This study series covers Soka Spirit topics to be presented by a youth or student division member at Soka 2030 meetings on the last Sunday of each month.
Practicing Nichiren Buddhism gives us a way to overcome challenges, turn problems into opportunities for growth and help others do the same. That of course requires both personal effort and conviction, which don’t always come easily. What helps us strengthen these qualities, providing us with clear purpose, direction and inspiration, is the profound relationship of mentor and disciple, an essential element of Buddhist practice. It helps unlock a wellspring of unrelenting compassion, courage and action within us. The vow shared by mentor and disciple to spread Nichiren Buddhism awakens people to their inherent Buddhahood and their mission to create a peaceful world. It has been the driving force behind the SGI’s global growth.
On first hearing the term, some might assume the mentor and disciple relationship depends on physical closeness, authority or obedience. But Ikeda Sensei consistently cautioned against such a superficial understanding, stating:
The bond of mentor and disciple comes down to the awareness of the disciple. It’s not about formality. Meeting the mentor on numerous occasions, or spending time at the mentor’s side or being entrusted with a leadership position—these are all form [rather than essence]. Even if people are physically far from the mentor or have never spoken directly with the mentor, if they are aware of their role as disciples and strive to put the mentor’s words into practice, then the mentor–disciple relationship is alive and intact. (The Wisdom of the Lotus Sutra, vol. 5, pp. 251–52)
In other words, this relationship is forged internally, through sustained effort to grasp the spirit behind the mentor’s guidance and express it through our behavior. There’s a crucial difference between echoing the mentor’s words and embodying them.
Sensei exemplified this distinction through his efforts during the 1956 Osaka Campaign[1] when he sought to realize the vision of his mentor, second Soka Gakkai President Josei Toda, to solidify the foundation of our Soka movement amid intense criticism of the organization. Reflecting on that period, he writes:
For months preceding the Osaka Campaign he had continuously taxed his life with incredible effort until he was finally able to manifest the oneness of mentor and disciple in his own actions. Many disciples shy away from such difficulty. … When confronted with severe realities some of them panic and then content themselves by mechanically forcing their mentor’s intention upon other members without first grasping it themselves. (The Human Revolution, pp. 1366–67)
Sensei encourages us not to avoid the internal challenge of making the mentor’s intent our own. Deepening this relationship requires earnest faith: chanting Nam-myoho-renge-kyo to the Gohonzon, seeking guidance and—most importantly—taking action to apply it in our daily lives.
Upholding the Lineage of the Oneness of Mentor and Disciple
We can gain further insight by looking at our history. Among the six senior priests that Nichiren designated to carry on his teachings after his death, Nikko alone preserved his mentor’s true intent. Sensei explains:
Seven centuries ago, Nikko Shonin continued to serve Nichiren Daishonin with single-hearted devotion. Among all the elder priests, he alone was able to manifest the oneness of mentor and disciple. This was because he dedicated himself to pursuing this difficult path. … The other five elders, taking the mentor–disciple relationship in an ordinary sense, eventually came to oppose their mentor. (The Human Revolution, p. 1367)
The mentor–disciple bond is not determined by organizational position or proximity, but by an unwavering inner commitment to grasp and live the mentor’s spirit and intent in everything we do.
Shakyamuni Buddha, Nichiren Daishonin and the Soka Gakkai’s three founding presidents—Tsunesaburo Makiguchi, Josei Toda and Daisaku Ikeda—each emphasized that the spread of Buddhism flows eternally only through the oneness of mentor and disciple. They also warned against reducing this bond to bureaucracy, titles or convenience. Sensei states:
How we define our relationship with the mentor is the foundation of everything. … It would be terrible if the world of mentor and disciple of Buddhism were destroyed, replaced by bureaucracy and formalism.
Even if your efforts go unnoticed or if you are exclusively working behind the scenes, if you are practicing just as the mentor instructs, a profound bond exists between you and the mentor. … Apart from the path of mentor and disciple, there is no Buddhism. (WLS-5, 252)
Ultimately, living the mentor’s guidance means grappling with it, testing it against reality and allowing it to elevate our character and conduct. This is how the mentor–disciple relationship comes alive, and our Soka movement of awakening all to their inherent potential continues to flourish.
January 9, 2026 World Tribune, p. 9
References
- Osaka Campaign: In May 1956, the Kansai members, uniting around a young Daisaku Ikeda, who had been dispatched by second Soka Gakkai President Josei Toda to support them, introduced 11,111 households to the Soka Gakkai. ↩︎
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