"These words do not impress me as those of a wise man. Everyone believes in those Buddhist teachers who were revered in their own time. But the Buddha enjoins us in the Nirvana Sutra as his final instruction, 'Rely on the Law and not upon persons.' The Buddha taught us to rely on the sutras if the Buddhist teachers should be in error. You say those teachers could not possibly be in error, but between the Buddha's golden words and your personal opinion, I am committed to the former."

Letter of Petition from Yorimoto, WND, 805, to Shijo Kingo on June 25, 1277 from Minobu

For the past ten years, Shin'ichi Yamamoto had never once protested against Toda's requests, whether they were explicit or implicit. Even in the midst of the terrible struggles and hardships he shared with Toda during 1950 and 1951, he had continued to answer his mentor's expectations with his whole life. Toda made any number of seemingly impossible demands. But each time Shin'ichi would put himself in the vanguard, remove the obstacles and open the way.

When Shin'ichi heard what Toda expected of him in the forthcoming Kansai campaign, he responded to his mentor's call without a moment's hesitation. However, even at that moment he was all too painfully aware of the wide gap which lay between reality and the goal.

At first Shin'ichi sank into despair. Although he told not a one, he was in constant torment, day in and day out, with the baffling problem of how to unfold the campaign. In the midst of his painful search for a solution he was about to scream out in agony, when one after another, like rising clouds, passages of the Gosho appeared in his mind. These passages sharply pointed out to him how to turn the impossible into the possible. They told him that the key to victory did not necessarily lie in numerical strength but in the indestructible unity of even a few people, and clearly revealed that the power of faith was unlimited. After all, wasn't he a believer of Nichiren Daishonin's Buddhism in the Latter Day? If the Daishonin's teachings were true, then there was no way that he could fail to prove them. Did not the Gosho state, "Employ the strategy of the Lotus Sutra before any other [WND, 1001]?" Shin'ichi now thoroughly realized that the only things he could count on were the Gohonzon and the Gosho.

Seikyo Times, December 1977, Pg. 15-16

The sutra known as the Lotus Sutra is a scripture that has no match among all the sacred teachings of the Buddha's lifetime. And, as indicated by its words "between Buddhas," it can only be understood between one Buddha and another. Those at the stage of near-perfect enlightenment or below, on down to ordinary mortals, cannot fathom it. This is why Bodhisattva Nagarjuna stated in his Treatise on the Great Perfection of Wisdom that persons below the level of Buddha should simply have faith, and in that way they can attain Buddhahood.

Reply to the Mother of Ueno, WND, pg. 1072

These passages refer to the fact that sutras such as the Great and Vast Buddha Flower Garland Sutra, the Great Collection Sutra, the Great Perfection of Wisdom Sutra, and the Great Nirvana Sutra all have the character "great" in their titles but not the character myo, or wonderful. This is because they can only cure the living but are unable to cure the dead. The Lotus Sutra, however, can cure the dead as well as the living, and therefore it has the character myo in its title [Myoho-renge-kyo].

Thus, with the other sutras, persons who should by rights become Buddhas cannot do so. But with the Lotus Sutra, even those who would ordinarily find it impossible to do so can attain Buddhahood, not to mention those for whom it is relatively easy. This being the case, in the time since the Lotus Sutra was preached, there ought not to be a single person who adheres to the other sutras.

The Daimoku of the Lotus Sutra, WND, pg. 149

One should understand that, of the sacred teachings of the Thus Come One, there are those that are preached "in accordance with the minds of others," and those that are preached "in accordance with the Thus Come One's own mind." Thus, when a parent yields to the will of his or her child, that is a case of the former. But when the child complies with the will of the parent, that is the latter. All the other sutras are examples of preaching in accordance with the minds of others, because, when expounding them, the Buddha adjusted himself to the minds of all other living beings. But the Lotus Sutra is an example of preaching in accordance with the Buddha's own mind, because in it the Buddha had all living beings comply with his own mind.

The various other sutras represent the teachings of the Buddha, but if one puts faith in them, then one is simply following the minds of ordinary people and will never be able to attain Buddhahood. The Lotus Sutra is both the teaching of the Buddha and the embodiment of the Buddha wisdom. If one puts sincere faith in each character and brushstroke in it, then one will become a Buddha in one's present form. For example, a piece of white paper becomes black when dipped in black ink, and black lacquer turns white when white liquid is poured into it. Just as poison turns into medicine, so do ordinary individuals change into Buddhas. Accordingly we call it the wonderful Law.

