This category covers any article that contains a substantive quote from the Writings Of Nichiren Shonin. These are also found in the Daily Dharma and 100 Days of Study and A Phrase A Day.
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QUESTION: Do you have any scriptural passages proving that the Lotus Sūtra alone will remain even after other sūtras all disappear?
ANSWER: In the tenth chapter on “The Teacher of the Dharma” of the Lotus Sūtra, Śākyamuni Buddha declared in order to spread the sūtra, “The sūtras I have preached number immeasurable thousands, ten thousands, and hundred millions. Of the sūtras I have preached, am now preaching, and will preach, this Lotus Sūtra is the most difficult to believe and to understand ” It means that of all the sūtras which the Buddha has preached, is now preaching, and will preach during 50 years of His lifetime, the Lotus Sūtra is the supreme sūtra. Of the 80,000 holy teachings, it was preached especially to be retained for people in the future.
Therefore, in the following chapter on “The Appearance of the Stupa of Treasures,” the Buddha of Many Treasures emerged from the great earth, and Buddhas in manifestation from the worlds all over the universe gathered. Through these Buddhas in manifestation as His messengers, Śākyamuni Buddha made this declaration to bodhisattvas, śrāvaka, pratyekabuddha, heavenly beings, human beings, and eight kinds of supernatural beings who filled the innumerable (400 trillion nayuta) worlds in eight directions:
“The purpose of the Buddha of Many Treasures to emerge and gathering of Buddhas in manifestation all over the universe is solely in order for the Lotus Sūtra to last forever. Each of you should vow that you will certainly spread this Lotus Sūtra in the future worlds of five defilements after the sūtras which have been preached, are being preached, and will be preached, will have all disappeared and it will be difficult to believe in the True Dharma.”
Then 20,000 bodhisattvas and 80 trillion nayuta of bodhisattvas each made a vow in the 13th chapter on “The Encouragement for Upholding This Sūtra”, “We will not spare even our lives, but treasure the Unsurpassed Way.” Bodhisattvas emerged from the great earth, as numerous as dust particles of the entire world, as well as such bodhisattvas as Mañjuśrī and all also vowed in the 22nd chapter on the “Transmission,” “After the death of the Buddha … we will widely spread this sūtra.” After that, in the 23rd chapter on “The Previous Life of the Medicine King Bodhisattva” the Buddha used ten similes in order to explain the superiority of the Lotus Sūtra over other sūtras. In the first simile the pre-Lotus sūtras are likened to river-water and the Lotus Sūtra, to a great ocean. Just as ocean water will not decrease even when river-water dries up in a severe drought, the Lotus Sūtra will remain unchanged even when the pre-Lotus sūtras with four tastes all disappear in the Latter Age of defilement and corruption without shame. Having preached this, the Buddha clearly expressed His true intent as follows, “After I have entered Nirvana, during the last five-hundred-year period you must spread this sūtra widely throughout the world lest it should be lost.”
Contemplating the meaning of this passage, I believe that the character “after” following “after I have entered Nirvana” is meant to be “after the extinction of those sūtras preached in forty years or so.” It is, therefore, stated in the Nirvana Sūtra, the postscript of the Lotus Sūtra:
“I shall entrust the propagation of this supreme dharma to bodhisattvas, who are skillful in debate. Such a dharma will be able to last forever, continue to prosper for incalculable generations, profiting and pacifying the people. ”
According to these scriptural passages the Lotus-Nirvana Sūtras will not become extinct for immeasurable centuries.
Shugo Kokka-ron, Treatise on Protecting the Nation, Writings of Nichiren Shōnin, Doctrine 1, Pages 23-24
Śākyamuni Buddha declared that, although the scriptures preached during the first forty years or so are as numerous as sands of the Ganges River, they did not reveal the truth, which would be explained in the Lotus Sūtra during the following eight years. At the moment the Buddha of Many Treasures emerged from the earth and attested it all to the truth. Then various Buddhas in manifestation (funjin) came crowding together from various worlds in the universe attesting it to be true and rejoicing by touching the Brahma Heaven with their long, wide tongues. The meaning of these words in the Lotus Sūtra is shiningly clear—brighter than the sun in the blue sky and the full moon at midnight. Look up and put your faith in it. Prostrate yourself before it and think hard about it.
Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Page 33
[M]uch of my thoughts are devoted to saving Japan from the impending national crisis, but all of the people of Japan, both rulers and subjects alike, not only refused to listen to me but also subjected me to frequent persecutions. Though this may be an omen of national destruction, I felt things were beyond my capabilities and decided to retreat into the mountain. Regarding the anticipated invasion of Japan by troops of the Great Mongol Empire, I truly feel remorseful as I believe that a national crisis such as this could have been averted if the people of Japan had heeded my words. I cannot stop the tears from rolling down when I think of the people in Japan, all captured and murdered just as those on the islands of Iki and Tsushima have been recently.
Ueno-dono Gohenji, Reply to Lord Ueno, Writings of Nichiren Shōnin, Volume 7, Followers II, Page 5
It is said in the Lotus Sūtra, fascicle five, chapter 14: “This Lotus Sūtra is the secret treasure of all Buddhas. It is supreme of all sūtras.” Please note that “it is supreme of all sūtras.” According to this sūtra, therefore, he who insists that the Lotus Sūtra is supreme of all sūtras is a true practicer of the Lotus Sūtra, isn’t he? Nevertheless, many who are revered in the land insist that there are sūtras superior to the Lotus. Standing against these monks, who are revered by the king and his subjects, the practicer of the Lotus Sūtra is poor and powerless, with all the people in the land despising him. Under such circumstances, if he points out their sin of slandering the True Dharma as stubbornly as Never Despising Bodhisattva or as decisively as Commentator Bhadraruci defeated Brahman, the Boaster, his life will be in jeopardy. This seems of prime importance. This fits me, Nichiren.
Senji-shō, Selecting the Right time: A Tract by Nichiren, the Buddha’s Disciple, Writings of Nichiren Shōnin,
Doctrine 1, Page 226-227
When 500 arhats explained the true origin of their bodies in this life they spoke of the Hinayāna doctrine of “the 12 causations” (12 links of cause and effect: spiritual ignorance, blind actions, consciousness, mental functions and matters, six sense organs, contact, perception, desire, attachment, existence, birth, and old age and death). It suggests that they entered the state of “emptiness and tranquility” through spiritual ignorance (cause of all illusions) or blind actions (practices caused by spiritual ignorance). Their arguments centered on the entrance to the Buddha Dharma, not the Dharma itself, hence they did not commit the sin of slandering the Dharma. Regarding the four expedient means in the Collection of Mahāyāna Essentials and the four ways of preaching expounded in the Great Wisdom Discourse, they are the means for interpreting the teachings of the pre-Lotus sūtras by Bodhisattvas Asaṅga and Nāgārjuna, commentators appearing after the passing of the Buddha, who perceived the spirit of all the Buddhist scriptures from the standpoint of the Lotus Sūtra. If we confuse the four expedient means and the four ways of preaching expounded in the sūtra preached for “revealing the truth and merging all the provisional” with those expounded in the sūtra not preached for “revealing the truth and merging all the provisional,” how do we not commit the sin of slandering the Dharma? Those who know these know the teaching.
Ken Hōbō-shō, A Clarification of Slandering the True Dharma, Writings of Nichiren Shōnin, Doctrine 3, Pages 123
[What Śākyamuni] preached during His life of fifty years is Mahāyāna (greater vehicle) as a teaching of salvation when compared to geten and gedō. Ever since His attainment of Buddhahood till the eve of His entering Nirvana, He preached only the truth.
Considering the 80,000 teachings preached by the Buddha in various sūtras for fifty years, however, we see differences among them, such as those between Hinayāna and Mahāyāna Buddhism, provisional and ultimate sūtras, exoteric and esoteric teachings, gentle and rough expressions, genuine and expedient words or true and false opinions. The Lotus Sūtra alone among them represents the true words of our Lord Śākyamuni Buddha and various Buddhas residing in the world throughout the universe in the past, present, and future.
Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Page 33-33
No matter what kind of prayer is performed, so long as the people in Japan do not listen to me, Japan will inevitably suffer as much misery as Iki and Tsushima today. My disciples, you should believe in this and see when it happens. This is not because I, Nichiren, am honorable, but because the power of the Lotus Sūtra is superior. If I walk with pride, I would be considered arrogant. If I humble myself, I would be considered despising the Lotus Sūtra. The higher a pine tree grows, the longer a hanging wisteria grows. The deeper the source of a river is, the longer the river flows. How wonderful it is that only I receive the true joy and pleasure in this defiled country!
