around the world, and into the future!
(Translated from the November 2022 issue of the Daibyakurenge, the Soka Gakkai
monthly study journal)
23
Eternity, happiness, true self, and purity are known as the four virtues or four virtue paramitas.
They describe the noble qualities of the Buddha’s life. The word paramita means “perfection.”
“Eternity” means unchanging and eternal. “Happiness” means tranquility that transcends all
suffering. “True self” means true and intrinsic nature. And “purity” means free of illusion or
mistaken conduct.
11
SGI Newsletter
No. 11315
Wednesday, August 2, 2023
[2] “Introduction” Chapter of the Lotus Sutra
Burn with the Great Vow for Kosen-rufu!

Problems and Struggles Are a Source of Growth
Even in the freezing winter, the sun’s gentle rays bring us comforting warmth.
Similarly, the sunlike encouragement of the Soka family warms and brightens the
hearts of those enduring the wintry seasons of life isolated and alone.
The sun burns itself to give light that embraces and nurtures all living things. In
much the same way, all of you, my dear friends who embrace the Buddhism of the
Sun, illuminate the lives of others. While struggling with problems amid the harsh
realities of society, you each burn with a vow for kosen-rufu and impart the light of
reassurance, hope, and courage to those around you. How brilliantly and nobly your
lives shine!
Filled with gratitude for your tremendous efforts this past year [2022], my wife,
Kaneko, and I are chanting for you with all our hearts, praying that you and your
families will enjoy good fortune, benefit, and victory.
Nichiren Buddhism has the power to brightly illuminate our increasingly
troubled and chaotic world. A genuine people-centered religion is one that enables us
to solve and overcome our real-life problems and suffering.
The Record of the Orally Transmitted Teachings encapsulates the essence of a
people-centered Buddhism. From this installment, let’s examine key passages from
each chapter of the Lotus Sutra, beginning with the “Introduction” chapter.1
1
Shakyamuni Buddha’s preaching of the Lotus Sutra takes place on Eagle Peak, near Rajagriha
(present-day Rajgir), the capital of the ancient Indian kingdom of Magadha. Monks, nuns,
bodhisattvas, heavenly and other nonhuman beings, and even kings gather. The Buddha enters
meditation and is silent. He employs his supernatural powers to cause flowers to rain down on the
assembly and the earth to shake, and a ray of light shines forth from between his eyebrows,
illuminating eighteen thousand worlds. The bodhisattva Maitreya inquires the reason for these
marvels, and the bodhisattva Manjushri replies that past Buddhas caused such events to happen as
a sign that they were about to preach the Lotus Sutra. This sets the stage for Shakyamuni to begin
preaching the Lotus Sutra.
The Lotus Sutra Depicts the Inner Drama of Life
My mentor, second Soka Gakkai president Josei Toda, began his efforts to rebuild the
Soka Gakkai after World War II by lecturing on the Lotus Sutra. In those and later
occasional lectures on the sutra, he always started by briefly discussing the
“Introduction” chapter, explaining the standpoint from which he read the Lotus Sutra
as a guide for our own reading.
The “Introduction” chapter is the first act of the Lotus Sutra. It opens with a
scene in which all kinds of living beings assemble on Eagle Peak,2 where Shakyamuni
begins to preach the sutra.
Mr. Toda elucidated the significance of this scene:
It states that hundreds of thousands of bodhisattvas, voice-hearers, and other

living beings of the Ten Worlds all gathered to hear Shakyamuni preach. But
how could this be possible? For a start, there were no loudspeakers, and his
voice would not have been loud enough for all to hear him. Also, there is no
way that he would have been able to preach like this for a period of eight years.
In other words, these living beings all exist within the mind of Shakyamuni,
representing the Ten Worlds inherent in his life, so there is nothing at all
strange about saying that hundreds of thousands gathered.3
As a result of his profound awakening in prison,4 Mr. Toda realized that he was
a Bodhisattva of the Earth5 who was among the assembly gathered for the Ceremony
in the Air6 depicted in the Lotus Sutra.
2
A rocky peak where the Lotus Sutra is said to have been preached, so named because at the time
its rock formations resembled the head of an eagle and was also a gathering place for many
eagles.
3
Translated from Japanese. Josei Toda, Toda Josei zenshu (Collected Writings of Josei Toda),
vol. 6 (Tokyo: Seikyo Shimbunsha, 1986), p. 275.
4
From the beginning of 1944, while imprisoned for his beliefs by Japan’s militarist authorities,
Mr. Toda began reading the Lotus Sutra in his prison cell, deeply pondering its meaning as he
chanted Nam-myoho-renge-kyo. He eventually arrived at the realization that the Buddha is life
itself and that he was a Bodhisattva of the Earth who had attended the Lotus Sutra’s Ceremony in
the Air and been entrusted with the future propagation of the Law by Shakyamuni. This paved the
way for the development of the Soka Gakkai’s worldwide movement for kosen-rufu.
5
Bodhisattvas of the Earth: The innumerable bodhisattvas who appear in the “Emerging from the
Earth” (15th) chapter of the Lotus Sutra and are entrusted by Shakyamuni with the task of
propagating the Law after his passing.
6
Ceremony in the Air: One of the three assemblies described in the Lotus Sutra, in which the
entire gathering is suspended in space above the saha world. It extends from “The Emergence of
the Treasure Tower” (11th) chapter to the “Entrustment” (22nd) chapter. The heart of this
ceremony is the emergence of the treasure tower from the earth and Shakyamuni entrusting the
Bodhisattvas of the Earth, led by Bodhisattva Superior Practice, with the propagation of the
essence of the Lotus Sutra in the evil age after his passing.
2
He gained the unshakable conviction that the Lotus Sutra is a scripture
elucidating the truth of one’s life and that the Bodhisattvas of the Earth have vowed to
appear in this world to spread the Mystic Law, the teaching for the enlightenment of
all people in the Latter Day. This led to his insight that the Lotus Sutra is the drama of
human revolution, the triumphant drama of ordinary people dedicated to fulfilling their
vow for kosen-rufu.
Mr. Toda’s awakening in prison is the starting point of the Soka Gakkai, which
has inherited the heart of the Lotus Sutra and the spirit of Nichiren Daishonin in the
present day.
The Ten Worlds Are Inherent within All People
At the start of the “Introduction” chapter, a great variety of living beings assemble.
Transcending any attachment to differences, they eagerly gather around the Buddha to
seek his profound teaching.
The Lotus Sutra identifies the Ten Worlds as the universal foundation of life
inherent within all living beings. It reveals the truth—not disclosed in any of the
earlier sutras—that all inherently possess the world or life state of Buddhahood. The
opening of the “Introduction” chapter, we could say, sets the grand stage for the
preaching of the Lotus Sutra, in which the Buddha expounds the principle of the
“mutual possession of the Ten Worlds,”7 thereby abolishing any separation between
the nine worlds and the world of Buddhahood. The presence of an audience
representing an extraordinarily diverse range of life states and circumstances might
also reflect Shakyamuni’s intent and ardent wish to open the way to enlightenment for
all living beings.
Our lives are infinite in space and eternal in time—without beginning or end—
and the entirety of the Ten Worlds is inherent in them. This is the concept of life
presented by the Lotus Sutra. And The Record of the Orally Transmitted Teachings
illuminates this transcendent Buddhist view of life.
***
7
moment. The important point of this principle is that all beings in any of the nine worlds possess
the Buddha nature. This means that every person has the potential to manifest Buddhahood, while
a Buddha also possesses the nine worlds and, in this sense, is not separate or different from
ordinary people.
3
Point One, regarding the words “This is what I heard:”
The word “heard” of “This is what I heard” cannot apply to a person of

no faith. But a practitioner of the Lotus Sutra may be said to have
“heard” the substance of the doctrine put forth in “This is what,” etc.
With regard to this, Words and Phrases,8 volume one, says, “‘This is
what,’ etc., are words indicating faith and compliance. Faith means
understanding of what one has heard, and compliance means that [one
proceeds to follow it as] one follows the path of teacher and disciple.”
In effect, then, Nichiren and his followers are persons to whom
the phrase “This is what I heard” may apply. (OTT, 9–10)
We Embody Nam-myoho-renge-kyo
The Record of the Orally Transmitted Teachings’ commentary on the “Introduction”

chapter begins with a section titled “Point One, regarding the words ‘This is what I
heard:’”9 referring to the opening words of the entire Lotus Sutra.
These words also open many other sutras, affirming that the speaker has heard
what follows from the Buddha. From the emphasis on “heard,” we can see that
“hearing” in Buddhism means active rather than passive listening.
The phrase “This is what I heard” also highlights the bonds of unity between
Shakyamuni and his disciples. The disciples’ confident assertion “This is what I
heard” tells us they have listened to the Buddha’s words with all their beings, taken
them to heart, and put them thoroughly into practice.
The Record of the Orally Transmitted Teachings delves further into the meaning
of “This is what I heard” by quoting a passage from The Words and Phrases of the
Lotus Sutra by the Great Teacher T’ien-t’ai10: “The words ‘This is what’ indicate the
8
Words and Phrases: An abbreviation for The Words and Phrases of the Lotus Sutra by the
Great Teacher T’ien-t’ai.
9
“This is what I heard”: These words open various sutras, including the Lotus Sutra. “I” is
traditionally regarded as referring to Ananda, who was said to have recited the sutras at the First
Buddhist Council, one of the assemblies held after Shakyamuni’s death to compile and confirm
his teachings.
10
T’ien-t’ai (538–597): Also known as the Great Teacher T’ien-t’ai or Chih-i. The founder of the
T’ien-t’ai school in China. His disciple Chang-an (561–632) compiled what are regarded as T’ien-
t’ai’s three major works: Great Concentration and Insight, The Profound Meaning of the Lotus
Sutra, and The Words and Phrases of the Lotus Sutra. The latter is a word-by-word commentary
on the Lotus Sutra, from its opening line “This is what I heard” (LSOC1, 35) to its closing words
“They bowed in obeisance and departed” (LSOC28, 366).
4
substance of the doctrine heard from the Buddha. ‘I heard’ indicates a person who is
capable of upholding that doctrine” (OTT, 9).
Based on this, it explains “I heard” as follows: “The Record of the Orally
Transmitted Teachings says: The ‘heard’ of ‘I heard’ indicates the stage of hearing the
name and words of the truth; ‘the substance of the doctrine’ is Nam-myoho-renge-
kyo” (OTT, 9). Namely, the essential meaning of “I heard” is “I heard that I am an
embodiment of Nam-myoho-renge-kyo.”
In the Lotus Sutra, “This is what I heard” recounts the drama of how our lives
themselves are infinitely noble and precious.
Breaking through Fundamental Ignorance
The passage we are examining begins: “The word ‘heard’ of ‘This is what I heard’
cannot apply to a person of no faith” (OTT, 9–10).
It’s important to note that here “no faith”—meaning also “disbelief”—is not the
same as having questions or doubts [which can be a positive, motivating force in
faith]. In “The Opening of the Eyes,” the Daishonin writes: “This doubt [of yours]11
lies at the heart of this piece I am writing. And because it is the most important
concern of my entire life, I will raise it again and again here, and emphasize it more
than ever, before I attempt to answer it” (WND-1, 243). The Daishonin took his
disciples’ doubts and questions seriously, clearly dispelling them one by one and
helping each disciple deepen their conviction in faith.
Backed by documentary, theoretical, and actual proof, his teachings can
withstand any question. He declares: “So long as persons of wisdom do not prove my
teachings to be false, I will never yield!” (WND-1, 280). Incidentally, Mr. Makiguchi
underlined this passage in the copy of the Daishonin’s writings he always kept with
him.
In The Record of the Orally Transmitted Teachings, the Daishonin declares that
“heard” of “This is what I heard” cannot apply to “a person of no faith.” The lack of
faith referred to here is the inability to believe that one’s life embodies the Mystic
Law. This is none other than a life state shrouded in fundamental ignorance.12
Next, the Daishonin states: “But a practitioner of the Lotus Sutra may be said to
have ‘heard’ the substance of the doctrine put forth in ‘This is what,’ etc” (OTT, 10).
11
“This doubt” here refers to his disciples’ misgivings about why practitioners of the Lotus Sutra
encounter obstacles and persecution.
12
Fundamental ignorance: Also, fundamental darkness. The most deeply rooted illusion inherent
in life, said to give rise to all other illusions. The inability to see or recognize the ultimate truth of
the Mystic Law or the negative impulses that arise from such ignorance.
5
In contrast to the person of no faith, the practitioner of the Lotus Sutra is a genuine
“person of faith” who practices the Mystic Law just as the Buddha teaches.
Faith is the door to the vast, expansive realm of the Buddha. As the Daishonin
says, “The single word ‘belief [or faith]’ is the sharp sword with which one confronts
and overcomes fundamental darkness or ignorance” (OTT, 119–20). Without pure,
unalloyed faith, an earnest seeking mind to connect with the Daishonin’s life and
spirit, and practice based on that faith, we cannot break through the profound darkness
of fundamental ignorance.
Living Our Lives Together with the Soka Gakkai for Kosen-rufu
The passage continues:
With regard to this, Words and Phrases, volume one, says, “‘This is what,’ etc.,
are words indicating faith and compliance. Faith means understanding of what
one has heard, and compliance means that [one proceeds to follow it as] one
follows the path of teacher and disciple.” (OTT, 10)
“Faith and compliance” means to live based on the teachings—in other words, to
walk the path of mentor and disciple. It is striving to internalize the essence of the
mentor’s words and faithfully putting it into practice. By doing so, one can gain a true
“understanding of what one has heard”—that is, embody the correct teaching of
Buddhism—and “follow the path of teacher and disciple”—that is, live out one’s life
as a disciple walking the same path as one’s mentor.
The spirit of mentor and disciple is the essence of “This is what I heard.” It is the
key to overcoming disbelief.
“Nichiren and his followers are persons to whom the phrase ‘This is what I
heard’ may apply” (OTT, 10), the passage continues. All who follow the path of the
oneness of mentor and disciple read the Lotus Sutra with their lives, thereby affirming,
“This is what I heard.” They can all walk the path to attaining Buddhahood together.
From our perspective, the phrase “This is what I heard” applies to all who
dedicate their lives to kosen-rufu with the Soka Gakkai, directly inheriting the spirit of
Nichiren Daishonin.
***
6
Point Two, the matter of Ajnata Kaundinya
Today, when Nichiren and his followers recite the words Nam-myoho-
renge-kyo, they are illuminating the darkness of birth and death,
making it clear, so that the wisdom fire of nirvana may shine forth. And
when one understands that the sufferings of birth and death are none
other than nirvana, this is what is meant by the words “where there is
illumination, darkness cannot arise.”13 [Again, when Nichiren and his
followers recite Nam-myoho-renge-kyo], they are burning the firewood
of earthly desires, summoning up the wisdom fire of bodhi or
enlightenment. And when one understands that earthly desires are none
other than enlightenment, this is what is meant by the words “where
there is burning, things [that is, desires] cannot be born.”14
In the end, therefore, we see that this Ajnata Kaundinya15 is
showing that for us, the votaries of the Lotus Sutra, earthly desires are
enlightenment, and that the sufferings of birth and death are nirvana.
(OTT, 10–11)
Ordinary People Attaining the Ultimate State of Buddhahood Just As They Are
Next, let’s look at “Point Two, the matter of Ajnata Kaundinya.”

