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Major Writings II - Nichiren Daishounin

Rationale for Submitting the Rissho Ankoku Ron
A Comparison of the Lotus Sutra and Other Sutras
A Ship to Cross the Sea of Suffering
Earthly Desires Are Enlightenment
Clear Sake Gosho
Letter to Niike
Letter to Domyo Zemmon
Letter to Akimoto
Letter from Sado
Reply to Nichigon-ama
Roots of Good Fortune
Reply to Jibu-bo
No Safety in the Threefold World - Nichiren Daishounin
Letter to Horen - Nichiren Daishounin
King Rinda - Nichiren Daishounin
Jozo and Jogen - Nichiren Daishounin
Bodhisattva Hachiman - Nichiren Daishounin
On Prayer - Nichiren Daishounin
The Opening of the Eyes Part I
The Opening of the Eyes Part II
Conversation between a Sage and an Unenlightened Man
Conversation between a Sage and an Unenlightened Man Part II
Establishment of the Legitimate Teaching for the Protection of the Country
How Those Initially Aspiring to the Way Can Attain Buddhahood Through the Lotus Sutra
The Learned Doctor Shan-wu-wei
The Entity of the Mystic Law
The Pure and Far-reaching Voice
Reply to Takahashi Nyudo
The Teaching, Capacity, Time, and Country
The Doctrine of Attaining Buddhahood in One's Present Form
Encouragement to a Sick Person
The Essence of the Yakuo Chapter
The Daimoku of the Lotus Sutra
The Supreme Leader of the World
The Treasure of a Filial Child
The Supremacy of the Law
Reply to Nii-ama
The Workings of Bonten and Taishaku
The Story of Ohashi no Taro
The Teaching in Accordance with the Buddha's Own Mind
The Treatment of Illness and the Points of Difference between Mahayana and Hinayana and Provisional
Repaying Debts of Gratitude
On Practicing the Buddha's Teachings
On the Urabon
Letter to the Priests of Seicho-ji
Letter to Nichimyo Shonin
Letter to Shomitsu-bo
Questions and Answers on Embracing the Lotus Sutra
Reply to Sairen-bo
Rationale for Submitting the Rissho Ankoku Ron
Persecution by Sword and Staff
Rebuking Slander of the Law and Eradicating Sins
Recitation of the Hoben and Juryo Chapters
Reply to Lord Hakiri Saburo
Reply to Yasaburo
Letter to Ichinosawa Nyudo
Letter to Myomitsu Shonin
Reply to Hoshina Goro Taro
Wu-lung and I-lung
White Horses and White Swans
The Sutra of True Requital
The Kalpa of Decrease
The Farther the Source, the Longer the Stream
The Third Doctrine
The One-eyed Turtle and the Floating Sandalwood Log
Letter to Nakaoki Nyudo
General Stone Tiger
The Heritage of the Ultimate Law of Life
Lessening the Karmic Retribution
Letter to the Brothers
Hell is the Land of Tranquil Delight
On Prolonging Life
On the Buddha's Behavior
On the Buddha's Prophecy
On the Treasure Tower
Propagation by the Wise
The Embankments of Faith
The Dragon Gate
Strategy of the Lotus Sutra
Reply to Kyo-o
The Person and the Law
The One Essential Phrase
The Gift of Rice
The Real Aspect of the Gohonzon
Letter of Petition from Yorimoto
Introduction and Preface to the Ongi Kuden: Namu Myoho Renge Kyo [Devotion to the Lotus Sutra]
Muryogi Sutra [Sutra of Innumerable Meanings]
Chapter 3: Simile and Parable [Hiyu]
Chapter 4: Faith and Understanding [Shinge]
Chapter 6: Prediction [Juki]
Chapter 7: Phantom City [Kejoyu]
Chapter 8: Prophecy of Enlightenment for Five Hundred Disciples [Gohyaku Deshi Juki]

Rationale for Submitting the Rissho Ankoku Ron
- Ankoku Ron Gokan Yurai -
In the first year of the Shoka era (1257), when the reverse marker of Jupiter was in the sector of the sky with the cyclical sign hinoto-mi, on the twenty-third day of the eighth month, at the time when the hour of the dog gives way to the hour of the boar (around 9:00 P.M.), there occurred an earthquake of unprecedented magnitude. In the second year of the same era (1258), cyclical sign tsuchinoe-uma, on the first day of the eighth month, there was a great wind. In the third year 1259), cyclical sign tsuchinoto-hitsuji, a major famine occurred. In the first year of the Shogen era (1259), cyclical sign tsuchinoto-hitsuji, epidemics were rampant, and throughout the four seasons of the second year (1260), cyclical sign kanoe-saru, the epidemics continued to rage without abating. By this time more than half the ordinary citizens of the nation had been laid low by death. The ruler of the country, alarmed at this state of affairs, turned to the scriptures of Buddhism and the non-Buddhist writings for help, ordering that various prayers be offered. These, however, failed to produce the slightest effect. On the contrary, famine and epidemics raged more fiercely than ever.

