Material for Discussion Meetings

Vows are central to Mahayana Buddhism in particular, with its emphasis on bodhisattva practice, dedicated to leading people to happiness. Because it’s no easy task, a bodhisattva makes four universal vows when beginning their Buddhist practice, starting with the vow to save all living beings from suffering. 

Each time we do gongyo, we reaffirm that vow by reciting these words:

Mai ji sa ze nen.
I ga ryo shujo.
Toku nyu mu-jo do.
Soku joju busshin.

This translates to: “At all times I think to myself: How can I cause living beings to gain entry into the unsurpassed way and quickly acquire the body of a Buddha? (The Lotus Sutra and Its Opening and Closing Sutras, p. 273). “Body of a Buddha” refers to all the enlightened qualities of a Buddha inherent in all people. 

Ikeda Sensei says, expressed simply, this means: “I want to become happy and for everyone else to become happy too.” He also said:

This is the original mind, the pure wish, functioning in the depths of life since beginningless time. Those who totally embrace this spirit are Buddhas. Because it is the Buddha’s all-encompassing wish, it is the great vow. (The Heart of the Lotus Sutra, p. 380)

Chanting Nam-myoho-renge-kyo with this “pure wish” to act for the happiness of others opens within us the path to Buddhahood—to lasting joy, growth and boundless fortune. 

A Commitment to Helping Others Fuels Our Growth

Today, we see suffering steeped in what Buddhism calls the three poisons of greed, anger and foolishness. Yet rather than this suffering being a reason to despair, Nichiren Daishonin teaches: 

Were it not for them [all living beings], one would find it impossible to make the vow to save innumerable living beings. (“The Four Debts of Gratitude,” The Writings of Nichiren Daishonin, vol. 1, p. 43)

In other words, because suffering exists, we can rise to the challenge of helping others and, in doing so, discover wisdom, compassion and courage we didn’t know we had. 

Sensei once said: “Everyone has periods when things go well and times when they aren’t so smooth. But such distinctions disappear when a person is truly strong and capable” (A Youthful Diary, p. 271). 

When we are committed to helping ourselves and others become genuinely happy, we develop inner strength and resilience that is
unswayed by the turbulence of life. 

Living With a Vow

The Daishonin offers a powerful example of such unwavering commitment. While exiled on Sado Island under harsh conditions, he made a vow that still resonates today:

I will be the pillar of Japan. I will be the eyes of Japan. I will be the great ship of Japan. This is my vow, and I will never forsake it! (“The Opening of the Eyes,” WND-1, 280–81)

Here he declares his personal vow, but we can also take it as a call for us to share the same spirit. Through consistent Buddhist practice, we change from being absorbed in our own problems to becoming pillars, eyes and great ships of our families and communities. 

Sensei reminds us that this transformation isn’t about sacrificing ourselves, writing:

There is no tragic self-sacrifice in the Nichiren Buddhist spirit of “selfless dedication” or “not begrudging one’s life.” When we vigorously challenge ourselves, joy always pulses vibrantly in our lives. (The Teachings for Victory, vol. 2, p. 15)

It is this joyful, proactive spirit and resolve that will shape our happiness and the future. While young people hold the key to tomorrow, it’s up to us all—regardless of age—to envision a brighter world as we live each day with a vow in our hearts. The more we chant and share this life-affirming Buddhist practice with others, the more we can illuminate our communities with the light of hope, compassion and respect.

—Prepared by the SGI-USA Study Department

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Writings for Discussion Meetings

How to Master Our Minds

Passage

A passage in the Six Paramitas Sutra says to become the master of your mind rather than let your mind master you. Whatever trouble occurs, regard it as no more than a dream, and think only of the Lotus Sutra. 

—“Letter to the Brothers,” The Writings of Nichiren Daishonin, vol. 1, p. 502

Background

Our thoughts and feelings are constantly shifting and changing. At one moment, we can feel hopeful and delighted, and, in the next, something might cause us to fall into despair, overwhelmed by what Buddhism calls fundamental ignorance. 

How do we avoid such debilitating swings? How do we gain control to not be swayed by the tumult of life and this ever-changing world?

In his 1276 “Letter to the Brothers,” Nichiren Daishonin urged us to “become the master of your mind.” He addressed this letter to the Ikegami brothers, two of his earliest followers. For many years, their father, Yasumitsu, strongly opposed their faith—so much so that he even disowned his elder son. Yet the brothers followed Nichiren’s guidance, maintaining unwavering faith despite their father’s longstanding opposition. Two years later, in 1278, their father converted to the Daishonin’s teachings.

The word mind in this passage refers to our hearts and minds or, more broadly, to our state of life. To “let your mind master you” means to be dominated by our weaknesses and emotions such as resentment, envy, doubt or fear. In Buddhist practice, there are three keys that can help us master our minds.

First, to chant Nam-myoho-renge-kyo, raising our life condition to perceive everything from a more elevated, enlightened perspective.  

Second, to have a Buddhist mentor who guides us on the path of correct faith and helps us triumph over our own limitations.

Third, to make the principles of Buddhism our foundation. Studying Nichiren’s writings is like holding up a mirror. It shows us whether we are truly applying Buddhist practice to our daily lives.

As we master our minds, our compassion for others grows broader and our wisdom more profound. 

—Prepared by the SGI-USA Study Department

Ikeda Sensei’s Encouragement
‘Always Find a Way Forward’

Wishing for the Ikegami brothers and their wives to remain firmly united, the Daishonin continued to offer them words of encouragement and guidance. For instance, he shared the admonition “Become the master of your mind rather than let your mind master you” (WND-1, 502).

To allow our mind to master us is to let our weak and ever-moving mind rule and sway us. In contrast, to master our mind is to prevail over our inner weakness by making the correct teaching of the Mystic Law our foundation.

Nichiren Buddhism and our mentors in faith show us the way to become the master of our mind and to triumph in life. Members of the Soka Gakkai are forging ahead on this noble path, encouraging one another.

Instead of worrying and suffering alone, when you encounter obstacles, sit in front of the Gohonzon and resolutely chant Nam-myoho-renge-kyo. Start your efforts from earnest prayer. From there, reach out to your fellow members and, while supporting one another, strive to overcome your problems with courage, wisdom and optimism.

Nichiren also writes, “Whatever trouble occurs, regard it as no more than a dream, and think only of the Lotus Sutra [Nam-myoho-renge-kyo]” (WND-1, 502). In other words, no matter what happens, think of it as just a dream, and continue your efforts for kosen-rufu, upholding the Mystic Law.

A mighty tree with solid roots will not be toppled, even in the face of the fiercest storm. Similarly, those who put down strong, deep roots of faith will be fine, even if they grow anxious or lose confidence at times. Young people who chant Nam-myoho-renge-kyo throughout all will always find a way forward.

Winning is important, but even more so is not being defeated by your inner weakness. The best way to polish your character and tap your potential is to meet any defeat with the renewed determination to succeed the next time. (March 12, 2021, World Tribune, pp. 2–3)

From the August 2025 Living Buddhism