DAILY GUIDANCE FROM PRESIDENT IKEDA
In life, you must always be awake and ready for anything, but don’t exhaust yourself for long periods of time. Your actions won’t be productive when you’re overtired.
Daily Guidance, V.1 (1976)
What is the foremost importance to us is [our hearts]. If you guide members with earnest prayers to the Gohonzon simply for their sake, such determination will undoubtedly reflect upon them.
If you try to order to act just as you want without any consideration for them, they will not follow you [regardless of the] good guidance you may give. Commanding is not the true spirit of Buddhism; nor is it the correct faith.
Guidance Memo, pp. 100-101 (1966)
There is no other way to build and eternal condition of true happiness that spans the three existences of past, present and future than to embrace the Gohonzon and chant daimoku wholeheartedly, as we devote ourselves to practice for ourselves and practice for others.
Daily Guidance V.3 (1986)
No matter how great one’s life may seem now, happiness that is not based on true Buddhism is transient in essence. It is false happiness. Eternally indestructible and true happiness blossoms with the life-condition of Buddhahood, which you can attain through your lifelong efforts to practice true Buddhism.
Daily Guidance, V.4 (1989)
LEARNING NICHIREN BUDDHISM THROUGH THE “RECORD OF ORALLY TRANSMITTED TEACHINGS” (ONGI KUDEN)
Point Ten, on the words “when they saw that he had gained great transcendental powers, the power to preach pleasingly and eloquently, the power of great goodness and tranquility, and when they heard his preaching, they all took faith in him and willingly became his followers.”
The Record of the Orally Transmitted Teachings says: The word “heard” refers to the stage of hearing the name and words of the truth, the second of the six stages of practice. In effect, this passage concerns the daimoku that [as volume ten of Words and Phrases says] is “preached in a forceful manner, though it angers them.”
The word “all” refers to the four kinds of believers who were overbearingly arrogant. The word “faith,”-shin-, refers to the faith or belief that is without doubt. The word “willingly,”-fuku-, which literally means “to submit,” indicates that one submits and gives full allegiance to the Lotus Sutra. The word “zui” in the compound of “zuijū”, which literally means “to obey and follow” and is expressed as “became his followers” in the text, means that one’s mind is dedicated to the Lotus Sutra. The word “jū” means that one’s body is dedicated to the Lotus Sutra. [See Note 3]
In effect this is saying that now Nichiren and his followers, practitioners of the Lotus Sutra who chant Nam-myoho-renge-kyo, are the bodhisattva Never Disparaging of the Latter Day of the Law.
3. This paragraph explains the four words that comprise the passage “[they all] took faith in him and willingly became his followers” (shimpuku-zuijū). The four words—shin or shim (believe), fuku or puku (submit), zui (obey), and jū (follow)—make up shimpuku-zuijū.
OTT: Part Two – Bodhisattva Never Disparaging (pp.150 – 166)
LEARNING NICHIREN BUDDHISM THROUGH THE GOSHO
I, Nichiren, resemble Bodhisattva Never Disparaging [Jpn Fukyō-bosatsu]. Whether the ruler of a nation murders his parents, or a lowly subject does away with his father and mother, though the murderers differ greatly in social position, because the cause is identical, both will fall into the hell of incessant suffering. Similarly, though Bodhisattva Never Disparaging and I stand on different levels, we perform the same action. Therefore, if Bodhisattva Never Disparaging is destined to attain Buddhahood, can there be any doubt that I will gain the fruit of Buddhahood as well?
WND I: 48 – Rebuking Slander of the Law (pp.435 – 446)