On Repaying Debts of Gratitude

Nichiren

Table of contents

Chapter20(Nichiren Daishonin’s Admonition to the Nation)

Chapter20(Nichiren Daishonin’s Admonition to the Nation)

Main Text

Japan today is filled with followers of Jikaku, Chishō, and Kōbō—there is not a single person who is not a slanderer of the Law.

If we stop to consider the situation, it is very much like what prevailed in the Latter Day of the Law of the Buddha Great Adornment or the Latter Day of the Law of the Buddha All Bright King.⁷⁰ In the Latter Day of the Law of the Buddha Awesome Sound King, even though people repented of their wrongdoings, they still had to suffer for a thousand kalpas in the Avīchi hell.⁷¹ What, then, of the situation today? The True Word teachers, the followers of the Zen school, and the priests of the Nembutsu show not the slightest sign of repentance in their hearts. Can there be any doubt that, as the Lotus Sutra says, they “will keep repeating this cycle for a countless number of kalpas”?⁷²

Because Japan is a country where the correct teaching is slandered, heaven has abandoned it. And because heaven has abandoned it, the various benevolent deities who in the past guarded and protected the nation have burned their shrines and returned to the Capital of Tranquil Light.

Now there is only I, Nichiren, who remain behind, announcing and giving warning of these things. But when I do so, the rulers of the nation treat me like an enemy. People by the hundreds curse me and speak ill of me, attack me with staves and sticks, swords and knives. Door after door is closed to me, house after house drives me away. And when the authorities find that even such treatment does not stop me, they intervene in the matter. Twice they sent me into exile, and once, on the twelfth day of the ninth month in the eighth year of Bun’ei (1271), they very nearly cut off my head.

The Sovereign Kings Sutra says, “Because evil people are respected and favored and good people are subjected to punishment, marauders will appear from other regions, and the people of the country will meet with death and disorder.”

The Great Collection Sutra states: “There may perhaps be various kings of the Kshatriya class who act in a way contrary to the Law, causing anguish to the voice-hearer disciples of the World-Honored One. Perhaps they may curse and revile them or beat and injure them with swords and staves, or deprive them of their robes and begging bowls and the other things they need. Or perhaps they may restrain and persecute those who give alms to the disciples. If there should be those who do such things, then we will see to it that their enemies in foreign lands rise up suddenly of their own accord and march against them, and we will cause uprisings to break out within their states. We will bring about pestilence and famine, unseasonable winds and rains, and contention, wrangling, [and slander]. And we will make certain that those rulers do not last for long, but that their nations are brought to destruction.”

As these passages from the sutras indicate, if I, Nichiren, were not here in Japan, then one might suppose that the Buddha was a teller of great lies for making such predictions, and that he could not escape falling into the Avīchi hell.

On the twelfth day of the ninth month in the eighth year of Bun’ei, I stood in the presence of Hei no Saemon and several hundred others and declared, “Nichiren is the pillar of Japan! Doing away with Nichiren is toppling the pillar of Japan!”

The passages of scripture I have quoted indicate that, if the rulers, heeding the slanders of evil monks or the vicious talk of others, should inflict punishment on persons of wisdom, then warfare will immediately break out, great winds will blow, and attackers will appear from foreign lands. In the second month of the ninth year of Bun’ei (1272), fighting did in fact break out between two factions of the ruling Hōjō family;⁷³ in the fourth month of the eleventh year of Bun’ei, there were violent winds;⁷⁴ and in the tenth month of the same year, the Mongol forces attacked Japan. Has not all of this come about because of the treatment that has been given to me, Nichiren? This is exactly what I have been predicting from times past. Can anyone be in doubt about the matter?

Notes

70. According to the Buddha Treasury Sutra, in the remote past after the death of Great Adornment Buddha, his followers split into five schools, and only the monk Universal Practice correctly upheld what the Buddha had taught. The leaders of the four other schools held erroneous views and persecuted Universal Practice. For this reason, they and their followers fell into hell, where they suffered for a long time. Later, they were able to encounter and practice the correct teaching of the Buddha All Bright King. However, because of their grave offenses in the past, not one of them was able to attain nirvana at that time but had to endure again the sufferings of hell. The Buddha Treasury Sutra does not specifically mention that they were reborn in the Latter Day of the Law of the Buddha All Bright King.

