FAQs
Frequently Asked Questions
What is SGI?
The 12 million members of Soka Gakkai International (SGI) around the world embrace Nichiren Buddhism, a dynamic philosophy grounded in the realities of daily life. This Buddhist practice leads to empowerment and inner transformation or “human revolution” which enables individuals to take responsibility for their lives and contribute to building a world where people of diverse cultures and faiths can live in peace.
Nichiren, a 13th century Buddhist reformer, based his teachings on the Lotus Sutra and its core message of the dignity of all life. According to this sutra, all people possess and can manifest the Buddha nature–an unlimited, inherent life state of freedom which enables them to create value out of any situation.
What’s the core philosophy of SGI?
The core philosophy of the SGI can be summed up by the concept of “human revolution.” This is the idea that the self-motivated inner change of a single individual positively affects the larger web of life and results in the rejuvenation of human society. The SGI movement has its roots in the life-affirming philosophy of Nichiren, a Buddhist monk who lived in 13th-century Japan.
How do you Practice Buddhism?
There are three basics in applying Buddhism: faith, practice and study. They are the primary ingredients in the recipe for developing our innate enlightened condition, or Buddhahood. All three are essential. With this recipe, we will experience actual proof of our transformation in the forms of both conspicuous and inconspicuous benefit. The recipe is universal. These basics are the same in every country where this Buddhism is practiced.
What is Nam-myoho-renge-kyo? How does chanting work?
The primary practice of Nichiren Buddhism is chanting Nam-myoho-renge-kyo. SGI President Ikeda says, “Chanting Nam-myoho-renge-kyo aloud represents a determination and vow to dedicate one’s life to the realm of truth of Myoho-renge-kyo in thought, word and deed” (September–October 2006 Living Buddhism, p. 90).
As the title of the Lotus Sutra, the highest teaching of Shakyamuni, the phrase Myoho-renge-kyo encompasses all of the concepts expressed in the sutra, including the idea that all of life holds the potential for both absolute happiness and fundamental darkness. In that sense, it conveys the overarching intent of the sutra, that all human beings possess the Buddha nature. Nichiren Daishonin, who lived and taught in 13th-century Japan, appended the word nam—meaning “to dedicate one’s life”—to the beginning of Myoho-renge-kyo and established the practice of chanting Nam-myoho-renge-kyo to enable all people to overcome suffering and bring forth their inherent life-condition of Buddhahood in this existence, as they are.
When we chant Nam-myoho-renge-kyo, we are not petitioning or beseeching an external being to act in our favor. Rather, we are repeatedly sending out an expression of our determined intention as we bring forth from within ourselves our highest life potential. Our elevated life-state, in turn, elicits the environment’s—indeed the entire universe’s—support for our aims, and causes to arise within us the wisdom to take the best course of action for achieving the objective.
What is Human Revolution?
“Human revolution” is a term used by Josei Toda, second president of the Soka Gakkai, to describe the process by which an individual gradually expands his life, conquers his negative and destructive tendencies, and ultimately makes the state of Buddhahood his dominant life condition. The idea of revolution as most people understand it usually refers to a political or economic revolution. Such a revolution usually imposes new ideas upon people at large, and thereby effects change. The idea and the goal of human revolution is very different.
Is it OK to try the practice even if I’m not sure I believe in it?
Many people are wary of how some religions tend to emphasize belief without any evidence of how they work. They basically ask for your blind faith. Nichiren Buddhism is different. It is a philosophy and practice of actual proof—belief, or faith, arises from the positive impact the practice has on people’s lives, from how it leads to happiness here and now.
Of course, if you are very new to chanting Nam-myoho-rengekyo, you might not have experienced any conspicuous actual proof yet. But at SGI-USA activities, you have no doubt heard members’ experiences of having received benefit as well as explanations of how the practice works. This can be your starting point—instead of blind faith, you can begin with an expectation that the practice works and therefore be willing to try it.
What should I do to develop my faith?
Faith means believing in one’s own Buddha nature, which is revealed and strengthened by chanting Nam-myoho-renge-kyo to the Gohonzon. Practice means chanting Nam-myoho-renge-kyo to the Gohonzon with continually deepening conviction and sharing the philosophy of Nichiren Buddhism with others.
The Writings of Nichiren Daishonin are the core of our study, which is why the SGI-USA’s Buddhist learning program has the overall theme “Live the Writings of Nichiren Daishonin!” We also study the guidance and commentaries of SGI President Ikeda, which are based on Nichiren’s writings and puts them in a modern context.
Among these three fundamentals, faith is considered most important. But it can never be separated from practice and study. Our faith, or growing confidence, naturally leads us to practice and study more. Practice and study, through which we accumulate experiences and wisdom, lead to stronger faith.
