Nichiren Daishonin Buddhism encourages the belief that, through its faith and practices, spiritual and material blessings and benefits can be available to everyone in this life. Needs can be met, and success achieved, not merely for oneself but for others (and the world) through dedication to the Lotus Sutra, a central teaching of Buddhism. It combines these personal objectives with the commitment to world peace, ecology and the easing of suffering, especially, AIDS. Attracting such well known followers as Jeff Banks, Sandie Shaw, Tina Turner and Roberto Baggio, Nichiren Daishonin Buddhism is rooted in a Buddhist tradition going back to the teachings of Nichiren in the 13th century, and is part of an international movement based in Japan.

Nichiren (1222-1282), the priest who established the form of Buddhism practiced by the members of the SGI, is a unique figure in Japanese social and religious history. In a society where great emphasis has often been placed on keeping conflict hidden from sight, Nichiren was outspoken in his criticism of the established Buddhist sects and secular authorities. His chosen method of propagation was "shakubuku"--a sharp and relentless dialectic between different perspectives in quest of truth. The appraisal offered by Uchimura Kanzo, the renowned Japanese Christian thinker and writer, in his 1908 Representative Men of Japan, expresses the ambivalent reaction Nichiren continues to provoke: "Nichiren minus his combativity is our ideal religious man." While Nichiren demonstrated a severely critical stance toward what he regarded as distortion or corruption of the core message of Buddhism, his letters of guidance and encouragement to his followers record a tender concern for people who were disregarded within medieval Japanese society. For instance, he wrote many letters to female lay believers in which he showed a remarkable understanding of their sufferings and emphasized the Lotus Sutra's message that all people can become enlightened as they are, men and women. Nichiren's sympathy for the downtrodden in society is related to the circumstances of his birth. His father was a fisherman on the seacoast to the east of what is now Tokyo, and as such Nichiren identified himself as "the son of a chandala [untouchable caste] family." Life in feudal Japan was harsh and brutal, especially for the masses at the bottom of the strict social hierarchy. Experiencing firsthand the misery of the common people, Nichiren had from an early age been driven by a powerful desire to find a way of resolving the problem of human suffering. What we know of Nichiren's life and thought comes to us principally through his voluminous writings. In addition to major treatises on doctrinal issues, he penned many hundreds of letters addressed to his followers. Some of his most important writing was done under dire circumstances--in exile, for example, on a snow-blown island in northern Japan. Announcing the Teachings When Nichiren was 12, he began studying at a temple near his birthplace. There he was tutored in the teachings of the major schools of Buddhism of the time. And there he prayed with the earnest wish and vow to become, in his words, "the wisest man in Japan." In response to his prayer, Nichiren writes, he was bestowed with a "great jewel" of wisdom. SGI President Daisaku Ikeda has noted that the wisdom we are able to unleash from within is proportionate to our sense of responsibility. The young Nichiren was moved by a burning sense of responsibility to alleviate the enormous misery he saw about him, and it was this that enabled him to gain insight into the essential nature of human life and reality. Nichiren began an exhaustive study of the multitude of often contradictory teachings and sutras of Buddhism. From age 16 to 32, Nichiren traveled to Kamakura and Kyoto, visiting the major centers of Buddhism, studying the massive volume of sutras, treatises and commentaries. The conclusion he reached was that the heart of Shakyamuni's enlightenment is to be found in the Lotus Sutra and that the principle or law to which all Buddhas are enlightened is expressed in the phrase "Nam-myoho-renge-kyo," from the title, or daimoku, of that sutra. At the same time, he understood clearly that to promote faith in the Lotus Sutra as the exclusive vehicle for enlightenment would be to engage in public criticism of existing schools of Buddhism, many of which taught that access to the Buddha Land was only possible after death. While Nichiren advocated using Buddhist practice to challenge one's circumstances and develop inner strength, the traditional schools encouraged resignation and passivity. A strong counterreaction could be anticipated, and Nichiren writes of his own inner struggle over the question of whether or not to speak out. Persecution Deciding that to remain silent would be to lack compassion, on the 28th day of the fourth month (according to the lunar calendar) of 1253, Nichiren made a public declaration of his beliefs. As anticipated, his insistence on the sole efficacy of the Lotus Sutra--with its core tenet that all people are in fact Buddhas--in the present era of confusion and corruption was met with disbelief and hostility. The steward of the region, a devout follower of the Pure Land school, took steps to have Nichiren arrested. And from this point on, Nichiren's life would be a succession of harassment, persecution and abuse. One reason for this is that the authorities recognized Nichiren's uncompromising insistence on the equality of all people as a direct threat to the established power structure, which victimized the impoverished majority. The established schools of Buddhism had been incorporated into this structure, providing an effective means for the feudal authorities to strengthen and extend their power over the populace. Priests of these schools, who occupied a privileged position within the social hierarchy, were deeply implicated in this exploitative system and had no reason to challenge the status quo. This is a further reason why Nichiren was able to attract a significant following despite the risks that such allegiance would entail. The Lotus Sutra predicts that those who attempt to spread its teachings in the corrupt latter days will meet severe trials. Nichiren interpreted the persecutions that befell him as evidence that he was fulfilling his mission in life. In 1260, in the wake of a series of devastating natural disasters, Nichiren wrote his most famous tract, the Rissho ankoku ron (On Establishing the Correct Teaching for the Peace of the Land). In it, he developed the idea that only by reviving a spirit of reverence for the sanctity and perfectibility of human life through faith in the Lotus Sutra could a truly peaceful order be restored and further disaster forestalled. He presented this treatise to the highest political authorities of Japan and urged them to sponsor a public debate with representatives of other schools of Buddhism. The call for public debate--which Nichiren would repeat throughout his life--was ignored, and he was banished to the Izu Peninsula. The years that followed brought further banishment and the decisive crisis of his life--an attempt to execute him on the beach of Tatsunokuchi. By his account, moments before the executioner's sword was to fall, a luminous object--perhaps a meteor--traversed the sky with such brilliance that the terrified officials called off the execution. Nichiren was banished to Sado Island where, amidst extreme deprivation, he continued to make converts and write treatises and letters. In part because the predictions he had made in the Rissho ankoku ron had come true, after almost two and a half years on Sado, Nichiren was pardoned and returned to the political center of Kamakura. It is said he was offered a temple and official patronage if he would desist from his criticism of other schools of Buddhism, but he refused. Nichiren retreated to Mount Minobu, and there he wrote copiously and trained his successors. Transmission During this period, the priest Nikko, who had accompanied Nichiren throughout his tumultuous career and would inherit the teachings, was gaining converts in nearby Atsuhara village. The priests of a Tendai temple in the area, angered at this, began harassing the converts. Eventually, they instigated an attack by samurai against unarmed peasant converts and their arrest on false charges of theft. Twenty of the peasants were arrested and tortured, and three were executed in 1279. Where earlier persecutions had targeted Nichiren himself, this time it was the lay believers who were the victims. Despite their lack of an in-depth theoretical knowledge of their newly adopted faith, these peasant followers remained steadfast in the face of the ultimate threat. For Nichiren, this signaled a crucial turning point, inspiring his confidence that his teachings would be maintained and practiced after his own passing. Where he had to date inscribed sacred mandalas (Gohonzon) for individual believers, he now inscribed the mandala explicitly dedicated to the happiness and enlightenment of all humankind. This symbolized the establishment of Nichiren Buddhism as a universal faith. Nichiren died of old age three years later, his mission complete. Transmission of his teachings and the fulfillment of his vision of peace founded on respect for the sanctity of life is the central inspiration for SGI members worldwide. Source: http://www.sgi.org/buddhism/buddhist-concepts/the-life-of-nichiren.html

