Category Archives: WONS

LS32, WONS

Day 9

Day 9 covers Chapter 5, The Simile of Herbs, and introduces Chapter 6, Assurance of Future Buddhahood.

Having last month heard the prediction of future Buddhahood of Mahā-Kāśyapa, we repeat in gāthās.

Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:

I will tell you, bhikṣus.
I see this Kāśyapa
With the eyes of the Buddha.
He will become a Buddha
In his future life
After innumerable’ kalpas from now.

He will see in his future life
Three hundred billions
Of Buddhas, of World-Honored Ones.
He will make offerings to them,
And perform brahma practices
To obtain the wisdom of the Buddha.
Having made offerings
To the Most Honorable Bipeds,
He will study and practice
Unsurpassed wisdom,
And become a Buddha on the final stage
Of his physical existence.

The ground [of his world] will be pure.
It will be made of lapis lazuli.
Many jeweled trees
Will stand on the roadsides.
The roads will be marked off by ropes of gold.
Anyone will rejoice at seeing them.

Fragrance will be sent forth from the trees;
And beautiful flowers will be strewn
On the ground, which will be adorned
With various wonderful things.
The ground will be even,
And devoid of mounds and pits.

The number of the Bodhisattvas
Will be beyond calculation.
They will be gentle.
They will have great supernatural powers.
They will keep the sutras of the Great Vehicle
Expounded by the Buddhas.

The Śrāvakas will have already eliminated āsravas,
And reached the final stage of their physical existence.
They will become sons of the King of the Dharma.
Their number also will be beyond calculation.
Even those who have heavenly eyes
Will not be able to count them.

The duration of the life of that Buddha
Will be twelve small kalpas.
His right teachings will be preserved
For twenty small kalpas.
The counterfeit of his right teachings
Will be preserved also for twenty small kalpas.
All this is my prophecy
About the World-Honored One called Light.

Nichiren used Venerable Mahā-Kāśyapa and the benefit he received from giving a bowl or rice cooked with barley to a pratyekabuddha during a famine in a past life to explain the benefits of giving contributions today in his letter Nanjō-dono Gohenji, Reply to Lord Nanjō:

Contemplating the state of affairs today through the examples of Venerables Aniruddha and Mahā-Kāśyapa, isn’t it unreasonable to say that a bowl or rice cooked with barley offered by Venerable Mahā-Kāśyapa was so precious that the donor with its merit became the Light Buddha, but a bale of polished barley donated today does not have the same value and will not lead you to become a Buddha? This is impossible. The moon during the lifetime of the Buddha is the same as the moon today. The flower at the time of the Buddha is the same flower today. The merit of offering in the past remains the same today. Even more so, I am today a practicer of the Lotus Sūtra, despised by all the people in Japan, the ruler on top to his subjects below, and about to die of starvation. Feeling sorry for me, you kindly sent me articles of your goodwill all the way over the mountains and across rivers. They are not just barley and wheat but pieces of gold. They are not pieces of gold. They are the characters of the Lotus Sūtra. They look like barley and wheat to our human eyes, but the ten female rākṣasa demons will see the seed of Buddhahood in them.

Nanjō-dono Gohenji, Reply to Lord Nanjō , Writings of Nichiren Shōnin, Volume 7, Followers II, Pages 12-13

LS32, WONS

Day 28

Day 28 covers all of Chapter 24, Wonderful-Voice Bodhisattva, and concludes the Seventh Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.

Having last month heard Wonderful-Voice announce his plan to visit the Sahā-World and the omen he sent ahead, we consider Mañjuśrī’s request and Many Treasures Buddha brining Wonderful-Voice Bodhisattva to the Sahā World.

Mañjuśrī said to the Buddha:

“World-Honored One! What root of good did he plant and what kind of meritorious deed did he do in order to obtain this great supernatural power? What samadhi did he practice? Tell us the name of the samadhi! We also wish to practice it strenuously so that we may be able to see how tall he is and how he behaves himself. World-Honored One! Cause me to see him by your supernatural powers when he comes!”

Thereupon Śākyamuni Buddha said to Mañjuśrī, “This Many-Treasures Tathāgata, who passed away a long time ago, will cause him to appear before you all.”

Thereupon Many-Treasures Buddha called [loudly] to [Wonderful-Voice] Bodhisattva [from afar], “Good man! Come! Mañjuśrī, the Son of the King of the Dharma, wishes to see you.”

Thereupon Wonderful-Voice Bodhisattva, accompanied by eighty-four thousand Bodhisattvas, left his world [for the Sahā World]. As they passed through the [one hundred and eight billion nayuta] worlds, the ground of those worlds quaked in the six ways; lotus flowers of the seven treasures rained [on those worlds], and hundreds of thousands of heavenly drums sounded [over those worlds] although no one beat them. The eyes of [Wonderful-Voice] Bodhisattva were as large as the leaves of the blue lotus. His face was more handsome than the combination of thousands of millions of moons. His body was golden-colored, and adorned with many hundreds of thousands of mark of merits. His power and virtue were great. His light was brilliant. His body had all the characteristics of the muscular body of Narayana.

I want to take this opportunity to repeat the definition of what it means to say “worlds quaked in the six ways.” This is from Nichiren’s Zuisō Gosho, Writing on Omens:

Interpreting the earth trembling in six ways, Grand Master T’ien-t’ai states in his Words and Phrases of the Lotus Sūtra, fascicle 3:

The east is blue in color, and it controls the liver, which in turn controls the eyes. The west is white in color, and it controls the lungs, which in turn control the nose. Therefore, saying that the east was raised and the west was lowered means the rise of the merit of the eyes and the decrease in the worldly passions of the nose. In contrast, saying that the west was raised and the east was lowered means that the merit of the nose appears while the evil passions of the eyes decrease. Likewise, the rise and fall of the south and north and those of the center and the four directions mean either the appearance of merit or the decrease of evil passions in the ears and the tongue and in the mind and body respectively.

Grand Master Miao-lé explains the above in his Annotations on the Words and Phrases of the Lotus Sūtra, “As the eyes and nose represent the east and west, the ears and tongue logically represent the south and north. The center is the mind and the four directions represent the body. The body is equipped with the four sense organs (eyes, ears, nose, and tongue) and the mind reacts to them all. Therefore, it is said that the body and mind rise and fall alternately.”

Zuisō Gosho, Writing on Omens, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 121

LS32, WONS

Day 25

Day 25 covers all of Chapter 20, Never-Despising Bodhisattva, and opens Chapter 21, The Supernatural Powers of the Tathāgatas.

Having last month completed Chapter 20, Never-Despising Bodhisattva, we begin Chapter 21, The Supernatural Powers of the Tathāgatas.

Chapter 21: The Supernatural Powers of the Tathāgatas

Thereupon the Bodhisattva-mahāsattvas as many as the particles of dust of one thousand worlds, who had sprung up from underground, joined their hands together towards the Buddha with all their hearts, looked up at his honorable face, and said to him:

“World-Honored One! After your extinction, we will expound this sūtra in the worlds of the Buddhas of your replicas and also in the place from which you will pass away. Why is that? It is because we also wish to obtain this true, pure and great Dharma, to keep, read, recite, expound and copy [this sūtra], and to make offerings to it.”

Thereupon the World-Honored One displayed his great supernatural powers in the presence of the multitude, which included not only the many hundreds of thousands of billions of Bodhisattva-mahāsattvas who had already lived in this Sahā-World [before the arrival of the Bodhisattvas from underground], headed by Mañjuśrī, but also bhikṣus, bhikṣunīs, upāsakās, upāsikās, gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, men and nonhuman beings. He stretched out his broad and long tongue upwards until the tip of it reached the World of Brahman. Then he emitted rays of light with an immeasurable variety of colors from his pores. The light illumined all the worlds of the ten quarters. The Buddhas who were sitting on the lion-like seats under the jeweled trees also stretched out their broad and long tongue and emitted innumerable rays of light. Śākyamuni Buddha and the Buddhas under the jeweled trees displayed these supernatural powers of theirs for one hundred thousand years. Then they pulled back their tongues, coughed at the same time, and snapped their fingers. These two sounds [of coughing and snapping] reverberated over the Buddha-worlds of the ten quarters, and the ground of those worlds quaked in the six ways. By the supernatural powers of the Buddhas, the living beings of those worlds, including gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas, men and nonhuman beings, saw the many hundreds of thousands of billions of Buddhas sitting on the lion-like seats under the jeweled trees in this Sahā-World. They also saw Śākyamuni Buddha sitting by the side of Many-Treasures Tathāgata on the lion-like seat in the stupa of treasures. They also saw that the many hundreds of thousands of billions of Bodhisattva-mahāsattvas and the four kind of devotees were surrounding Śākyamuni Buddha respectfully. Having seen all this, they had the greatest joy that they had ever had.

