A mind now clouded by the illusions of the innate darkness, of life is like a tarnished mirror, but when polished, it is sure to become like a clear mirror, reflecting the essential nature of phenomena and the true aspect of reality. Arouse deep faith, and diligently polish your mirror day and night. How should you polish it? Only by chanting Nam-myoho-renge-kyo.

On Attaining Buddhahood in This Lifetime, WND, 4

Written to Toki Jonin in 1255 from Kamakura

It is the way of ordinary people that, even though they spur themselves on to arouse the aspiration for enlightenment and wish for happiness in the next life, they exert themselves no more than one or two out of all the hours of the day, and this only after reminding themselves to do so. As for myself, I read the Lotus Sutra without having to remember to, and practice it even when I do not read its words aloud.

The Four Debts of Gratitude, WND, 43

Written to Kudo Yoshitaka on January 16, 1262 from Ito on the Izu Peninsula

Now, if you wish to attain Buddhahood, you have only to lower the banner of your arrogance, cast aside the staff of your anger, and devote yourself exclusively to the one vehicle of the Lotus Sutra. Worldly fame and profit are mere baubles of your present existence, and arrogance and prejudice are ties that will fetter you in the next one. Ah, you should be ashamed of them! And you should fear them, too!

Questions and answers about Embracing the Lotus Sutra, WND, 58-9

Written in March of 1263 from Kamakura - recipient unknown

Everywhere other than the Capital of Tranquil Light is a realm of suffering. Once you leave the haven of inherent enlightenment, what is there to bring you joy? I pray that you will embrace the mystic law, which guarantees that people "will enjoy peace and security in their present existence and good circumstances in future existences." This is the only glory that you need week in your present lifetime, and is the action that will draw you toward Buddhahood in your next existence. Single-mindedly chant Nam-myoho-renge-kyo and urge others to do the same; that will remain as the only memory of your present life in this human world.

Questions and answers about Embracing the Lotus Sutra, WND, 64

Written in March of 1263 from Kamakura - recipient unknown

The essential thing the Buddhas needed in order to attain the true way or enlightenment is nothing other than the five characters of Myoho-renge-kyo. It was solely because of these five characters that King Suzudan relinquished his jeweled throne [and attained Buddhahood], and the dragon king's daughter transformed her reptilian characteristics [into those of a Buddha]. "When we stop to consider it, we find that the sutra itself says, concerning how much or how little of it is to be embraced, that a single verse or phrase is sufficient, and, concerning the length of practice [necessary to reach enlightenment], that one who rejoices even for a moment on hearing it [is certain to become a Buddha]. The eighty thousand teachings in their vast entirety and the many words and phrases of the eight volumes of the Lotus Sutra were all expounded simply in order to reveal these five characters.

Conversation between a Sage and an Unenlightened Man (2), WND, 130

Written in 1265 from Awa - recipient unknown

I have outlined my findings in other writings, which I hope you will consult. And I hope that people who seek the Way will take advantage of the time while they are alive to learn the truth of the matter and pass it on to others.

The Tripitaka Master Shan-wu-wei, WND, 168

Written to Joken-bo & Gijo-bo in 1270 from Kamakura

I vowed to summon up a powerful and unconquerable desire for the salvation of all beings and never to falter in my efforts.

The Opening of the Eyes (1), WND, 240

Written to Shijo Kingo in February of 1272 from Tsukahara on Sado

Fish want to survive; they deplore their pond's shallowness and dig holes in the bottom to hide in, yet tricked by bait, they take the hook. Birds in a tree fear that they are too low and perch in the top branches, yet bewitched by bait, they too are caught in snares. Human beings are equally vulnerable. They give their lives for shallow, worldly matters but rarely for the Buddha's precious teachings. Small wonder they do not attain Buddhahood.