October 2 is celebrated within the SGI as World Peace Day, marking a key milestone in the international development of Nichiren Buddhism, with its goal of contributing to building lasting peace throughout the world. Against the backdrop of the Cold War and an escalating nuclear arms race, then Soka Gakkai president Daisaku Ikeda left Tokyo's Haneda Airport on October 2, 1960, traveling outside of Japan for the first time to visit the USA, Canada and Brazil. Ikeda was 32 years old at the time and had been inaugurated as the third president of the lay Buddhist group just five months earlier. It was Ikeda's mentor, second Soka Gakkai president Josei Toda, who had encouraged Ikeda to develop a global vision and to travel outside Japan to build the foundations of a truly international movement which could contribute to building peace through the spread of a philosophy which teaches the supreme value and dignity of human life. Having lived through World War II, both men knew that peace is the most basic starting point for the advancement of humanity. In addition to encouraging the few members of the Soka Gakkai living outside Japan in their faith and practice, Ikeda strove to understand the prevailing social, political and cultural conditions in these countries. Through citizen diplomacy, he also wished to play his part in lessening tensions between the countries of the West, the Soviet Union and China. Over the following decades, Ikeda traveled to more than 50 countries on every continent, holding dialogues with leading cultural and intellectual figures to increase mutual understanding and strengthen the foundations for peace. His global vision and continuous efforts eventually led to the creation of Soka Gakkai International (SGI) in 1975 and to the spread of Nichiren Buddhism to 192 countries and territories. Today, within SGI, October 2 has come to symbolize the shared commitment of SGI members around the world to creating a wave of positive change in society through promoting nonviolence and working for the happiness of all humanity. Source: http://www.sgi.org/resource-center/study-materials/october-2-sgi-world-peace-day.html