This and the following section in the commentary on the “Introduction” chapter
deal respectively with Ajnata Kaundinya, Shakyamuni’s first convert to his teachings,
and King Ajatashatru,16 who became a disciple in the last year of Shakyamuni’s life.
They are discussed here as representatives of all the many disciples who appear in the
Lotus Sutra.
13
From T’ien-t’ai’s Words and Phrases of the Lotus Sutra, volume 1.
14
Ibid.
15
Ajnata Kaundinya: Also known as Kaundinya. One of the five ascetics who heard Shakyamuni
Buddha’s first sermon and thereupon converted to his teachings. When Shakyamuni renounced
the secular world, Kaundinya and four other companions accompanied him, and practiced
austerities together with him. When Shakyamuni discarded his ascetic practice, however, they
abandoned him. After Shakyamuni attained enlightenment, Kaundinya and the others again
encountered the Buddha at Deer Park and embraced his teachings.
16
Ajatashatru: A king of Magadha in India in the time of Shakyamuni. At the urging of
Devadatta, he gained the throne by arresting and deposing his father, King Bimbisara, a follower
of Shakyamuni. He also made attempts on the lives of Shakyamuni and his disciples. After killing
his father, Ajatashatru broke out in virulent sores. At the advice of his physician and minister
Jivaka, he sought out Shakyamuni. After listening to Shakyamuni’s teachings, he recovered his
health. It is said that he assisted in the First Buddhist Council.
7
The Lotus Sutra elucidates the principle of the “mutual possession of the Ten
Worlds,” and here again the focus is that everyone without exception inherently
possesses the Ten Worlds and is an entity of the Mystic Law.
We each possess every single one of these worlds, not only the worlds of hell,
hungry spirits, and animals—the so-called three evil paths—but also the worlds of
bodhisattva and Buddhahood. In addition, each of the Ten Worlds also possesses the
potential for all ten within itself, so our life state is not fixed or limited to one world
but continually moving and changing. This is one of the reasons for the infinite
diversity and potential of human beings. Nichiren Buddhism makes it possible for us
to steer the workings of the Ten Worlds in a positive direction, vibrantly activating
them to build lives of rich value creation.
The examples of Ajnata Kaundinya and King Ajatashatru are mentioned in The
Record of the Orally Transmitted Teachings, I feel, not simply as stories of the past or
accounts of special individuals featured in the Lotus Sutra, but rather because they
have a profound, universal significance for the enlightenment of all living beings in the
Latter Day of the Law.
The Daishonin says: “In the end, therefore, we see that this Ajnata Kaundinya is
showing that for us, the votaries of the Lotus Sutra, earthly desires are enlightenment,
and that the sufferings of birth and death are nirvana” (OTT, 11). He then adds:
“Nichiren and his followers today are like King Ajatashatru” (OTT, 12).
These two sentences embody the essence of the principle that “ordinary people
are identical with the highest level of being” (OTT, 22). In other words, ordinary
people who live as practitioners of the Lotus Sutra, embracing and spreading the
Mystic Law, can transform their lives—steeped as they may be in earthly desires,
ignorance, and deluded impulses such as “greed and attachment” (OTT, 12)—to attain
the ultimate state of Buddhahood, just as they are. The life philosophy of Nichiren
Buddhism teaches that all people can bring forth their inherent dignity.
Illuminating Our Own Lives
The section on Ajnata Kaundinya in The Record of the Orally Transmitted Teachings
cites the origin of his name detailed in T’ien-t’ai’s Words and Phrases of the Lotus
Sutra, explaining that it related to the word fire and adding that fire has two
functions—namely, to burn and to illuminate (see OTT, 10).17
17
The passage reads: “The commentary [Words and Phrases], volume one, says, ‘Kaundinya is a
family name that may be interpreted to mean “fire vessel.” The family was of Brahman class and
its ancestors were in charge of worshiping fire; hence the clan came to have this name. Fire
performs two functions: it illuminates, and it burns. Where there is illumination, darkness cannot
arise; and where there is burning, things cannot be born. Hence the family name can be taken to
mean “no birth”’” (OTT, 10).
8
The Daishonin then states: “Fire is the wisdom fire of the Dharma nature” (OTT,
10)—that is, the wisdom fire of enlightenment. And he explains the beneficial power
of the Mystic Law in terms of these two functions of burning and illuminating.
What does this wisdom fire of the Mystic Law burn, and what does it illuminate?
It burns the firewood of earthly desires, and it illuminates and dispels the darkness of
life’s sufferings by bringing forth the light of our own inherent Buddhahood. That is
the meaning of the principles that “earthly desires are enlightenment”18 (Jpn bonno
soku bodai) and “the sufferings of birth and death are nirvana”19 (shoji soku nehan)
(OTT, 11).
Earthly Desires Enable Us to Savor Deep Fulfillment in Life
Mr. Toda explained these principles in terms of our actual lives in a very succinct and
accessible way: “‘Earthly desires are enlightenment’ and ‘the sufferings of birth and
death are nirvana’ describe a life in which we savor a state of happiness and complete
peace of mind, even while living and grappling with our earthly desires.”20
Earthly desires are wants and cravings. The sufferings of birth and death are the
fundamental sufferings of existence. Both are inherent parts of life. No one is free
from earthly desires and suffering. In fact, earthly desires and craving motivate us to
take action and enable us to savor deep fulfillment in life.
Today, Soka Gakkai members around the world valiantly strive for the lofty
goals of realizing kosen-rufu and attaining Buddhahood in this lifetime. They lead
extraordinary lives, benefitting themselves and others. Through their efforts, they
transform earthly desires—a source of suffering afflicting living beings in the cycle of
birth and death in the six paths—into the wisdom of enlightenment, a solid state of
happiness. In this way, they burn the firewood of earthly desires to illuminate the
darkness of suffering.
The important thing is to illuminate our own life with the light of the Mystic
Law. The tremendous power of Nam-myoho-renge-kyo enables us to burn the
firewood of suffering and shine with the light of compassion and wisdom.
18
Earthly desires are enlightenment: The principle that the wisdom for attaining Buddhahood
manifests in the lives of living beings dominated by earthly desires.
19
The sufferings of birth and death are nirvana: The principle that nirvana can be attained in the
lives of living beings who are afflicted by the sufferings of birth and death. “Birth and death”
refers to the state of suffering caused by earthly desires and delusion and is identified with the
living beings of the nine worlds—the worlds from hell through bodhisattva. “Nirvana” refers to
the Buddha’s serene state of enlightenment.
20
9
Embracing the Principle of Life’s Eternity
The Daishonin indicates that by “illuminating the darkness of birth and death, making
it clear, . . . one understands that the sufferings of birth and death are none other than
nirvana” (OTT, 10). This means correctly apprehending the “originally inherent nature
of birth and death”21 and seeing that both birth and death are transitory phases that life
undergoes throughout the three existences of past, present, and future.
Certainly, none of us can escape the sufferings of birth and death. But is death
the end of everything? Is it a darkness that we must dread? No, not at all. The Buddhist
view of the eternity of life shines as a bright beacon dispelling that darkness and
imparting boundless hope.
Viewed from the standpoint of life’s eternity, death is just the departure into a
new existence, part of the great rhythm of the workings of life. The Daishonin urges us
to strive in faith so that we can have “a correct and steadfast mind at the moment of
death.”22 By doing so, he asserts, anyone can forge an indestructible, diamond-like
state of life, unfettered by the sufferings of birth and death.
When our mind—the inner focus of our lives—is devoted to and based on Nam-
myoho-renge-kyo, the fundamental Law of the universe, we can live each moment to
the fullest and convert the sufferings of birth and death into nirvana. This is the Soka
family’s path, imbued with the four virtues of eternity, happiness, true self, and
purity.23
Transforming Sufferings into a State of Freedom
The word are in “earthly desires are enlightenment” and “the sufferings of birth and
death are nirvana” is a translation of the Japanese word soku. In both phrases, it
seemingly equates two opposing notions. But soku here does not signify a simple or
direct equivalence.
21
Originally inherent nature of birth and death: The true reality of birth and death as an innate part
of life. All life is one with the Mystic Law, the ultimate source of all phenomena. Birth is the state
in which an individual life arises and manifests in accord with causes and conditions, while death
is its withdrawal into a latent state. Life repeats this cycle of birth and death eternally.
22
“A correct and steadfast mind at the moment of death” is manifested by those who continue to
follow the Buddha way, confident that they will attain Buddhahood in this lifetime, and thus greet
death with a spirit of great fulfillment.
23
mistaken conduct.
10
The principle of change is inherent in soku. When we look at the true nature of
life from the perspective of the Buddha’s enlightened wisdom, we see that a life state
dominated by earthly desires and the sufferings of birth and death also contains within
it the life state of enlightenment and nirvana. In other words, because living beings of
the nine worlds all possess the world of Buddhahood, they can transform earthly
desires into enlightenment and the sufferings of birth and death into nirvana. This
opens the way for the “attainment of Buddhahood in one’s present form” and the
“enlightenment of ordinary people.”
The Daishonin says that the word soku “is symbolic of Nam-myoho-renge-kyo”
(OTT, 72). By activating the power of Nam-myoho-renge-kyo—the ultimate law of
life and the universe—we can transform the fetters of birth, aging, sickness, and death
into a state of complete freedom pervaded by the virtues of eternity, happiness, true
self, and purity. Mr. Makiguchi creatively reformulated these virtues as meaning a
state in which one is “always joyful, with a self that is pure.” This unsurpassed
philosophy of hope and joyful action is the essence of Nichiren Buddhism.
Our Dedication to the Great Vow Is Identical to the Life State of the Buddha
The Lotus Sutra also describes the Buddha as having a “few ills and worries” (see
LSOC15, 254). Even the Buddha worries and struggles intensely to guide all living
beings to enlightenment. That’s why the Buddha’s wisdom wells forth ceaselessly.
Worries and struggles directly become the firewood that generates the wisdom of
enlightenment.
Our struggles to realize kosen-rufu and the ideal of “establishing the correct
teaching for the peace of the land” are equivalent to the noble struggles of the Buddha.
When we pray earnestly and chant with all our hearts, tenaciously tackling the
challenges that arise before us, we can create new value by “summoning up the
wisdom fire of bodhi or enlightenment” (OTT, 11) in accord with the principle that
“earthly desires are enlightenment.” When we make the “wisdom fire of nirvana . . .
shine forth” (OTT, 10) according to the principle that “the sufferings of birth and death
are nirvana,” we can forge a state of indestructible happiness for ourselves and help
others do the same.
The great vow or desire for kosen-rufu is the loftiest of all earthly desires, the
Buddha’s noble wish. Our life state as we burn the firewood of earthly desires with the
fire of our vow and advance eternally along the bodhisattva way is identical to the life
state of the Buddha. We manifest the world of Buddhahood, just as we are. This is
why we can tap limitless strength and unsurpassed wisdom and courage from within
us.
11
The Mystic Law enables us to triumph in the end, no matter what happens along
the way. It allows us to change all poison into medicine and transform everything into
victory for our lives. The good fortune and benefits emerging from our lives then
illuminate our families and loved ones and lead them to Buddhahood, as the
Daishonin’s writings attest.
At the same time, our daily activities as Soka Gakkai members are widely
opening the way for kosen-rufu into the eternal future of the Latter Day and for the
happiness of tomorrow’s children.
Joyfully Continuing Our Ever-Victorious Journey of Mentor and Disciple
Taking to heart the profound teachings of The Record of the Orally Transmitted
Teachings, let us joyfully continue our ever-victorious journey of mentor and disciple!
The progress of the Soka Gakkai, united by the bonds of mentor and disciple, is
the great light of hope illuminating the darkness shrouding humanity. It is the great sun
of compassion elevating the life state of the global family and bringing it closer
together.
(Translated from the December 2022 issue of the Daibyakurenge, the Soka Gakkai
12
SGI Newsletter
No. 11334
Wednesday, August 30, 2023
[3] “Expedient Means” Chapter—Part 1 [of 2]
Awakening to the Truth That All People Are Buddhas
“The sun shines for everyone”—I shared this Argentine proverb with members in
Argentina during my visit there 30 years ago, in 1993.
Like the message of these words shining with the wisdom of the people, Nichiren
Daishonin’s Buddhism of the Sun is for everyone. It is the great teaching of universal
enlightenment for all humanity. It is the sun of hope illuminating everyone,
everywhere, impartially with its radiance and warmth. It is the light of a religion for
people’s happiness, causing the sun of courage and compassion to rise in each person’s
heart and making their limitless potential shine.
In early 1993, amid the resounding triumph of our Soka Renaissance,1 I set off
on a two-month trip to six countries in North and South America, creating many
unforgettable golden memories.
On that journey for peace, I traveled to the United States and Brazil, and also
visited Columbia, Argentina, Paraguay, and Chile for the first time. I flew over the
Andes into Chile, which became the 50th nation I had visited on my global travels. I
began those travels with a vow for worldwide kosen-rufu, for world peace, the year I
became third Soka Gakkai president [in 1960].
1
On November 29, 1991, the Soka Gakkai received a notice of excommunication, dated
November 28, from the Nichiren Shoshu priesthood. The following day, November 30, at a Soka
Gakkai leaders meeting, SGI President Ikeda referred to November 28 as the day of spiritual
liberation, or Spiritual Independence Day, for the Soka Gakkai, signaling the start of a fresh era of
unprecedented development for kosen-rufu. The Soka Gakkai’s theme for 1992 was Year of Soka
Renaissance, and for 1993, Soka Renaissance—Year of Victory.
The “Secret” to Bringing Happiness to All Humankind
Addressing the members in Chile, I shared the Daishonin’s words “There is no true
happiness [Jpn yuraku] for human beings other than chanting Nam-myoho-renge-kyo”
(WND-1, 681). I also cited them a few days later at the SGI General Meeting in Brazil,
confirming with members that the Mystic Law is the “secret” to bringing happiness to
all humankind.
The Lotus Sutra contains the line “Where living beings enjoy themselves at ease
[Shujo sho yuraku]”2 (LSOC16, 272). [SGI Newsletter editors’ note: The original
Chinese compound yuraku translated here as “enjoy themselves at ease” is the same
as that which is translated as “happiness” in the Daishonin’s aforementioned words.]
All people without exception possess the inner wisdom and power to attain a
state of absolute happiness—what Buddhism refers to as “attaining Buddhahood in
this lifetime”—and lead happy lives right here in the real world, “enjoying themselves
at ease,” in the most wonderfully meaningful way. This is the ultimate “secret” of life
the Lotus Sutra seeks to convey to all people.
My mentor, second Soka Gakkai president Josei Toda, often said that we were
born into this world to enjoy our lives, to become happy. In Buddhist terms, the
fundamental purpose of life is to attain the highest life state of Buddhahood. Through
steadfastly practicing Nichiren Buddhism, we come to realize that we are inherently
Buddhas and to establish a state of life that nothing can shake or destroy. Our Buddhist
practice enables us to enjoy our lives to the fullest here in this strife-filled saha world.
Expedient Means Are a Skillful Method to Bring People Closer to the Truth
From this installment, we will study the Lotus Sutra’s “Expedient Means” (2nd)
chapter,3 a portion of which we recite in our morning and evening gongyo.
2
In the “Life Span” (16th) chapter of the Lotus Sutra, the world in which we dwell is described
as a place “where living beings enjoy themselves at ease” (LSOC16, 272). This indicates that the
saha world, normally regarded as a realm of suffering, is actually the Land of Eternally Tranquil
Light, or a Buddha realm, where all living beings can experience the greatest enjoyment.
3
After the “Introduction” chapter, Shakyamuni, who has been seated in meditation, solemnly
rises and begins to expound the Law to Shariputra. This act of preaching at his own initiative,
rather than in response to questions from his disciples, indicates that profound teachings in accord
with the Buddha’s own mind will now be revealed. Shakyamuni begins by declaring that the
wisdom of the Buddhas is infinitely profound and beyond comprehension by voice-hearers or
pratyekabuddhas [cause-awakened ones]. It is the wisdom that the Buddhas have attained by
“exerting themselves bravely and vigorously,” and such wisdom is “expansive and profound” (see
LSOC2, 56). The ultimate truth of enlightenment understood and shared only between Buddhas is
the true aspect of all phenomena, which is expressed as the “ten factors of life”—namely,
“appearance, nature, entity, power, influence, internal cause, relation, latent effect, manifest
effect, and their consistency from beginning to end” (LSOC2, 57). It is the portion of the
“Expedient Means” chapter up to here that we recite in gongyo.
2
The original Sanskrit word for “expedient means” (upaya kaushalya) [as used
here in the Lotus Sutra] signifies a skillful method to bring people closer to the truth.
We might think of it as an educational technique or way of teaching that the Buddha
employs to guide living beings to enlightenment. In this installment, we will focus on
the section titled “Point One, regarding the ‘Expedient Means’ chapter,” the first of the
eight important points about the “Expedient Means” chapter outlined in The Record of
the Orally Transmitted Teachings.
***
Now Nichiren and his followers, who recite Nam-myoho-renge-kyo,