Letter from Sado, WND, 301

Written to Toki Jonin on March 20, 1272 from Tsukahara on Sado

Carry through with your faith in the Lotus Sutra. You cannot strike fire from flint if you stop halfway. Bring forth the great power of faith, and be spoken of by all the people of Kamakura, both high and low, or by all the people of Japan as "Shijo Kingo, Shijo Kingo of the Lotus school!" Even a bad reputation will spread far and wide. A good reputation will spread even farther, particularly if it is a reputation for devotion to the Lotus Sutra.

Earthly Desires Are Enlightenment, WND, 319

Written to Shijo Kingo on May 2, 1272 from Ichinosawa on Sado

The Great Teacher Dengyo says: "Shakyamuni taught that the shallow is easy to embrace, but the profound is difficult. To discard the shallow and seek the profound is the way of a person of courage."

On the Buddha's Prophecy, WND, 402

Written to all disciples & lay supporters on May 11, 1273 from Ichinosawa on Sado

Toki, Saburo Zaemon-no-jo, Kawanobe, Acharya Yamato, and the rest of you, gentlemen and priests, should read this letter to one another and listen. In this defiled age, you should always talk together and never cease to pray for your next life.

The Votary of the Lotus Sutra Will Meet Persecution, WND, 449

Written to Toki Jonin on January 14, 1274 from Ichinosawa on Sado

A passage from the Lotus Sutra reads that it is "the most difficult to believe and the most difficult to understand." Many hear about and accept this sutra, but when great obstacles arise, just as they were told would happen, few remember it and bear it firmly in mind. To accept is easy; to continue is difficult. But Buddhahood lies in continuing faith. Those who uphold this sutra should be prepared to meet difficulties. It is certain, however, that they will "quickly attain the unsurpassed Buddha way." To "continue" means to cherish Nam-myoho-renge-kyo, the most important principle for all the Buddhas of the three existences. The sutra reads, "We will protect and uphold what the Buddha has entrusted to us." The Great Teacher T'ien-t'ai stated, "One accepts because of one's power of faith and continues because of one's power of constant thought."

The Difficulty of Sustaining Faith, WND, 471

Written to Shijo Kingo on March 6, 1275 from Minobu

I have written out the prose section of the "Expedient Means" chapter for you. You should recite it together with the verse portion of the "Life Span" chapter, which I sent you earlier. The characters of this sutra are all without exception living Buddhas of perfect enlightenment. But because we have the eyes of ordinary people, we see them as characters.

Reply to the Lay Priest Soya, WND, 486

Written to the lay priest Soya in March of 1275 from Minobu

The fact that her prayers have gone unanswered is like a strong bow with a weak bowstring, or a fine sword in the hands of a coward. It is in no sense the fault of the Lotus Sutra.

The Royal Palace, WND, 489 Written to Shijo Kingo on April 12, 1275 from Minobu

Strengthen your resolve more than ever. Ice is made of water, but it is colder than water. Blue dye comes from indigo, but when something is repeatedly dyed in it, the color is better than that of the indigo plant. The Lotus Sutra remains the same, but if you repeatedly strengthen your resolve, your color will be better than that of others, and you will receive more blessings than they do.

The Supremacy of the Law, WND, 615

Written to Nichimyo on August 4, 1275 from Minobu

I hope all those who are serious in their resolve will gather in one place and listen to this letter.

The Problem to Be Pondered Night and Day, WND, 622

Written to Toki Jonin on Aug. 23, 1275 from Minobu

Even among those who embrace the Lotus Sutra, very few uphold it steadfastly both in mind and in deed. Few are the practitioners who are able to uphold this sutra.

The Embankments of Faith, WND, 625 Written to Sennichi on September 3, 1275

You also are a practitioner of the Lotus Sutra, and your faith is like the waxing moon or the rising tide. Be deeply convinced, then, that your illness cannot possibly persist, and that your life cannot fail to be extended! Take care of yourself, and do not burden your mind with grief.

The Bow and Arrow, WND, 656

Written to the lay nun Toki on March 27, 1276 from Minobu

Spare no effort in offering up prayers with firm faith. It is not that my resolve [to save you] is weak. Rather, it depends on the strength of each person's faith.