It was on January 26, 1975, that Soka Gakkai International (SGI) was inaugurated at the First World Peace Conference on the island of Guam--the site of fierce fighting between American and Japanese military forces and of countless deaths of innocent civilians during World War II. SGI was created as an umbrella organization for the growing membership of Nichiren Buddhists around the world and as a network of individuals committed to promoting understanding between different cultures and actualizing peace. It was then Soka Gakkai President Daisaku Ikeda's vision to make Guam the symbolic starting point for this movement. Some 158 representatives from 51 countries and territories attended the meeting, which is now celebrated annually as SGI Day, and at their request, Daisaku Ikeda took up the position of president of the newly-formed SGI. In his speech on that occasion, Ikeda stressed that Buddhism is grounded in the philosophy of respecting the dignity of life and made a powerful declaration stating that he would dedicate his life to the endeavor of promoting a lasting peace. He also encouraged the members to live altruistically: "Rather than seeking to bring your own lives to bloom, devote yourselves to planting the seeds of peace throughout the world." There are now SGI members in 192 countries and territories, with 93 independent local constituent organizations and a total membership of around 1.8 million members outside Japan. Each local organization develops its activities in accordance with the culture and characteristics of that society, based on an understanding of the links between individual happiness and the peace and development of all humanity. The SGI Charter, adopted in 1995, clarifies that the mission of SGI is to respond to current problems in society and the world based on the philosophy of Buddhism: "We, the constituent organizations and members of the Soka Gakkai International, embrace the fundamental aim and mission of contributing to peace, culture and education based on the philosophy and ideals of the Buddhism of Nichiren Daishonin . . . We believe that Nichiren Daishonin's Buddhism, a humanistic philosophy of infinite respect for the sanctity of life and all-encompassing compassion, enables individuals to cultivate and bring forth their inherent wisdom and, nurturing the creativity of the human spirit, to surmount the difficulties and crises facing humankind and realize a society of peaceful and prosperous coexistence." In reference to the inaugural meeting on Guam, Ikeda states, "Since that first gathering, the members of the SGI have consistently upheld the conviction that dialogue represents the sure and certain path to peace." In this spirit, on January 26 every year since 1983, in commemoration of SGI Day, Ikeda has authored peace proposals exploring the interrelation between core Buddhist concepts and the diverse challenges global society faces in the quest to realize peace and human security. Source: http://www.sgi.org/resource-center/study-materials/january-26-sgi-day.html

Nichiren: Thirteenth-century Japan is suffering from a series of natural disasters, disease, corruption amongst the ruling class, and religious leaders who only care about money and power. Enter Nichiren, a different breed of Buddhist monk. Nichiren only...