71. This refers to the people who persecuted Bodhisattva Never Disparaging after the death of the Buddha Awesome Sound King, as described in the Lotus Sutra, chap. 20.

72. Lotus Sutra, chap. 3.

73. Hōjō Tokisuke (1247–1272), elder half brother of Regent Hōjō Tokimune, attempted to seize power, but failed. Many were killed in the fighting in Kyoto and Kamakura.

74. A reference to prayers for rain conducted by the True Word priest Dharma Seal Kaga, which produced not only rain but a destructive gale as well. The incident is described in detail in The Actions of the Votary of the Lotus Sutra.

Lecture

This chapter clarifies the reason why, in this present Latter Day of the Law, Nichiren Daishonin alone is the Votary of the Lotus Sutra who saves all living beings in Japan and rescues the Japanese nation itself.

The Latter Day of Great Adornment Buddha and All-Bright King Buddha

The Story of the Monks The “Ancient Matters” chapter of the Buddha Treasury Sutra (Buszo-kyo) describes the Buddha Great Adornment (Daishogon-butsu). After this Buddha’s passing, there were five monks. Only one, the monk Universal Practice (Fujishi), upheld the True Law. The other four monks slandered him and subsequently fell into hell. After suffering in hell for a long period, they were reborn into the era of the Law of All-Bright King Buddha (Issai-myoo-butsu). They renounced the world to practice the way again, but they could not attain enlightenment. Due to their past slander, they fell into the Avichi Hell once more.

Clarifying the Scriptural Reference The phrase “Latter Day of All-Bright King Buddha” in the text appears to be an error; it likely refers to the “Latter Day of Lion Sound King Buddha” (Shishionno-butsu) mentioned in the Sutra on Resolving Doubts Concerning the Middle Day of the Law (Shoho mugyo kyo), citing the example of the monk Superior Intent (Shoi). As noted previously, the sutra regarding All-Bright King Buddha does not preach about the Latter Day. Therefore, strictly speaking, it does not serve as a precedent in this specific context.

High Priest Nikkan Shonin stated that such a clerical error is natural because the Daishonin “manifested as an ordinary person” (shido bonfu).

Examples in Other Gosho The examples of Great Adornment Buddha and Lion Sound King Buddha are cited in other writings:

Letter to Brothers (Kyodai-sho): “Six hundred and eighty million lay believers in the age after the passing of Great Adornment Buddha were deceived by the monk Shore of Suffering and three other monks so that they denounced the monk Universal Practice, and as a result fell into the same hell for as many kalpas as there are the dust particles of the land. The men and women in the latter age after the passing of Lion Sound King Buddha followed the monk Superior Intent who observed the precepts, but mocked the monk Root of Joy, and so fell into hell, where they remained for countless kalpas.” (WND1, 496)

On Reprimanding Hachiman (Kangyo Hachiman-sho): “One may recall that, after the passing of the Buddha Great Adornment, four of his monk disciples misled six hundred ten thousand million nayutas of persons and caused them all to fall into the hell of incessant suffering; and that, long after the passing of the Buddha Lion Sound King, the monk Superior Intent misled a countless, incalculable number of precept-observing monks, nuns, laymen, and laywomen and caused them all to enter the great citadel of the Avīchi hell.” (WND2, 934)

Because Japan is a country where the correct teaching is slandered, heaven has abandoned it.

The text following this passage explains the “reproach of slander.” It first elucidates the remonstration with the sovereign. This is divided into two parts: first, revealing that the protective benevolent deities have abandoned the slanderous nation; and second, directly offering remonstration starting from the phrase “Nichiren alone.”

The Three Types of Gods Regarding “protective benevolent deities,” Nikkan Shonin explains in his commentaries that there are three types of gods:

Deities of Dharma Nature (Hossho-shin): This is the spirit of all phenomena and the principle of nature itself, which is unfathomable. Therefore, they have no distinction of good or evil, and no concept of coming or going.
Evil or Deviant Deities (Jao-shin): These are malevolent spirits of fundamental delusion.
Sentient Deities (Ukaku-shin): These are deities who manifest traces to mingle with the world (suijaku wako). They are Buddhas and Bodhisattvas who soften the light of their enlightened property to mingle with the dust of the world to benefit the living. It is these third types, the Sentient Deities, who abandon the country and leave.