Nichiren offers this on the significance of the events of this chapter in his letter Zuisō Gosho, Writing on Omens:

Now, the great omens of the “Divine Powers of the Buddha” chapter are excellent signs for the essence of the Lotus Sutra, the five Chinese characters of myō, hō, renge, and kyō, to be spread in the Latter Age of Degeneration after 2,000 years of the Ages of the True and Semblance Dharmas following the passing of the Buddha. Therefore, it is preached in the Lotus Sūtra, “Rejoicing at the good news of this Lotus Sūtra to be upheld after the passing of the Buddha, various Buddhas all demonstrated numerous supernatural powers (in the ‘Divine Powers of the Buddha’ chapter),” and “Those who uphold this sūtra in the evil world during the Latter Age of Degeneration earn the same merits gained by donating various offerings to the Buddha (in the ‘Variety of Merits’ chapter).”

Zuisō Gosho, Writing on Omens, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 123

LS32, WONS

Day 17

Day 17 covers all of Chapter 12, Devadatta, and opens Chapter 13, Encouragement for Keeping this Sutra.

Having last month learned who the seer who taught the king was, we hear the prediction for Devadatta’s future and the future of those who receive this chapter.

He said to the four kinds of devotees:

“Devadatta will become a Buddha after innumerable kalpas.’ He will be called Heavenly-King, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. The world of that Buddha will be called Heavenly-Way. That Buddha will live for twenty intermediate ka]pas. He will expound the Wonderful Dharma to all living beings. [Hearing the Dharma from him,] as many living beings as there are sands in the River Ganges will obtain Arhatship; another group of innumerable living beings will aspire for the enlightenment of cause-knowers; and another group of living beings as many as there are sands in the River Ganges will aspire for unsurpassed enlightenment, obtain the truth of birthlessness, and reach the stage of irrevocability. After the Parinirvana of Heavenly-King Buddha, his right teachings will be preserved in that world for twenty intermediate kalpas. During that time a stupa of the seven treasures sixty yojanas tall and forty yojanas wide and deep will be erected to enshrine the śarīras of his perfect body. Gods and men will bow to the wonderful stupa of the seven treasures and offer various flowers, incense powder, incense to burn, incense applicable to the skin, garments, necklaces, banners, streamers, jeweled canopies, music and songs of praise [to the stupa]. [By doing all this,] innumerable living beings will attain Arhatship; another group of innumerable living beings will attain Pratyekabuddhahood; and another group of inconceivably numerous living beings will aspire for Bodhi and reach the stage of irrevocability.”

He said to the bhikṣus:

“Good men or women in the future who hear this chapter of Devadatta of the Sūtra of the Lotus Flower of the Wonderful Dharma with faithful respect caused by their pure minds, and have no doubts [about this chapter], will not fall into hell or the region of hungry spirits or the region of animals. They will be reborn before the Buddhas of the worlds of the ten quarters. They will always hear this sūtra at the places of their rebirth. Even when they are reborn among men or gods, they will be given wonderful pleasures. When they are reborn before the Buddhas, they will appear in lotus-flowers.”

Nichiren offers this explanation of why Devadatta’s sins did not preclude his becoming a Buddha in the Lotus Sūtra:

[R]egarding the three rebellious sins committed by Devadatta, although he caused the Buddha to bleed, this Buddha was the Buddha before the Lotus Sūtra was preached and not the Original and True Buddha who attained Enlightenment in the eternal past. He also killed an arhat, but this arhat was the one before the Lotus Sūtra was preached, not the practicer of this sūtra. He disrupted the harmony in a Buddhist order, but it was not the order based on the great sudden and perfect Lotus precepts, but on the Hinayana precepts before the Lotus Sūtra was preached. As a result, although the earth split open and Devadatta fell into the Hell of Incessant Suffering, because he had not actually committed the three rebellious sins against the Lotus Sūtra, he could therefore still become the Heavenly King Buddha in the Lotus Sūtra.

Ha Ryōkan-tō Gosho, A Letter Refuting Ryōkan-bō and Others, Writings of Nichiren Shōnin, Volume 5, Pages 55-56

LS32, WONS

Day 16

Day 16 concludes Chapter 11, Beholding the Stūpa of Treasures, and completes the Fourth Volume of the Sūtra of the Lotus Flower of the Wonderful Dharma.

Having last month heard Śākyamuni ask in gāthās who will protect this teaching, we consider how difficult it is to expound this sūtra.

Good men! Think this over clearly!
It is difficult
[To expound this sūtra].
Make a great vow to do this!

It is not difficult
To expound all the other sūtras
As many as there are sands
In the River Ganges.

It is not difficult
To grasp Mt. Sumeru
And hurl it to a distance
Of countless Buddha-worlds.

It is not difficult to move [a world]
[Composed of] one thousand million Sumeru-worlds
With the tip of a toe
And hurl it to another world.

It is not difficult
To stand in the Highest Heaven
And expound innumerable other sūtras
To all living beings.

It is difficult
To expound this sūtra
In the evil world
After my extinction.

It is not difficult
To grasp the sky,
And wander about with it
From place to place.

It is difficult
To copy and keep this sūtra
Or cause others to copy it
After my extinction.

It is not difficult
To put the great earth
On the nail of a toe
And go up to the Heaven of Brahman.

It is difficult
To read this sūtra
Even for a while in the evil world
After my extinction.

It is not difficult
To shoulder a load of hay
And stay unburned in the fire
At the end of the kalpa [of destruction].

It is difficult
To keep this sūtra
And expound it to even one person
After my extinction.

It is not difficult
To keep the store
Of eighty-four thousand teachings
Expounded in the sūtras
Composed of the twelve elements,
And expound it to people,
And cause the hearers to obtain
The six supernatural powers.

It is difficult
To hear and receive this sūtra,
And ask the meanings of it
After my extinction.

It is not difficult
To expound the Dharma
To many thousands of billions of living beings
As many as there are sands
In the River Ganges
So that they may be able
To obtain the benefits:
Arhatship and the six supernatural powers.

It is difficult
To keep
This sūtra
After my extinction.

Since I attained
The enlightenment of the Buddha,
I have expounded many sūtras
In innumerable worlds.

This sūtra is
The most excellent.
To keep this sūtra
Is to keep me.

Nichiren offers this on the value of the Stupa of Treasures and the testimony of Many Treasures Buddha and the innumerable Buddhas all over the universe.

Although the Lotus Sūtra consists of only eight fascicles, it is as valuable as reading 16 fascicles because it is the teachings expounded by both Śākyamuni Buddha and the Buddha of Many Treasures. These 16 fascicles in turn hold the value of innumerable fascicles because they were verified by innumerable Buddhas all over the universe. In other words, a single character of the Lotus Sūtra is as valuable as two characters because it was confirmed by the two Buddhas, Śākyamuni and Many Treasures. It is equal to the value of numerous characters because it was verified by numerous Buddhas all over the universe. Just as treasures produced by a wish-fulfilling gem hold the equivalent value as those produced by numerous gems, the merit of one character of the Lotus Sūtra is as valuable as those of numerous characters.

Nichimyō Shōnin Gosho, A Letter to Nichimyō Shōnin, Writings of Nichiren Shōnin, Volume 4, Faith and Practice, Page 138

LS32, WONS

Day 9

Day 9 covers Chapter 5, The Simile of Herbs, and introduces Chapter 6, Assurance of Future Buddhahood.

Having last month concluded Chapter 5, The Simile of Herbs, we begin Chapter 6, Assurance of Future Buddhahood and the prediction of future Buddhahood of Mahā-Kāśyapa.