The teachings of Shakyamuni, the historical founder of Buddhism, are recorded in an enormous body of texts, known as sutras. The manner in which the philosophy of Buddhism is presented within the sutras varies widely. This can be explained by a number of factors. During the some 50 years over which Shakyamuni shared his teachings with the people of his day, he traveled widely throughout India. Rather than expounding his philosophy in a systematic manner, his teaching mainly took the form of dialogue. Meeting with people from a wide range of backgrounds--from ministers of state to unlettered men and women--he sought to respond to their questions and doubts. Most of all, he sought to provide answers to the fundamental questions of human existence: Why is it that we are born and must meet the inevitable sufferings of illness, aging and death? The sutras were compiled in the years following the death of Shakyamuni; it is thought that the Lotus Sutra was compiled between the first and second century C.E. In Sanskrit it is known as the Saddharmapundarika-sutra (lit. "correct dharma white lotus sutra"). Like many Mahayana sutras, the Lotus Sutra spread through the "northern transmission" to Central Asia, China, Korea and Japan. Originally entering China in the third century C.E., the Lotus Sutra is said to have been translated into several different versions of the Chinese, of which three complete versions are extant. The fifth-century translation of Kumarajiva (344-413 C.E.) is considered to be particularly outstanding; its philosophical clarity and literary beauty are thought to have played a role in the widespread veneration of this sutra throughout East Asia. The title of the Lotus Sutra in Kumarajiva's translation, Myoho-renge-kyo, contains the essence of the entire sutra, and it was on the basis of this realization that Nichiren (1222-1282 C.E.) established the invocation of Nam-myoho-renge-kyo as his core Buddhist practice. The Lotus Sutra is considered the sutra that fulfills the purpose for Shakyamuni's advent in the world, expressed in these words: "At the start I took a vow, hoping to make all persons equal to me, without any distinction between us." In other words, the purpose of Shakyamuni's advent was to enable all people to attain the same state of perfect enlightenment that caused him to be known as "Buddha," or "awakened one." The Lotus Sutra contains a number of concepts that were revolutionary both within the context of Buddhist teachings and within the broader social context of the time. Many of these are not stated explicitly but are implied or materialized in the dramatic and even fantastic-seeming events portrayed in the text. Much of the genius of later scholars of the sutra, such as T'ien-t'ai (538-597 C.E.), lay in their ability to extract and systematize these principles. A core theme of the sutra is the idea that all people equally and without exception possess the "Buddha nature." The message of the Lotus Sutra is to encourage people's faith in their own Buddha nature, their own inherent capacity for wisdom, courage and compassion. The universal capacity for enlightenment is demonstrated through the examples of people for whom this possibility had traditionally been denied, such as women and people who had committed evil deeds. In many sutras a number of Shakyamuni's senior disciples are condemned as people who have, through arrogant attachment to their intellectual abilities and their self-absorbed practice, "scorched the seeds of their own enlightenment." The profundity of Shakyamuni's teachings in the Lotus Sutra, however, awakens in them the spirit of humility and compassion. They realize that all people are inextricably interlinked in their quest for enlightenment, and that if we desire happiness ourselves, it is imperative that we work for the happiness of others. In this sutra, moreover, Shakyamuni demonstrates that he actually attained enlightenment in the infinite past, not in his current lifetime as had been assumed by his followers. This illustrates, through the concrete example of his own life, that attaining enlightenment does not mean to change into or become something one is not. Rather, it means to reveal the inherent, "natural" state that already exists within. As Daisaku Ikeda has written, the Lotus Sutra is ultimately a teaching of empowerment. It "teaches us that the inner determination of an individual can transform everything; it gives ultimate expression to the infinite potential and dignity inherent in each human life." Source: http://www.sgi.org/buddhism/buddhist-concepts/the-lotus-sutra.html

To many, the image conjured up by the word Buddha is of an otherwordly being, calmly remote from the matters of this world. Through meditation he has attained state of "nirvana" which will enable him to escape this world and its constant sufferings--the fruit of human delusion and desire. However, this image does not reflect the truth about the life of Shakyamuni, the founder of Buddhism who lived in India around 2,500 years ago. He was a deeply compassionate man who rejected the extremes of both asceticism and attachment, who was constantly interacting with others and wanted all people to share the truth he had discovered. The literal meaning of Buddha is "enlightened one." Enlightenment is a fully awakened state of vast wisdom through which reality in all its complexity can be fully understood and enjoyed. Any human being who is awakened to the fundamental truth about life can be called a Buddha. However, many schools of Buddhism have taught that enlightenment is only accessible after an arduous process undertaken over unimaginably long periods of time--over many lifetimes, in fact. In dramatic contrast, what is considered Shakyamuni's ultimate teaching, the Lotus Sutra, explains that Buddhahood is already present in all life. It teaches absolute equality and emphasizes that even within the life of a person apparently dominated by evil, there exists the unpolished jewel of the Buddha nature. No one else gives it to us or judges whether we "deserve" it. As with gold hidden in a dirty bag, or lotus flowers emerging from a muddy pond, we have first to believe our Buddha nature is there, then awaken and develop or "polish" it. In Nichiren Buddhism this can be done through devotion to the law contained in the Lotus Sutra and the chanting of the phrase "Nam-myoho-renge-kyo." But Buddhahood is not a static condition or a state in which one can rest complacently. Rather, it is a dynamic experience and a journey of continual development and discovery. When we continually reinforce the Buddhahood in our lives, we come to be ruled less and less by selfishness (or greed), anger and foolishness--what Buddhism terms the three poisons. As we fuse our lives with the enlightened life-state of the Buddha, we can tap the potential within us and change ourselves in a fundamental way. As this inner state of Buddhahood is strengthened, we also develop a fortitude which enables us to ride even the wildest storms. If we are enlightened to the true, unchanging nature of life, we can joyfully surf the waves of difficulty which wash against us in life, creating something of value out of any situation. In this way our "true self" blossoms, and we find vast reserves of courage, compassion, wisdom and energy or life-force inside us. We find ourselves becoming more active and feeling deep inner freedom. And as we experience a growing sense of oneness with the universe, the isolation and alienation that cause so much suffering evaporate. We lessen our attachment to our smaller egotistical self, to difference, and become aware instead of the interconnectedness of all life. Gradually we find our lives opening up to those of others, desiring their happiness as much as our own. However, while it is easy to believe that we all possess the lower life-states outlined in Buddhist teachings (hell, hunger, animality, anger and so on), believing that we possess Buddhahood is much more difficult. But the struggle to develop and constantly strengthen this state within our lives is well worthwhile. For, in the words of SGI President Daisaku Ikeda, "[Buddhahood] is the joy of joys. Birth, old age, illness and death are no longer suffering, but part of the joy of living. The light of wisdom illuminates the entire universe, casting back the innate darkness of life. The life-space of the Buddha becomes united and fused with the universe. The self becomes the cosmos, and in a single instant the life-flow stretches out to encompass all that is past and all that is future. In each moment of the present, the eternal life-force of the cosmos pours forth as a gigantic fountain of energy." Source: http://www.sgi.org/buddhism/buddhist-concepts/who-is-a-buddha.html