are observers of the “secret and wonderful expedient means,” teachings
that are within the body of the truth. Therefore, after the title of the
sutra, Myoho-renge-kyo, comes the chapter entitled “Expedient
Means.” (OTT, 21–22)
The Three Types of Expedient Means
The portion of the “Expedient Means” chapter that we recite in gongyo begins with the
words “Myoho-renge-kyo. Hoben-pon. Dai ni. Niji seson. Ju sanmai. Anjo ni ki. Go
shari-hotsu.” [“The Lotus Sutra. Chapter 2. ‘Expedient Means.’ At that
time the world-honored one calmly arose from his samadhi (meditation) and
addressed Shariputra, saying: . . .” (see LSOC2, 56)]. And it ends with our reciting
three times the section describing the “ten factors of life” (Jpn ju-nyoze). [It reads:
“Sho-i shoho. Nyo ze so. Nyo ze sho. Nyo ze tai. Nyo ze riki. Nyo ze sa. Nyo ze in. Nyo
ze en. Nyo ze ka. Nyo ze ho. Nyo ze honmak-kukyo to.” (“This reality consists of the
appearance, nature, entity, power, influence, internal cause, relation, latent effect,
manifest effect, and their consistency from beginning to end” [LSOC2, 57]).]
This section on the ten factors elucidates the “true aspect of all phenomena,”4
thus opening the way to the attainment of Buddhahood by all. It is the most important
part of the theoretical teaching (first half) of the Lotus Sutra. We recite it together with
4
The true aspect of all phenomena: The ultimate truth or reality that permeates all phenomena
and is in no way separate from them. The “Expedient Means” chapter defines the true aspect of all
phenomena as the ten factors of life from “appearance” through “their consistency from beginning
to end,” which describe the unchanging aspect of life common to all phenomena.
3
the verse section of the “Life Span” (16th) chapter [in the essential teaching, or second
half of the sutra] as a supplementary practice—its purpose to praise the Mystic Law—
in addition to our primary practice of chanting Nam-myoho-renge-kyo.
The term “expedient means” (Jpn hoben) appears twice in the portion of the
“Expedient Means” chapter we recite in gongyo: “I . . . have used countless expedient
means to guide living beings [Mushu hoben. Indo shujo]” (LSOC2, 56), and “the Thus
Come Ones are fully possessed of both expedient means and the paramita of wisdom
[Nyorai hoben. Chi-ken hara-mitsu. Kai i gu-soku]” (see LSOC2, 56). The term
“expedient means” also appears many times in the rest of the chapter following the
portion we recite.
In Buddhism, the term “expedient means” usually suggests a provisional method
of preaching employed by the Buddha to help people reach a certain limited level of
understanding. Because the pre-Lotus Sutra teachings were expounded in this way,
Shakyamuni announces in the Lotus Sutra: “Now I, . . . honestly discarding expedient
means, will preach only the unsurpassed way” (LSOC2, 79). The Daishonin also notes
that the Buddha employed “provisional teachings as expedient means” (WND-1, 393).
Why then is “expedient means” featured in this key chapter of the Lotus Sutra, as
well as in its title? Furthermore, why does the chapter declare that “the Thus Come
Ones are fully possessed of both expedient means and the paramita of wisdom” (see
LSOC2, 56)?
In his commentary on the “Expedient Means” chapter in his Words and Phrases
of the Lotus Sutra, the Great Teacher T’ien-t’ai5 begins by examining the meaning of
“expedient means.” To distinguish between the expedient means of the provisional
sutras and the expedient means of the Lotus Sutra, he designates three types of
expedient means: (1) adaptations of the Law expedient means,6 (2) expedient means
that can lead one in,7 and (3) secret and wonderful expedient means. In the pre-Lotus
Sutra scriptures, the Buddha employs the first two to lead living beings toward
enlightenment. They are both taught in a way that accords with people’s capacities.
5
T’ien-t’ai (538–597): Also known as the Great Teacher T’ien-t’ai or Chih-i. The founder of the
Sutra, and The Words and Phrases of the Lotus Sutra. The last is a word-by-word commentary on
the Lotus Sutra, from its opening words “This is what I heard” (LSOC1, 35) to its closing words
“They bowed in obeisance and departed” (LSOC28, 366).
6
“Adaptations of the Law expedient means” bring benefit to people through the power of the
Law.
7
“Expedient means that can lead one in” refers to the teachings the Buddha preached as a
gateway to the truth.
4
The Expedient Means of the Lotus Sutra Express the Buddha’s Own Mind
In contrast to the first two types of expedient means, the “secret and wonderful
expedient means” refers to skillful words and methods that express the Buddha’s true
intent. For the practitioners of the two vehicles—voice-hearers and cause-awakened
ones [the latter referred to in the sutra by their Sanskrit name, pratyekabuddhas]—the
wisdom of the Buddha is infinitely profound and immeasurable; it is difficult to
understand and difficult to enter, and remains beyond their comprehension. The secret
and wonderful expedient means—the expedient means of the Lotus Sutra—reveal the
profound truth of the Buddha’s enlightenment from the standpoint of the Buddha’s
own mind or intent.
What is the Buddha’s true intent expressed in the “Expedient Means” chapter? It
is to awaken all people—whether practitioners of the two vehicles, bodhisattvas, or
persons of any other life state—to the truth that all equally and without distinction
inherently possess the Buddha wisdom and are bodhisattvas who truly seek the
Buddha way. The Buddha’s ultimate purpose and wish is to teach the “one Buddha
vehicle,”8 the Law that enables all people to attain Buddhahood.
In other words, the living beings of the nine worlds all inherently possess the
world or life state of Buddhahood.
“Secret” of “secret and wonderful expedient means” expresses the fact that only
the Buddha knows the truth that all living beings are inherently Buddhas—a truth that
remains hidden from and unseen by unenlightened ordinary people. But once they
have faith in and uphold the teachings of the Lotus Sutra, ordinary people can reveal
their innate Buddhahood. This is indeed “wonderful,” or “mystic” (Jpn myo).
In The Record of the Orally Transmitted Teachings, the Daishonin states: “Now
Nichiren and his followers, who recite Nam-myoho-renge-kyo, are observers of the
‘secret and wonderful expedient means,’ teachings that are within the body of the
truth” (OTT, 21–22).
“Within the body of the truth” means encompassed within the enlightenment of
the Buddha—the truth to which the Buddha has awakened. In this passage, the
Daishonin clarifies that in chanting Nam-myoho-renge-kyo, he and his disciples
embody and practice the “secret and wonderful expedient means.” Their lives and
actions are one with the Mystic Law.
8
The one Buddha vehicle: The single teaching of the Lotus Sutra, which opens the way to
enlightenment for all people.
5
The greatness of Nichiren Buddhism is that it teaches the means by which all
people can reveal their innate Buddhahood in their lives here and now, based on the
principle of universal enlightenment elucidated in the Lotus Sutra. In terms of our
practice, this signifies that by believing in the Gohonzon and chanting Nam-myoho-
renge-kyo for our own and others’ happiness, we ordinary people can tap the wisdom
and life force of the world of Buddhahood without fail. This is the “secret and
wonderful expedient means” in Nichiren Buddhism.
Hence, the Daishonin states: “Therefore, after the title of the sutra, Myoho-renge-
kyo, comes the chapter entitled ‘Expedient Means’” (OTT, 22). In other words, the
title of the chapter itself—Myoho-renge-kyo hoben-pon [literally Lotus Sutra
Expedient Means Chapter]—expresses the “secret and wonderful expedient means.”
The portion of this chapter we recite in gongyo contains the profound principle
showing that we all possess the potential for Buddhahood. However, when we look at
our lives, we’re likely to have questions and doubts about this, wondering how, with
all our problems and suffering, we could possibly be Buddhas.
Mr. Toda explained this in a way that was easy to grasp. He pointed out that
while we are all ordinary people, in truth we are Buddhas. Enlightenment is nothing
other than knowing that we ourselves are inherently Buddhas, though this is “secret”
and its wonder hidden. That’s the meaning of “secret and wonderful.” We deliberately
take on the form of ordinary people and, while dealing with various struggles, strive to
awaken others to their innate Buddhahood. That, he said, is the principle of the “secret
and wonderful expedient means.”
He also declared that we are all originally and inherently Bodhisattvas of the
Earth, and when we understand this truth in the depth of our beings, we have truly
understood the “Expedient Means” chapter.
This guidance touches on the essence of faith. Each day, as ordinary people
struggling with all kinds of problems, we chant Nam-myoho-renge-kyo and
energetically engage in activities for kosen-rufu with our fellow members. These are
all noble efforts to fulfill our vow as Bodhisattvas of the Earth to draw forth the
Buddha nature in our own and others’ lives.
***
In explaining the statement in Words and Phrases9 that “this is