Thereupon the World-Honored One, having sung these gāthās, said to the great multitude [of bhikṣus]:

“This Mahā-Kāśyapa, a disciple of mine, will see three hundred billions of Buddhas, of World-Honored Ones, make offerings to them, respect them, honor them, praise them, and expound an innumerable number of their great teachings in his future life. After that, on the final stage of his physical existence, he will become a Buddha, called Light, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. His world will be called Light-Virtue; and the kalpa in which he will become that Buddha, Great-Adornment. The duration of the life of that Buddha will be twelve small kalpas. His right teachings will be preserved for twenty small kalpas, and the counterfeit of his right teachings will be preserved also for twenty small kalpas. His world will be adorned, and not be defiled with tile-pieces, rubble, thorns or dirt. The ground [of his world] will be even, and devoid of pits and mounds. It will be made of lapis lazuli. Jeweled trees will stand in lines, and the roads will be marked off by ropes of gold. Jeweled flowers will be strewn all over the ground, and the ground will be purified. Many hundreds of thousands of millions of Bodhisattvas and innumerable Śrāvakas will live in that world. Although Mara and his followers also will live there, they will not do any evil but protect the teachings of the Buddha.”

Here’s something Nichiren offered about Mahā-Kāśyapa:

Venerable Mahā-Kāśyapa was the most honorable priest in the world Jambudvīpa), second only to the Buddha. As a layman he was a wealthy person with 60 warehouses, each of which contained 140 koku (about 500 metric tons) of gold. He owned other treasures, too numerous to count. Asked about the previous life of Mahā-Kāśyapa and how he became such a wealthy person, Śākyamuni Buddha answered, “With the merit of offering a bowl of rice mixed with barley to a pratyekabuddha during a famine in the past, Mahā-Kāśyapa was reborn in the Trāyastriṃsá Heaven 1,000 times. Then he encountered Śākyamuni in this life, becoming foremost among His disciples, and was guaranteed to be a Buddha named Light Buddha in the future.” Thus it is stated by Grand Master T’ien-t’ai in his Words and Phrases of the Lotus Sutra, fascicle one.

Nanjō-dono Gohenji, Reply to Lord Nanjō , Writings of Nichiren Shōnin, Volume 7, Followers II, Pages 12-13

WONS, 100 Days of Study, Nyonin

Table of Contents

Below are the table of contents for the seven  volumes of the Writings of Nichiren  Shōnin and  Nyonin Gosho.  The  Nyonin Gosho listing identifies those letters not included in the seven volumes with “NOT IN WONS.”

Doctrine 1

  1. Shugo Kokka-ron (ST doc. 15) (Treatise on Protecting the Nation) Page 1
  2. Sainan Kōki Yurai (ST doc. 20) (The Cause of Misfortunes) Page 81
  3. Sainan Taiji-shō (ST doc. 21) (Treatise on the Elimination of Calamities) Page 89
  4. Risshō Ankoku-ron (ST doc. 24) (Treatise on Spreading Peace Throughout the Country by Establishing the True Dharma) Page 105
  5. Ankoku-ron Soejō (ST doc. 48) (Covering Letter to the ” Risshō Ankoku-ron”)
  6. Ankoku-ron Gokanyurai (ST doc. 49) (The Reason for Submitting the ” Risshō Ankoku-ron”) Page 146
  7. Yadoya Nyūdō Sai-gojō (ST doc. 51) (Second Letter to Lay Priest Yadoya) Page 152
  8. Ankoku-ron Okugaki (ST doc. 69) (Postscript to the “Risshö Ankoku-ron” ) Page 154
  9. Ko Saimyōji Nyūdō Kenzan Gosho (ST doc. 71) (Meeting the Late Lay Priest Saimyöji Letter) Page 156
  10. Kingo-dono Go-henji (ST doc. 73) (A Reply to Lord Ota Jōmyō) Page 157
  11. Ankoku-ron Sōjō (ST doc. 108) (A Letter Requesting the “Risshō Ankoku-ron”) Page 160
  12. Musō Gosho (ST doc. 111) (Record of a Dream) Page 161
  13. Kassen Zai-Genzen Gosho (ST doc. 155) (A War Right Under Your Nose) Page 162
  14. Ken Risshō-i Shō (ST doc. 156) (A Tract Revealing the Gist of the “Risshō Ankoku-ron”) Page 163
  15. Shinkoku-ō Gosho (ST doc. 168) (Sovereigns of Our Divine Land) Page 167
  16. Senji-shō (ST doc. 181) (Selecting the Right Time) Page 187
  17. Gōnin-jō Go-henji (ST doc. 200) (Response to Gōnin’s Letter) Page 253
  18. Kangyō Hachiman-shō (ST doc. 395) (Remonstration with Bodhisattva Hachiman) Page 257

Doctrine 2

  1. Jisshō-shō (ST doc. 81) (A Treatise on the Ten Chapters of the Great Concentration and Insight) Page 1
  2. Teradomari Gosho (ST doc. 92) (A Letter from Teradomari) Page 8
  3. Hasshū Imoku-shō (ST doc. 96) (A Treatise on the Differences of the Lotus Sect from Eight Other Sects) Page 15
  4. Kaimoku-shō (ST doc. 98) (Open Your Eyes to the Lotus Teaching) Page 29
  5. Toki-dono Go-henji (ST doc. 101) (A Response to Lord Toki) Page 118
  6. Shingon Shoshū Imoku (ST doc. 106) (The Differences between the Lotus Sect and Other Sects such as the True Word Sect) Page 120
  7. Kanjin Honzon-shō (ST doc. 118) (A Treatise Revealing the Spiritual Contemplation and the Most Venerable One) Page 126
  8. Kanjin Honzon-shō Soejō (ST doc. 119) (The Covering Letter of the “Kanjin Honzon-shō”) Page 168
  9. Kembutsu Mirai-ki (ST doc. 125) (A Testimony to the Prediction of the Buddha) Page 170
  10. Toki-dono Go-henji (ST doc. 126) (A Response to Lord Toki) Page 180
  11. Hakii Saburō-dono Go-henji (ST doc. 127) (A Response to Lord Hakii Saburō) Page 82
  12. Shōjō Daijō Fumbetsu-shō (ST doc. 136) (The Differences between Hinayana and Mahayana Teachings) Page 190
  13. Gochū Shujō Gosho (ST doc. 139) (“People in the World” Letter) Page 201
  14. Hokke Shuyō-shō (ST doc. 145) (A Treatise on the Essence of the Lotus Sutra) Page 204
  15. Risshō Kanjō (ST doc. 158) (A Treatise on Establishing the Right Way of Meditation) Page 218
  16. Risshō Kanjō Sōjō (ST doc. 165) (The Covering Letter to “A Treatise on Establishing the Right Way of Meditation’) Page 234
  17. Misawa-shō (ST doc. 275) (A Letter to Lord Misawa of Suruga) Page 238
  18. Shimon Butsujō-gi (ST doc. 277) (Listening to the One Buddha Vehicle Teaching for the First Time) Page 245
  19. Toki Nyüdō-dono Go-henji: Chibyō-shō (ST doc. 294) (A Response to Lay Priest Lord Toki: Treatise on Healing Sickness) Page 251
  20. Honzon Mondō Shō (ST doc. 307) Questions and Answers on the Honzon Page 258
  21. Toki Nyūdō-dono Go-henji: Hongon Shukkai-shō (ST doc. 310) (A Response to Lay Priest Lord Toki: Treatise on Overcoming Illusions of the Triple World by Provisional Teachings) Page 275
  22. Shokyō to Hokekyō to Nan’i no Koto (ST doc. 367) (The Difficulty and Easiness in Understanding the Lotus Sutra and Other Sutras) Page 281
  23. Sandai Hihō Honjō-ji (ST doc. 403) (The Transmission of the Three Great Secret Dharmas) Page 286