Nichiren (1222-1282) est une des figures marquantes du bouddhisme japonais médiéval, ayant vécu pendant une période d’aspiration générale de réforme du

Members of SGI practice Buddhism as taught by the 13th-century Japanese priest Nichiren, which involves a daily practice of chanting Nam-myoho-renge-kyo and sections of the Lotus Sutra in front of a scroll called a Gohonzon. The Gohonzon that members of SGI enshrine in their own homes is based on one originally inscribed by Nichiren on October 12, 1279, known as the Dai-Gohonzon. SGI members commemorate this anniversary each year on October 12. The Gohonzon represents a physical embodiment, in the form of a mandala, of the eternal and universal law of Nam-myoho-renge-kyo, the essence of the Lotus Sutra, and Nichiren's purpose in inscribing it was to make available to all humankind the means to achieve a state of ultimate happiness, or Buddhahood. The Lotus Sutra reveals that the world of Buddhahood exists as a potentiality in each person at any given moment; it does not lie outside one's daily actions, nor is it divorced from human tendencies. The Gohonzon, which combines Chinese and Sanskrit characters and depicts the Ceremony in the Air described in the Lotus Sutra, illustrates how one can manifest and make predominant the qualities of a Buddha while still possessing qualities of the "lesser" self; tendencies such as animality, anger and hunger. Nichiren described the Gohonzon as follows: ". . . the five characters of the Lotus Sutra's title are suspended in the center, while the four heavenly kings are seated at the four corners of the treasure tower. Shakyamuni, Many Treasures, and the four leaders of the Bodhisattvas of the Earth are side by side at the top . . . Without exception, all these Buddhas, bodhisattvas, great sages, and, in general, all the various beings of the two worlds and the eight groups . . . dwell in this Gohonzon. Illuminated by the light of the five characters of the Mystic Law, they display the dignified attributes that they inherently possess. This is the object of devotion." ("The Real Aspect of the Gohonzon," The Writings of Nichiren Daishonin (WND), vol. 1, pp 831-32) Nichiren had first established the practice of chanting "Nam-Myoho-Renge-Kyo" in 1253, and as the years passed his following grew. This, however, attracted persecution from government authorities, leading to the arrest of 20 farmers who were pressured with threats to disavow their belief in Nichiren's teachings. All 20 refused to do so and three of them were eventually beheaded, in what came to be known as the Atsuhara Persecution. It is said that Nichiren inscribed the Dai-Gohonzon in response to the sincere and courageous faith of the ordinary believers. He subsequently inscribed Gohonzon for individual followers, stating, "I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your whole heart. The Buddha's will is the Lotus Sutra, but the soul of Nichiren is nothing other than Nam-myoho-renge-kyo." (WND vol. 1, p 412) Nichiren made clear that the essential teaching of Buddhism is expressed in the phrase "Nam-myoho-renge-kyo." This is why the Gohonzon should not be viewed as an object containing mystical and magical powers, but, rather, as a manifestation of Nichiren's will and desire for all of humanity to attain happiness. This can be achieved through chanting Nam-myoho-renge-kyo and making steadfast efforts toward improving oneself and helping others do the same. Nichiren's contribution was to establish a clear mirror, the Gohonzon, which perfectly reflects the state of Buddhahood inherent in life, and which could thus enable all people, regardless of their circumstances or ability, to draw out and manifest this Buddha nature. Nichiren's use of script rather than images reflects his commitment that this "mirror" be universal, free of the connotations of race and gender inherent in depictions of specific personages. Click here for more information on the Gohonzon. Source: http://www.sgi.org/resource-center/study-materials/inscription-of-the-dai-gohonzon.html

