What Does It Mean to Make a Vow?

When we dedicate ourselves to a worthy cause, such as helping people awaken to their enlightened potential, we can overcome our weaknesses, strengthen our lives and develop the courage to face any difficulty. 

So, what does it mean to make a vow in Nichiren Buddhism? It is to commit oneself to working for kosen-rufu and the happiness of oneself and others. It is also the foundation of the mentor-disciple relationship, in which disciples take their mentor’s vow for the happiness of all people as their own and strive to fulfill it.

Let’s learn more about this from chapter 9 of Sensei’s Lectures on The Record of the Orally Transmitted Teachings, in which he discusses the Lotus Sutra’s 13th chapter, “Encouraging Devotion,” in which bodhisattvas vow to spread the sutra’s teaching after the Buddha’s passing. Sensei highlights the importance of taking initiative and how overcoming obstacles brings forth Buddhahood. 

As we advance our “One Youth. Infinite Hope” movement, here are five points to consider from Sensei’s lecture about what it means to make and carry out our vow:

Passage One

The word “encouraging” refers to the converting of others. The word “devotion” refers to one’s own practice. Nam-myoho-renge-kyo embraces both the converting of others and one’s own religious practice. 

Now Nichiren and his followers are encouraging others to adopt Nam-myoho-renge-kyo and to make it their own practice.
—The Record of the Orally Transmitted Teachings, pp. 109–10.

IKEDA SENSEI’S GUIDANCE

1. A vow that includes happiness for ourselves and others.

Nichiren Daishonin states that “encouraging devotion” has two aspects: “devotion”—or more literally, “embracing the teaching”—referring to one’s own practice, and “encouraging,” referring to sharing Buddhist practice with others. In other words, the phrase reflects the bodhisattva spirit of seeking not only one’s own happiness but the happiness of others as well. The Daishonin says we chant Nam-myoho-renge-kyo as the teaching for both oneself and others.

“The Teacher of the Law,” the 10th chapter of the Lotus Sutra, explains that true bodhisattvas “have fulfilled their great vow, and because they take pity on living beings they have been born in this human world” (The Lotus Sutra and Its Opening and Closing Sutras, p. 200). These bodhisattvas, though having fulfilled their great vow [and qualified to receive the pure rewards of Buddhist practice], nevertheless take on the karma to be born in this defiled world in the Latter Day of the Law to lead all living beings to enlightenment. This is the vow of “voluntarily assuming the appropriate karma.” This vow of true bodhisattvas inevitably invites momentous difficulties.^[1]

2. Mentor and disciple share the same vow.

The main significance of “Encouraging Devotion” is the bodhisattvas standing up to make a vow in response to the … urgings of Shakyamuni. The disciples take up the same vow as their teacher, the Buddha, and pledge to dedicate their lives to the difficult task of spreading the Mystic Law. That is the only way to realize kosen-rufu in the evil age of the Latter Day of the Law.

Put another way, only with a grassroots network of people awakened to their mission as Bodhisattvas of the Earth, people ready to dive into this defiled world in accord with their original vow, will we realize worldwide kosen-rufu, which the Buddha calls for in the Lotus Sutra (see LSOC, 330). …

No bodhisattva or Buddha takes the easy way out. Bodhisattvas actively go to the most challenging places, and that is why their noble lives shine with the light of Buddhahood.^[2]

3. A disciple makes the vow through independent action.

It is essential for disciples to initiate action. Taking the initiative in sharing the mentor’s vow, chanting Nam-myoho-renge-kyo together, and speaking to others about the teachings with all one’s might is “to roar the lion’s roar.”

In the “Encouraging Devotion” chapter, Shakyamuni interacts with the voice-hearers,^[3] but he says nothing to the bodhisattvas. He simply looks at them. This is profoundly significant.

Kosen-rufu isn’t something we undertake because we’re ordered to. Without a pure initiative of our own, we cannot break through the obstacles and devilish functions in our path or attain the life state of Buddhahood. Even such terms as the Buddha’s decree or Buddha’s wish have meaning only if there are disciples willing to stand up with the same vow as the Buddha. Our own will and initiative are the essence of Buddhist faith and practice. The Buddha’s wish is realized when disciples filled with determination and commitment stand up and overcome all obstacles. The ultimate expression of this is stand-alone faith.^[4]

Passage Two

The “unsurpassed way” is Nam-myoho-renge-kyo. Now Nichiren and his followers are even more anxious with regard to Nam-myoho-renge-kyo than they are with regard to their own lives. … “The Buddha must know what is in our hearts.” … “Our hearts” refers to the hearts of Nichiren and his followers, who now chant Nam-myoho-renge-kyo.
—The Record of the Orally Transmitted Teachings, p. 114.

IKEDA SENSEI’S GUIDANCE

4. We uphold the dignity of every life.

The statements “We care nothing for our bodies or lives” (LSOC, 233) and “never begrudging our bodies or lives” (LSOC, 229) do not mean that we take our lives lightly. Rather, they stress how much we value and treasure the Law.

The great teaching we should prize is the Mystic Law, a teaching of respect for the dignity of life. There is not the slightest element of disregard for life in Nichiren Buddhism. Not begrudging our lives is completely different from disrespecting or devaluing them. Not allowing a single life to be sacrificed in advancing kosen-rufu is the creed of the first three Soka Gakkai presidents, including me. It is also my firm resolve.

Both the Lotus Sutra and Nichiren Daishonin teach that dedicating ourselves to the great vow for kosen-rufu is the way to make our lives shine with supreme dignity, transcending the bounds of birth and death. That’s why unwavering faith to persevere throughout life on the path of our Buddhist practice is so important.^[5]

5. Living the vow is the path of human revolution.

The lives of those who dedicate themselves to the vow of kosen-rufu are completely at one with the Buddha. They can bring forth from within compassion as deep as the ocean, wisdom as vast as the sky, and courage as dauntless and unshakable as a towering mountain.

The struggle to patiently propagate Buddhism makes the life state of Buddhahood shine brilliantly; it is the ultimate height to which we can soar as human beings. …

Together, let us regard obstacles as honors and confidently face all challenges. Let us advance boldly along the path of our vow to spread the Mystic Law and create a victorious drama of human revolution that will light the way for a brighter future!^[6]

November 13, 2026 World Tribune, pp. 6–7