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Online portal for all the experiences clubbed at one point.
(Experiences)

Ghoshos: Collection of letters written by Nicherin Diashonin to their disciples.
(Collection of Goshos: letters written by Nichiren Diashonin)

Life proof of the philosophy
(Experiences)

Beautiful quotes- To catalyze the Thoughts
(Quotes by Sensei Ikeda)

Presentations from across the world
(SGI DVD presentation)

Official Website of SGI org
(BSG site)

Detailed description of quarterly reports
(Quarterly details)

SGI - US official website
(USA SGI WEBSITE)

Translation of a Japanese Poem

THE 1st CHAPTER. (HOBEN) PROSE FORM

Myoho renge kyo -- The wonderful Law of the Lotus Sutra
Ho ben pon dai ni: Skillful Ways
Ni Ji Se Son -- There the Ju San Mai -- Quietly came up
An Jo Ni Ki -- From his samadhi
Go Shari Hotsu -- And said to Shariputra:
Sho Bu' Chi E -- The wisdom of the Buddhas
Jin Jin Mu Ryo -- Is profound and cannot be measured
Go Chi E Mon -- Its gate is hard to understand
Nange Nan Nyu -- And difficult to enter.
Is Sai Sho Mon -- No Shravaka-Disciple
Hyaku Shi Butsu -- Or Self-taught buddha
Sho Fu No Chi -- Can understand it.
Sho I Sha Ga -- Why is that? (because!)
Butsu Zo Shin Gon -- the [present] Buddhas attended on many
Hyaku Sen Man Noku -- hundreds of thousands of billions
Mu Shu Sho Butsu -- Of [past] Buddhas,
Jin Gyo Sho Butsu -- And practiced the many teachings
Mu Ryo Do Ho -- Of those Buddhas bravely and energetically
Yu Myo Sho Jin -- To their far-flung fame till they attained
Myo Sho Fu Mon -- The profound Law
Jo Ju Jin Jin -- Which you've never heard before,
Mi Zo U Ho -- And also because they are exposing
Zui Gi Sho Setsu -- The Law according to the capacities
I Shu Nan Ge -- Of all living beings a way that the intention is hard to understand
Shari Hotsu -- Shariputra!
Go Ju Jo Butsu I Rai -- Since I became Buddha, I also
Shu Ju In Nen -- Have been stating various teachings
Shu Ju Hi Yu -- With different stories of previous lives,
Ko En Gon Kuyo -- Various parables, and various similes.
Mu Shu Ho Ben -- I have been leading all living beings
In Do Shu Jo -- With countless expedients
Ryo Ri Sho Jaku -- In order to save them from materialism,
Sho I Sha Ga -- Because I have the power
Nyo Rai Ho Ben -- To employ skills,
Chi Ken Hara Mitsu -- And the power to perform
Kai I Gu Soku -- The Paramita (reached goal of wisdom) of insight
Shari Hotsu -- Shariputra!
Nyo Rai Chi Ken -- The insight of the Tathagatas
Ko Dai Jin Non -- Is wide and deep.