"Gratitude is the key to unlocking a more open and rewarding perspective on life. Feelings of appreciation are always accompanied by the elevation of one's state of life and the broadening of one's perspective. And, the more our life expands, the more profound our sense of gratitude becomes, to the point where we can feel appreciation even for the problems we face in life." Our lives are supported by an intricate web woven by the effort and consideration of countless people. The unseen daily exertions of others are behind each of the innumerable elements that sustain and enhance our daily existence, from the food we eat to the products and amenities we use. Moment by moment, the natural environment supports and makes possible our lives. Gratitude is the joyful recognition of this fact. While the admonition to "count one's blessings" may seem trite, in times of trial a sense of gratitude for what is good in our lives can ground us and provide a basis for meeting and overcoming difficulties. In this sense, gratitude is the key to unlocking a more open and rewarding perspective on life. Feelings of appreciation are always accompanied by the elevation of one's state of life and the broadening of one's perspective. And, the more our life expands, the more profound our sense of gratitude becomes, to the point where we can feel appreciation even for the problems we face in life. SGI President Daisaku Ikeda frequently calls on young people to take on difficult challenges, in order to be able to grow. To be able to look back on one's struggles with appreciation is proof of spiritual victory. To be able to greet even the most severe hardships with a sense of gratitude, rooted in a firm confidence of ultimate triumph, is an expression of the free, unfettered life condition of Buddhahood. This is why the 13th-century Buddhist priest Nichiren could state that he felt the deepest gratitude toward Hei no Saemon-no-jo, the government official who persecuted him and attempted to have him killed. It was precisely because of Hei no Saemon-no-jo's persecutions that Nichiren was able to test and prove the power of his convictions, drawing forth from within profound strength and sense of purpose. Nichiren's letters to his followers almost always open with a detailed and heartfelt expression of thanks for their offerings and support. Citing various examples from history, Nichiren writes of gratitude as an essential component of our humanity. Daisaku Ikeda has described it as the very essence of Buddhism. In contrast, ingratitude is an outgrowth of the arrogant delusion that we are fundamentally detached and separate from each other and our surroundings. To lose sight of the reality of our mutual interdependence makes us prey to the destructive impulses of envy and greed. Nichiren describes three categories of people on whom our lives depend and to whom we owe gratitude. These are, in the language of his time, the sovereign, the teacher and the parent. Our gratitude toward our parents is elemental, since it is through them that our individual lives arose and that we are connected to the larger web of existence. The teacher in the Buddhist context refers specifically to one's mentor in practice and faith. In a broader sense it refers to the indispensable role of education in human life and all those who help shape the development of our character through their positive influence. The sovereign, in contemporary context, refers to society itself. In this sense, sovereign, teacher and parent all function to enhance life. They can even be understood to represent the fundamentally compassionate nature of the universe, the core evolutionary impulse of life to move toward fulfillment and expression of its potential. Maintaining a sense of appreciation connects our lives to this impulse. To honor and act on that sense of appreciation--to "repay one's debt of gratitude"--is to act in accordance with the core direction of the cosmos. It is to make efforts to develop our character, to support that which enhances and oppose that which diminishes life, to take action based on a courageous and humanitarian spirit--this is what gives full, beautiful expression to our humanity and the inherent dignity of life. This could be considered the core spirit of religion. It is the essential focus of the SGI movement, which centers on the question of what each of us can do now to benefit those around us. Peace and the transformation of society begin from the exercise of this spirit in our immediate surroundings. Source: http://www.sgi.org/buddhism/buddhist-concepts/gratitude.html

I practice Nichiren Buddhism with Soka Gakki International (SGI). This is my experience of faith, practice, and study.

La preghiera buddista Nam Myoho Renge Kyo è la giusta ricetta per trovare la felicità. Nella pratica del Buddismo di Nichiren Daishonin la preghiera