I, Nichiren, observing this state of affairs, proceeded to consult the great collection of Buddhist scriptures. There I discovered the reason why these prayers are without effect and on the contrary actually make the situation worse, along with passages of proof to support it. In the end I had no other recourse than to compile a work to present my findings, entitling it "Rissho Ankoku Ron." In the first year of the Bunno era (1260), cyclical sign kanoe-saru, on the sixteenth day of the seventh month, at the hour of the dragon (7:00-9:00 A.M.), I handed it to Yadoya Nyudo for presentation to His Lordship, the lay priest of Saimyo-ji who is now deceased. This I did solely that I might repay the debt of gratitude that I owe to my native land.

The essence of this memorial is as follows. This country of Japan is placed under the seven reigns of the heavenly deities and the five reigns of the earthly deities, and then under the hundred reigns of human sovereigns. During the reign of Emperor Kimmei, the thirtieth of the human sovereigns, Buddhism was for the first time introduced from the kingdom of Paekche. From that time until the reign of Emperor Kammu, the fiftieth human sovereign, a period of some 260 years, the various Buddhist scriptures were brought to Japan, as well as the six sects of Buddhism. At this time, however, the Tendai and Shingon sects had not yet been introduced.

During the reign of Emperor Kammu, there was a young priest named Saicho, who was a disciple of the administrator of monks Gyohyo of Yamashina-dera temple. (He later came to be known as the Great Teacher Dengyo.) He made a thorough study of the six sects that had been introduced to Japan earlier, as well as of the Zen doctrine, but none of these seemed to satisfy him. Earlier, in the reign of Emperor Shomu, a priest of T’ang China, named Chien-chen (Ganjin), had come to Japan and brought with him the commentaries of T’ien-t’ai. Forty or more years had passed and Saicho was the first person to peruse them and understand the profound meaning of Buddhism.

In the fourth year of the Enryaku era (785), Saicho founded a temple on Mount Hiei in order to insure the continuance of peace in heaven and on earth. Emperor Kammu paid honor to the new establishment, designating it as a place of worship where prayers could be offered to the guardian star of the ruler. He ceased to heed the teachings of the six sects and instead gave wholehearted allegiance to the perfect doctrines of the Tendai sect.

In the thirteenth year of the Enryaku era (794), the emperor moved the capital from Nagaoka to the city of Heian. In the twenty-first year of the same era (802), on the nineteenth day of the first month, the emperor summoned fourteen great scholars of the six sects from the seven major temples of Nara, including such priests as Gonso and Choyo, to Takao-dera temple, and ordered them to engage Saicho in debate. These masters of the six sects were not able to hold their own against Saicho even for a single exchange of opinions, to the extent that their mouths were as incapable of speech as noses. The "five teachings" of the Kegon sect, the "three periods" of the Hosso sect, and the "two storehouses and three periods" propounded by the Sanron sect -- all of these doctrines were demolished by Saicho. The doctrines of the six sects not only were refuted, but it was demonstrated how they all go against the correct teaching. On the twenty-ninth day of the same month, the emperor handed down an edict severely criticizing the fourteen debaters who had confronted Saicho. These priests in turn drew up a letter apologizing for their conduct and submitted it to the emperor.

Thereafter, one sovereign after another paid allegiance to Mount Hiei, treating it with even greater deference than a filial son shows toward his father and mother, regarding it (with greater awe) than the common people manifest before the might of the ruler. At times the rulers issued edicts to honor it, at other times they were obliged to give their approval to its unjust demands. We may note in particular that Emperor Seiwa was able to ascend the throne as a consequence of the powerful prayers of the priest Eryo of Mount Hiei. The emperor’s maternal grandfather, the Minister of the Right Kujo, for this reason submitted a written pledge of his fidelity to Mount Hiei. The General of the Right Minamoto no Yoritomo, [the founder of the Kamakura shogunate,] it will be recalled, was a descendant of Emperor Seiwa. And yet the government authorities in Kamakura, though they may or may not be following the right course in their administration, ignore and turn their back on Mount Hiei. Have they no fear of the punishment of heaven?

In the time of the Retired Emperor Gotoba, during the Kennin era (1201-1204), there were two arrogant men, Honen and Dainichi. Their bodies were possessed of demons, and they went about deluding the people of both high and low station throughout the country, until everyone had become a Nembutsu believer or else was hastening to join the Zen sect. Those who continued to pay respect to Mount Hiei became surprisingly few and lacking in ardor, and throughout the country, the priests who were authorities on the Lotus Sutra or the Shingon teachings found themselves ignored and rejected.

As a result, the Sun Goddess, Hachiman, and the gods of the seven shrines of Sanno, who guard and protect Mount Hiei, as well as the other great benevolent deities who protect the different parts of the nation, were no longer able to taste the flavor of the Law. Their power and brilliance waned, and they abandoned the country. Thus the demons were able to gain access to the nation and to bring about disasters and calamities. These disasters, as I stated in my memorial, were omens signifying that our country would in the end be destroyed by a foreign nation.