identical with the truth, which is kept secret,” in his On “The Words
9
T’ien-t’ai’s Words and Phrases of the Lotus Sutra.
6
and Phrases,” volume three, Miao-lo10 says, “The perfect [teaching] is
regarded as identical [with the truth].” And if identical means the
perfect [teaching], then this must be another name for the Lotus Sutra.
Identical must indicate the truth that ordinary people are identical with
the highest level of being, or the Buddha of the true aspect of all
phenomena. Perfect refers to the principle of three thousand realms in a
single moment of life.11 Though the words “identical” and “perfect”
are different, they are each another name for “wonderful” [myo]. That
all living beings are in fact the Buddha of the true aspect of all
phenomena is a wonderful thing, an unfathomable thing! But persons
who slander the Law are at present unaware of this fact. Therefore it is
referred to as being secret. (OTT, 22)
Revealing the Principle That “Ordinary People Are Identical with the Highest
Level of Being”
In this next passage, based on the Great Teacher Miao-lo’s observation that “The
perfect [teaching] is regarded as identical [with the truth],” the Daishonin first reasons
that “If identical means the perfect [teaching], then this must be another name for the
Lotus Sutra” (OTT, 22). The perfect teaching—that is, the complete truth—is that
living beings of the nine worlds are Buddhas just as they are, and it is expounded only
in the Lotus Sutra.
This teaching of “attaining Buddhahood in one’s present form” reveals ordinary
people’s inherent Buddha potential and is also expressed as “ordinary people are
identical with the highest level of being” (OTT, 22). The Daishonin declares that by
embracing the perfect teaching of the Lotus Sutra, which affirms the “mutual
10
Miao-lo (711–782): Also known as the Great Teacher Ching-hsi, after his birthplace. A
patriarch of the T’ien-t’ai school in China. He is revered as the school’s restorer. His
commentaries on T’ien-t’ai’s three major works are titled The Annotations on “The Profound
Meaning of the Lotus Sutra,” The Annotations on “The Words and Phrases of the Lotus Sutra,”
and The Annotations on “Great Concentration and Insight.”
11
Three thousand realms in a single moment of life (Jpn ichinen-sanzen): A philosophical system
established by the Great Teacher T’ien-t’ai of China based on the Lotus Sutra. The “three
thousand realms” indicates the varying aspects and phases that life assumes at each moment. At
each moment, life manifests one of the Ten Worlds—from hell to Buddhahood. Each of these
worlds possesses the potential for all ten within itself, thus making one hundred possible worlds.
Each of these hundred worlds possesses the ten factors and operates within each of the three
realms of existence, thus making three thousand realms. In other words, all phenomena are
contained within a single moment of life, and a single moment of life permeates the three
thousand realms of existence, or the entire phenomenal world.
7
possession of the Ten Worlds,”12 all people can reveal the supreme life state of
Buddhahood. And that is what is he means by “the Buddha of the true aspect of all
phenomena” (OTT, 22).
This Buddha is nothing like the resplendent Buddhas adorned with superhuman
attributes portrayed in other scriptures.13 Rather, it is “the Buddha who has forsaken
august appearances” (OTT, 141), simply manifesting the unsurpassed nobility of the
Buddha as an ordinary human being.
“Perfect refers to the principle of three thousand realms in a single moment of
life” (OTT, 22), says the Daishonin. In other words, the perfect teaching that enables
all people to attain enlightenment is the principle of “three thousand realms in a single
moment of life.” And the fact that deluded living beings are able to become “the
Buddha of the true aspect of all phenomena” is “wonderful” (myo), something that is
difficult to fathom and not taught in any sutras other than the Lotus Sutra.
Nichiren Buddhism teaches that “ordinary people are identical with the highest
level of being.” It presents ordinary people practicing the Mystic Law as the
protagonists of kosen-rufu in the Latter Day of the Law.
Ordinary people living their lives as Bodhisattvas of the Earth—this is what it
means to embody and practice the “secret and wonderful expedient means.” Those
who slander the Lotus Sutra, meanwhile, remain ignorant of the truth of inherent
Buddhahood. The contrast between ordinary people who have awakened to that truth
and “persons who slander the Law” (OTT, 22) is the same as that between Bodhisattva
Never Disparaging14 and the arrogant four kinds of believers who attacked him—
arrogant monks, nuns, laymen, and laywomen.
12
moment. The important point of this principle is that all beings in any of the nine worlds—that is,
from hell through bodhisattva—also possess the Buddha nature. This means that every person has
the potential to manifest Buddhahood, while a Buddha also possesses the nine worlds and, in this
sense, is not separate or different from ordinary people.
13
Resplendent Buddhas: This refers to Buddhas adorned with the thirty-two features and eighty
characteristics. Their portrayal in this way was to inspire the adoration and worship of living
beings as a means to lead them to eventual enlightenment.
14
Bodhisattva Never Disparaging appears in “The Bodhisattva Never Disparaging” (20th)
chapter of the Lotus Sutra. This bodhisattva—Shakyamuni in a previous lifetime—lived at the end
of the Middle Day of the Law following the death of the Buddha Awesome Sound King. He
would bow to everyone he met and say: “I have profound reverence for you, I would never dare
treat you with disparagement or arrogance. Why? Because you will all practice the bodhisattva
way and will then be able to attain Buddhahood” (LSOC20, 308). He persevered in his practice of
showing respect for all people, even when he was verbally and physically attacked by arrogant
monks, nuns, laymen, and laywomen. The sutra explains that this practice became the cause for
Bodhisattva Never Disparaging to attain Buddhahood.
8
The philosophy of ordinary people as the protagonists is a startling, revolutionary
declaration not only in the history of Buddhism, but in the history of world religion
and philosophy.
“I Am a Proud Common Mortal!”
Mr. Toda was steadfast in his belief that ordinary people, who possess the potential for
Buddhahood just as they are, are worthy of supreme respect.
When a journalist provocatively asked if he considered himself a god or a
Buddha, Mr. Toda responded with alacrity: “I am a proud common mortal!”
In his novel Human Revolution, written under the pen name Myo Goku, my
mentor tells the story of how the main character, Kutsuo Gan, and the other
impoverished residents of a row house encountered Nichiren Buddhism. He describes
how they went on to splendidly transform their family situations, achieve economic
success, and revitalize their lives as they awakened to their profound mission and
dedicated themselves to kosen-rufu with energy and joy.
We who embrace faith in the Mystic Law make our lives shine to the fullest at
each moment. We tirelessly challenge ourselves in our human revolution and live with
unflagging perseverance and resilience. By triumphing over adversity and changing
karma into mission, we show actual proof of creating value in a way true to our unique
qualities, in accord with the principle of “cherry, plum, peach, and damson”15 (see
OTT, 200). Just as we are, as ordinary people, we walk the invincible path of attaining
Buddhahood in this lifetime, leading the same compassionate way of life as the
Buddha. This itself is proof that we embody and practice the “secret and wonderful
expedient means” and that each of us is “the Buddha of the true aspect of all
phenomena.”
***
15
“Cherry, plum, peach, and damson” is a metaphor for life’s diversity and the unique
individuality and mission each living thing possesses. In The Record of the Orally Transmitted
Teachings, the Daishonin states: “When one comes to realize and see that each thing—the cherry,
the plum, the peach, the damson—in its own entity, without undergoing any change, possesses the
eternally endowed three bodies [of the Buddha], then this is what is meant by the word ryo, “to
include” or all-inclusive. Now Nichiren and his followers, who chant Nam-myoho-renge-kyo, are
the original possessors of these eternally endowed three bodies” (OTT, 200–201). In other words,
just as cherry, plum, peach, and damson trees bloom beautifully according to their respective
seasons, through faith in the Mystic Law we can each, just as we are, reveal our inherent
Buddhahood.
9
The Record also says: The three thousand worlds of the Dharma-realm
may be termed secret and wonderful. Secret means strict [or without a
single exception]. The three thousand worlds, every single one of them,
exist [in one’s life]. There is nothing more unfathomable than this!
Even persons who are called great slanderers of the Law will in time
come to accept and uphold Myoho-renge-kyo—this is the purpose of
the “Expedient Means” chapter of the Lotus Sutra.
Now that we have entered the Latter Day of the Law, Nichiren
and his followers are carrying out this task correctly. To take the
persons and teachings of the sutras preached prior to the Lotus Sutra
and lead them into the body of teachings of the Lotus Sutra—this is the
purpose of the “Expedient Means” chapter of the Lotus Sutra. This is
also termed the attainment of Buddhahood in one’s present form, or
“their consistency from beginning to end” (chapter two), the
consistency of the ten factors. (OTT, 22)
The Strict Law of Cause and Effect
Next, the Daishonin refers to the strict law of cause and effect.
“The three thousand worlds of the Dharma-realm [the realm of phenomena] may
be termed secret and wonderful,” meaning that the Mystic Law is hidden within the
life state of every living being and in all phenomena in the universe. At the same time,
life states and phenomena manifest in various forms expressing the three thousand
realms in accord with the law of cause and effect. There is no room for the slightest
deception or falsity. The true aspect of the “Ten Worlds and three thousand realms” is
revealed with unerring exactness, as if reflected in a bright mirror.
The Daishonin says: “Secret means strict [or without a single exception]. The
three thousand worlds [realms], every single one of them, exist [in one’s life]” (OTT,
22). Many members have engraved these words in their hearts as an affirmation that
no one can escape the consequences of the strict law of cause and effect.
The workings of this law are uncompromising. Buddhism, therefore, is win or
lose. Good and evil are clearly revealed for what they are. Or rather, we must actively
strive through our Buddhist practice to ensure this happens.
The Ten Worlds and three thousand realms emerge just as they are. “There is
nothing more unfathomable than this!” (OTT, 22), says the Daishonin. Everything
becomes an indelible record of our lives.
10
The Daishonin’s Disciples Read the “Expedient Means” Chapter with Their Lives
We are fortunate to embrace Myoho-renge-kyo, the Mystic Law. Our “mutual

possession of the Ten Worlds” makes this possible, the Daishonin says. He declares
that even those who now slander the Law will in the end “come to accept and uphold
Myoho-renge-kyo—this is the purpose of the ‘Expedient Means’ chapter of the Lotus
Sutra” (OTT, 22). In the Latter Day, the Daishonin states, he and his disciples are the
ones who accept and uphold the Mystic Law.
Next, let’s examine the words “To take the persons and teachings of the sutras
preached prior to the Lotus Sutra and lead them into the body of teachings of the Lotus
Sutra” (OTT, 22). I suggest we can read them in two ways.
First, from the standpoint of Nichiren Buddhism as a life-giving teaching—one
that enables us to make positive use of everything in our lives—it means to encompass
and wisely utilize even the pre-Lotus Sutra teachings as well as other philosophies and
systems of thought.
Second, it means continuing to proclaim the greatness of the Mystic Law amid
our real-life struggles, showing actual proof of putting faith into practice in daily life
and Buddhism into action in society with the conviction that “All phenomena are
manifestations of the Buddhist Law” (WND-2, 841).
Those Who Never Give Up Triumph in the End
To celebrate the New Year seven decades ago [in 1953], I composed these poems:
It’s New Year’s Day!