Why do Benevolent Deities Abandon the Nation? There are several reasons cited for their departure:

1. Because of their vows made before the Buddha. As detailed in the On Establishing the Correct Teaching for the Peace of the Land , the Golden Light Sutra states “[The four heavenly kings said to the Buddha], ‘Though this sutra exists in the nation, its ruler has never allowed it to be propagated. In his heart he turns away from it, and he takes no pleasure in hearing its teachings. He neither makes offerings to it, honors it, nor praises it. Nor is he willing to honor or make offerings to the four kinds of Buddhists who embrace the sutra. In the end, he makes it impossible for us and the other countless heavenly beings who are our followers to hear this profound and wonderful teaching. He deprives us of the sweet dew of its words and cuts us off from the flow of the correct teaching, so that our majesty and strength are drained away. Thus the number of beings who occupy the evil paths increases, and the number who dwell in the human and heavenly realms decreases. People fall into the river of the sufferings of birth and death and turn their backs on the road to nirvana. “‘World-Honored One, we, the four heavenly kings, as well as our various followers and the yakshas and other beings, observing this state of affairs, have decided to abandon this nation, for we have no heart to protect it. And it is not we alone who cast aside this ruler. All the great benevolent deities who guard and watch over the countless different regions of the country will also invariably reject him.”’

Letter to Niike (Niike Gosho): “But now in fear of breaking the pledge he made at Eagle Peak, he has burned down his shrine and ascended to heaven. Even so, should there be a votary of the Lotus Sutra who would give his body and life for it, Hachiman would dwell upon his head. But since both the Sun Goddess and Great Bodhisattva Hachiman have gone, how could the other gods remain in their shrines? ” (WND1, 1029)

2. Because they cannot taste the flavor of the Law (Homi). The flavor of slanderous teaching is like the dung of a stable, while the flavor of the Mystic Law is like heavenly sweet dew.

On Reciting the Daimokuof the Lotus Sutra (Sho-hokke Daimoku-sho): “and the benevolent deities who guard and protect the land, because they can no longer taste the flavor of the Law, lose their power and brilliance and cease to benefit living beings. They abandon this country and go off to other lands.” (WND2, 221)

3. Because they have no place to dwell. The head of a slanderous person is like burning copper or raging fire, while the head of a person of the True Law is like a palace of seven treasures.

Letter to Shijo Kingo: “Great Bodhisattva Hachiman vowed… in Japan, he would dwell in the heads of honest people. However… considering that he burned his shrine and ascended to heaven… it is because there were no honest people’s heads for him to dwell in.” (Gosho Zenshu, p. 1196)

The Contradiction: Did They Leave or Stay? Various Gosho passages suggest that the deities have left, or that they remain but lack the power to protect.

The Opening of the Eyes: As a result, the Sun Goddess, the god Hachiman, the Mountain King of Mount Hiei, and the other great benevolent deities who guard the nation, no longer able to taste the flavor of the correct teaching, departed from the land. Demons came forward to take their place, and it became apparent that the nation was doomed.(WND1, p.226)

On the Five Guides for Propagation: But now that we have entered the period of the Latter Day of the Law, these various great bodhisattvas have all gone into retirement in their original places. In addition to them, there are the heavenly gods and earthly deities who guard and protect the world. But these have either departed to other regions or, if they still reside in the land, have ceased to guard such an evil nation or, unable any longer to taste the flavor of the Law, have lost the power to guard it.(WND2, p.550)

Nikkan Shonin reconciles this by explaining: Even if they are said to “remain,” they do not protect an evil land. Even if they wish to protect it, they lack the power because they do not taste the Law. Therefore, “remaining is equivalent to not remaining,” and “not leaving is equivalent to leaving.” Thus, in general terms, it is stated that the gods have ascended to heaven.

