I am in the process of preparing to publish Masaharu Anesaki’s book, “Nichiren, The Buddhist Prophet.” It will be posted in 57 segments matching the divisions in the book’s table of contents. My hope is to provide bite-sized morsels daily that whet the appetite for the story of Nichiren and the Lotus Sutra. The PDF of the book is available here if you want to get a head start.

While working on the section of the book that deals with Nichiren’s Kaimoku-shō, Open Your Eyes to the Lotus Teaching (Writings of Nichiren Shōnin, Doctrine 2, p29-117), I came upon a discussion of morality that I couldn’t resist publishing now during my ongoing Higan celebration.

The duties of the true Buddhist, then, consist in fully knowing the vast scheme of Buddha’s salvation working upon us, in being convinced of our indebtedness to Buddha, and in requiting it by practicing the true morality.

Morality in human relation means, according to this point of view, a life of gratitude shown in fidelity to the Lord, obedience toward one’s master, and filial piety toward one’s parents; all other moral relations flow out of these fundamental ones. But this passive aspect of morality implies the active duty of showing gratitude by perpetuating the will of the benefactor. The ruled fulfills his duty by cooperating with the ruler in the maintenance of order and government, the disciple by propagating the truth taught by the master, and the child by perpetuating the life given by his parents. Similarly, with moral duties viewed from the standpoint of religion: the true faith consists in propagating the Truth, and in ourselves living the life of Truth as revealed by Buddha. This is what is inculcated in the [Lotus Sutra] and is the real import of the vows taken by the saints, the faithful disciples of Buddha.

Nichiren: The Buddhist Prophet, page 71