The Teaching That Accords With the Buddha's Mind; WND, pg. 969

To conceive a desire to seek the way through the power of the Law is to be born. To follow the Law from beginning to end is to be nurtured. To harvest the supreme fruit of Buddhahood is to reach maturity. To appear in various forms in the phenomenal world for the salvation of others is to prosper. Although these four stages differ from one another, they all take the Law as their basis.

The Unmatched Blessings of the Law; WND, pg. 973

In the year and 10 months since Shin'ichi had become president, the Gakkai's movement to spread the Daishonin's teachings had become an unstoppable current of the times. Shin'ichi had steadily watched its progress and given continuous thought to what would be necessary if the great number of new members who joined each month were to continue practicing Nichiren Daishonin's Buddhism throughout their lives, walking unerringly on the path to happiness. Development depended on these new members' growth.

He concluded that this could only be achieved by all members engraving the teachings of the Gosho in their lives and making the Gosho their foundation. The Daishonin's teachings are clearly expressed in his writings. The Gosho elucidates the laws of life and guidelines for our behavior and existence in this world. It explains why it is important to strive hard in Buddhist practice and why obstacles and persecution beset those who uphold the True Law. Reading the Gosho also helps people understand and appreciate the Daishonin's spirit and indomitable conviction. This would serve as a driving force for people's faith, giving rise to courage, hope and wisdom, and forming a solid foundation for their lives.

To achieve this, Shin'ichi felt it vital to establish the Gakkai spirit as an integral core of each person's life. And that this be achieved through a great study movement - not one dedicated to abstract Buddhist theory but to living Buddhist principles relevant to actual practice.

The New Human Revolution, Vol.6, pp. 147-148

In the Gosho, Nichiren Daishonin stresses the two ways of practice and study. It is only natural that we, as followers of Nichiren Daishonin, devote ourselves to gongyo, daimoku and shakubuku. However, as we continue to carry out our responsibility to propagate Nichiren Daishonin's Buddhism, we must realize that merely emphasizing numbers alone falls short of sharing the true nature of Buddhism.

Buddhism in Action vol. 5, p. 124

The Gosho strictly teaches us "Even embracing the Lotus Sutra would be useless without the heritage of faith" (WND, 218 [MW-1, 25]). From this it is clear that even if we have the Gohonzon, without faith in it, it will serve no purpose. Daily Guidance vol. 2, p. 84

Faith finds expression in daily life. Only when faith becomes the driving force of daily life can one be said to be putting the Daishonin's Buddhism into practice. This is why we say that Buddhism is like a body, and daily life, its shadow.

Daily Guidance vol. 2, p. 22

The Gosho expresses the great state of life of the original Buddha who yearns to save all people throughout the ten thousand years of the Latter Day of the Law. Every line of the Gosho explains one thing, the law of Nam-myoho-renge-kyo.

Lectures on the "Expedient Means" and "Life Span" Chapters of the Lotus Sutra, V-2, p. 98

It may be that many of you who take compassionate action each day while striving to emulate the Daishonin's spirit are experiencing successive sufferings or hardships. I make every effort to be aware of your noble and difficult struggles.

But through this faith, we can make all our actions shine as the conduct of Buddhas and bodhisattvas as expressed by the passage "sometimes I present myself, sometimes others." To the extent that we worry, to the extent that we struggle, all our efforts return to us as benefit.

"All that I preach is true and not false," the sutra says. In Buddhism, definitely, no effort is wasted.

Sometimes worrying, sometimes sounding cries of triumph, I hope that you will join me in enacting a glorious drama on the stage of kosen-rufu.

Lectures on the "Expedient Means" and "Life Span" Chapters of the Lotus Sutra, V-2, p. 99

In the world of the Soka Gakkai, we can receive guidance and encourage each other according to the Daishonin's teachings so that we can successfully struggle against the devils that try to make us unhappy. It is our duty to let all people know about Nichiren Daishonin's teachings. Therefore, I appeal to you to understand that only when we devote ourselves to Soka Gakkai activities can we win over any devilish function, just as the Gosho teaches us.

