Each person has the potential to become a Buddha. Nichiren Buddhism starts from the realization that the supreme life-condition of Buddhahood exists in each of us. It is a teaching that makes it possible for us to achieve the most profound inner transformation—a transformation of our fundamental attitude or mind-set.

The most basic Buddhist teaching is that everything is change, a never-ending series of changes. Nothing is ever still. What Buddhism seeks to do is, in the midst of that changing reality from which we can never divorce ourselves, in the midst of the "mud" of reality, to help us achieve a state of the highest hope and fulfillment and to lead society and our environment in the direction of peace and prosperity.

Nichiren writes, "If you light a lantern for another, it will also brighten your own way." Please be confident that the higher your flame of altruistic action burns, the more its light will suffuse your life with happiness. Those who possess an altruistic spirit are the happiest people of all.

The Buddha's objective is to enable every individual to manifest his or her true identity. In other words, Buddhism lies in respecting yourself to the utmost, revering others to the fullest and making it possible for both you and others to blossom equally as individuals.

Attaining enlightenment is not about embarking on some inconceivably long journey to become a resplendent godlike Buddha; it is about accomplishing a transformation in the depths of one's being.
     In other words, it is not a matter of practicing in order to scale the highest summit of enlightenment at some point in the distant future. Rather, it is a constant, moment-to-moment, inner struggle between the opposing courses of revealing our innate Buddha nature or allowing ourselves to be ruled by our fundamental negativity and delusion. This unceasing effort to polish our lives is the heart and essence of Buddhist practice.

A life lived without purpose or value, the kind in which one doesn't know the reason why one was born, is joyless and lackluster. To just live, eat and die without any real sense of purpose surely represents a life pervaded by animality. On the other hand, to do, create or contribute something that benefits others, society and ourselves and to dedicate ourselves as long as we live to that challenge—that is a life of true satisfaction, a life of value. It is a humanistic and lofty way to live.

The point where Buddhism radically departs from the thought and religion that had existed previously is that it uncovered within the individual's own life the "Law," or limitless inner power, for resolving all suffering on the most essential level.
     Buddhism is a teaching of unparalleled humanism that believes in the boundless potential within human beings.

Throughout his life, Shakyamuni encouraged people with his clear, sonorous voice. A Buddhist text describes how Shakyamuni warmheartedly welcomed everyone he met, expressing his joy at meeting them. He showed affection, joy and gentleness in all his interactions. To put others at ease and encourage them to speak up, Shakyamuni would always break the ice by initiating conversation. It was the power of Shakyamuni's eloquence and sincerity that made it possible for Buddhism to gain wide acceptance among the people of his time.

Depending on the use to which it is put, religion can be a demonic force. Religion should bring us together, but it is exploited by some to create greater schisms among us. Nothing could be more unfortunate.
     Religion must always be for the people. People do not exist for the sake of religion. This must be the fundamental guideline of religion in the twenty-first century.

"So-and-so is sick. So-and-so is suffering financially. I must do my best to give them encouragement." To think in this way, to offer prayers and take action for others' happiness—this is the behavior of a true Buddhist.

Let us give something to each person we meet: joy, courage, hope, assurance or philosophy, wisdom, a vision for the future. Let us always give something.

One Buddhist sutra states: "If you want to understand the causes that existed in the past, look at the results as they are manifested in the present. And if you want to understand what results will be manifested in the future, look at the causes that exist in the present."

Buddhism explains karma in order to reveal how to transform it. Put another way, to hold the doctrine of karma over people without fully clarifying the means for changing it is to wrongly interpret Buddhism. Such teachings only cause people to remain bound by the shackles of fate.

Present effects are due to karmic causes from the past. However, future effects arise from the causes we make in the present. It is always the present that counts. It is what we do in the present moment that decides our future; our past causes do not govern our future as well. Nichiren Buddhism emphasizes that no matter what kind of karmic causes we have made in the past, through the causes we make in the present we can achieve a brilliant future.

Buddhism stresses the importance of the present and the future. There is little point in dwelling on the past. Far more constructive is looking to the future and moving forward. What is vital is that we achieve a bright and glorious future through our efforts and perseverance today.

Buddhism holds that everything is in a constant state of flux. Thus the question is whether we accept change passively and are swept away by it or whether we take the lead and create positive changes on our own initiative.

"What kinds of causes am I making right now?" "What actions am I taking?" The answers to these questions are what will determine our future.

Every family has its own set of circumstances and problems that only its members can fully understand. One thing I can say, however, is that, no matter what kind of people your parents are, they are your parents. If you did not have those parents, you would not be alive. It is important to understand the deep significance of this point.

What is the purpose of our lives? What becomes of our life when we die? ... No matter how much power and authority one might wield now, these become meaningless in the face of death. In the end, the only thing that is important is how one has lived one's life. We alone must face the consequences of our actions and decisions. When one understands the strict law of cause and effect at work in life, one will inevitably come to correct one's way of living.

Ultimately, we are responsible for our own destiny. It may seem to us that our fate is predetermined, whether by our genes or by our environment. What really matters, however, is how we can improve ourselves from this moment forward, how we can change the circumstances that we find ourselves in. This enormous transformative force is what Buddhism is all about. In this struggle lies the source of never-ending youth and vitality.

Inconspicuous virtue brings conspicuous reward. From the perspective of Buddhism, we never fail to receive the effect of our actions, whether good or bad; therefore, it's meaningless to be two-faced or to pretend to be something we're not.

A great human revolution in the life of one person can change the destiny of humankind and our planet. It is Buddhism, the Lotus Sutra, that encourages and enables people to become aware of their great power, to draw it forth and use it. Buddhism gives people the means to develop themselves thoroughly and opens their eyes to the limitless power inherent in their lives.