In the course of our valiant efforts
may flowers bloom!
On this first dawn of the year,

the New Year’s sun
rises also in my heart.
That January, on my 25th birthday, Mr. Toda appointed me leader of the young
men’s division 1st Corps. In that capacity, I fought in the vanguard of every struggle.
11
Together with fellow members who shared my spirit, I rang the dawn bells of an age
of youth and triumph.
In those days, the Soka Gakkai frequently came under criticism and attack due to
misunderstanding and ill will, and we had very few allies. In this time of intense
struggle, I wrote in my diary: “Ultimate victory belongs to those who fight on to the
end.”
When youth, with their vibrant power and passion, rise to action and unite, the
way to victory will open without fail and a song of spiritual triumph will resound far
and wide. This is my personal experience and the essential message I wish to convey
to our successors.
However Dark the Times, the Sun Will Rise
Today, my beloved young Bodhisattvas of the Earth in Japan and throughout the world
are achieving tremendous growth and development as their ranks continue to expand.
We practice the Buddhism of the Sun. However dark and perilous the times, the
sun will always rise again, freely and generously imparting its light and warmth. In the
same way, by chanting Nam-myoho-renge-kyo, let’s make our hearts shine with the
morning sun of happiness and victory, brightening all around us.
The Daishonin writes: “When the skies are clear, the ground is illuminated.
Similarly, when one knows the Lotus Sutra, one understands the meaning of all
worldly affairs” (WND-1, 376). With that conviction, let us once again this year
wisely and cheerfully spread our great movement of courage, hope, and the highest
good to illuminate the world!
(Translated from the January 2023 issue of the Daibyakurenge, the Soka Gakkai
12
SGI Newsletter
No. 11353
Friday, October 6, 2023
[4] “Expedient Means” Chapter—Part 2 [of 2]
Developing the Conviction “I Embody the Mystic Law!”
February is the month of Josei Toda’s birth. My mentor’s stern yet loving words
reverberate in my heart.
On one occasion, speaking with great passion, he stressed to us that it is
especially important in our youth to trust our heart and believe in ourselves. He
asserted that the stronger our faith, the more invincible we will be in any situation,
urging us to forge such inner conviction based on the Gohonzon.1
We believe in our Buddha nature. We believe in our lives that are one with the
Mystic Law. As long as we have faith based on the Gohonzon, we will triumph over
whatever hardships we may presently face. Mr. Toda urged us to make the Gohonzon
the core of our convictions and unite in the spirit of “many in body, one in mind” to
create a new age.
Having set forth energetically into 2023, the Soka Gakkai’s Year of Youth and
Triumph, let’s now turn our sights toward a springtime of jubilant victory! My wife,
Kaneko, and I are watching over and praying for the growth of all of you, our dear
fellow members, as your united efforts in dialogue nurture beautiful flowers of
friendship—like fragrant plum blossoms that herald the spring from the depths of
winter. We are both chanting morning and evening with the sincere wish that each of
you triumphs in life and your efforts for kosen-rufu and writes a brilliant story of
transforming your karma.
1
Translated from Japanese. See Josei Toda, Toda Josei zenshu (Collected Writings of Josei
Toda), vol. 4 (Tokyo: Seikyo Shimbunsha, 1984), pp. 541–43. (A speech delivered at a young
men’s division leaders meeting in June 1957.)
Like a Cool River Providing Rest and Refreshment
“A cool river draws travelers to its banks to bathe, drink, rest, refresh, and enjoy
themselves. Good, honest people are just like such a river. No one is suspicious or
distrustful of good people. All want them as friends. Good people bring joy, not
pain.”2 I shared these beautiful words with our members in Thailand, whose smiles
were dazzling, when I visited Bangkok in February 1992.
Sincere people are blessed with good friendships. Genuine, caring people gain
the deep trust of those around them.
When we work sincerely out of a wish for others’ happiness, we shine as people
who bring ease and refreshment to all, like the timeless flow of Thailand’s Chao
Phraya River.
A great river starts with a single drop of water. Our Thai members, each taking
initiative with a self-reliant spirit, are creating a great river of kosen-rufu that grows
with each year. It is the result of their sincere, respectful dialogues and tireless efforts
as good citizens to contribute to people’s happiness and the betterment of society. Last
year [2022], their youth division’s dialogue campaign connected with some 100,000
people. I find this truly inspiring!
Throughout Japan, I have viewed majestically flowing rivers with my treasured
fellow members while sharing my vision for kosen-rufu for each region.
Today, our movement for kosen-rufu, for world peace, has grown into a mighty
river nourishing people and societies worldwide. I want to take this opportunity to
study the profound essence of Nichiren Buddhism with our noble members working
together to create a century of life.
Let us start this installment by looking at a section on the “Expedient Means”
chapter of the Lotus Sutra in The Record of the Orally Transmitted Teachings I shared
with my dear members in Thailand [during my visit there in 1994]. It is from the part
titled “Point Three, regarding the passage ‘Because the Buddhas, the World-Honored
Ones, appear in the world for one great reason (ichidaiji innen) alone’ [see LSOC2,
64]” (OTT, 27).
***
2
Translated from Thai. See Tapanee Nakornthap, Wannasilp Nai Duangjai, Phasa Thai Tee-rak
(Literature in My Heart—Our Beloved Thai Language), (Bangkok: Amarin Printing and
Publishing, 2010), p. 30.
2
We may say that our head corresponds to myo, our throat to ho, our
chest to ren, our stomach to ge, and our legs to kyo. Hence this five-
foot body of ours constitutes the five characters of Myoho-renge-kyo.
For a period of more than forty years the Thus Come One
Shakyamuni concealed and kept secret this great affair [Jpn daiji]. Only
when he came to preach the Lotus Sutra did he reveal it. It was for the
purpose of preaching this great affair that the Buddha made his
appearance in the world. When he revealed that our own bodies are the
embodiments of the five characters of Myoho-renge-kyo, he was [as
chapter two of the Lotus Sutra says] “opening the door of Buddha
wisdom,” revealing that we can attain Buddhahood in our present
bodies or existences.
“Opening” here is another name for the mind of faith. When we
recite Myoho-renge-kyo with the mind of faith, we are in that very act
opening the door of Buddha wisdom. (OTT, 28–29)
Myoho-renge-kyo Is the “One Great Reason”
In the “Expedient Means” chapter,3 Shakyamuni identifies the fundamental reason—

the “one great reason” (Jpn ichidaiji innen)—why he has appeared in this world.
Namely, to open the door of Buddha wisdom to all people, to show this wisdom to
them, to awaken them to the fact that it is inherent in their own lives, and to help them
enter a way of life that is based on it. These are known as the “four aspects of the
Buddha wisdom.”
In The Record of the Orally Transmitted Teachings, the Daishonin looks at the
five Chinese characters that make up the phrase the “one great reason” (ichidaiji
innen). [They respectively mean “one,” “great,” “affair,” “cause,” and “condition.”
3
The chapter opens with Shakyamuni praising the infinitely profound and immeasurable wisdom
of the Buddhas and then expounding the true aspect of all phenomena (see LSOC2, 56). While
Shariputra and others earnestly seek Shakyamuni’s teaching, five thousand arrogant monks, nuns,
laymen, and laywomen rise and depart from the assembly. Shakyamuni proceeds to explain that
all Buddhas appear in the world for one great reason alone (see LSOC2, 64). That is, to teach all
living beings that they possess the wisdom of the Buddha, the life state of Buddhahood, and
enable them to attain enlightenment. The Buddhas do so by “opening the door of Buddha wisdom
for all living beings, showing it, causing them to awaken to it, and inducing them to enter its
path.” This is a defining teaching of the Lotus Sutra. Shakyamuni then goes on to say that his vow
is to make all persons equal to him, without any distinction between them, and that this vow has
now been fulfilled (see LSOC2, 70).
3
Therefore, the term reads more literally as the “causes and conditions behind the one
great affair.”] He suggests that they correspond to the five characters of Myoho-
renge-kyo: “We may say that ‘one’ stands for myo, ‘great’ stands for ho, ‘affair’ stands
for ren, ‘cause’ stands for ge, and ‘condition’ stands for kyo” (OTT, 28). He then
makes a further correlation for the five characters of Myoho-renge-kyo, saying: “Our
head corresponds to myo, our throat to ho, our chest to ren, our stomach to ge, and our
legs to kyo” (OTT, 28). Our bodies, he declares, are entities of the Mystic Law.
The Daishonin notes that Shakyamuni, for the first time in his more than 40 years
since attaining enlightenment, reveals this “great affair” (daiji) in the Lotus Sutra.
Although the “one great reason” (ichidaiji innen) for which Shakyamuni appeared in
the world is to preach the Lotus Sutra, his true or ultimate intent in doing so is to show
that each of us is an entity of the Mystic Law and can attain Buddhahood in our
present form by “opening the door of Buddha wisdom.” The Daishonin states:
When he [Shakyamuni] revealed that our own bodies are the embodiments of
the five characters of Myoho-renge-kyo, he was [as chapter two of the Lotus
Sutra says] “opening the door of Buddha wisdom” [see LSOC2, 64], revealing
that we can attain Buddhahood in our present bodies or existences” (OTT, 28).
In this way, the Daishonin explains that Shakyamuni’s “one great reason” for
appearing in the world taught in the Lotus Sutra is none other than the five characters
of Myoho-renge-kyo. This is not something far removed from us, the Daishonin
indicates, but is related to our lives, which are Myoho-renge-kyo.
It is an earthshaking declaration that he, his disciples, and all people are equally
entities of the Mystic Law. That is the essence of Nichiren Buddhism, which reveals
the concrete means that enables all people in the Latter Day to attain enlightenment.
By studying this passage, the Thai members and I reaffirmed that Nam-myoho-
renge-kyo is the great underlying Law of the universe (the macrocosm) and our
individual selves (the microcosm). We engraved in our hearts the lesson that when you
devote yourself to the fundamental Law of the universe—thereby basing your life on
its infinite power—you will gain an unshakable state of being imbued with the noble
virtues of eternity, happiness, true self, and purity.4
4
mistaken conduct.
4
A Declaration That All Living Beings Are Supremely Noble
In terms of our Buddhist practice, the Daishonin explains that “opening” in the phrase
“opening the door of Buddha wisdom” is “another name for the mind of faith” (OTT,
28). The most crucial point in attaining Buddhahood in our present form, he says, is
whether we genuinely believe that our lives embody Myoho-renge-kyo.
“Opening the door of Buddha wisdom” epitomizes the Lotus Sutra’s role as a
scripture of universal enlightenment. It reveals the great principle of respect for the
dignity of life, that all people are supremely noble and can tap and reveal their
limitless inner potential. “Opening” means that the Buddha wisdom already exists
within us; if it didn’t, we could not access it.
Immediately after this, the Daishonin states: “With regard to the word ‘Buddha’
in the phrase ‘opening the door of Buddha wisdom,’ this refers to the Buddha world
that is inherent in the nine worlds”5 (OTT, 29).
Opening the door of Buddha wisdom latent in people’s lives is what it means to
be a Buddha, an Awakened One.
How can we open the door of this Buddha wisdom in our lives? The Daishonin
says the key is to “recite Myoho-renge-kyo with the mind of faith” (OTT, 28)—in
other words, to chant Nam-myoho-renge-kyo with the conviction that each of us is a
supremely noble embodiment of the Mystic Law. That, he explains, is how we attain
Buddhahood in our present form.
Faith is what enables us to attain Buddhahood, the highest state of life, and tap its
inexhaustible wisdom. As Mr. Toda states in his message to young people that I cited
earlier, the stronger our faith, the more we can bring forth the indomitable, ever-
victorious power to achieve the impossible.
The Fundamental Purpose for Nichiren Daishonin’s Appearance in the World
Shakyamuni’s earnest wish to find a way to lead ordinary people—beings burdened