Buddhism in Action vol. 1, p. 241-42

Through faith in the Gohonzon, we feel the Buddha's heart of compassion and the Buddha's wisdom to perceive things exactly as they are, and as a result, we can advance correctly through life.

Lectures on the "Expedient Means" and "Life Span" Chapters of the Lotus Sutra, V-2, p. 108

A way of life based on the principle of true cause is that of those who practice among the people without putting on airs. There is no need whatsoever for such people to "get all dressed up," as it were. Honest and straightforward, they give others peace of mind and plant the seeds of happiness in others' hearts through their unaffected actions. This is the bodhisattva practice of the true cause.

Lectures on the "Expedient Means" and "Life Span" Chapters of the Lotus Sutra, V-3, p. 20

Our Buddhist practice is not one of revering the true effect. Since embracing the Mystic Law is in itself enlightenment, when we embrace the Gohonzon we can immediately manifest the world of Buddhahood in our lives. The bodhisattva practice of the Buddhism of the true cause is to direct ourselves toward the nine worlds while basing ourselves on the life of Buddhahood. It is, it might be said, to dive headlong into the mundane reality of society dominated by the nine worlds, based on the life of Buddhahood.

Lectures on the "Expedient Means" and "Life Span" Chapters of the Lotus Sutra, V-3, p. 21

We who have encountered the Gohonzon are no longer people of shallow virtue. The original Buddha declares that we are people of great merit and virtue who have formed connections with an incalculable number of Buddhas in the past.

Lectures on the "Expedient Means" and "Life Span" Chapters of the Lotus Sutra, V-3, p. 39

The Mystic Law, which is the essence of Buddhism, embodies the principles of "opening," "perfect endowment" and "revitalization." The Mystic Law elucidates the treasure house of wisdom and life force inherent in our lives, and it enables us to open up this treasure house to lead a fresh and revitalized existence. The SGI has protected and spread this ultimate teaching of the sanctity of life.

Lectures on the "Expedient Means" and "Life Span" Chapters of the Lotus Sutra, V-3, p. 49

On the occasion of the start of the new year, I would like to remind each and every one of you to read the Gosho or Nichiren Daishonin's writings - even if only a page, or one or two lines-every day this year. By reading the Gosho, you can be encouraged to deepen your faith and carry out your practice even further. Unless you read the Gosho and thereby base your guidance on the Gosho, your guidance will incline toward the prevailing thought trends of society. And it will not be effective.

Buddhism in Action, Vol. 2, p. 23,

The host said: Though I may be a person of little ability, I have reverently given myself to the study of the Mahayana. A blue fly, if it clings to the tail of a thoroughbred horse, can travel ten thousand miles, and the green ivy that twines around the tall pine can grow to a thousand feet. How could I observe the decline of the Buddhist Law and not be filled with emotions of pity and distress?

On Establishing the Correct Teaching for the Peace of the Land, WND, 17, Hojo Tokiyori

Ikeda: When reading the Daishonin's writing or some other material, he would take off his glasses and squint his eyes, bringing the object so close that it nearly touched his nose. He would remark: "With my vision the way it is, I don't read the Gosho the way all of you do. The Daishonin's Buddhism is recalled." When asked a question about Buddhism, he would give his opinion and say: "I'm sure the Daishonin said the same thing. I know it's written somewhere." And sure enough, when we would go and look, we would find the Daishonin's same teaching in the "Record of the Orally Transmitted Teachings" or some other writing.

Living Buddhism, October 2000, p. 32

I hope you leaders will cherish this resolution: "I will make this passage of the Gosho into my life-long principle or my absolute conviction and put it into practice."

Mr. Toda often said, "If you comprehend even a single passage from the Hokekyo, you will be able to read the whole sutra. This is the case for the Gosho. This is the principle of the Mystic Law. Make a passage from the Gosho your own possession." Then you can understand the other parts of the Gosho and since the passage becomes the essence of your faith, you will be able to make another great advance, overcoming any storm of life, any difficulty, hardship or any disagreeable event.

Lectures on Buddhism, Vol. IV, pages 314-15

Second President Toda described the traditional Soka Gakkai spirit of study as being as strict as training in swordsmanship. Study is, indeed, a battle to engrave the Daishonin's Gosho in our lives while we painstakingly strive to solve our problems through faith. You should never regard the Gosho as a book that talks about things removed from your life. The Gosho describes things that occur within your life, so you should try to live your life based on the Gosho's teachings.