The Lotus Sutra teaches of the great hidden treasure of the heart, as vast as the universe itself, which dispels any feelings of powerlessness. It teaches a dynamic way of living in which we breathe the immense life of the universe itself. It teaches the true great adventure of self-reformation. …
     It offers unsurpassed lessons on psychology, the workings of the human heart, lessons on life, lessons on happiness and lessons on peace. It maps out the basic rules for good health. It awakens us to the universal truth that a change in our heart, or attitude, can transform every­thing. It is neither the parched desert of individualism nor the prison of totalitarianism; it has the power to manifest a pure land of compassion, in which people comple­ment and encourage each other.

Some people say that the prevailing mood in the world today is one of power­lessness. Decisions about political, economic and environmental issues all seem to be made somewhere beyond our reach. What can the individual accomplish in the face of the huge institutions that run our world? This feeling of powerlessness fuels a vicious cycle that only worsens the situation and people's sense of futil­ity.
     At the opposite extreme of this sense of powerlessness lies the Lotus Sutra's philosophy that the inner determination of one individual can transform everything. It is a teaching that gives ultimate expression to the infinite potential and dignity inherent in the life of each human being.

A great inner revolution in just a single individual will help achieve a change in the destiny of an entire society and, further, will cause a change in the destiny of humankind.

Iron, when heated and pounded, becomes a fine sword. Likewise, Buddhism teaches that our true strength and potential cannot be forged without hardships.

The times when we experience the most intense suffering, unbearable agony and seemingly insurmountable deadlock are actually brilliant opportunities for doing our human revolution.

Nothing can match the strength of those whose lives have been shaped and forged through challenging and overcoming hardships. Such people fear nothing. The purpose of our Buddhist practice is to develop such strength and fortitude. To cultivate such an invincible core is in itself a victory.

Prayer is not a feeble consolation; it is a powerful, unyielding conviction. And prayer must become manifest in action. To put it another way, if our prayers are in earnest, they will definitely give rise to action.

Prayers are invisible, but if we pray steadfastly they will definitely effect clear results in our lives and surroundings over time. This is the principle of the true entity of all phenomena. Faith means having confidence in this invisible realm.

Prayer is not of the realm of logic or intellect. It transcends these. Prayer is an act in which we give expression to the pressing and powerful wishes in the depths of our being and yearn for their fulfillment.

Buddhism teaches that the mind encompasses the entire universe. When we change our innermost state of mind, our whole being changes, and this affects the world in which we live. This is the teaching of the oneness of life and its environment, and the principle of a single life-moment possessing three thousand realms… Everything starts with a strong determination.

One's true worth as a human being is not a matter of outward appearance or title but derives from the breadth of one's spirit. Everything comes down to faith and conviction. It is what is in one's heart and the substance of one's actions that count.

Life possesses the mysterious power not only to transform the negative into a neutral state but to go beyond that to achieve a positive state…we overcome the suffering of sickness and in so doing even the experience of sickness enriches our lives and makes them more worthwhile, providing the material for a great drama of fulfillment that unfolds day after day.

In accordance with the Buddhist principle of three thousand realms in a single moment of life [the all-encompassing nature of each moment], pessimistic thoughts or feelings take form, just as they are, in reality, producing negative results. People who have negative thoughts create effects for themselves that perfectly match their own think­ing.

To lead a life in which we are inspired and can inspire others, our hearts have to be alive; they have to be filled with passion and enthusiasm. To achieve that, we need the courage to live true to ourselves. Rather than borrowing from or imitating others, we need the conviction to be able to think for ourselves and to take action out of our own sense of responsibility.

We need to cultivate a state of life where we can thoroughly enjoy ourselves at all times. We should have such joy that even at the time of death we can declare with a happy smile: "That was wonderful! Where shall I go next?" Faith enables us to attain the kind of generous and all-embracing state of mind where we enjoy everything in our lives.

Much human misery arises from people despairing over things that despair cannot help. We should not worry about things that no amount of worrying will resolve. The important thing is to build a golden palace of joy in our hearts that nothing can disturb—a state of life like a clear blue sky above the storm, an oasis in the desert, a fortress looking down on high waves.

The fundamental cause of people's unhappiness lies in their tendency to develop attachments of various kinds. Attachments are fetters on one's heart—earthly desires, cravings and so on. In the pre-Lotus Sutra teachings, Shakyamuni taught people the path for freeing themselves from such attachments. The spirit of the Lotus Sutra, however, is not to eradicate earthly desires. When we base ourselves on the Buddhist Law, we can transform earthly desires—just as they are—into enlightenment. This is the principle of "earthly desires are enlightenment."  It's not a matter of eradi­cating attachments but of seeing them clearly. Rather than causing us to abandon our earthly desires and attachments, our Buddhist practice enables us to discern their true nature and utilize them as the driving force to become happy. The truth is that we could not in fact eradicate our attachments even if we so wished.

The lives of all people are at one with the universe. All the workings of the universe contribute to the formation of the individuality of each person. To put it another way, each person is a microcosm that reflects the macrocosm in a unique manner; fundamentally, the individual encompasses all. Therefore, each person is precious and irreplaceable.

Life is a chain. All things are related. When any link is harmed, the other links are affected. We should think of the environment as our mother. There is no crime worse than harming one's mother.

We are dependent on the Earth, not the other way around. In our arrogance, we have flagrantly overlooked this. … The essential teaching of Buddhism is that the life of the Buddha resides in every plant and tree, even in the smallest dust mote: it is a philosophy of the utmost reverence for life.

One who loves nature can cherish other people, value peace and possess a richness of character unfettered by selfish calculations of personal gain or loss. Those who live in a calculating way will end up calculating their own worth detrimentally. Such a life is limited in the extreme. Nature, however, is infinite.