The Story of Ohashi No Taro, WND, 678

Written to Nanjo Tokimitsu on March 24, 1276 from Minobu

The reason is that all gods are subjects, and the Lotus Sutra is their lord. It is against even the code of society to visit one's lord on the way back from calling on one of his subjects. Moreover, Utsubusa is a lay nun and should have the Buddha foremost in mind. Because she made this and other mistakes as well, I refused to see her. She was not the only one, however. I refused to see many others who stopped by to visit me on their return from the hot spring resort at Shimobe.

Letter to Misawa, WND, 896

Written to Misawa Kojiro on February 23, 1278 from Minobu

Today there are people who have faith in the Lotus Sutra. The belief of some is like fire while that of others is like water. When the former listen to the teachings, their passion flares up like fire, but as time goes on, they tend to discard their faith. To have faith like water means to believe continuously without ever regressing. Since you visit me constantly, regardless of the difficulties, your belief is comparable to flowing water. It is worthy of great respect!

The Two Kinds of Faith, WND, 899

Written to Nanjo Tokimitsu on February 25, 1278 from Minobu

If you continue living as you are now, there can be no doubt that you will be practicing the Lotus Sutra twenty-four hours a day. Regard your service to your lord as the practice of the Lotus Sutra. This is what is meant by "No worldly affairs of life or work are ever contrary to the true reality." I hope you will deeply consider the meaning of this passage.

Reply to a Believer, WND, 905 Written to Shijo Kingo on April 11, 1278 from Minobu

Just as flowers open up and bear fruit, just as the moon appears and invariably grows full, just as a lamp becomes brighter when oil is added, and just as plants and trees flourish with rain, so will human beings never fail to prosper when they make good causes.

The Third Day of the New Year, WND, 1013

Written to Nanjo Tokimitsu on January 11, 1280 from Minobu

The sutra states, "If there are those who hear the Law, then not a one will fail to attain Buddhahood." This means that, even if one were to point at the earth and miss it, even if the sun and moon should fall to the ground, even if an age should come when the tides cease to ebb and flow, or even if flowers should not turn to fruit in summer, it could never happen that a woman who chants Nam-myoho-renge-kyo would fail to be reunited with her beloved child. Continue in your devotion to faith and bring this about quickly!

The Gift of Clear Sake, WND, 1092

Written on January 13, 1281 to the lay nun Ueno from Minobu

There's no need to be impatient. Faith is a lifelong process, spanning the three existences of past, present and future. What's important is to make plenty of friends and work at solidifying those relationships. Introducing others to Buddhism and striving for kosen-rufu are extensions of the spirit of friendship that wishes to see those that we care about become happy.

Discussions on Youth, Vol. 2, P. 239

Faith is not something that will someday deepen of itself. We must progress positively, with confidence, and no matter what obstacle may hinder us, we must resolve to turn it around and use it to advance another step, with the Gohonzon as our pillar. This requires courage, but if we continue in courageous faith, Shakyamuni, Taho and all the other Buddhas will always protect us.

Shakyamuni's protection is the welling up of Buddha nature - the most fundamental change that can occur in our lives. Taho's protection appears as a life filled with benefits. The protection of all the other Buddhas means that all those around us will be awakened to the True Law and will, together with us, build an ideal, harmonious human society where peace, equality and justice are at last attained.

"Exert yourself in the two ways of practice and study. Without practice and study, there can be no Buddhism." I hope you have memorized this and all the sentences that follow. I have talked about "practice and study" as stressed in this Gosho on many occasions, so here I will go into the teaching, "Without practice and study, there can be no Buddhism." Buddhism exists in practice and study, in the efforts of living people who practice and study it. Buddhism is not contained in sutras, books or the characters with which they are written. Nor is it found in the temples or other buildings. Buddhism exists and manifests itself only in the life of each person who studies the Gosho and practices his faith strictly according to the Daishonin's teachings. The Soka Gakkai is carrying out a global movement to propagate Buddhism. Its members remain in close contact with each other and concentrate upon developing the faith of others as well as their own. Remember that the true stream of Buddhism only lives and breathes in the association and mutual encouragement of us believers.