Mu Ryo Mu Ge -- They have all the
Riki Mu Sho I -- Towards] countless [living beings],
Zen Jo Ge Da's' San Mai -- unchecked [intelligence], powers,
Jin Nyu Mu Sai -- Fearlessness, dhyana-concentrations,
Jo Ju Is Sai -- Liberations and samadhis. They entered
Mi Zo U Ho -- Deep into no limits, and attained the Law which you've never heard before
Shari Hotsu -- Shariputra!
Nyo Rai Nyo Shu Ju Fun Betsu -- The Tathagatas divide the Law
Gyo Ses Sho Ho -- Into various teachings, and state
Gon Ji Nyu Nan -- Those teachings so gently and skillfully
Ek Ka Shu Shin -- That living beings are delighted.
Shari Hotsu -- Shariputra!
Shu Yo Gon Shi -- In short, the Buddhas attained
Mu Ryo Mu Hen -- The countless teachings
Mi Zo U Ho -- Which you've never heard before
Bus Shitsu Jo Ju -- No more
Shi -- Will I say
Shari Hotsu -- Shariputra
Fu Shu Bu Setsu -- Because the Law
Sho I Sha Ga -- attained by the Buddhas
Bus Sho Jo Ju -- Is the highest Truth.
Dai Ichi Ke U -- Rare [to hear] and hard
Nan Ge Shi Ho -- To understand.
Yui Butsu Yo Butsu -- Only the Buddhas attained
Nai No Ku Jin -- The highest Truth, that is
Sho Ho Jis So -- The Reality of All Things
Sho I Sho Ho -- In regards to:
Nyo Ze So -- Their appearances (form? shape? size? ) as such,
Nyo Ze Sho -- Their natures (essence) as such,
Nyo Ze Tai -- Their embodiments (present incarnation) as such,
Nyo Ze Riki -- Their powers (potentiality also possibilities) as such,
Nyo Ze Sa -- Their activities (function or role) as such,
Nyo Ze In -- Their primary causes (obvious cause) as such,
Nyo Ze En -- Their environmental causes (process) as such,
Nyo Ze Ka -- Their effects (latent or hidden effect) as such,
Nyo Ze Ho -- Their requital (final outcome or return) as such,
Nyo Ze Hon Ma' Ku Kyo To -- And the combination of these [factors] as such (over and over again)



THE 2nd CHAPTER. (JURYO) VERSE FORM (JIGAGE)

Myo ho renge kyo - The Sutra of the Lotus of the Wonderful Law - 16th Chapter.
nyo rai ju ryo hon, dai ju roku - the duration of Life of the Tathagata (Many Treasures).
Ji ga toku bu'rai -- Since I became a Buddha
Sho kyo sho ko shu -- It is many hundreds of thousands
Mu ryo hyaku sen man -- Of billions of trillions
Oku sai a so gi -- Of asankhyas of aeons (many many years).
Jo sep po kyo ke -- For the past countless aeons
Mu shu oku shu jo -- I have been stating the Dharma
Ryo nyu o butsu do -- To hundreds of millions of beings
Ni rai mu ryo ko -- To lead them into the Way to Buddhahood
I do shu jo ko -- In order to save [perverted] people,
Ho ben gen ne han -- I expediently show my Nirvana to them
Ni jitsu fu metsu do -- But In reality I never pass away.
Jo ju shi sep po -- I always live here and preach the Law.
Ga jo ju o shi -- Although I always live here
I sho jin zu riki -- With perverted people
Ryo ten do shu jo -- I disappear from their eyes
Sui gon ni fu ken -- By my supernatural powers
Shu ken ga metsu do -- When they see me seemingly pass away,
Ko ku yo shari -- they make offerings to my relics
Gen kai e ren bo -- they adore and admire me,
Ni sho katsu go shin -- they become devout, upright and gentle,
Shu jo ki shin buku -- And wish to see me
Shichi jiki I nyu nan -- With all their hearts
Is shin yok ken butsu -- Even at the cost of their lives.
Fu ji shaku shin myo -- So I reappear on Mt. Sacred Vulture peak
Ji ga gyu shu so -- With all my people (community/sangha)
Ku shutsu ryo ju sen -- And say to them:
Ga ji go shu jo -- I always live here.
Jo zai shi fu metsu -- I'll never be extinct.
I ho ben rik ko -- But I show my extinction expediently
Gen u metsu fu metsu -- Although I never pass away.
Yo koku u shu jo -- I also state the highest Law
Ku gyo shin gyo sha -- To the living beings of other worlds
Ga bu o hi chu -- If they respect me, they believe me,