The Mongol Invasion and the “Divine Wind” If the gods abandoned Japan, why was the country saved by the “divine wind” during the Mongol invasion? The Daishonin explained that as long as he (Nichiren) resided in Japan, the nation would be protected by the heavenly deities. Furthermore, by the time of the second Mongol invasion (1281), the Shogunate had regretted the Sado exile and issued a pardon, which allowed for protection to function.

The Actions of the Votary of the Lotus Sutra (Shuju Onfurumai Gosho): “Although I, Nichiren, am a person of humble station, because I propagate the Lotus Sutra, I am the envoy of Shakyamuni Buddha… The Sun Goddess and Great Bodhisattva Hachiman should bow their heads, press their palms together, and prostrate themselves before me… If they do not heed Nichiren, the country will perish… Because I, Nichiren, am the one who prays that the gods should protect this country… it has continued safely until now.” (WND-1, 778)

When Did They Leave? The text mentions “burning their shrines.” Nikkan Shonin specifies this event occurred on November 14, Bun’ei 11 (1274). This corresponds to the chaos of the first Mongol invasion, during which the shrine was burned.

Returning to the Capital of Silent Light The text states they returned to the “Capital of Silent Light” (Jakko no Miyako). While other writings say they went to “other regions” or “heaven,” this specific reference has a deeper meaning. In the context of this Gosho (viewed from the Essential Teaching/Honmon), the benevolent deities are temporary manifestations (traces) of the Eternal Buddha. Therefore, they return to their Original Land (Honchi), which is the Capital of Silent Light.

Admonition to Bodhisattva Hachiman: “The original state of all these provisional manifestations is the single true aspect of the Lotus Sutra, but their traces, or manifested forms, are immeasurable.”

The “Single True Aspect” is Ichinen Sanzen (Three Thousand Realms in a Single Moment of Life), which is the Buddha of Absolute Freedom (Jijuyu-shin). Ultimately, all deities—the Sun Goddess, Hachiman, stars, and earthly gods—reveal their original identity as Shakyamuni Buddha (the Buddha of Beginningless Time/Nichiren Daishonin). One must realize: The remote past (Kuon) is today, and today is the remote past. The Self-Received-Use Buddha of Beginningless Time is Nichiren Daishonin himself.

“Nichiren Alone Remains to Proclaim…”

This section covers the direct admonition. “Nichiren alone remains” parallels the Lotus Sutra’s Parable Chapter: “I alone can rescue and protect them.” It also aligns with The Opening of the Eyes: “I, Nichiren, am the only person in all of Japan who understands this.”

Nichiren Daishonin is the first leader to “awaken from the delusion first and guide those who are still deluded.” Therefore, by believing in Nichiren Daishonin alone and chanting Nam-myoho-renge-kyo, one is effectively believing in and worshipping all Buddhas and deities of the ten directions and three existences.

The Meaning of Citing Provisional Sutras When the Daishonin cites the Sutra of the Golden Light or the Great Collection Sutra, there are two levels of interpretation:

Relative View (Tobun): These sutras state that if one harms “good men” or “disciples of the Buddha,” disasters occur. If harming practitioners of provisional teachings causes this, how much worse is the retribution for harming the practitioner of the True Law?
Absolute View (Kassetsu): The “good men” mentioned in those sutras refer directly to the Votary of the Lotus Sutra in the Latter Day—Nichiren Daishonin.

Thus, the Daishonin declares: “Nichiren is the pillar of Japan. If you lose Nichiren, you topple the pillar of Japan.” This was a solemn declaration to Hei no Saemon-no-jo and hundreds of others, asserting that he is the True Buddha who saves humanity.

Modern Application In the same spirit, although we are ordinary people, we study the Great Vehicle and believe in the Great Law. Therefore, we walk the path of Kosen-rufu, proudly asserting: “The Soka Gakkai is the pillar of Japan. If you lose the Gakkai, you topple the pillar of Japan.”

There are many organizations and leaders in the world, but other than the Soka Gakkai, who has truly stood up with a prayer for the prosperity of the people, the happiness of humanity, the flourishing of society, and world peace? We do not fear the slander or abuse of the world. However, if one has eyes to see, how could they possibly bear a grudge against the Gakkai’s progress or wish for the collapse of the pillar of Japan and the pillar of the world?

Daily Gosho