Seikyo Times, October 1982, pg. 38

You must not study just for the sake on increasing your knowledge. It is important that you also engrave the Gosho in your life. The more you can embody the spirit of the Gosho, the more effectively you can apply it to modern society and convince others through your grasp of Buddhism. In this way, you can help make Buddhism the ideology of the times.

The whole of Buddhism cannot be grasped by reason, but it is consistent with reason to the extent that reason penetrates. For this reason, we can and should explain Buddhism logically. Doubt is not to be avoided; rather, it is to be challenged and overcome. Through overcoming difficult situations and making constant efforts to overcome your doubt, your faith will become as staunch and deeply rooted as a huge tree, and you will be able to establish your identity as a believer in Nichiren Daishonin's Buddhism.

Seikyo Times, October 1982, pg. 39

Must deepen my study of Buddhism. Must likewise strengthen my understanding of philosophy. The reason is that study is the unquestionably the Gakkai's cornerstone. It is therefore a leader's most essential qualification. Enthusiasm and practice are also vital. In this connection, study becomes all the more important.

Youthful Diary, p. 153-4

Imagine someone new to the study of physics sitting in on lectures by Einstein, who stood at the pinnacle of his field. If from the outset the neophyte doubted everything Einstein said, he or she would not grow in understanding. Therefore, President Toda taught that when we read the Gosho, we should receive it with our entire beings - with a spirit of "Yes, that's exactly right." This is the shortcut to happiness. (LG, p. 84)

Faith in to Action, p. 167

The Gosho, the collected writings of Nichiren Daishonin elucidates the means for all people to attain enlightenment. It is the eternal teaching. The Gosho is a scripture of boundless hope. As long as we continue to study the Gosho and put its teachings into practice, we will definitely never become deadlocked. (LG, p. 7)

Faith in to Action, p. 166

Let's read the Gosho regularly. Even just a little is fine. Even a single sentence. Just opening the Gosho is a start. At any rate, let's strive to read the Daishonin's writings. It's important to have the spirit to study the Gosho, to open up the Gosho. Even if you forget what you've read, something profound will have been engraved in the depths of your Life. (3/24/97)

Faith in to Action, p. 168

The Gosho is the jewel of humankind that crystallizes with diamond-like clarity the humanism of Nichiren Daishonin. Because this is an age of spiritual malaise, it is all the more important that we study the Gosho and return to the humanism of Nichiren Daishonin. (LG p. 26)

Faith in to Action, p. 168

A spaceship follows a fixed orbit when it goes to the moon. If it should veer from that orbit, it might never return to the earth. We, too, have an "orbit" of life in the universe. If we veer from our own orbit, we might end up wandering in utter darkness for aeons without end. It is a terrible feeling to sense defeat in the ups and downs of life. The Daishonin meant to say, "You may have doubts and questions about the Mystic Law, but now trust what I say and devote yourself entirely to the Lotus Sutra."

To "build your reputation as a votary of the Lotus Sutra" is to live up to kosen-rufu with pride and honor. It is of course very important for each of us to be respected and trusted in whatever work we do. But when seen from the deeper level of eternal life, your efforts for and contribution to the goal of kosen-rufu are vastly more important. That is the only honor whose glory will never fade.

To "devote yourself to the Lotus Sutra" means to make the Gohonzon the sole foundation of your life-the point to which you always return when you need courage and power. It means to keep up your daily practice of gongyo and activities for kosen-rufu to the best of your ability. No other life is stronger or more meaningful than a life devoted to the Lotus Sutra. If we devote ourselves to the Gohonzon, the Lotus Sutra for this day and age, we are rooting our lives in the law and power of the cosmos.

The following part, "Shakyamuni Buddha and Taho Buddha...," explains why you have to "build your reputation as a votary of the Lotus Sutra and devote yourself to it." The ceremony and teaching of the Lotus Sutra was given for us, people of the Latter Day of the Law. The Buddhist philosophy exists entirely for our sake. If you do not realize that, Buddhism is just another powerless ideology.