I setsu mu jo ho -- And wish to see me.
Nyo to fu mon shi -- But you've never heard this;
Tan ni ga metsu do -- So you thought that I passed away
Ga ken sho shu jo -- I see [perverted] people sinking
Mo tsu zai o ku kai -- In a sea of sufferings.
Ko fu I gen shin -- Therefore, I disappear from their eyes
Ryo go sho katsu go -- And cause them to admire me.
In go shin ren bo -- Whey they adore me,
Nai shitsu I sep po -- I reappear and expound the Law to them.
Jin zu riki nyo ze -- I can do this by my supernatural powers.
O a so gi ko -- For countless aeons
jo zai ryo ju sen -- I lived on Mt. Sacred Eagle
Gyu yo sho ju sho -- And in all other delay.
Shu jo ken ko jin -- [Perverted] people think:
Dai ka sho sho ji -- 'This world is in a great fire.
Ga shi do an non -- The end is coming.'
Ten nin jo ju man -- but really this world of mine is peaceful.
On rin sho do kaku -- It is filled with gods and good people.
Shu ju ho sho gon -- Its gardens, forests, and palaces
Ho ju ta ke ka -- Are adorned with treasures;
Shu ju sho yu raku -- Gem trees have fruits and flowers;
Sho ten gyaku ten ku -- Living beings are enjoying themselves;
Jo sas shu gi gaku -- And the gods are beating heavenly drums,
U man da ra ke -- Pouring music and mandarava blossoms
San butsu gyu dai shu -- On the Buddha and all assembled beings.
Ga jo do fu ki -- My land is pure and indestructible.
Ni shu ken sho jin -- But [perverted] people think:
U fu sho ku no -- ‘It is full of sorrow, fear and pain,
Nyo ze shitsu ju man -- and will soon burn away.'
Ze sho zai shu jo -- Because of their evil karmas,
I aku go In nen -- these sinful people cannot hear even the names
Ka a so gi ko -- Of the Three Treasures
Fu mon san bo myo -- For countless aeons
Sho u shu ku doku -- To those who have accumulated merits
Nyu was shichi jiki sha -- Who are gentle and upright,
Sok kai ken ga shin -- And see me living here,
Zai shi ni sep po -- stating the Dharma,


Waku ji I shi shu -- I say: ‘The duration
Setsu butsu ju mu ryo -- Of my life is immeasurable.'
Ku nai ken bus sha -- To those who see me after a long time,
I setsu butsu nan chi -- I say: ‘It's hard to see a Buddha.'
Ga chi riki nyo ze -- This I can do by the power of my wisdom.
Eko sho mu ryo -- The light of my wisdom knows no limit.
Ju myo mu shu ko -- The duration of my life is forever
Ku shu go sho toku -- I obtained this by ages of practices.
Nyo to u chi sha -- All of you, wise men!
Mot to shi sho gi -- Have no doubts about this!
To dan ryo yo jin -- Remove your doubts, have no more!
Butsu go jip pu ko -- Because the Buddha's words are true, not false.
Nyo I zen ho ben -- The doctor, sent a man skillfully
I ji o shi ko -- To tell his perverted sons
Jitsu zai ni gon shi -- Of his death so he could to cure them,
Mu no sek ko mo -- Was not accused of falsehood through living
Ga yaku I se bu -- Likewise, I am the parent of this world.
Ku sho ku gen sha -- I save all living beings from suffering
I bon bu ten do -- Because they are perverted, I say
Jitsu zai ni gon metsu -- That I pass away, even though I do not.
I jo ken ga ko -- If they always see me,
Ni sho kyo shi shin -- They will become arrogant and no morals
Ho itsu jaku go yaku -- And cling to the five human desires
Da o aku do chu -- Till they fall into evil paths (Hell, Hunger and Animality).
Ga jo chi shu jo -- I know all living beings,
Gyo do fu gyo do -- Who practice the Way and who do not.
Zui o sho ka do -- Therefore I expound various teachings
I ses shu ju ho -- According to the abilities of all.
Mai ji sa ze nen -- I am always thinking:
I ga ryo shu jo -- 'How can I cause all living beings
Toku nyu mu jo do -- To enter into the highest Way
Soku jo ju bus shin -- So they can quickly become Buddhas?

What We Do

SGI actively promotes peace, culture and education based on a belief in positive human potential and respect for the dignity of life. SGI members work to foster a culture of peace, raising awareness and forging links at the grass-roots level.