Doctrine 3

  1. Hōon-jō (ST doc. 223) (Essay on Gratitude) Page 1
  2. Hōon-jō Sōmon (ST doc. 224) (Covering Letter to the “Hōon-jō”) Page 64
  3. Ichidai Shōgyō Tai-i (ST. doc. 10) (Outline of All the Holy Teachings of the Buddha) Page Page 66
  4. Kyōki Jikoku-shō (ST. doc. 29) (Treatise on the Teaching, Capacity, Time and Country) Page 96
  5. Ken Hōbō-shō (ST. doc. 31) (Clarification of Slandering the Time Dharma) Page 105
  6. Nanjō Hyōe Shichirō-dono Gosho (ST. doc. 38) (A Letter to Lord Nanjō Hyōe Shichirō) Page 138
  7. Soya Nyüdō-dono-gari Gosho (ST. doc. 170) (A Letter to Lay Priest Lord Soya) Page 147
  8. Shoshü Mondō-shō (ST doc. 5) (Questions and Answers on Other Schools) Page 175
  9. Hokke Jōdo Mondō-shō (ST doc. 94) (Questions and Answers on the Lotus and Pure Land Sects) Page 189
  10. Soya Nyüdō-dono Gosho (ST doc. 154) (A Letter to Lay Priest Lord Soya) Page 195
  11. Ōta-dono-gari Gosho (ST. doc. 159) (A Letter to Lord Ota) Page 197
  12. San Sanzō Kiu no Koto (ST. doc. 183) (Concerning the Prayer Services for Rain by Three Tripitaka Masters) Page 203
  13. Daigaku Saburō-dono Gosho (ST doc. 186) (A Letter to Lord Daigaku Saburō) Page 210
  14. Jikaku Daishi no Koto (ST doc. 361) (Concerning Grand Master Jikaku) Page 215
  15. Nizen Nijō Bosatsu Fusabutsu Ji (ST doc. 17) (Never-Attaining Buddhahood by the “livo Vehicles and Bodhisattvas in the Pre-Lotus Sutras) Page 218
  16. Nijō SabutsuJi (ST doc. 19) (Obtaining Buddhahood by the Two Vehicles) Page 224
  17. Ichidai Goji Keizu (ST doc. zu 20) (Genealogical Chart of the Buddha’s Lifetime Teachings) 237

Volume 4, Faith and Practice

  1. Shō Hokke Daimoku-shō (ST. doc. 23) (Treatise on Chanting the Daimoku of the Lotus Sutra) Page 1
  2. Yakuō-bon Tokui-shō (ST. doc. 41) (The Essence of the “Medicine King Bodhisattva” Chapter) Page 27
  3. Hokke Daimoku-shō (ST. doc. 44) (Treatise on the Daimoku of the Lotus Sutra) Page 35
  4. Zemmui-shō (ST. doc. 46) (Treatise on Subhākarasimha) Page 49
  5. Kitō-shō (ST. doc. 1 13) (Treatise on Prayers) Page 57
  6. Shohō Jissō-shō (ST. doc. 122) (Treatise on All Phenomena as the Ultimate Reality) Page 74
  7. Nyosetsu Shugyō-shō (ST. doc. 124) (The Way of Practicing the Teaching of the Buddha) Page 81
  8. Mokue Nizō Kaigen no Koto (ST. doc. 138) (Opening the Eyes of Buddhist Images, Wooden Statues or Portraits) Page 89
  9. Hōkyō Hōjū Ji (ST. doc. 217) (Dharma Is More Precious Than Treasure) Page 94
  10. Jiri Kuyō Gosho (ST. doc. 230) (Phenomenal Offering and Noumenal Offering) Page 97
  11. Shishin Gohon-shō (ST. doc. 242) (The Four Depths of Faith and Five Stages of Practice) 100
  12. Ueno-dono Gohenji (ST. doc. 246) (A Reply to Lord Ueno) Page 110
  13. Toki-dono Gosho (ST. doc. 255) (A Letter to Lord Toki) Page 115
  14. Sushun Tennō Gosho (ST. doc. 262) (The “Emperor Sushun” Letter) Page 119
  15. Ueno-dono Gohenji (ST. doc. 276) (A Reply to Lord Ueno) Page 125
    16, Ueno-dono Gohenji (ST. doc. 282) (A Reply to Lord Ueno) Page 127
  16. Dannotsu-bō Gohenji (ST. doc. 283) (Response to a Follower) Page 130
  17. Nichinyo Gozen Gohenji (ST. doc. 293) (A Response to My Lady Nichinyo) Page 132
  18. Myōhō-ama Gozen Gohenji (ST. doc. 301) (A Reply to My Lady, the Nun Myōhō) Page 140
  19. Sennichi-ama Gozen Gohenji (ST. doc. 302) (A Reply to My Land Nun Sennichi) Page 144
  20. Kurōtarō-dono Gohenji (ST. doc. 317) (A Reply to Lord Kurōtarō) Page 152
  21. Zui-jii Gosho (ST. doc. 321) (The Sutra Preached in Accordance to [the Buddha’s} Own Mind) Page 154
  22. Ueno-dono Gohenji (ST. doc. 350) (A Reply to Lord Ueno) Page 162
  23. Ota-dono Nyōbō Gohenji (ST. doc. 370) (A Response to the Wife of Lord Ota) Page 165
  24. Urabon Gosho (ST. doc. 374) (On the Ullambana Service) Page 171
  25. Ueno-dono Haha-ama Gozen Gohenji (ST. doc. 388) (A Response to My Lady the Nun, Mother of Lord Ueno) Page 177
  26. Hokke Shōmyō-shō (ST. doc. 429) (Treatise on the Testimony of the Lotus Sutra) Page 184

Volume 5, Biography and Disciples

  1. Fudō-Aizen Kanken-ki (ST. doc. 3) (Record of Seeing Fudō and Aizen Myōō) Page 1
  2. Rondan Tekitai Gosho (ST. doc. 32) (On Religious Debate and Confrontation) Page 2
  3. Gyōbin Gohenji (ST. doc. 83) (Response to Gyōbin) Page 3
  4. Gyōbin Sojō Goetsū (ST. doc. 84) (Understanding Gyōbin’s Petition) Page 5
  5. Toki-dono Gohenji (ST. doc. 86) (Reply to Lord Toki) Page 10
  6. Shōtō Shiji Gosho (ST. doc. 121) (Writing about the Right Time Now) Page 12
  7. Hokke Gyōja Chinan-ji (ST. doc. 140) (Difficulty of the Practicer of the Lotus Sutra) Page 13
  8. Mikyōtenchō Gosho (ST. doc. 143) (Mikyōtenchō Letter) Page 17
  9. Toki-dono Gosho (ST. doc. 144) (A Letter to Lord Toki) Page 18
  10. Shōnin Chi-sanze-ji (ST. doc. 157) (The Sage Knows the Three Periods) Page 19
  11. Shuju Onfurumai Gosho (ST. doc. 176) (Reminiscences: from Tatsunokuchi to Minobu) Page 21
  12. Kōnichi-bō Gosho (ST. doc. 213) (A Letter to Nun Kōnichi) Page 47
  13. Ha Ryōkan-tō Gosho (ST. doc. 236) (A Letter Refuting Ryōkan-bō and Others) Page 54
  14. Gense Muken Gosho (ST. doc. 239) (Hell of Incessant Suffering in This Life) Page 63
  15. Shimoyama Goshōsoku (ST. doc. 247) (The Shimoyama Letter) Page 65
  16. Yorimoto Chinjō (ST. doc. 249) (Yorimoto’s Letter of Explanation) Page 99
  17. Ajichi Shūfuku-sho (ST. doc. 268) (Repairing the Hermitage in Minobu) Page 113
  18. Kōan Kaigen-ji (ST. doc. 278) (Changing the Year Name to Kōan) Page 114
  19. Shonin Gohenji (ST. doc. 280) (Reply to the Followers) Page 115
  20. Ichidaiji Gosho (ST. doc. 334) (A Letter to a Matter of Importance) Page 116
  21. Shōnin Gonan Ji (ST. doc. 343) (Persecution Befalling Nichiren Shōnin) Page 117
  22. Taifū Gosho (ST. doc. 404) (A Letter Regarding Two Typhoons) Page 121
  23. Jibiki Gosho (ST. doc. 416) (Leveling the Ground Letter) Page 122
  24. Rōbyō Gosho (ST. doc. 417) (Letter of Old Age and Sickness) Page 124
  25. Minobu-san Gosho (ST. doc. 432) (Mt. Minobu Letter) Page 125
  26. Hakii-dono Gohō (ST. doc. 433) (Letter to Lord Hakii) Page 132
  27. Musashi-dono Goshōsoku (ST. doc. 13) (A Letter to Venerable Priest Musashi) Page 134
  28. Jūjū Bibasha Ron Tazune Idashi Gosho (ST. doc. 14) (A Letter Requesting for a Copy of the Commentary on the Ten Stages) Page 135
  29. Mikoshi Buri Gosho (ST. doc. 64) (Intimidation with the Portable Shrine) Page 137
  30. Ben-dono Goshōsoku (ST. doc. 65) (A Letter to Ben Acarya) Page 139
  31. Hōmon Mōsaru-beki-yō no Koto (ST. doc. 70) (The Way to Refute the Evil Teaching) Page 140
  32. Gonin Tsuchirō Gosho (ST. doc. 88) (A Letter co Five Disciples in the Dungeon) Page 153
  33. Ben-dono Goshōsoku (ST. doc. 109) (Letter to Ben Ācārya Nisshō) Page 155
  34. Ben-dono Ama Gozen Gosho (ST. doc. 129) (A Letter to My Lady the Nun of Ben-dono) Page 156
  35. Shōmitsu-bō Gosho (ST. doc. 148) (A Letter to Shōmitsu-bō) Page 158
  36. Bettō Gobō Gohenji (ST. doc. 149) (A Reply to the Head Priest) Page 165
  37. Jōrem-bō Gosho (ST. doc. 184) (A Letter to Jōrem-bō) Page 167
  38. Seichōji Daishü-chü (ST. doc. 205) (A Letter to the People Of the Seichōji Temple) Page 174
  39. Kakushō Gobō Gohenji (ST. doc. 436) (A Reply to Kakushō Gobō) Page 178
  40. Takenoko Gosho (ST. doc. 216) (Bamboo Shoot Letter) Page 179
  41. Kakushō-bō Gohenji (ST. doc. 221) (A Reply to Kakushō Gobō) Page 180
  42. Ben-dono Goshōsoku (ST. doc. 222) (A Letter to Nisshō Shōnin) Page 181
  43. Iwamoto Nitchū Shōnin Gohenji (ST. doc. 263) (A Reply to Iwamoto Nitchū Shōnin) Page 183
  44. Jissōji Gosho (ST. doc. 271) (A Letter to Buzen-kō at the Jissōji Temple) Page 185
  45. Rin’u Gosho (ST. doc. 289) (Letter of a Long Rain) Page 189
  46. Echigo-kō Gobō Gohenji (ST. doc. 437) (A Response to Echigo-kō Gobō) Page 190
  47. Hōki-dono Gosho (ST. doc. 342) (A Letter to Reverend Nikkō) Page 191
  48. Hōki-dono narabini Shonin Onchū (ST. doc. 438) (A Letter co Reverend Nikkō and Others) Page 192
  49. Hōki-dono Gohenji (ST. doc. 344) (A Reply to Reverend Nikkō) Page 193
  50. Ryūsenji Mōshijō (ST. doc. 345) (Letter Of Explanation by Priests of the Ryüsenji Temple) Page 195
  51. Hendoku Iyaku Gosho (ST. doc. 346) (Letter on Changing Poison into Medicine) Page 202
  52. Ryōnin Onchū Gosho (ST. doc. 385) (Letter Addressed to the Two) Page 204
  53. Chimyō-bō Gohenji (ST. doc. 393) (A Reply to Chimyō-bō) Page 206
  54. Hōkiko Gobō Shōsoku (ST. doc. 428) (Letter to Reverend Nikkō) Page 209