with problems and suffering—to happiness is ultimately expressed in the Lotus Sutra,
which could be called the essence of his teachings. Then, in the Latter Day of the Law,
the Daishonin formulated the practice of chanting Nam-myoho-renge-kyo, the heart of
the Lotus Sutra, thus opening the way in real terms for all people to free themselves
from suffering.
It is a teaching of true equality, uninfluenced by any differences of birth, gender,
or ethnicity. We can each embody the principle that “ordinary people are identical with
the highest level of being [i.e., Buddhahood]” (OTT, 22). Hence, the Daishonin states:
5
Nine worlds: The first nine of the Ten Worlds or life states from hell through to bodhisattva.
5
“These five characters [of Myoho-renge-kyo] constitute the fundamental purpose for
which Nichiren appeared in this world” (OTT, 31).
In the course of his efforts to realize happiness for all humanity, Nichiren
Daishonin, the Buddha of the Latter Day of the Law, overcame life-threatening
persecutions of the kind described in the Lotus Sutra. He established the practice of
chanting Nam-myoho-renge-kyo and inscribed the Gohonzon, setting forth the means
for anyone to open the door of Buddha wisdom. Whereas Shakyamuni’s “one great
reason” was to preach the Lotus Sutra, the Daishonin’s fundamental purpose for
appearing in this world was to establish the Buddhism of the people and open the way
for all to attain Buddhahood based on faith in the “five or seven characters of Myoho-
renge-kyo.”6
“Great Achievements Are the Extension of Smaller Ones”
This section in The Record of the Orally Transmitted Teachings discussing the
Buddha’s “one great reason” for appearing in the world brings back many memories
for me. Mr. Toda lectured on it during the period when his businesses were facing
extreme setbacks.
In the spring of 1950, I was 23 and employed by Mr. Toda. His publishing
company, which I had worked for when he first hired me, had all but collapsed amid
hard economic times. From the spring of that year, the credit union he ran also
struggled to stay afloat.
Amid these challenging circumstances, Mr. Toda, with the majestic life state of a
great leader, lectured on this section from The Record of the Orally Transmitted
Teachings. After hearing him speak, I wrote in my diary [on May 18, 1950]:
Great achievements are the extension of smaller ones. Must remember that a
succession of small achievements leads to great success. Victory is won only by
building patiently, step by step, in the present. Plain, honest work, day by day,
unknown to anyone—that is important. Time alone will reveal to the world
whether my actions have been worthwhile.
It was a brilliant lecture filled with compassion and wisdom. Behind it was Mr.
Toda’s wish to help each person gain the deep conviction to overcome all hardships,
develop an expansive state of life, and open the way for a tremendous future.
6
Myoho-renge-kyo is written with five Chinese characters, while Nam-myoho-renge-kyo is
written with seven (nam, or namu, being comprised of two characters). The Daishonin often uses
Myoho-renge-kyo synonymously with Nam-myoho-renge-kyo in his writings.
6
Each day, I chanted daimoku every spare moment I could find and worked
furiously behind the scenes to assist and support Mr. Toda, my mentor and the leader
of our movement for kosen-rufu. Through such all-out efforts, I overcame every
hardship. And by triumphing over each obstacle, I gained the absolute conviction that
nothing can match the power of daimoku.
The “Five Thousand Arrogant Persons” Symbolize Fundamental Ignorance
There is a scene in the “Expedient Means” chapter where five thousand arrogant
people rose from their seats and leave the assembly. This group—monks, nuns,
laymen, and laywomen—exits just before Shakyamuni reveals the one great reason for
his appearance in the world. Their arrogance causes them to doubt the Buddha’s
teaching and fail to recognize their own error. Shakyamuni does not attempt to prevent
their departure but continues his discourse.
In The Record of the Orally Transmitted Teachings, the Daishonin states: “These
five thousand arrogant persons are the five types of abiding earthly desires7 that are
always part of our makeup” (OTT, 36); and “The five thousand arrogant persons are in
fact nothing other than the Lotus Sutra. The five thousand arrogant persons are the five
elements8 of which we are made. The five elements themselves are Myoho-renge-kyo.
Again, the five thousand arrogant persons represent fundamental darkness [or
ignorance]”9 (OTT, 39). The focus here is that the five thousand arrogant persons
represent the earthly desires and fundamental ignorance in our lives.
What is the difference between those who left the assembly and those who stayed
to hear Shakyamuni preach the Law? It is the difference between faith and lack of
faith. Ultimately, it is a question of whether one can maintain unshakable faith in the
greatness of the Mystic Law and the supremely noble state of Buddhahood within
one’s life.
In that sense, faith is the struggle against the fundamental darkness or ignorance
characterized by the inability to believe fully that the highest potential of Buddhahood
exists in our own and others’ lives. Our determination to keep polishing and
7
Earthly desires are inner workings or impulses that cause suffering, distort our judgment, and
obstruct our Buddhist practice. The five abiding earthly desires refer to five types of earthly
desires that characterize beings of the threefold world: (1) illusions of the threefold world, (2)
illusions of the world of desire, (3) illusions of the world of form, (4) illusions of the world of
formlessness, and (5) illusions about the true nature of existence in the threefold world.
8
Five elements: According to ancient Indian belief, the five constituents of all things in the
universe. They are earth, water, fire, wind, and space.
9
the Mystic Law; also, the negative impulses that arise from such ignorance.
7
developing our lives day by day and month after month is what makes our inner
Buddha wisdom and Buddhahood shine.
***
The “I” here [in the Lotus Sutra passage “at the start I took a vow, /
hoping to make all persons / equal to me, without any distinction
between us”] refers to Shakyamuni Buddha, who in fact attained
Buddhahood in the remote past. This Shakyamuni Buddha of the
essential teaching is none other than we, living beings.
The “me” in the phrase “equal to me” [that is, the Buddha]
represents the last seven of the ten factors of life. The living beings of
the nine worlds represent the first three of the ten factors. We living
beings are the parent, and the Buddha is the child. Father and son [or
parent and child] constitute a single entity, a beginning and end that are
ultimately equal. We living beings are described in the “Life Span”
chapter of the Lotus Sutra as the Buddha eternally endowed with the
three bodies.10
Nichiren and his followers, who today chant Nam-myoho-renge-
kyo, are the ones meant here. (OTT, 39–40)
Living Beings and the Buddha Are a Single Entity
Next, let us examine the section in The Record of the Orally Transmitted Teachings
concerning a Lotus Sutra passage that Nichiren Daishonin regarded as extremely
important and quoted in both “The Opening of the Eyes” and “The Object of Devotion
for Observing the Mind.” It is the passage where Shakyamuni refers to his past vow
“to make all persons equal to me, without any distinction between us” (LSOC2, 70). It
reads in full:
[A]t the start I took a vow,

hoping to make all persons
equal to me, without any distinction between us. (LSOC2, 70)
10
Three bodies: The three bodies of the Buddha. Namely, the Dharma body, the reward body,
and the manifested body. The Dharma body is the fundamental truth, or Law, to which a Buddha
is enlightened. The reward body is the wisdom to perceive the Law. And the manifested body is
the compassionate actions the Buddha carries out to lead people to happiness.
8
This wish to lead all people to the same enlightened life state he has attained
overflows with the Buddha’s all-embracing compassion.
Shakyamuni then states that he has fulfilled that vow:
[A]nd what I long ago hoped for

has now been fulfilled.
I have converted all living beings
and caused them all to enter the Buddha way. (LSOC2, 70)
Regarding this passage, the Daishonin begins by stating that “I” here in the
“Expedient Means” chapter refers to Shakyamuni Buddha who in fact attained
enlightenment in the remote past, which is revealed later in the essential teaching
(latter half) of the Lotus Sutra.11 The essence of the Buddha’s wish is the eternal
struggle to enable all people to attain Buddhahood.
At the same time, the Daishonin asserts that Shakyamuni Buddha of the essential
teaching is we living beings, an extremely important statement. That is because,
viewed from the perspective of the Mystic Law, Shakyamuni who attained
enlightenment in the remote past is also our model for attaining Buddhahood.
Next, the Daishonin distinguishes the first three of the ten factors (appearance,
nature, and entity) from the last seven (power, influence, internal cause, relation, latent
effect, manifest effect, and their consistency from beginning to end), identifying the
first three as representing living beings of the nine worlds and the last seven as
representing the Buddha. The beginning and end, he says, are ultimately equal,
meaning that living beings and the Buddha are equal. According to this profound
teaching, living beings are the parent, and the Buddha is the child, and together they
constitute a single entity.
From our usual perspective, the Buddha is the one who preaches the Law and
guides living beings, while living beings are taught and guided by the Buddha.
However, in The Record of the Orally Transmitted Teachings, the Daishonin states
that living beings are the essence (the first three factors) and the Buddha is a function
of their lives (the last seven factors), asserting that the Buddha only exists because
living beings exist. In that sense, living beings are the parent, and the Buddha is the
child—a complete reversal of the commonly accepted version of their relationship.
Nichiren Buddhism brims with profound insight that makes it the Buddhism of the
people.
11
The “Life Span” (16th) chapter of the Lotus Sutra reveals that Shakyamuni, though previously
regarded as having attained enlightenment under the bodhi tree in India in his present lifetime, is
in fact the eternal Buddha who actually attained enlightenment in the remote past.
9
Through the Buddha’s great vow and teachings, all living beings can equally
attain enlightenment. When people awaken to and believe in their own innate
Buddhahood, they can live with the same compassionate vow of the Buddha “to make
all persons equal to me, without any distinction between us.” This is the fundamental
insight of the Lotus Sutra—that both those who teach the Law and guide others, and
those who are taught and guided are equally and identically Buddhas.
Human Revolution—the Drama of Teacher and Disciples Fully Responding to

One Another
Commenting in The Record of the Orally Transmitted Teachings on the four aspects of
the Buddha wisdom I discussed earlier, the Daishonin mentions Shakyamuni’s pledge
“to make all persons equal to me, without any distinction between us” and says:
When teacher and disciples have fully responded to one another and the
disciples have received the teaching, so that they gain the awakening referred to
where the sutra says, “I took a vow, / hoping to make all persons / equal to me,
without any distinction between us” (chapter two), this is what the sutra calls
“causing living beings to awaken to the Buddha wisdom.” (OTT, 30)
The term translated here as “fully responding” (Jpn kanno) consists of two
Chinese characters, kan and o [the latter changing phonetically to no in this
compound]. Respectively, they mean the response of living beings to the appearance
of the Buddha (kan) and the Buddha’s response to the capacity of living beings (o).
The teacher and disciples’ responding to one another is how the Lotus Sutra is
conveyed to living beings. “Causing living beings to awaken to the Buddha wisdom”
refers to living beings realizing that they and the Buddha are equal and without any
distinction between them.
Through the mutual inspiration of teacher and disciples, not only is the great
teaching of the Lotus Sutra communicated and passed on, but teacher and disciples,
possessing the same state of life, stand and strive together. That is the magnificent
drama of the Lotus Sutra. The disciples move from passively seeking salvation and
guidance to actively working to help and guide others to happiness and enlightenment.
It would be no exaggeration to say that this dynamic human revolution is the essence
of the Lotus Sutra.
Realizing the Buddha’s Vow for Universal Enlightenment
On a cold, snowy day in 1950, when Mr. Toda was facing the harshest adversity, I sat
with him before a stove that was burning low with just a few sticks of wood as he
composed a poem and presented it to me.
10
The snow falls.
Amid the raging blizzard,
a brave heart
is gladdened
by a friend’s loving care.12
It was a moment that deepened my conviction that, no matter what our

circumstances, Mr. Toda and I were mentor and disciple sharing our sufferings and
joys.
Like a mighty river, our shared journey for kosen-rufu as mentor and disciples
will continue forever. There is no greater pride and joy than taking action to help all
people attain enlightenment, which is the essence of the Lotus Sutra and The Record of
the Orally Transmitted Teachings.
Confidently Continuing Our Journey of Dialogue for Kosen-rufu
Let us continue now and forever to advance together confidently on our journey of
dialogue for kosen-rufu, the noble undertaking of the Buddha, brimming with the
compassion and courage we tap through our daimoku.
With our solidarity of deep faith grounded in the oneness of mentor and disciple
and unity of purpose with our fellow members, let us bravely face every storm of
adversity and usher in a triumphant springtime of the people, filled with hope and
good cheer!
(Translated from the February 2023 issue of the Daibyakurenge, the Soka Gakkai
12
11
SGI Newsletter
No. 11374
Friday, November 10, 2023
[5] “Simile and Parable” and “Belief and Understanding” Chapters
The Mystic Law Is the Unsurpassed Treasure Possessed by All
Where we gladly greet the sun

Every care is gone at last;
Each a different course may run,
Therefore is the world so vast.1
These words in praise of life were penned by the German writer Johann Wolfgang von
Goethe (1749–1832), one of the great spiritual companions of my youth. I fondly
recall reciting Goethe’s poetry for my mentor, Josei Toda.
In May 1981, with a group of young people, I visited the house in Frankfurt
where Goethe was born, and contemplated his magnificent life.
The SGI-Germany Villa Sachsen Culture Center, a much loved treasure of the
community, stands in the scenic city of Bingen, which Goethe described as having
“the most beautiful view of the Rhine.”
Two decades ago [in 2003], I lectured to a room full of bright young students at
Soka University on Goethe’s remarkable life and achievements and called on them to
continue shining brightly like the sun, just as Goethe had done.2
1
Johann Wolfgang von Goethe, Wilhelm Meister’s Journeyman Years, translated by Krishna
Winston, in Goethe’s Collected Works, vol. 10, edited by Jane K. Brown (Princeton, New Jersey:
Princeton University Press, 1995), p. 319.
2
President Ikeda delivered the lecture at Soka University on March 10, 2003. It was later
published and translated as “Goethe the Man.”
“There Are Many Joys in This World”
It is said that Goethe’s mother once wrote to him saying that there are many joys in
this world, if only one knows how to look for them.3
The joy of living is the key to happiness in life. There is no greater treasure than
the wisdom to freely find and bring forth joy and inspiration from the depths of one’s
life.
In the Lotus Sutra, there are many expressions of rejoicing such as “dancing for
joy” (see LSOC3, 105) and “their hearts were filled with great joy” (LSOC3, 89).
None express greater joy than Shakyamuni’s voice-hearer disciples when they
learn, through the Buddha’s wisdom, of their true inherent potential—that they are not
excluded from attaining enlightenment [as they were taught in the pre-Lotus Sutra
teachings], but in fact are destined to attain it and then go on to help others do the
same.
Let us, too, as Soka Gakkai members who believe in and uphold the Mystic Law,
each write a triumphant history pervaded with great joy by revealing our originally
inherent life state, awakened to our true mission, through chanting Nam-myoho-renge-
kyo.
***
Chapter Three: Simile and Parable