"You must not only persevere yourself; you must also teach others." This is the principle of jigyo and keta: to practice Buddhism for ourselves and also teach it to other people. We must become happy ourselves, and at the same time make others happy.

"Both practice and study arise from faith." Faith is the basis of both practice and study, and faith is always manifested as practice and study. These three - faith, practice and study - become the most important objective of the Soka Gakkai.

"Teach others to the best of your ability, even if only a single sentence or phrase." This tells us to do shakubuku to the full extent of our capabilities and to the degree that our circumstances allow, even if we can only teach others a single sentence or phrase of Buddhism.

Selected Lectures from the Gosho, Vol. 1, pp. 88-9

"Basically," Shin'ichi replied, "all of society, all phenomena and events are Buddhism, so that whether discussing history, politics or life in general, I can't help expressing the Buddhist point of view.

"If we make Buddhism and faith the bases of our lives and have pride and confidence in that, our discussions will just naturally become dialogues on Buddhism. If we find ourselves unable to do so, it is because we have somehow built a fence around Buddhism in our minds. It hasn't permeated every aspect of our lives and thought.

"If every time you talk about Buddhism you become defensive, tense up and look severe, people won't be receptive to what you say. For us, Buddhist dialogue is the most natural, effortless expression of our humanity."

The New Human Revolution, Vol. 6, P. 100

When all is said and done, no one can defeat a person who dedicates himself with earnestness and effort. The brilliance of final victory in life will glow for those who never cease making constant and tenacious efforts. In contrast, there is no real victory or progress as a human being for those who avoid steady and diligent effort, even though they pretend to be committed when people are watching. There is no flowering of humanity in the world of superficial glitter.

The world of faith is particularly strict. No matter how conspicuous their actions may appear, those who merely pretend to be trying hard and who lack a steadfast daily practice of faith will surely succumb to evil influences and meet with ruin. I am sure that most of you have seen and heard of such people. We should always polish our faith and advance along the road of steady endeavor and self-development. These are the true characteristics of a believer.

Buddhism in Action, Vol. VII, P. 240

Faith is the standard in all situations and at all times. Neither education, position, honor nor wealth is ultimately important. Herein lies the strict view of Buddhism that is totally different from the views that currently prevail in the secular world.

Even if one has nothing else if one follows through to the end with deep faith, one will most certainly attain the condition of eternal happiness. Even if one has all the gorgeous possessions in the world, without faith one will live in a state of darkness. I hope that you will keep this strict principle firmly in mind at all times.

Buddhism in Action, Vol. VI, P. 225

What matters is continuing and moving forward. The important thing is that you maintain continuous faith that flows unceasingly like water.

By the same token, I hope that you will warmly encourage and support others facing various hardships and problems, that you will watch over them with genuine concern and advance together with them.

No matter what happens, please never let go of the Mystic Law, please never leave the SGI. I way this because they form the railway track that leads to absolute happiness. If you get off the train midway, you cannot reach your destination. It is important not to veer from the fundamental path in life.

World Triune, January 1, 2001, pg. 7

The Daishonin also warns his followers, "In general when Nichiren's followers go to the imperial capital, Kyoto, though at first they seem to remember their original aspirations, they eventually become afflicted by demons and lose their minds" (Gosho Zenshu, P.1268). At the time, Kyoto was the center of the imperial court and the nobility, and certain disciples of the Daishonin who went there began to labor under the delusion that they had become important people just because they were in the capital. In other words, they gave in to self-conceit and snobbery.

We can see the same thing today in people who foolishly think they are great simply because they graduated from a good university or have high social position. Please do not live vain, shallow lives where you succumb to arrogance, lose your faith, and finally end up falling into a state of hellish suffering.