Volume 6, Followers 1

  1. Toki-dono Gohenji (ST. doc. 2) (Response to Lord Toki) Page 1
  2. Monchü Tokui-shō (ST. doc. 66) (Writ of Summons as Our Rare Opportunity) Page 2
  3. Toki dono Goshōsoku (ST. doc. 67) (A Letter to Lord Toki) Page 4
  4. Toki-dono Gohenji (ST. doc. 131) (Response to Lord Toki) Page 5
  5. Toki-dono Gohenji (ST. doc. 162) (Response to Lord Toki) Page 6
  6. Onkoromo narabini Hitoe Gosho (ST. doc. 195) (Thank-you Note for a Clerical Robe and an Unlined Kimono) Page 8
  7. Sonrei Gobodai Gosho (ST. doc. 198) (Enlightenment Attained by the Soul of the Deceased) Page 10
  8. BōjikyōJi (ST. doc. 212) (Leaving the Personal Copy of the Lotus Sutra Behind) Page 11
  9. Dōjōjin Shugo-ji (ST. doc. 232) (Protective Deities for the Place of Practicing Buddhism) Page 15
  10. Nezumi Iruka no Koto (ST. doc. 251) (A Harbor Porpoise Letter) Page 17
  11. Toki Nyüdō-dono Gohenji (ST. doc. 351) (A Reply to Lay Priest Lord Toki) Page 19
  12. Toki Nyüdō-dono Gohenji (ST. doc. 364) (A Reply to Lay Priest Lord Toki) Page 20
  13. Toki-dono Gohenji (ST. doc. 389) (A Reply to Lord Toki) Page 21
  14. Toki Nyüdō-dono Gohenji (ST. doc. 413) (Response to Lay Priest Lord Toki) Page 23
  15. Esshū Chakunan narabini Saini no Koto (ST. doc. 414) (Legitimate Son of the Governor of Echigo and the Son’s Nun Wife) Page 27
  16. Teniü Kyōju Hōmon (ST. doc. 89) (Lightening the Karmic Retribution) Page 28
  17. Ōta Nyūdō-dono Gohenji (ST. doc. 197) (A Reply to Lay Priest Lord Ota) Page 32
  18. Jobyō Gosho (ST. doc. 201) (Reporting the Recovery from Sickness) Page 38
  19. Jōmyō Shōnin Gohenji (ST. doc. 243) (A Reply to Holy Priest Ota Jōmyō) Page 39
  20. Jōmyō Shōnin Gohenji (ST. doc. 337) (A Reply to Venerable Jōmyō) Page 41
  21. Hōren-shō (ST. doc. 175) (Letter to Hōren) Page 42
  22. Soya Jirō Nyūdō-dono Gohō (ST. doc. 408) (Response to Lay Priest Lord Soya Jirō) Page 64
  23. Kyōdai-shō (ST. doc. 174) (A Letter to the Ikegami Brothers) Page 71
  24. Hyōesakan-dono Gohenji (ST. doc. 248) (Answer to Lord Ikegami Munenaga) Page 85
  25. Hyōesakan-dono Gohenji (ST. doc. 254) (Answer to Lord Ikegami Munenaga) Page 86
  26. Hyōesakan-dono Gosho (ST. doc. 260) (A Letter to Lord Ikegami Munenaga) Page 88
  27. Hyōesakan-dono Gohenji (ST. doc. 266) (Answer to Lord Ikegami Munenaga) Page 91
  28. Hyōesakan-dono Gohenji (ST. doc. 291) (Answer to Lord Ikegami Munenaga) Page 96
  29. Hyōesakan-dono Gohenji (ST. doc. 296) (Reply to Lord Ikegami Munenaga) Page 99
  30. Hyōesakan-dono Gohenji (ST. doc. 318) (Reply to Lord Ikegami Munenaga) Page 100
  31. Kōshi Gosho (ST. doc. 328) (A Letter to the Filial Sons) Page 103
  32. Tayūsakan-dono Gohenji (ST. doc. 396) (Reply to Lord Ikegami Munenaga) Page 105
  33. Hachimangū Zōei no Koto (ST. doc. 405) (Concerning the Construction of the Hachiman Shrine) Page 109
  34. Shijō Kingo-dono Gohenji (ST. doc. 112) (Response to Lord Shijō Kingo) Page 112
  35. Zuisō Gosho (ST. doc. 166) (Writing on Omens) Page 120
  36. Ōshajō-ji (ST. doc. 173) (Town of Rājagṛha) Page 126
  37. Shijō Kingo Shakabutsu Kuyō-ji (ST. doc. 220) (Opening the Eyes Service of Shijō Kingo’s Statue of Śākyamuni Buddha) Page 130
  38. Shijō Kingo-dono Gohenji (ST. doc. 245) (A Reply to Lord Shijō Kingo) Page 137
  39. Shijō Kingo-dono Gohenji (ST. doc. 250) (A Reply to Lord Shijō Kingo) Page 141
  40. Nakatsukasa Saemonnojō-dono Gohenji (ST. doc. 295) (A Reply to Lord Nakatsukasa Saemonnojō) Page 145
  41. Fukō Gosho (ST. doc. 313) Intoku Yōhō Gosho (ST. doc. 331) (A Letter on Unfilial Children—A Letter on a Stealthy Benefaction and a Good Reward) Page 148
  42. Shijō Kingo-dono Gohenji (ST. doc. 340) (A Reply to Lord Shijō Kingo) Page 150
  43. Shijō Kingo-dono Gohenji (ST. doc. 424) (A Reply to Lord Shijō Kingo) Page 154
  44. Daigaku Saburō Gosho (ST. doc. 322) (A Letter to Daigaku Saburō) Page 156
  45. Kō Nyüdō-dono Gohenji (ST. doc. 172) (A Reply to Lord Lay Priest of Kō) Page 158
  46. Ichinosawa Nyūdō Gosho (ST. doc. 178) (A Letter to Lay Priest of Ichinosawa) Page 160
  47. Hitatare Gosho (ST. doc. 133) (A Letter on the Hitatare Kimono) Page 168
  48. Daizen Daiaku Gosho (ST. doc. 167) (A Letter on the Great Virtue and Worst Vice) Page 169
  49. Hakumai Wakame Gosho (ST. doc. 204) (A Letter of Polished Rice and Wakame Seaweed) Page 170
  50. Butsugen Gosho (ST. doc. 259) (A Letter On the Buddha-eye) Page 171
  51. Jügatsu-bun Tokiryō Gosho (ST. doc. 309) (A Letter of Food Expenses for the Tenth Month) Page 172
  52. Daizu Gosho (ST. doc. 387) (A Letter on Soybeans) Page 173
  53. Naiki Sakon Nyudō-dono Gohenji (ST. doc. 425) (A Reply to Lay Priest Lord Naiki Sakon) Page 174
  54. Haru no Hajima Gosho (ST. doc. 427) (Greetings of the New Year) Page 176
  55. Kawai-dono Gohenji (ST. doc. 441) (A Reply to Lord Kawai) Page 177
  56. Oke Hisago Goshōsoku (ST. doc. 442) (Pails and Gourds Letter) Page 178