Nine important points
Point One, regarding the “Simile and Parable” chapter
Words and Phrases, volume five, says [regarding “simile and parable”
(Jpn hiyu)], “Hi, or simile, means to compare one thing to another; yu,
or parable, means to enlighten and instruct. . . . The Buddha’s great
compassion is unceasing. And . . . his clever wisdom is boundless. . . .”
The Record of the Orally Transmitted Teachings says: “Great

compassion” is like the mercy and compassion that a mother feels for
her child. At present it is the mercy and compassion of Nichiren and his
followers. (OTT, 43)
3
See Karl Heinemann, Goethe, vol. 1 (Stuttgart: Alfred Kröner Verlag, 1922), p. 10.
2
Parables Are Expressions of the Buddha’s Great Compassion and Wisdom
To enable all of his voice-hearer disciples to attain enlightenment, in the Lotus Sutra
Shakyamuni engages in three rounds of preaching4 in accord with their differing
capacities to understand his teachings. The first is preaching based on doctrine, the
second is preaching based on parables, and the third is preaching based on connections
[i.e., clarifying the Buddha’s connections to his disciples from past existences]. In this
installment, we will focus on the sutra’s third and fourth chapters, “Simile and
Parable” and “Belief and Understanding,”5 which both employ preaching based on
parables.
The frequent use of parables is one of the distinctive features of the three rounds
of preaching. In fact, of the seven parables6 in the Lotus Sutra, five appear in the two
rounds of preaching based, respectively, on parables and on connections.
In the above passage from The Record of the Orally Transmitted Teachings,
Nichiren Daishonin comments on a quotation from T’ien-t’ai’s7 Words and Phrases of
the Lotus Sutra explaining that the parables of the “Simile and Parable” chapter are
functions of the Buddha’s unending compassion and his boundless creative wisdom
(see OTT, 43).
4
Also known as the three cycles of preaching.
5
The “Simile and Parable” (3rd) chapter of the Lotus Sutra begins with Shariputra declaring that
he is filled with pride and joy to know that he will attain Buddhahood in the future, after learning
in the preceding “Expedient Means” chapter of the one great reason for which the Buddhas appear
in the world—namely, to enable all people to attain enlightenment. After bestowing a prophecy of
enlightenment on Shariputra, Shakyamuni then proceeds to preach the parable of the three carts
and the burning house to explain “the replacement of the three vehicles with the one vehicle.”
Starting from the second half of this chapter and continuing through the next three chapters—
“Belief and Understanding” (4th) chapter, “Parable of the Medicinal Herbs” (5th) chapter, and
“Bestowal of Prophecy” (6th) chapter—he bestows prophecies of the future enlightenment on the
four great voice-hearers, Mahakashyapa, Maudgalyayana, Katyayana, and Subhuti. In the “Belief
and Understanding” chapter, these four disciples rejoice and, to attest that they have understood
the teaching, preach the parable of the wealthy man and his poor son, declaring their delight at
having received this supreme treasure.
6
The seven parables that appear in the Lotus Sutra. They are (1) the parable of the three carts and
the burning house in the “Simile and Parable” (3rd) chapter; (2) the parable of the wealthy man
and his poor son in the “Belief and Understanding” (4th) chapter; (3) the parable of the three
kinds of medicinal herbs and two kinds of trees in the “Parable of the Medicinal Herbs” (5th)
chapter; (4) the parable of the phantom city and the treasure land in the “Parable of the Phantom
City” (7th) chapter; (5) the parable of the jewel in the robe in the “Five Hundred Disciples” (8th)
chapter; (6) the parable of the bright jewel in the topknot in the “Peaceful Practices” (14th)
chapter; and (7) the parable of the skilled physician and his sick children in the “Life Span” (16th)
chapter.
7
T’ien-t’ai (538–597): Also known as Great Teacher T’ien-t’ai or Chih-i. The founder of the
Sutra, and The Words and Phrases of the Lotus Sutra.
3
Parables are more than just illustrative stories; they are expressions of—and,
indeed, the crystallization of—the Buddha’s wisdom and compassion. In the Lotus
Sutra, Shakyamuni says: “The living beings in [this threefold world] are all my
children” (LSOC3, 106). As these words indicate, the Buddha’s parables are rooted in
his deep concern for all people as if they were his own children, and his ardent wish to
protect them and lead them to enlightenment.
The Daishonin describes the “great compassion” of the Buddha, who wishes for
all living beings to attain enlightenment, as being “like the mercy and compassion that
a mother feels for her child” (OTT, 43). This “great compassion” is absolute and
unconditional, naturally emanating from the Buddha’s state of being. And the
Daishonin adds: “At present it is the mercy and compassion of Nichiren and his
followers” (OTT, 43).
Through the power of his great compassion, the Daishonin continued his struggle
to spread the Law widely, triumphing over every obstacle and even life-threatening
persecution to free all people from suffering. Soka mentors and disciples, carrying on
the Daishonin’s selfless struggle, have spread the Mystic Law throughout Japan and
the world with unwavering faith, translating compassion into courageous action. The
Soka family is a noble gathering of ordinary people who embody “the mercy and
compassion of Nichiren and his followers” (OTT, 43).
Our members, even if experiencing difficulties of their own, are always praying
and taking action wholeheartedly while thinking of others’ problems, ready to extend a
helping hand. They genuinely listen to and acknowledge others’ worries. Their warm
support and care activate the inherent strength of those who are struggling. This is an
expression of compassion; it is the bodhisattva way of life. Our members, on their own
initiative, dive in among the people and put such compassion into practice.
The Parables of the Lotus Sutra as Stories of Revitalization
The parables of the Lotus Sutra are stories of revitalization. They are dramas in which
the Buddha’s creative wisdom and compassion reveal the Buddha nature hidden within
all people and each person’s supreme dignity and worth.
Our members’ rich variety of experiences in faith attest to the power of the
Mystic Law. They are the stories of human revolution that inspire and offer direction
for people in all different walks of life and circumstances. Buddhism teaches the
4
principle of “voluntarily assuming the appropriate karma”8—that we have chosen to be
born into this world with all kinds of problems and that it is our mission to overcome
them and show actual proof of changing our karma through Buddhist practice. Our
experiences of such transformation are inspiring and uplifting dramas of victory,
testifying to the dignity of each person’s life. They have the power to relieve others’
suffering and impart joy.
One reason our founding president, Tsunesaburo Makiguchi, focused on
discussion meetings to advance kosen-rufu was because, in a sense, they embody the
power to enlighten and instruct, just like the Lotus Sutra’s parables, or illustrative
stories. He always placed importance on sharing personal experiences in faith, rather
than engaging in difficult, abstract theoretical discussions.
Offering concrete proof of the benefit of practicing Nichiren Buddhism is
convincing and inspiring to people who are struggling with real-life challenges; it
rouses their courage and fills them with the strength to tackle their karma head-on.
Soka Gakkai discussion meetings, where members vibrantly share such experiences,
are modern-day assemblies of the Lotus Sutra brimming with the conviction, joy, and
vitality of faith.
***
Chapter Four: Belief and Understanding

Six important points
Point One, concerning the “Belief and Understanding” chapter
. . . Belief represents the value or price we attach to a jewel or treasure,

and understanding represents the jewel itself. It is through the one word
“belief” that we are able to purchase the wisdom of the Buddhas of the
three existences. That wisdom is Nam-myoho-renge-kyo.
8
Voluntarily assuming the appropriate karma: This refers to bodhisattvas who, though qualified
to receive the pure rewards of Buddhist practice, relinquish them and make a vow to be reborn in
an impure world in order to save living beings. They spread the Mystic Law, while undergoing the
same sufferings as those born in the evil world due to karma. This term derives from Miao-lo’s
interpretation of relevant passages in “The Teacher of the Law” (10th) chapter of the Lotus Sutra:
“Medicine King, you should understand that these people voluntarily relinquish the reward due
them for their pure deeds and, in the time after I have passed into extinction, because they pity
living beings, they are born in this evil world so they may broadly expound this sutra” (LSOC10,
200).
5
Belief is the source of wisdom and belongs to the stage of hearing
the name and words of the truth. . . .
Now when Nichiren and his followers believe in and accept Nam-
myoho-renge-kyo, they are gaining possession of a great precious
jewel; in the words of the “Belief and Understanding” chapter, “This
cluster of unsurpassed jewels / has come to us unsought” [LSOC4,
124]. (OTT, 54–55)
Attaining a Boundless Life State through Belief and Wisdom
Next, let’s examine a section from The Record of the Orally Transmitted Teachings on
the “Belief and Understanding” (4th) chapter of the Lotus Sutra.
Just prior to the passage we are studying here, the Daishonin states:
The truth of three thousand realms in a single moment of life too has its origins
in this single word “belief” or “faith,” and it is through this single word “belief”
that the Buddhas of the three existences of past, present, and future attained
their enlightenment.
This word “belief” is a sharp sword that cuts off fundamental darkness or
ignorance.9 (OTT, 54)
Belief, he says, vanquishes fundamental ignorance and enables us to actualize in

our lives the principle of “three thousand realms in a single moment of life.” Belief, or
faith, is what makes it possible to attain Buddhahood in one’s present form.10 We
must always remember that even Shariputra, who was regarded as the foremost in
wisdom among the Buddha’s disciples, was able to “gain entrance through faith
alone”11 (LSOC3, 110).
“Understanding” means fully grasping the Buddha’s teachings. The Daishonin
states: “‘Understanding’ is another name for wisdom” (OTT, 54).
9
the Mystic Law or the negative impulses that arise from such ignorance.
10
Attaining Buddhahood in one’s present form: In contrast to earlier sutras that assert long eons
of arduous practice across many lifetimes are required to attain Buddhahood, the Lotus Sutra
teaches that all people can attain the state of Buddhahood in this lifetime, just as they are.
11
Gaining entrance to faith alone: In the “Simile and Parable” (3rd) chapter of the Lotus Sutra,
Shakyamuni tells Shariputra, the foremost in wisdom among his disciples: “Even you, Shariputra,
in the case of this sutra were able to gain entrance through faith alone” (LSOC3, 109–10).
6
He explains this using the following analogy: “Belief represents the value or
price we attach to a jewel or treasure, and understanding represents the jewel itself. It
is through the one word ‘belief’ that we are able to purchase the wisdom of the
Buddhas of the three existences” (OTT, 54).
With the value of our belief or faith, we can acquire the wisdom that is the great
treasure of the Buddhas of the three existences. Faith is the “source of wisdom” (OTT,
54) and the key to attaining Buddhahood. By having faith in Nam-myoho-renge-kyo,
we can, just as we are, attain the elevated life state of Buddhahood.
Belief and Understanding Deepen Each Other
The faith described in the Lotus Sutra, however, is not blind faith. Faith that renders
people incapable of thinking or reasoning for themselves makes them weak and
vulnerable.
Mr. Toda often said that faith seeks understanding of the truth, and the
understanding gained deepens faith.
Faith as taught in Nichiren Buddhism values our ability to reason and is
deepened by our intellect and knowledge. The Daishonin sums up the relationship
between faith and understanding in The Record of the Orally Transmitted Teachings:
“Where there is belief or faith, there is understanding, and where there is
understanding, there will be faith. However, it is faith that makes it absolutely certain
that one will attain Buddhahood” (OTT, 144).
He also says that “belief” means “to believe in the single truth or principle of the
true aspect of all phenomena,” while “understanding” corresponds “to [the wisdom]
that functions in accordance with changing circumstances, that is to say, ‘the
[immeasurable] wisdom that is freely gained and employed’” (OTT, 55).
Through our faith in the Mystic Law, we can freely bring forth the boundless
wisdom of the Buddha to overcome all manner of hardships. Those experiences will
strengthen our conviction and certainty and reinforce and deepen our faith, which in
turn will spark in our hearts an even greater passion to realize kosen-rufu.
Through applying ourselves to and deepening our faith, practice, and study day
after day, we can make our lives shine with supreme wisdom and creativity.
***
Point Five, on the words “This cluster of unsurpassed jewels / has