World Tribune, February 2, 2001, pg. 7

Cycles of life and death can be likened to the alternating periods of sleep and wakefulness. Just as sleep prepares us for the next day's activity, death can be seen as a state in which we rest and replenish ourselves for new life. In this light, death should be acknowledged, along with life, as a blessing to be appreciated. The Lotus Sutra, the core of Mahayana Buddhism, states that the purpose of existence, the eternal cycles of life and death is to be "happy and at ease." It further teaches that sustained faith and practice enables us to know a deep and abiding joy in death as well as in life, to be equally "happy and at ease" with both. Nichiren describes the attainment of this state as the "greatest of all joys."

My Dear Friends in America: Collected U.S. Addresses 1990-1996, pg. 292

Ikeda: Buddhist faith is the engine for continuous self-improvement. It is a force that motivates us to strive for the perfection of our entire being, including the intellect, and to develop our hidden potential to the fullest.

The Wisdom of the Lotus Sutra, Vol. II, pg. 52 (Seikyo Times, 8/96, pg. 38)

Ikeda: The reason the Lotus Sutra emphasizes faith or belief so strongly is that the goal of the sutra is to eliminate the fundamental ignorance of life, what Buddhism calls "fundamental darkness," and to cause all beings to awaken to their "fundamental enlightenment," the wisdom originally inherent in the lives of each. This "fundamental enlightenment" can also be described as the Buddha nature or the world of Buddhahood.

But this fundamental enlightenment exists at a level so deep within our being that the intellect or reason, which operates more on life's surface, is unable to reveal it in its entirety.

Nichiren Daishonin writes, "Faith is a sharp sword which cuts the fundamental darkness of life" (Gosho Zenshu, p. 725). Faith opens; doubt closes. When we open ourselves to the Mystic Law, the Mystic Law in turn opens to us. That is the meaning of Nichikan's statement that "Strong faith in the Lotus Sutra is itself Buddhahood."

The Wisdom of the Lotus Sutra, Vol. II, pg. 57 (Seikyo Times, 8/96, pg. 40)

We are all human beings; in that regard, we are all the same. The only real difference lies in people's life-conditions. Our life-condition continues beyond death, into eternity. Therefore, as the Daishonin says, "Faith alone is what really matters." (9/26/96)

Faith into Action, pg. 135

Study without faith and practice is nothing more than acquisition of knowledge. Even if one studies the Gosho, if he forgets to practice gongyo and shakubuku, his faith will lack any substance.

Buddhism in Action, Vol. II, pg. 228-9

I would like to reemphasize that faith manifests itself in daily life. Faith is not something abstract; it is a reality. It is the motivating force of one's daily activities and is reflected in one's life.

Buddhism in Action, Vol. 1, pg. 267

In the world of faith, the strength and depth of faith are what constitute the foundation. You must not be swayed in your resolve by worldly phenomena and the compelling forces of human emotion.

Buddhism in Action, Vol. V, pg. 34-5

A true religion should always be grounded in real life. Faith must never become just an idealistic pursuit which is divorced from the realities of daily living. I hope you will deeply engrave in your minds the conviction that faith is for the sake of daily existence, for your lives themselves and for living within society. ... To have the notion that just because you have faith everything will turn out satisfactorily is nothing but fantasy. ... Faith alone is the key to attaining Buddhahood. ... Whether or not we are able to attain the state of Buddhahood or eternal happiness is determined by our faith and daily practice during this life.

Buddhism in Action, Vol. III, pg. 119-21

I think we can summarize the three kinds of faith as follows. When we first hear the Buddhist teachings, we feel a wonderful awe and, arousing "reverent faith" (sraddha), we commence our Buddhist practice. Through developing "belief and understanding" (adhimukti), we cultivate and polish our lives toward perfecting the sublime state that is pure faith (prasada), by which one perceives that all living beings are equal and have dignity.

The Wisdom of the Lotus Sutra, Vol. II, pg. 52

Much human misery arises from people despairing over things that despair cannot help. We should not worry about things that no amount of worrying will resolve. The important thing is to build a golden palace of joy in our hearts that nothing can disturb - a state of life like a clear blue sky above the storm, an oasis in the desert, a fortress looking down on high waves. (LG, pg. 243)

Faith into Action, pg. 134-5