Volume 7, Followers II

  1. Ueno-dono Gohenji (ST. doc. 147) (Reply to Lord Ueno) Page 1
  2. Ueno-dono Gohenji (ST. doc. 153) (Reply to Lord Ueno) Page 3
  3. Haru no Iwai Gosho (ST. doc. 161) (New Year’s Greetings) Page 7
  4. Ueno-dono Gohenji (ST. doc. 177) (Reply to Lord Ueno) Page 9
  5. Nanjo-dono Gohenji (ST. doc. 185) (Reply to Lord Nanjō) Page 12
  6. Nanjō-dono Gohenji (ST. doc. 206) (Reply to Lord Nanjo) Page 15
  7. Nanjō-dono Gohenji (ST. doc. 215) (Reply to Lord Nanjo) Page 17
  8. Ueno-dono Gohenji (ST. doc. 252) (Reply to Lord Ueno) Page 22
  9. Tokimitsu-dono Gohenji (ST. doc. 300) (Reply to Lord Tokimitsu) Page 24
  10. Ueno-dono Gohenji (ST. doc. 314) (Reply to Lord Ueno) Page 27
  11. Ueno-dono Gohenji (ST. doc. 325) (Reply to Lord Ueno) Page 29
  12. Ueno no Gōsu-ra Gohenji (ST. doc. 326) (Reply to Lord Ueno and Others) Page 31
  13. Ueno-dono Gohenji (ST. doc. 338) (Reply to Lord Ueno) Page 32
  14. Ueno-dono Gohenji (ST. doc. 357) (Reply to Lord Ueno) Page 34
  15. Ueno-dono Gohenii (ST. doc. 359) (Reply to Lord Ueno) Page 36
  16. Ueno-dono Gohenii (ST. doc. 372) (Reply to Lord Ueno) Page 37
  17. Ueno-dono Gohenji (ST. doc. 377) (Reply to Lord Ueno) Page 39
  18. Nanjō-dono Gohenji (ST. doc. 380) (Reply to Lord Nanjō) Page 40
  19. Nanjō-dono Gohenji (ST. doc. 391) (Reply to Lord Nanjo) Page 41
  20. Ueno-dono Gohenji (ST. doc. 394) (Reply to Lord Ueno) Page 43
  21. Ueno-dono Gohenji (ST. doc. 402) (Reply to Lord Ueno) Page 46
  22. Ueno-dono Gosho (ST. doc. 406) (Letter to Lord Ueno) Page 48
  23. Nanjō-dono Gohenji (ST. doc. 439) (Reply to Lord Nanjo) Page 49
  24. Ueno-dono Haha-ama Gozen Gosho (ST. doc. 74) (Letter to My Lady the Nun, Mother of Lord Ueno) Page 50
  25. Nanjō-dono Nyōbō Gohenji (ST. doc. 290) (Reply to the Wife of Lord Nanjo) Page 52
  26. Ueno-dono Goke-ama Gozen Gosho (ST. doc. 379) (A Letter to My Lady the Nun, Widow of Lord Ueno) Page 54
  27. Ueno-ama Gozen Gohenji (ST. doc. 400) (Response to My Lady, the Nun of Ueno) Page 56
  28. Ueno-ama Gozen Gohenji (ST. doc. 415) (Response to My Lady the Nun of Ueno) Page 58
  29. Ueno-dono Haha-ama Gozen Gohenji (ST. doc. 418) (Response to My Lady, the Nun Mother of Lord Ueno) Page 62
  30. Matsuno-dono Goshōsoku (ST. doc. 207) (Letter to Lord Matsuno) Page 64
  31. Matsuno-dono Gohenji (ST. doc. 274) (Response to Lord Matsuno) Page 68
  32. Matsuno-ama Gozen Gohenji (ST. doc. 272) (Reply to My Lady, the Nun of Matsuno) Page 71
  33. Matsuno-dono Nyōbō Gohenji (ST. doc. 336) (Reply to the Wife of Lord Matsuno) Page 72
  34. Takahashi Nyūdō-dono Gohenji (ST. doc. 187) (A Response to Lay Priest Lord Takahashi) Page 74
  35. Takahashi-dono Gohenji (ST. doc. 189) (Reply to Lord Takahashi) Page 82
  36. Chie Bōkoku Gosho (ST. doc. 203) (Evil Wisdom Destroying the Country) Page 84
  37. Kubo-ama Gozen Gohenji (ST. doc. 288) (A Response to My Lady, the Nun of Kubo) Page 88
  38. Kubo-ama Gozen Gohenji (ST. doc. 297) (A Response to My Lady, the Nun of Kubo) Page 90
  39. Kubo-ama Gozen Gohenji (ST. doc. 333) (A Response to My Lady, the Nun of Kubo) Page 91
  40. Jimyō-ama Gozen Gohenji (ST. doc. 349) (A Response to My Lady, the Nun Jimyō) Page 93
  41. Kubo-ama Gozen Gohenji (ST. doc. 356) (A Response to My Lady, the Nun of Kubo) Page 95
  42. Kubo-ama Gozen Gohenji (ST. doc. 369) (A Response to My Lady, the Nun of Kubo) Page 96
  43. Kubo-ama Gozen Gohenji (ST. doc. 420) (A Response to My Lady, the Nun of Kubo) Page 97
  44. Nishiyama-dono Gohenji (ST. doc. 238) (In Response to Lord Nishiyama) Page 99
  45. Nishiyama-dono Goke-ama Gozen Gohenji (ST. doc. 422) (A Response to My Lady, the Nun Widow of Lord Nishiyama) Page 100
  46. Myōshin-ama Gozen Gohenji (ST. doc. 191) (A Response to My Lady, the Nun Myōshin) Page 102
  47. Myōshin-ama Gozen Gohenji (ST. doc. 192) (A Response to My Lady, the Nun Myoshin) Page 105
  48. Myoshin-ama Gozen Gohenji (ST. doc. 365) (A Response to My Lady, the Nun Myōshin Page 106
  49. Niita-dono Gosho (ST. doc. 368) (A Letter to Lord Niita) Page 108
  50. Omonsu-dono Nyōbō Gohenji (ST. doc. 399) (A Reply to the Wife of the Lord of Omonsu) Page 109
  51. Toki-ama Gozen Gohenji (ST. doc. 146) (A Reply to My Lady, the Nun Toki) Page 111
  52. Kaen Jōgō Gosho (ST. doc. 163) (Writing about Lengthening the Life Span) Page 112
  53. Toki-ama Gozen Gosho (ST. doc. 211) (A Letter to My Lady, the Nun Toki) Page 116
  54. Toki-dono Nyōbō-ama Gozen Gosho (ST. doc. 352) (A Letter to My Lady, the Nun Wife of Lord Toki) Page 119
  55. Shijō Kingo-dono Nyōbō Gohenji (ST. doc. 160) (A Reply to the Wife of Lord ShijŌ Kingo) Page 120
  56. Nichigen-nyo Shakabutsu Kuyōji (ST. doc. 327) (Construction of a Statue of Śākyamuni Buddha by Lady Nichigen) Page 123
  57. Hyōesakan-dono Nyōbō Gohenji (ST. doc. 353) (A Response to Wife of Ikegami Munenaga) Page 127
  58. Sajiki Nyōbō Gohenji (ST. doc. 179) (A Response to the Lady of Sajiki) Page 128
  59. Sajiki Nyōbō Gohenji (ST. doc. 401) (A Response to the Lady of Sajiki) Page 130
  60. Myōichi-ama Gohenji (ST. doc. 120) (A Response to Nun MYōichi) Page 131
  61. Myōichi-ama Gozen Goshōsoku (ST. doc. 180) (A Letter to My Lady, the Nun Myōichi) Page 133
  62. Nichimyō Shōnin Gosho (ST. doc. 107) (A Letter to Nichimyō Shōnin) Page 136
  63. Oto-gozen no Haha Gosho (ST. doc. 132) (A Letter to the Mother of Lady Oto) Page 142
  64. Ōnichi-dono Gohenji (ST. doc. 397) (A Response to Lord Onichi) Page 144
  65. Nii-ama Gozen Gohenji (ST. doc. 164) (A Response to My Lady, The Younger Nun) Page 146
  66. Ō-ama Gozen Gohenji (ST. doc. 382) (A Reply to My Lady, the Older Nun) Page 151
  67. Kōnichi-ama Gohenji (ST. doc. 381) (A Reply to Nun Kōnichi) Page 152
  68. Kōnichi Shōnin Gohenji (ST. doc. 409) (A Reply to Rev. Kōnichi) Page 153
  69. Izumo-ama Gozen Gosho (ST. doc. 440) (A Letter to My Lady, the Nun Izumo) Page 157
  70. Sennichi-ama Gohenji (ST. doc. 371) (A Reply to Sennichi-ama) Page 158
  71. Kō no Ama Gozen Gosho (ST. doc. 182) (A Letter to My Lady, the Nun of KŌ) Page 165
  72. Nakaoki no Mandokoro Nyōbō Gohenji (ST. doc. 244) (A Reply to the Wife of Mandokoro Officer Nakaoki) Page 168
  73. Zenichi-ama Gosho (ST. doc. 284) (A Letter to Nun Zenichi) Page 169
  74. Nambu Rokurō-dono Gosho (ST. doc. 80) (A Letter to Lord Nambu Rokuro) Page 170
  75. Nyonin-bō Gohenji (ST. doc. 99) (In Response to a Female Follower) Page 172
  76. Suzumono Goshōsoku (ST. doc. 299) (A Letter [of Gratitude for] Various Donations) Page 173
  77. Imo Ichida Gosho (ST. doc. 304) (A Letter of Gratitude for a Horse-load of Taros) Page 176
  78. Hatsuho Gosho (ST. doc. 311) (First Ears of Rice Letter) Page 177
  79. Shokumotsu Santoku Gosho (ST. doc. 319) (On the Three Utilities of Food) Page 178
  80. Shishiō Gosho (ST. doc. 320) (King of Lion Letter) Page 180
  81. Ejiki Gosho (ST. doc. 323) (Clothing and Food Letter) Page 183
  82. Mushimochi Gosho (ST. doc. 324) (Steamed Rice Cake Letter) Page 184
  83. Hōe Sho (ST. doc. 398) (Writing on Vestments) Page 185
  84. Mushiro Sammai Gosho (ST. doc. 430) (A Letter of Three Straw Mats) Page 187
  85. On-Koromonuno Tamaisōrō Gohenji (ST. doc. 435) (A Reply for the Donation of Fabric for a Clerical Robe) Page 189
  86. Gosho Gohenji (ST. doc. 443) (A Reply to Gosho) Page 190

