Since the appearance of Professor James’ “Varieties of Religious Experience,” (1902) the attention of scholars has been strongly drawn toward men of original religious experience, with emphasis on the psychological point of view, disregarding doctrinal considerations. A conspicuous result of the change brought about by this book is that religious psychology has been extended from a study of material taken from the average masses, to the study of strong personalities and their characteristic faith. The primary motive of the present work is to contribute to this newer branch of religious psychology a study of a man who has been comparatively unknown to Western scholars. Another impetus to the publication of this study was derived from the encouragement given by Professor Royce. After reading his book, “The Problem of Christianity,” I presented to him an essay on the Buddhist conception of life, as a counterpart of his chapter on the Christian doctrine of life. A reference to Nichiren made in that paper led me to tell the senior philosopher of Harvard more about the Buddhist prophet. The present volume is a result of his advice and encouragement to write something on Nichiren.

Nichiren’s personality has various peculiar interests of its own. Besides the points which I have tried to bring out in this book, it is deserving of special mention that a great amount of material for the study of his life is available in his numerous writings, amounting to more than four hundred essays and epistles. Not only have most of them been proved to be authentic, but about one-third are preserved in Nichiren’s original handwriting, while many others have come down to us in old manuscripts made by his disciples or later followers. These authentic writings contain ample and trustworthy sources for the study of his life and thought, and nearly every step of his development, his struggles, and his faith can be clearly traced in them; for Nichiren was a man who told much about himself, his experiences and ambitions, his thoughts and sentiments. Moreover, he was an unexcelled calligrapher, and his autographs have a characteristic vividness of expression, due to the picture-like forms of the Chinese ideographs. Thus, not only can his thoughts and the incidents of his life be learned from his own words and sentences, but the modulations and changes of sentiment and emotion can be closely followed in his writings. It is rare that the works of an ancient author are so well preserved and furnish us so abundantly with the means of investigating his career and ideas as in this case. In the present sketch all traditions and legends of later growth have been excluded, and all the main points, as well as many minor details, are related exclusively on the basis of Nichiren’s own statements. For this reason, it may be regarded as virtually a record of Nichiren’s own confessions, and as such, it will, I hope, be found a useful study in the religious psychology of a prophetic leader.

To the intrinsic interest of the life of Nichiren as a Buddhist reformer of the thirteenth century, may be added the fact that there has been a noteworthy revival of his teaching and spirit in modem Japan. Details about this revival, as well as the growth of Nichiren’s influence after his death, will be treated in my forthcoming book on the Religious and Moral Development of the Japanese.

Perhaps I may be permitted to say a little concerning my personal relation to the Nichirenite revival. It was during my stay in England and India that my dear friend, Chogyū Takayama, was converted to Nichiren’s faith and that I criticized him in correspondence. Takayama’s conversion caused a great stir, and though there were adverse critics, there were also enthusiastic admirers, especially among the younger generation, who flocked to the ardent convert and his accepted prophet. Since then, many societies have been organized for the study — both historical and religious — of Nichiren, and their membership comprises students and scholars, lawyers and businessmen, military and naval officers. When I returned to Japan in June 1903, my friend had already been dead six months; but his influence was rapidly growing, and he who had once been called “the Nietzsche of Japan” was regarded as the standard-bearer of the Nichirenite revival. The task of editing Takayama’s writings gave me occasion to study the process of his conversion, together with the life and personality of his prophet. Further studies have brought me into closer and closer touch with Nichiren’s faith and thoughts. The consequence is that in writing this book I have always been tempted to tell the story fully and have found it difficult to decide how much should be omitted. At any rate, I offer this little volume to the public with a full confidence that I have not misrepresented the great teacher.

I cannot let this book appear without expressing my deep gratitude to Professor Josiah Royce and Professor George F. Moore. The former, as I have said above, showed his interest in the subject and gave me valuable aid by reading through the manuscript and suggesting various points that might with advantage be recast, for all of which I am very grateful. Professor Moore has kindly revised the manuscript, made arrangements for publication, and consented to read the proofs. Indeed, without such encouragement and assistance from my fatherly colleagues at Harvard this publication would not have been possible. The present volume will always recall to me pleasant memories of my delightful stay at Harvard, during my two years of work there. I hope that I may soon give another humble sign of my homage to Harvard by a publication dealing with the religious and moral history of Japan, which was the subject of my lectures there.

M. Anesaki.
Cambridge, Massachusetts, June 9th, 1915,
the six hundred and thirty-fourth anniversary of the arrival of the Mongol armada at the Bay of Hakata.