This is why Nichiren encourages us to “exert yourself in the two ways of practice and study. Without practice and study, there can be no Buddhism” (“The True Aspect of All Phenomena,” The Writings of Nichiren Daishonin, vol. 1, p. 386). These two sentences sum up exactly what we need to do in order to develop our faith.
How can I know I am a Buddha?
Buddha, as defined in The Soka Gakkai Dictionary of Buddhism, is “one enlightened to the eternal and ultimate truth that is the reality of all things, and who leads others to attain the same enlightenment” (p. 57). It is important to know that the whole idea of the term Buddha is to define the state of life that every person can experience.
In the Lotus Sutra, Shakyamuni’s highest teaching, the true message of Buddhism becomes clear: Every person can live this great life of a Buddha. Shakyamuni Buddha, then, represents each of us.
The second Soka Gakkai president, Josei Toda, once said that in the sutras of the future, the Soka Gakkai’s name would be recorded as Soka Gakkai Buddha. This is because the Soka Gakkai is a gathering of ordinary people who, through fulfilling the true intent of Buddhism, will reveal themselves to be Buddhas.
So is it appropriate that we call ourselves Buddhas? Though Buddhahood is inherent in our lives, identifying ourselves as Buddhas only truly befits us when we act as Buddhas, when we live as Buddhas.
Nichiren Daishonin declares, “If Nichiren’s compassion is truly great and encompassing, Nam-myoho-renge-kyo will spread for ten thousand years and more, for all eternity” (“On Repaying Debts of Gratitude,” WND-1, vol. 1, p. 736). He is speaking to each of us when he says this, calling us to join him in widely sharing Nam-myoho-renge-kyo, which has the power to save all people. This is what qualifies us as Buddhas.
Why do we study?
Nichiren Daishonin says, “Without practice and study, there can be no Buddhism” (“The True Aspect of All Phenomena,” The Writings of Nichiren Daishonin, vol. 1, p. 386). Practitioners study Nichiren Buddhism not only because it helps them deepen their understanding of the philosophy and life itself but it also empowers them to take on all of life’s challenges and further develop their compassion to help others dispel their own suffering.
Without a solid understanding, practicing any philosophy correctly and consistently would be difficult. For Nichiren Buddhists in the SGI, great emphasis is placed on study—it is one of the three pillars of our faith, together with faith itself and practice (both for ourselves and for others).
What is the Gohonzon? Why do we need it?
The Gohonzon is the object of devotion, in the form of a scroll, that practitioners of Nichiren Buddhism enshrine in their homes and is the focal point of their daily practice of morning and evening sutra recitation and chanting Nam-myoho-renge-kyo. (Go means “honorable” and honzon, “object of devotion.”)
“This Gohonzon is the essence of the Lotus Sutra and the eye of all the scriptures,”Nichiren Daishonin states. “It is like the sun and the moon in the heavens, a great ruler on earth, the heart in a human being, the wish-granting jewel among treasures, and the pillar of a house” (“On Upholding Faith in the Gohonzon,” The Writings of Nichiren Daishonin, vol. 1, p. 624).
In the center column of the Gohonzon are the characters “Nam-myoho-renge-kyo” and under that, “Nichiren,” surrounded by various other Chinese and Sanskrit characters that depict historical and mythological Buddhist figures. Together they represent profound philosophical principles and conditions of life.
Like a musical piece or a painting that reflects the life-state of the person who created it, the Gohonzon reflects Nichiren’s life-state: Buddhahood. It is not merely a symbol, or something to focus on while chanting. Since it embodies the state of enlightenment, Nichiren’s life, it is the actual reality of the Buddha’s life. It is the link between the Buddha state within ourselves and in the environment. It is an instrument to see our true potential and use it. Therefore, by chanting Nam-myoho-renge-kyo to the Gohonzon, we call forth our own Buddhahood, tapping our inherent wisdom, compassion and life force. Gradually, day after day, our own life-state is influenced and strengthened through our daily practice to the Gohonzon.
SGI President Ikeda states, “Just as a mirror is indispensable for putting your face and hair in order, you need a mirror that reveals the depths of your life if you are to lead a happier and more beautiful existence” (My Dear Friends in America, p. 94).
Nichiren cautions: “Never seek this Gohonzon outside yourself. The Gohonzon exists only within the mortal flesh of us ordinary people who embrace the Lotus Sutra and chant Nam-myoho-renge-kyo” (“The Real Aspect of the Gohonzon,” WND-1, 832). In other words, our faith and practice make the Gohonzon an external stimulus to awaken our internal life of Buddhahood.