come to us unsought” [LSOC4, 124]. . . .
7
. . . And now in the minds of Nichiren and his followers, what is
unsurpassed is Nam-myoho-renge-kyo. Among all the things that are
unsurpassed, it holds the highest position of all.
It is the Wonderful Law [Nam-myoho-renge-kyo] that is
described . . . as a “cluster of unsurpassed jewels,” a cluster of jewels
that represents all the paramitas,12 the ten thousand religious practices
and ten thousand good deeds of all the Buddhas of the three existences
of past, present, and future.
And without labor or trouble, without religious practices or good
deeds, this cluster of unsurpassed jewels can come into our possession
through the single word “faith” [i.e., faith in Nam-myoho-renge-kyo].
That is why the passage says that it has “come to us (jitoku) unsought.”
(OTT, 58–59)
The Parable of the Wealthy Man and His Poor Son Related by Shakyamuni’s
Disciples
Next, let’s examine the section of The Record of the Orally Transmitted Teachings
about the Lotus Sutra passage “This cluster of unsurpassed jewels / has come to us
unsought” (LSOC4, 124). This joyous exclamation is the starting point for
the parable of the wealthy man and his poor son in the “Belief and Understanding”
chapter. This parable is related by the four great voice-hearers—Mahakashyapa,
Maudgalyayana, Katyayana, and Subhuti—as proof that they have understood
Shakyamuni’s parable of the three carts and the burning house13 in the preceding
“Simile and Parable” chapter.
The parable recounts how a man who left home as a youth wanders lost, living in
poverty for 50 years, until one day, his wealthy father, who has been searching for him
12
Paramitas: Practices required of Mahayana bodhisattvas in order to attain enlightenment. The
Sanskrit word paramita is interpreted as “perfection” or “having reached the opposite shore,” i.e.,
to cross from the shore of delusion to the shore of enlightenment.
13
This parable relates how a father lures his children from a burning house in which they are
playing, heedless of the danger. He tells them that he has goat-carts, deer-carts, and ox-carts
waiting for them outside the house, but when they emerge he presents them with large carriages
drawn by white oxen. The goat-carts, deer-carts, and ox-carts represent the three vehicles of
voice-hearers, cause-awakened ones, and bodhisattvas, while the large carriages drawn by white
oxen represent the one vehicle of Buddhahood, the Lotus Sutra. The father represents the Buddha,
while the children are all living beings. The burning house is the saha world of suffering, in
which, because of their mistaken views, they are plagued by delusion and earthly desires and
repeatedly born in the cycle of the six paths, or lower six worlds—that is, the worlds of hell,
hungry spirits, animals, asuras, human beings, and heavenly beings.
8
all that while, encounters him by chance. By that time, however, the son no longer
recognizes his father and is awed and intimidated by him. He also has very low
expectations for himself.
The father doesn’t reveal his identity to his son but offers him a job—at first,
asking him to perform menial tasks and then gradually giving him work of greater
responsibility and importance. Finally, he places him in charge of administering all his
wealth and goods, and the son becomes trusted by all.
When the father is about to die, he calls together his relatives, the king of the
country, and the king’s high ministers and announces: “This is in truth my son, and I in
truth am his father. Now everything that belongs to me, all my wealth and possessions,
shall belong entirely to this son of mine” (LSOC4, 122). The son is filled with joy at
gaining this unsurpassed treasure, which has come to him unsought (see LSOC4, 123).
In the parable, the wealthy man represents Shakyamuni, while the impoverished
son represents the voice-hearers, disciples who thought they could never attain
enlightenment. It teaches us that the unsurpassed treasure of the Buddha nature is
fundamentally inherent in all.
Unsurpassed means supreme. The life state of Buddhahood is described as
“Among all the things that are unsurpassed, it holds the highest position of all” (OTT,
59). It is the supreme treasure possessed equally by everyone.
Coming into Possession of the “Cluster of Unsurpassed Jewels”
The “cluster of unsurpassed jewels” represents all the benefits acquired through
the good deeds and practices carried out by the Buddhas of the three existences in
their efforts to attain enlightenment. The Daishonin tells us that all those immense
benefits are inherent in Nam-myoho-renge-kyo.
“And without labor or trouble, without religious practices or good deeds, this
cluster of unsurpassed jewels can come into our possession through the single word
‘faith’ [i.e., faith in Nam-myoho-renge-kyo]” (OTT, 59), states the Daishonin,
underscoring how great and wonderful is our practice of chanting the single phrase
Nam-myoho-renge-kyo. It is extremely difficult, and at the same time astounding, to
realize that the fruit of Buddhahood—a “cluster of unsurpassed jewels”—that so many
seekers of the way had sought to gain through arduous practice over long eons in the
pre-Lotus Sutra teachings—are all contained in the single phrase Nam-myoho-renge-
kyo.
Just believing this requires an unceasing battle against fundamental ignorance.
When we continue chanting Nam-myoho-renge-kyo, no matter what our hardships and
9
sufferings, we will come to enjoy boundless good fortune, as if accumulating all the
treasures of the universe in our lives.
Overflowing with “Strong Life Force and Wonderful Good Fortune and Benefit”
The Lotus Sutra passage states: “This cluster of unsurpassed jewels / has come to us
unsought” (LSOC4, 124). “Unsought” reflects the fact that the persons of the two
vehicles—the voice-hearers and cause-awakened ones—had given up on attaining
Buddhahood and no longer even sought to do so.
“Has come to us” means that these supreme treasures are not something distant
or separate from our lives, but are found within us. They are there for us to discover
and make shine. We need to awaken to and bring forth the supreme treasure of our
inherent Buddhahood and establish our true selves.
The Gohonzon, which is a “cluster of unsurpassed jewels,” makes it possible for
all people to attain the supreme treasure of Buddhahood.
When we strive in our Buddhist faith and practice with an unflagging seeking
spirit, we can attain an extraordinary state of life beyond all imagining.
Mr. Toda said: “People who joyously chant to the Gohonzon and joyously share
Nichiren Buddhism with others are people of true faith. It is on such people that the
Gohonzon bestows, though they do not seek them, unsurpassed treasures—namely, a
strong life force and wonderful good fortune and benefit.”14
From the profound perspective of faith in the Mystic Law, we as Soka Gakkai
members possess unfathomable good fortune. It is truly a cause for “dancing with
joy”!
“The Greatest of All Joys”
“The greatest of all joys” (OTT, 212) is a famous phrase from The Record of the
Orally Transmitted Teachings.
It appears in the Daishonin’s commentary on the “Prophecy of Enlightenment for
Five Hundred Disciples” (8th) chapter of the Lotus Sutra, where—during the third
round of preaching based on connections—Shakyamuni bestows prophecies of
enlightenment on many individual voice-hearer disciples. Hearing this, the voice-
hearers awaken to their inner potential and declare they are filled with great joy (see
LSOC8, 191).
14
Translated from Japanese. Josei Toda, Toda Josei zenshu (The Collected Writings of Josei
Toda), vol. 1 (Tokyo: Seikyo Shimbunsha, 1981), pp. 92–93.
10
The Daishonin then states: “This passage refers to the great joy that one
experiences when one understands for the first time that one’s mind from the very
beginning has been a Buddha. Nam-myoho-renge-kyo is the greatest of all joys”
(OTT, 211–12).
There is no greater joy than awakening to the reality that we inherently possess
the supremely noble life state of Buddhahood. This is the immense joy encapsulated in
the words “This cluster of unsurpassed jewels / has come to us unsought” (LSOC4,
124).
During the Osaka Campaign,15 our members were filled with great joy arising
from their belief in the nobility and limitless potential of their own and others’ lives.
And they threw themselves eagerly into the challenges of carrying out their human
revolution and realizing the ideal of “establishing the correct teaching for the peace of
the land.”
I chanted, fought my hardest, and called out to our leaders in Kansai, determined
that we would report a resounding victory of the people to our mentor: “Let’s
encourage and offer guidance to each individual, so everyone can experience personal
revitalization in their lives. Let’s brim with joy and determination arising from faith in
the Mystic Law. Let’s tell others about the pride of joining in a movement devoted to
the noble mission of the Bodhisattvas of the Earth!” I fought as befits a youth and a
disciple of Mr. Toda to build a “Golden Castle of Good Fortune,”16 exerting myself
all-out as if to “exhaust the pains and trials of millions of kalpas” (OTT, 214).
This shared commitment of mentor and disciple striving in perfect unity came
alive in all our Kansai members. They leaped into action, climbed the steep roads
before them, and opened the way for the future of worldwide kosen-rufu. This
dynamism, brimming with the greatest of all joys, is the driving force for the progress
of our Soka movement and our never-ending victory.
Dialogue Bringing Hope and Courage
In this month of March [2023], let us spread the great joy of studying and practicing
15
Osaka Campaign: In May 1956, the Kansai members, uniting around a young Daisaku Ikeda,
who had been dispatched by second Soka Gakkai president Josei Toda to support them,
introduced 11,111 households to the practice of Nichiren Buddhism. In elections held two months
later, the Soka Gakkai–backed candidate in Kansai won a seat in the Upper House, an
accomplishment that was thought all but impossible at the time.
16
Golden Castle—literally, Jinzhou Castle, the name of an invincible fortress in ancient
China—is a term that in the Soka Gakkai has become synonymous with the Kansai
organization. A calligraphy that President Ikeda inscribed for the Kansai members reads:
“Golden Castle of Good Fortune.”
11
Nichiren Daishonin’s Buddhism of the Sun each day, with the spirit of exerting
ourselves even more from this moment on.
By continuing our efforts to engage in dialogue with the compassionate spirit of
relieving sufferings and imparting joy—dispelling people’s worries and fears by
giving them hope and courage—let us create enlightened realms of peace and security
for all.
Let’s take pride in our philosophy of Nichiren Buddhism, a “cluster of
unsurpassed jewels,” and dance together confidently with the joy of gaining a supreme
treasure unsought!
(Translated from the March 2023 issue of the Daibyakurenge, the Soka Gakkai
12

Ilovepdf Merged

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Ilovepdf Merged

Uploaded by

Copyright:

Available Formats

SGI Newsletter

Published by Soka Gakkai

President Ikeda’s Study Lecture Series

THE BUDDHISM OF THE SUN—ILLUMINATING THE WORLD

Key Passages from The Record of the Orally Transmitted Teachings

Three Defining Characteristics of Nichiren Buddhism

The Record of the Orally Transmitted Teachings (Ongi kuden) says:

Nam-myoho-renge-kyo Is the Basis of Everything

Founding Presidents Makiguchi and Toda Constantly Referred to The Record of

The nam[u] of Nam-myoho-renge-kyo is a Sanskrit word, while

A Grand Vision of Worldwide Kosen-rufu

Kyo [of Nam-myoho-renge-kyo] represents the words and voices of all

“The Words and Voices of All Living Beings”

The Sound of Daimoku Can Change the World

President Ikeda’s Study Lecture Series

THE BUDDHISM OF THE SUN—ILLUMINATING THE WORLD

Key Passages from The Record of the Orally Transmitted Teachings

[2] “Introduction” Chapter of the Lotus Sutra

Burn with the Great Vow for Kosen-rufu!

It states that hundreds of thousands of bodhisattvas, voice-hearers, and other

The Ten Worlds Are Inherent within All People

The word “heard” of “This is what I heard” cannot apply to a person of

The Record of the Orally Transmitted Teachings’ commentary on the “Introduction”

Breaking through Fundamental Ignorance

The passage continues:

Next, let’s look at “Point Two, the matter of Ajnata Kaundinya.”

Illuminating Our Own Lives

Earthly Desires Enable Us to Savor Deep Fulfillment in Life

Transforming Sufferings into a State of Freedom

Joyfully Continuing Our Ever-Victorious Journey of Mentor and Disciple

President Ikeda’s Study Lecture Series

THE BUDDHISM OF THE SUN—ILLUMINATING THE WORLD

Key Passages from The Record of the Orally Transmitted Teachings

[3] “Expedient Means” Chapter—Part 1 [of 2]

Awakening to the Truth That All People Are Buddhas

Now Nichiren and his followers, who recite Nam-myoho-renge-kyo,

The Three Types of Expedient Means

In explaining the statement in Words and Phrases9 that “this is

“I Am a Proud Common Mortal!”

The Strict Law of Cause and Effect

We are fortunate to embrace Myoho-renge-kyo, the Mystic Law. Our “mutual

Those Who Never Give Up Triumph in the End

It’s New Year’s Day!

On this first dawn of the year,

However Dark the Times, the Sun Will Rise

President Ikeda’s Study Lecture Series

THE BUDDHISM OF THE SUN—ILLUMINATING THE WORLD

Key Passages from The Record of the Orally Transmitted Teachings

[4] “Expedient Means” Chapter—Part 2 [of 2]

Developing the Conviction “I Embody the Mystic Law!”

Myoho-renge-kyo Is the “One Great Reason”

In the “Expedient Means” chapter,3 Shakyamuni identifies the fundamental reason—

The Fundamental Purpose for Nichiren Daishonin’s Appearance in the World

Shakyamuni’s earnest wish to find a way to lead ordinary people—beings burdened

“Great Achievements Are the Extension of Smaller Ones”

The “Five Thousand Arrogant Persons” Symbolize Fundamental Ignorance

Living Beings and the Buddha Are a Single Entity

[A]t the start I took a vow,

[A]nd what I long ago hoped for

Human Revolution—the Drama of Teacher and Disciples Fully Responding to

Realizing the Buddha’s Vow for Universal Enlightenment

It was a moment that deepened my conviction that, no matter what our

Confidently Continuing Our Journey of Dialogue for Kosen-rufu