" When you begin to practice Buddhism , all the infinitesimal angles of inclination--all the ways you relate to the universe--subtly change.

1. Chant with Courage
2. Make a string determination or vow
3. Develop a concrete goal or goals
4. Offer resolute prayer
5. Take action until you see clear or actual proof   "  From  " The Buddha in your rearview mirror " by Woody Hochswender.

The Soka Gakkai is an organization of a new religious movement which is founded on Buddhism. It was established by Tsunesaburo Makiguchi (1871-1944) and Jogai (later Josei) Toda (1900-1958) in 1930. Makiguchi and Toda interpreted Buddhism so as to be well suited to modern times. Therefore the Soka Gakkai is also based on their interpretations of Buddhism. And now the Soka Gakkai has been propagated worldwide by the leadership of Daisaku Ikeda.
    A main creed of the Soka Gakkai is that the Lotus Sutra is the supreme Buddhist scripture of all. The Lotus Sutra was created in Mahayana Buddhism, which tried to interpret Buddhism differently from Hiinayana Buddhism for salvation of all sentient beings.
    In the 13th century a priest Nichiren (1222-1282) in Japan, for the first time, interpreted the Lotus Sutra to be well suited to the Latter Day of the Law (mappo), and he established the Three Great Secret Laws which were, he argued, the only way to attain Buddhahood in the Latter Day. The Soka Gakkai believes that Nichiren's interpretations of the Lotus Sutra were valid on the whole. Furthermore Nichiren thought that a Buddha was a person who attained Buddhahood, namely, the highest state of life, or the noblest character. And lastly he emphasized social responsibility of religion in Rissho ankoku ron (On Establishing the Correct Teaching for the Peace of the Land).
    In early Showa era Makiguchi and Toda found out the significance of Nichiren's interpretations of Buddhism (Nichiren's Buddhism) and they established the Soka Kyoiku Gakkai (Value-Creating Education Society, the former organization of the Soka Gakkai) in 1930, so they started a new religious movement. In this paper I would like to describe Nichiren's interpretations of the Lotus Sutra in the first part. And I would like to describe how Makiguchi and Toda accepted and interpreted the Lotus Sutra and Nichiren's Buddhism, which lays the foundation of some religious ideas of the Soka Gakkai.

" When deluded one is called an ordinary being, but when enlightened one is called a Buddha."  I must say that this sentence has given me a lot of trouble . Is it an either /or situation ? A Buddha or not a Buddha. After chanting about it and talking to a lot of people from different spiritual backgrounds I've come to the conclusion that it happens bit by bit . At first you get those few seconds when it all makes sense then it's gone. You try to get it back but it ( enlightenment ) won't come back. Then you get it again for a few seconds. For me Enlightenment , or Buddahood , is a process . Or ,it's a goal to strive  ,   chant nam myoho renge kyo , to achieve. But it is not a state that I will be able to remain in.

Notre vie est une " Tour aux Trésors"

Notre vie est une " Tour aux Trésors" d'une dignité supreme et inviolable .Face à n'importe quelle épreuve ,nour pouvons transformer tout ce qui est négatif en positif , et en ressortir grandi ,changeant ainsi le poison  en élixir. Se donner et recevoir des encouragements ,ainsi que du soutien entre camerades dans la foi ,permet d'accélérernotre progression en termes de développement personnel et de victoire
Daisaku Ikeda

THREE WAYS TO LOOK AT A THING

Why do we repeat to chant the

Nyoze-so, Nyoze-tai, ...Nyoze-honmatsu-kukyoto?

It is because there are three different ways to look at a thing. They are equality (ku), difference (ke), and totality (chu). It is based on T'ien-tai's "Three Kinds of Truth; ku, ke and chu." According to this doctrine, nothing exists (ku) by itself because things exist temporally (ke) only depending on other existence; therefore, we must look at all things in their totality (chu).

For instance, let's take an example of a table. A table must have a flat top supported by four legs. If I pull each of these legs off., it is no longer a table; just simple pieces of woods. Therefore, the table as such, existed only temporally.

Another example: I exist today because my parents existed. I also exist because of air, water, heat, food, and other people. If there is no air, water, food or others; I can not exist. I exist temporally because there are air, water, food and others.

Another way to look at all thing in three different ways, according to the Buddha's teaching, everyone is equal (ku) because everyone possesses a Buddha nature in which he or she is able to someday become a Buddha. Everyone is equal, but everyone is different (ke) because there are the wise and the foolish, rich and poor, males and females. Women have the privilege of bearing children while men can't. We are equal but different (chu).

Although everyone has a nose, a mouth, and eyes (ku), the shapes of them vary as do fingerprints (ke). Therefore we are equal but different (chu).

Parents love their children equally (ku), but the ways they treat an eighteen year old boy from the two year old girl will naturally differ (ke). If the parents give them the same food in the same quantities, the parents are not being realistic. The parents love their children equally, but they treat each child differently respecting the child's age, sex, and interest. Wise parents treat their children with totality of each individual (chu).

Therefore, peace and happiness never come from insisting on equality only nor on differences only. We have to realize these equality within the differences and the differences within equality. Knowing individual differences, but respecting his or her interests, talents, education, and physical condition is the way forwards peace and harmony. Everyone is equal under the U.S. Constitution, however, we must respect other people's different cultures, backgrounds, and languages. It is the way to bring peace to America.

To remind ourselves of these teachings, we repeat the last phrases of the Hoben-pon chapter three times.

It is impossible to comprehend the mystic law by the use of the interlect only .

Though water may be muddied, it will again become clear. Though the moon may
hide behind clouds, it will surely reappear. Similarly, in time my innocence
became apparent, and my predictions proved not to have been in vain.

(WND, 1007)
Letter to the Lay Priest Nakaoki
Written to lay priest Nakaoki and his wife on November 30, 1279

from "Daily Wisdom - from the writings of Nichiren Daishonin"