Nyonin Gosho
NICHIREN AND WOMEN
LETTERS ADDRESSED TO FEMALE FOLLOWERS

  1. A Letter on Menstruation (ST. doc. 34) Page 22 NOT IN WONS
  2. A Response to the Nun, Widow of Lord Ueno (ST. doc. 39) Page 44 NOT IN WONS
  3. A Letter to the Wife of Shijō Kingo (ST. doc. 78) Page 58 NOT IN WONS
  4. A Letter to the Nichimyō Shōnin (ST. doc. 107) Page 64 (Volume 7, Followers II, Nichimyō Shōnin Gosho (ST. doc. 107) (A Letter to Nichimyō Shōnin) Page 136)
  5. A Response to Lord Ueno (ST. doc. 147) Page 84 (Volume 7, Followers II, Ueno-dono Gohenji (ST. doc. 147) (Reply to Lord Ueno) Page 1)
  6. A Reply to the Wife of Lord Shijō Kingo (ST. doc. 160) Page 88 (Volume 7, Followers II, Shijō Kingo-dono Nyōbō Gohenji (ST. doc. 160) (A Reply to the Wife of Lord ShijŌ Kingo) Page 120)
  7. A Response to Lady Sajiki (ST. doc. 179) Page 96 (Volume 7, Followers II, Sajiki Nyōbō Gohenji (ST. doc. 179) (A Response to the Lady of Sajiki) Page 128)
  8. A Letter to My Lady, the Nun of Kō (ST. doc. 182) Page 100 (Volume 7, Followers II, Kō no Ama Gozen Gosho (ST. doc. 182) (A Letter to My Lady, the Nun of KŌ) Page 165)
  9. A Letter to Lady Oto (ST. doc. 190) Page 110 NOT IN WONS
  10. A Response to My Lady Nichinyo (ST. doc. 293) Page 150 (Volume 4, Faith and Practice, Nichinyo Gozen Gohenji (ST. doc. 293) (A Response to My Lady Nichinyo) Page 132
  11. A Response to the Wife of Lord Ōta (ST. doc. 256) Page 130 NOT IN WONS
  12. A Response to My Lady Nichinyo (ST. doc. 265) Page 144 NOT IN WONS
  13. A Reply to Nun Myōhō (ST. doc. 293) Page 150 (Volume 4, Faith and Practice, Nichinyo Gozen Gohenji (ST. doc. 293) (A Response to My Lady Nichinyo) Page 132)
  14. A Reply to the Wife of Lord Matsuno (ST. doc. 305) Page 176 NOT IN WONS
  15. A Response to the Wife of Lord Ikegami Munenaga (ST. doc. 336) Page 228 (Volume 7, Followers II, Matsuno-dono Nyōbō Gohenji (ST. doc. 336) (Reply to the Wife of Lord Matsuno) Page 72)
  16. A Response to My Lady, the Nun Myorchi (ST. doc. 353) Page 234 (Volume 7, Followers II, Hyōesakan-dono Nyōbō Gohenji (ST. doc. 353) (A Response to Wife of Ikegami Munenaga) Page 127)
  17. A Response to the Wife of Lord Matsuno (ST. doc. 378) Page 242 NOT IN WONS
  18. A Letter to My Lady the Nun, Widow of Lord Ueno (ST. doc. 379) Page 246 (Volume 7, Followers II, Ueno-dono Goke-ama Gozen Gosho (ST. doc. 379) (A Letter to My Lady the Nun, Widow of Lord Ueno) Page 54)
  19. A Response to My Lady the Nun, Mother of Lord (ST. doc. 388) Page 250 (Volume 4, Faith and Practice, Ueno-dono Haha-ama Gozen Gohenji (ST. doc. 388) (A Response to My Lady the Nun, Mother of Lord Ueno) Page 177)
  20. A Response to My Lady, the Nun of Ueno (ST. doc. 400) Page 272 (Volume 7, Followers II, Ueno-ama Gozen Gohenji (ST. doc. 400) (Response to My Lady, the Nun of Ueno) Page 56)
  21. A Response to My Lady, the Nun of Ueno (ST. doc. 415) Page 280 (Volume 7, Followers II, Ueno-ama Gozen Gohenji (ST. doc. 415) (Response to My Lady the Nun of Ueno) Page 58)
  22. A Response to My Lady the Nun, Mother of Lord (ST. doc. 418) Page 294 (Volume 7, Followers II, Ueno-dono Haha-ama Gozen Gohenji (ST. doc. 418) (Response to My Lady, the Nun Mother of Lord Ueno) Page 62)
WONS, 100 Days of Study