How do I set up the Altar and protecting the Gohonzon?
Afirst step in the practice of Nichiren Buddhism is receiving the Gohonzon (see p. 17) and enshrining it in your home. Out of consideration for other members of the household, it is best to take some time to explain to them about your Buddhist practice and thereby gain their support.
Your sponsor and SGI-USA district leaders will help you choose an optimal place in your home to set up an altar, usually made of wood or plastic, in which the Gohonzon will be housed, and plan a time for the enshrinement. These altars come in many designs and sizes, and can be purchased at local SGI-USA bookstores, on-line or in stores that specialize in making altars. They will help with placing the Gohonzon in the altar, carefully making sure that it hangs straight. The Gohonzon may curl forward at the bottom when first unrolled, but it is best not to roll it backward in an attempt to straighten it. In a matter of days, it should straighten as gravity pulls on the lower rod.
Daily practice is a vital part of Buddhism. The altar and surrounding area should be kept clean and, out of respect, we avoid breathing directly on the scroll. We take care when dusting the interior of the altar, and especially avoid touching the face, or white portion, of the Gohonzon.
Traditionally, offerings are made, including evergreens, candles and incense, a bell to ring while chanting and reciting the sutra. We might have an offering dish on which some fresh fruit or other food can be placed. Fresh water is placed in a small cup before the Gohonzon prior to each morning’s sutra recitation, and is removed before the evening recitation. The water may be put into another cup and then consumed.
When offering food, it is customary to ring the bell three times, place our palms together and chant Nam-myoho-renge-kyo three times as a gesture of deep gratitude. The offering should be removed while still edible.
These traditional offerings serve to honor the Gohonzon (i.e., our own innate potential for enlightenment) and dignify the place where it is enshrined. It is important to note that the appreciation and sincerity we show the Gohonzon is synonymous with showing respect for those qualities within our own lives and, accordingly, will be reflected in our lives as benefit.
Nichiren Daishonin writes, “Whether you chant the Buddha’s name, recite the sutra, or merely offer flowers and incense, all your virtuous acts will implant benefits and roots of goodness in your life.With this conviction you should strive in faith” (“On Attaining Buddhahood in This Lifetime,” The Writings of Nichiren Daishonin, vol. 1, p. 4).
What is kosen-rufu?
As SGI President Ikeda explains it: “Kosen means ‘to widely declare.’ Widely implies speaking out to the world, to an ever-greater number and ever-broader spectrum of people. Declare means ‘to proclaim one’s ideals, principles and philosophy.’ The ru of rufu means ‘a current like that of a great river.’ And fu means ‘to spread out like a roll of cloth.’
“The teaching of the Mystic Law has nothing to do with appearance, form or pride. It flows out freely to all humanity the world over. Like a cloth unfolding, it spreads out and covers all. So rufu means ‘to flow freely, to reach all.’
“Just like a cloth, kosen-rufu is woven from vertical and horizontal threads. The vertical threads represent the passing of Nichiren Daishonin’s teaching from mentor to disciple, parent to child, senior to junior. The horizontal threads represent the impartial spread of this teaching, transcending national borders, social classes and all other distinctions. Simply put, kosen-rufu is the movement to communicate the ultimate way to happiness—to communicate the highest principle of peace to people of all classes and nations through the correct philosophy and teaching of Nichiren” (June 5, 1998,World Tribune, p. 7).
The Life of Nichiren Daishonin
Nichiren Daishonin was born in 1222 in Japan, a time rife with social unrest and natural disasters. The common people, especially, suffered enormously. Nichiren wondered why the Buddhist teachings had lost their power to enable people to lead happy, empowered lives.While a young priest, he set out to find an answer to the suffering and chaos that surrounded him. His intensive study of the Buddhist sutras convinced him that the Lotus Sutra contained the essence of the Buddha’s enlightenment and that it held the key to transforming people’s suffering and enabling society to flourish.
Nichiren’s Writings
Nichiren Daishonin wrote numerous philosophical treatises and letters of encouragement to his followers. Some of these writings are scholarly, involving doctrine; others are simpler in tone. He presented his thoughts in a variety of ways to recipients from various walks of life: from nobility to peasant farmers to various government officials and Buddhist priests.
Some of the common themes in his writings pertain to the supremacy of the Lotus Sutra, the inherent nature of Buddhahood and the importance of courage and perseverance when encountering obstacles. In many writings,Nichiren expresses gratitude to the disciples who supported him in difficult times. And when his disciples suffered, he never hesitated to provide them with the encouragement they needed most.
Through Nichiren’s writings to his disciples, we can see how he lived and cared for others, and we can gain insight into how to live our lives as disciples in the same spirit as Nichiren.