Shōnin Chi-sanze-ji, The Sage Knows the Three Periods, Writings of Nichiren Shōnin, Biography and Disciples,
Volume 5, Pages 20-21
QUESTION: What should a believer of the Lotus Sūtra regard as the Honzon (the Most Venerable One)? How should one perform the Buddhist rites and practice daily training?
ANSWER: First of all, the Honzon could be eight fascicles, one fascicle, one chapter or the title alone of the Lotus Sūtra. This is preached in the “Teacher of the Dharma” and “Divine Powers of the Buddhas” chapters. Those who can afford to may have the portraits or wooden statues of Śākyamuni Buddha and the Buddha of Many Treasures made and placed on both sides of the Lotus Sutra. Those who can further afford to may make the portraits or wooden statues of various Buddhas all over the universe or Universal Sage Bodhisattva. As for the manner of performing the rites, standing or sitting practices must be observed in front of the Honzon. Outside the hall of practice, however, one is free to choose any of the four modes of acts: walking, standing, sitting and lying down. Next, regarding the daily practices, the daimoku of the Lotus Sūtra should be chanted, “Namu Myōhō Renge Kyō.” If possible, a verse or phrase of the Lotus Sūtra should respectfully be read. As an auxiliary practice one may say a prayer to Śākyamuni Buddha, the Buddha of Many Treasures, the numerous Buddhas throughout the universe, various bodhisattvas, Two Vehicles, Heavenly Kings, dragon gods, the eight kinds of gods and demi-gods who protect Buddhism as one wishes. Since we have many ignorant people today, the “3,000 existences contained in one thought” doctrine may be difficult to contemplate from the beginning. Nevertheless, those who wish to study it are encouraged to do so from the start.
Shō Hokke Daimoku-shō, Treatise on Chanting the Daimoku of the Lotus Sūtra, Writings of Nichiren Shōnin,
Faith and Practice, Volume 4, Page 20
Question: Various sūtras other than the Lotus Sūtra adapt their doctrines and merits to the caliber of particular types of beings such as bodhisattvas, gods, and śrāvaka or pratyekabuddha. For whom is the Lotus Sūtra preached?
Answer: The Lotus Sūtra is difficult to understand for anyone except those to whom the dharma is transmitted. This Lotus Sūtra was expounded for all living beings in the Ten Realms including both wicked and virtuous men, the wise and the unwise, those who keep precepts and those who do not, male and female, four kinds of Buddhist devotees (monks, nuns, laymen and laywomen), and the eight kinds of supernatural beings (gods, dragons, yakṣa: devils, gandharava: heavenly musicians, asura, garuda: golden-winged bird, kimnara: heavenly musician, and mahoraga: boas).
The so-called wicked people refer to such people as Devadatta, Wonderful Adornment King and Ajātaśatru King; virtuous people refer to such gods and men as Queen Vaidehi. A wise man is Śāriputra while an unwise man is Cūdapanthaka. Those who keep the precepts refer to śrāvaka and bodhisattvas while those who do not are dragons and other animals. The female means a dragon girl. In general, living beings of the Ten Realms all perceive the teaching of the One Buddha Vehicle expounded in the Perfect teaching of the Lotus Sūtra. Scholars who do not understand this say, “The Lotus Sūtra is not the teaching for us ordinary people.” This is indeed awful and against the true intent of the Buddha.
Ichidai Shōgyō Tai-I, Outline of All the Holy Teachings of the Buddha, Writings of Nichiren Shōnin,
Doctrine 3, Page 75-76
Śākyamuni Buddha is the supreme leader and excellent eyes for all the people. He is the bridge that enables them to cross the river of evil passions; He is the skipper who guides them over the sea of life and death; and He is the fertile field in which they plant the seed of merits. The so-called Four Sages of Confucianism and Three Hermits of Brahmanism, despite their worthy names, are actually unenlightened ordinary men unable to rid themselves of the Three Delusions (all delusions and evil passions). Although their names suggest that they are wise men, in reality they are as ignorant as infants, who know nothing of the principle of cause and effect. How can we cross the sea of life and death aboard a ship steered by such men? How can we pass through the winding street in the Six Realms over to the world of Nirvana by means of a bridge constructed by such men? Our Śākyamuni has already crossed the sea of life and death for arhats, not to speak of that for the unenlightened. He has already extinguished fundamental ignorance, not to speak of delusions in view and thought arising from it.
Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Page 32