Quotes from the Writings of Nichiren

Daily quotes from the Writings of Nichiren Vol. 1 & 2

Archive for the month “January, 2012”

The Pure and Far-Reaching Voice, WND Vol. 1, pp. 332-333

The foremost among the Buddha’s thirty-two features is his pure and far- reaching voice.22 Lesser kings, great kings, and wheel-turning kings all possess this feature in some degree. Therefore, a single word from one of these kings can destroy the kingdom or insure order within it. The edicts handed down by rulers represent a type of pure and far-reaching voice. Ten thousand words spoken by ten thousand ordinary subjects cannot equal one word spoken by a king. The works known as the Three Records and the Five Canons represent the words of lesser kings.

What brings order to this small kingdom of Japan, what enables the heavenly king Brahma to command the inhabitants of the threefold world, and what enables the Buddha to command Brahma, Shakra, and the other deities, is none other than this pure and far-reaching voice. The Buddha’s utterances have become the works that compose the entire body of sutras and bring benefit to all living beings. And among the sutras, the Lotus Sutra is a manifestation in writing of the Thus Come One Shakyamuni’s intent; it is his voice set down in written words. Thus the Buddha’s heart is embodied in these written words. To illustrate, it is like seeds that sprout, grow into plants, and produce rice. Though the form of the rice changes, its essence remains the same.

Shakyamuni Buddha and the written words of the Lotus Sutra are two different things, but their heart is one.

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On Prayer, WND, pp. 340-341

Therefore, we know that the prayers offered by a practitioner of the Lotus Sutra will be answered just as an echo answers a sound, as a shadow follows a form, as the reflection of the moon appears in clear water, as a mirror collects dewdrops,14 as a magnet attracts iron, as amber attracts particles of dust, or as a clear mirror reflects the color of an object.

Concerning the ways of the ordinary world, though a man may not be inclined to a certain act, if he is urged to it by his parents, his sovereign, his teachers, his wife and children, or his close friends, and if he is a person of conscience, he will overlook his own inclinations and will sacrifice his name and profit, and even his life, to perform that act. How much more earnest will he be, then, if the act is something that springs from his own heart. In such a case, even the restraints of his parents, his sovereign, or his teachers cannot prevent him from carrying out the action.

A Sage and an Enlightened Man (1), WND, p. 109

“The Great Teacher T’ien-t’ai states, ‘That which accords with the sutras is to be written down and made available. But put no faith in anything that in word or meaning fails to do so.’40 Here we see that one should accept what is clearly stated in the text of the sutras, but discard anything that cannot be supported by the text. The Great Teacher Dengyo says, ‘Depend upon the preachings of the Buddha, and do not put faith in traditions handed down orally,’41 which expresses the same idea as the passage from T’ien-t’ai’s commentary. And Bodhisattva Nagarjuna says that one should rely on treatises that are faithful to the sutras, but not rely on those that distort the sutras.42 This passage may be understood to mean that, even among the various sutras, one should discard the provisional teachings put forth prior to the Lotus Sutra and put one’s faith in this sutra, the Lotus. Thus both sutras and treatises make it perfectly clear that one should discard all scriptures other than the Lotus.

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