Later, in the first year of the Bun’ei era (1264), cyclical sign kinoe-ne, on the fifth day of the seventh month, a comet appeared in the east, and its light shone over the whole country of Japan. This is an evil portent such as has never been seen before since the beginning of history. None of the authorities on the Buddhist scriptures or the non-Buddhist writings could understand what had brought about such an ill omen. I became even more grieved and distressed. Now, nine years after I presented my memorial [to the lay priest of Saimyo-ji], in the intercalary first month of this year, the official letter arrived from the great kingdom of the Mongols. The events that have occurred match the predictions made in my memorial as exactly as do the two halves of a tally.

The Buddha left this prediction, saying: "One hundred or more years after my passing, a great ruler named King Ashoka will appear in the world and will spread my relics far and wide." In the reign of King Chao, the fourth ruler of the Chou dynasty, the Grand Historian Su Yu made this prediction: "[A sage has been born in the western region.] One thousand years from now, the noble teachings of this sage will be brought to this country." Prince Shotoku predicted: "After my death, when two hundred years or more have passed, the city of Heian will be established in the province of Yamashiro." And the Great Teacher T’ien-t’ai predicted: "Two hundred years or more after my death, I will be reborn in an eastern country and will spread my correct teaching." All of these predictions were fulfilled to the letter.

When I, Nichiren, observed the great earthquake of the Shoka era, and the great wind and famine that occurred in the same era, as well as the major outbreak of epidemics that took place in the first year of the Shogen era (I259), I made a prediction, saying: "These are omens indicating that this country of ours will be destroyed by a foreign nation." I may seem to be praising myself for having made such a prediction, but, if our country should be destroyed, it would most certainly mean the destruction of the Buddhist teachings as well.

The eminent Buddhist priests of our time seem to be of one mind with those who slander the Law. In fact, they do not even understand the true meaning of the teachings of their own sects. It is certain that, if they should receive an imperial command or instructions from the government authorities to offer prayers in an effort to avert the evils that beset the nation, they would only make the Buddhas and deities angrier than they are already, and then the nation could not help but face ruin.

I, Nichiren, understand the steps that should be taken to remedy the situation. Other than the Sage of Mount Hiei, I am the only person in all of Japan who does. Just as there are not two suns or two moons, so two sages are not to be found standing side by side. If these words of mine are false, then may I be punished by the ten demon daughters who protect the Lotus Sutra that I embrace. I say all this solely for the sake of the nation, for the sake of the Law, for the sake of others, not for my own sake. I will be calling upon you in person, and so I am informing you of this. If you do not heed my advice, you will surely regret it later.

The fifth day of the fourth month in the fifth year of Bun’ei (1268), cyclical sign tsuchinoe-tatsu
To Hogan Gobo


The True Entity of Life
The One Essential Phrase
The Essence of the Juryo Chapter
The True Object of Worship
The Selection of the Time
The Problem to Be Pondered Night and Day
Reply to the Mother of Lord Ueno
The Bodies and Minds of Ordinary Beings
Teaching, Practice, and Proof
On Omens
On Persecutions Befalling the Buddha
The Votary of the Lotus Sutra Will Meet Persecution
Thus I Heard
The Izu Exile
The Origin of the Urabon
The Royal Palace
The Meaning of Faith
The Third Day of the New Year
Reply to the Followers
The Causal Law of Life
The Swords of Good and Evil
The Teaching for the Latter Day
The Unmatched Fortune of the Law
Easy Delivery of a Fortune Child
Letter to Konichi-bo
Letter to Misawa
An Outline of the Zokurui and Other Chapters
Consecrating an Image of Shakyamuni Buddha Made by Shijo Kingo
Curing Karmic Disease
Admonitions Against Slander
Bestowal of the Mandala of the Mystic Law
The Receipt of New Fiefs
The Unity of Husband and Wife
Letter to Ko-no-ama Gozen
Winter Always Turns to Spring
On Filial and Unfilial Conduct
A Father Takes Faith
A Warning against Begrudging One's Fief
The Mongol Envoys
Reply to Tokimitsu
Reply to Myoho Bikuni Gozen
Beneficial Medicine for All Ills
A Sage Perceives the Three Existences of Life
The Proof of the Lotus Sutra
Letter to Jakunichi-bo
Aspiration for the Buddha Land
Reply to Lord Shijo Kingo
The Universal Salty Taste
Good Fortune in This Life
The Wealthy Man Sudatta
Letter to Gijo-bo
New Year's Gosho
Persecution at Tatsunokuchi
Easy Delivery of a Fortune Child
Reply to Lord Matsuno's Wife
The Birth of Tsukimaro
Banishment to Sado
Great Evil and Great Good
Happiness In This World
Letter from Echi
Letter to Endo Saemon-no-jo
Letter to Priest Nichiro in Prison
On Flowers and Seeds
On Itai Doshin
Postscript to the Rissho Ankoku Ron
Reply to a Believer
Reply to Ko Nyudo
Reply to Lady Onichi-nyo
Reply to Lord Matsuno
Rissho Ankoku Ron
The Difficulty of Sustaining Faith
The Offering of a Summer Robe
The Property of Rice
The Wonderful Means of Surmounting Obstacles
Unseen Virtue and Visible Reward
Upholding Faith in the Gohonzon
The Drum at the Gate of Thunder