SGI is a firm supporter of the United Nations, with liaison offices in New York, Geneva and Vienna, and was granted consultative status with the Economic and Social Council (ECOSOC) of the UN in 1983 and has been listed with UNHCR since 1997. It is active in public education with a focus on peace and disarmament, human rights and sustainable development as well as providing humanitarian assistance and promoting interfaith dialogue. SGI is also engaged in various NGO networks and partnerships at the local, national and international level.

The most dramatic evidence of SGI's social engagement can be found in the activities of individual SGI members who contribute in many ways to the betterment of their communities, families and workplaces. Buddhism in Action introduces these individuals who demonstrate how inner change leads to social contribution--models of "human revolution in action."

Treasuring Diversity

The question of how we are to live in a diverse world has perhaps never been more pressing than now. If humanity is to survive, it is imperative that we find a way to accommodate worldviews and value systems different from our own. The alternatives of either isolated withdrawal into our separate spheres or a uniform set of values imposed by economic and technological forces can hardly be termed viable. Increased contact and interaction among the world's diverse cultural traditions seems inevitable.

How can we learn not to be threatened by difference? How can we learn to communicate successfully with those whose vision and understanding of the world differ from ours? Diversity can either spark conflict and violence or mutual creativity and progress. How can we assure that the latter is the case?

In this connection Daisaku Ikeda has written, "The Buddha's teaching begins with the recognition of human diversity.... The humanism of the Lotus Sutra comes down to the tenet of treasuring the individual."

According to Buddhism, each individual is a unique manifestation of the ultimate truth. Because each of us manifests this truth in the form of our particular, individual character, each of us is a precious and indeed indispensable aspect of the living cosmos.

In his writings, Nichiren uses the metaphor of different flowering trees--cherry, plum, etc.--to express this principle. Each blossoms in its unique way, with its own special character. Together, they create a brilliant seasonal portrait of vitality and beauty. Nichiren describes this as each "manifesting its true nature" (Jpn jitai kensho).

In Nichiren Buddhism, enlightenment is not a matter of changing ourselves into something which we are not. Rather, it is a matter of bringing forth those positive qualities we already possess. More precisely, it is developing the wisdom and vitality to ensure that the unique characteristics that form our personality serve to create value (happiness) for ourselves and for others. The quality of impatience, for example, can either be a source of irritation and friction or a driving force for prompt and effective action.

The key here is the belief that each person is a unique manifestation of a universal life force. As such, each person is seen to possess infinite possibility and inherent, inviolable dignity and worth. Yet, compared with the supreme, universal treasure of life we all share, distinctions of gender, ethnicity, cultural or religious background, etc., are of only limited significance. As this understanding takes root, we can learn to overcome excessive attachment to differences and related feelings of aversion or fear.

Just as each individual has a unique character, a unique experience of life, each culture can be understood as a manifestation of cosmic creativity and wisdom. In the same way that Buddhism rejects any hierarchical ranking of individual humans, it adopts an attitude of fundamental respect toward all cultures and traditions.

The principle of adapting the precepts to the locality (Jpn zuiho bini) reflects this. The practitioners of Buddhism are encouraged to take a flexible, open approach to the cultural context in which they find themselves. Thus, as they uphold the Buddhist principles of respecting the inherent dignity and sanctity of human life, they follow local customs and practices except when they are directly contrary to those core principles.

Accordingly, SGI organizations worldwide work to develop the kinds of activities that will be most appropriate to their cultural setting and will make the most lasting contribution to their respective societies.

The original purpose of Buddhism is to awaken people to the infinite value of their own lives and, by extension, of the lives of others. Ultimately, our ability to respond creatively to diversity hinges on our ability to develop a palpable sense of the preciousness of life itself, and of each individual expression of life.

What is Buddhism?

For SGI members, Buddhism is a practical philosophy aimed at awakening people to the limitless potential and value of their own lives. Practicing Buddhism brings about a positive transformation in the depths of an individual's life, transforming fear into courage, deluded impulses into wisdom and egotism into compassion.

Buddhism begins with individuals deciding to take responsibility for their own lives, first reforming themselves and taking action to improve their immediate surroundings and relations, and then gradually extending their wisdom, courage and compassion into a wider sphere.