Selected Lectures on the Gosho, Vol. 1, P. 72

Beginning with this passage, the Gosho teaches the correct path of faith which the Daishonin's disciples should follow, and describes the practice exactly how to go about propagating the faith in the Gohonzon. First, the Daishonin tells us to make a firm resolution-which is essential to our faith-to "maintain your faith as a votary of the Lotus Sutra" and "forever exert yourself as Nichiren's disciple." This is as important a teaching as it is famous. It is not too much to say that this phrase, short as it is, contains the key to attaining Buddhahood as well as the fundamental spirit of the Soka Gakkai.

I can feel the Daishonin's outpouring mercy in the words "no matter what." From the infinite past we have lived and died countless times. We have gone through an endless cycle of life and death wrapped in fundamental ignorance, like persons groping their way through the darkness. Fortunately, in this lifetime we have been able to encounter the Mystic Law and meet the original Buddha from the remotest past. This is the rare opportunity to dispel the darkness that envelops the cycle of life and death and discover the true eternally unchanging entity of life. It is the one chance in a lifetime to enable ourselves to live a happy and secure life, unfettered and undefiled by anything, strolling in a garden of blossoms in the brilliant sun of the Mystic Law and under the crystal clear sky of eternal enlightenment. That is why the Daishonin emphasizes that "no matter what" situation we may face, in this lifetime we must always maintain our faith. The phrase "no matter what" is crucially important to all of you, and I want you never to forget it.

"Maintain your faith as a votary of the Lotus Sutra" speaks of the practice of faith according to the Law, and "forever exert yourself as Nichiren's disciple" speaks of faith in terms of the Person. Specifically, "a votary of the Lotus Sutra" denotes Nichiren Daishonin himself. Actually, the Lotus Sutra was preached exclusively for the Daishonin. He alone read with his entire being everything written in the Lotus Sutra. He is the only person who declared that Shakyamuni's Buddhism had become powerless in the Latter Day of the Law. He is the one who revealed his identity as the original Buddha, emitting a brilliant light and dispelling the darkness throughout the ten thousand years of the Latter Day and on into eternity. And the Gohonzon is the perfect embodiment of the life of the original Buddha. For us to embrace the Gohonzon throughout our life is to "maintain your faith as a votary of the Lotus Sutra." Even under- 2 standing this much, we have still only scratched the surface. Our practice must always be underlined by the fundamental awareness that we are "Nichiren's disciples."

Selected Lectures on the Gosho, Vol. 1, P. 72

How, then, can one start the day in a way that is satisfying and wonderful? The ability to solve this problem will enable one to make meaningful progress each day and to realize the full potential of his human existence. In the final analysis, the best way to truly "start anew" each day is to do gongyo and chant daimoku to the Gohonzon.

In the "Ongi Kuden" (Record of the Orally Transmitted Teachings), interpreting the passage from the Lotus Sutra, "We have obtained the supreme cluster of jewels when we least expected it," Nichiren Daishonin states, "Now, from the standpoint of Nichiren and his disciples, 'supreme' indicates Nammyoho-renge-kyo, which is supreme among the supreme." No other law, no other cluster of jewels, can rival it. Therefore, the life of one who devotes himself to the supreme object of worship or the Gohonzon, and recites gongyo and chants daimoku to it will also become "supreme." Methods not linked to the Gohonzon are lesser paths; they may bring about their respective rewards, but they do not, ultimately, enable one to "start anew" each day with the perpetually refreshed state of life that makes possible a satisfying and meaningful existence.

No matter what may happen, it is vital to continue your daily practice of gongyo and daimoku. This is because gongyo and daimoku are the starting point of a life that is refreshed each day, and the release from within the depths of one's being of a shining and vibrant life force that can penetrate through life's hardships.

Therefore you must never neglect gongyo because of fatigue or time constraints. Even on those rare occasions when you cannot possibly do the full five prayers in the morning or three prayers at night, you may do just the Hoben and Jigage portions of gongyo as well as daimoku, or simply chant daimoku. Even so, the vital thing is to continue your practice. No matter what, you must not turn off the "power source," your faith in the Gohonzon.

Buddhism in Action, Vol. 2, pp. 147-877

There are many possible ways of living, but among them, none is more powerful and courageous than one motivated by a deep sense of mission. Mission is not something others can give you. You must awaken to it yourself. Those who decide their own mission by themselves and pursue it bravely live the most profound and rewarding life.

Buddhism in Action, Vol. 1, P. 192

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