Day 100 of 100

There are two meanings of honesty: first, honesty in the worldly sense and in the second place, honesty in Buddhism. Speaking of honesty in the worldly sense, the Chinese character for king means running through the heaven, human world and earth. The three horizontal lines stand for heaven, human world and earth, which are run through by a vertical line. That is to say, the king is a person who treads the way of honesty throughout the heaven, human world and earth. The character king also stands for the color yellow. In ancient China, five colors stood for five directions, with the yellow color in the center. As the ruler in the center, the king is also called “yellow emperor.” The lord of the heaven, lord of the human world as well as that of the earth are all called the king. Ex-Emperor Gotoba, however, was the ruler in name only; he was a liar, wicked and dishonest. On the contrary, Shogunal Regent Hōjō Yoshitoki was a subject in name, but he was worthy of a great ruler without double-talk, in whom the Great Bodhisattva Hachiman vowed to reside.

Next, speaking of honesty in Buddhism, pre-Lotus sūtras and commentaries and interpretations of the seven schools of Buddhism in Japan based on those pre-Lotus sūtras are all dishonest, while the Lotus Sūtra and the teaching of the Tendai (T’ien-t’ai) School based on it are honest. The original substance of the Great Bodhisattva Hachiman is Śākyamuni Buddha, who preached the honest sūtras and manifested Himself in Japan as the honest Great Bodhisattva Hachiman. The eight petals of the lotus flower surrounding the central dais for Lord Preacher Śākyamuni Buddha are the Great Bodhisattva Hachiman. Śākyamuni Buddha, who was born on the eighth day of the fourth month, passed away on the fifteenth of the second month 80 years later. How can it not be that Lord Śākyamuni Buddha was reborn in Japan as the Great Bodhisattva Hachiman! To prove this, it is stated on the stone monument at the Shō Hachiman Shrine of Ōsumi Province, “Expounding the Lotus Sūtra on Mt. Sacred Eagle in the past, He now manifests Himself as a bodhisattva in the palace of the Shō Hachiman Shrine.” The Lotus Sūtra, chapter 2 on “Expedients” states, “Now this triple world all belongs to Me, and all the people therein are all My children;” and chapter 16 on “The Life Span of the Buddha” declares, “I always preach and enlighten the people on Mt. Sacred Eagle in the Sahā World.” Therefore, all sentient beings faraway in the entire universe are children of Śākyamuni Buddha, and the 4,900,094,828 people nearby in Japan are all children of the Great Bodhisattva Hachiman. All living beings in Japan today, nevertheless, worship the Great Bodhisattva Hachiman, who is a manifested trace of Śākyamuni, and ignore Śākyamuni Buddha, the original substance of Hachiman. This is like worshipping a shadow and slighting the substance or speaking ill of somebody to his children. The original substance of the Great Bodhisattva Hachiman is Śākyamuni Buddha, who was born in India, justly discarded the provisional sūtras and expounded the lone true teaching of the Lotus Sūtra. His manifested trace was born in Japan and resides in the head of an honest person.

Kangyō Hachiman-shō, Remonstration with Bodhisattva Hachiman, the Buddha’s Disciple, Writings of Nichiren Shōnin, Doctrine 1, Pages 270-272

And with that I conclude this 100-day journey through the seven volumes of the Writings of Nichiren Shōnin.

100 Days of Study

WONS, 100 Days of Study

Day 99 of 100

RATIONALE FOR REMONSTRATION WITH HACHIMAN

The Sūtra of Transmission of the Buddhist Teaching, fascicle 1, speaks of the previous life of Venerable Kāśyapa:

Once upon a time there lived a Brahman named Nyagrodha in the Kingdom of Magadha. Because of the great merit of his good acts for a long time in a previous life… , he was immensely rich and piled up vast wealth in this life … , which was worth a thousand times more than that of the king of Magadha. ( … ) Although he was very wealthy, he was childless, so the Brahman said to himself, “My days are numbered, but I have nobody to inherit my treasures filled in the warehouse. I wish to have a child. ” Thus, the Brahman prayed to the forest god in the neighborhood for good luck of having a child. Having prayed for years without any luck, he became furious and said to the forest god: “I have prayed to you for the last several years to no avail. I am going to pray to you from the bottom of my heart for seven more days. If it does not do any good, I am going to burn down your shrine.” Hearing this, the forest god in agony relayed his problem to the Four Heavenly Kings, who in turn reported the matter to Indra.

Indra looked around all over the world but could not find anyone worthy of being Nyagrodha’s child, so he went to the King of the Brahma Heaven for help. With his divine eye, the King of the Brahma Heaven then closely observed the whole world, finding a heavenly being in the Brahma Heaven who was about to die. The King told him that if he was to be reborn in the human world, he should be born as a child of Nyagrodha Brahman in Jambudvīpa. The dying being answered that he did not want to be reborn in a family of a Brahman because Brahman dharma includes many evil and false views. The King of the Brahma Heaven told him again: “Nyagrodha Brahman is a powerful man of virtue that there is no one in the world worthy to be born as his child. If you are reborn to his family, I will protect you lest you should fall into ‘evil view.’  ” Thereupon the heavenly being in the Brahma Heaven answered, “I will respectfully follow your words.”

The King of the Brahma Heaven then reported the turn of events to Indra, who in turn informed the forest god. Elated by the good news, the forest god called upon the Brahman at home saying, “You should no longer have a grudge against me. Your wish will be fulfilled in seven days. As expected, the wife of the Brahman became pregnant in seven days and gave birth to a baby boy ten months later. (…) This is Venerable Kāśyapa today.

It is stated in this sūtra that Nyagrodha became furious when his prayers were not answered. Ordinarily, those who get furious at the community deity will destroy themselves in this life and fall into evil realms in the next life. Nevertheless, Millionaire Nyagrodha was able to achieve his great wish of having a child as wise as Kāśyapa by getting very angry at the community deity and speaking ill of him. You should know that anger may be both good and evil. My remonstration with the Great Bodhisattva Hachiman today is anger for a good cause.

For the past 28 years since the 28th of the fourth month in the fifth year of Kenchō (1253) till the 12th month in the third year of Kōan (1280), I have devoted myself to nothing but encouraging all the people in Japan to recite the daimoku, the five or seven character title of the Lotus Sūtra. This is exactly like the compassion of a mother trying to breast feed her baby. Now is the time for us to expound the teaching of the Lotus Sūtra as predicted by the Buddha to be spread in the fifth 500-year period, the beginning of the Latter Age of Degeneration after His death. The days of Grand Masters T’ien-t’ai and Dengyō were still in the Age of the Semblance Dharma prior to the time for the propagation of the Lotus Sūtra. Nevertheless, as there were some people whose capacity to understand and believe the Lotus Sūtra was ripe, the sūtra was spread a little. How much more it should be spread today, the Latter Age of Degeneration! How can we not spread the Lotus Sūtra even if very few people have the capacity for it while most people contradict it like water against fire? When we single-mindedly spread the Lotus Sūtra, there is no doubt that we will eventually succeed even if we should encounter such great difficulties as those that have befallen Never-Despising Bodhisattva.

Kangyō Hachiman-shō, Remonstration with Bodhisattva Hachiman, the Buddha’s Disciple, Writings of Nichiren Shōnin, Doctrine 1, Pages 270-272

This tale of how babies are conceived – a man and a woman and the cooperation of a suitable child – is one of my favorites. It is second only to the story of the calligrapher Wu-lung and his son, I-lung (here and here).

As for the point of this quote – When we single-mindedly spread the Lotus Sūtra, there is no doubt that we will eventually succeed – I have no doubt that the Lotus Sūtra will continue to spread for years to come.

100 Days of Study

WONS, 100 Days of Study

Day 98 of 100

A colt, one or two-years old, does not look sick even if its joints grow long, legs become round and thin, and upper legs are long. When it becomes seven or eight years old and is heavier, all kinds of trouble become apparent as the blood vessels become larger and the upper part of the body grows bigger while the lower part remains small. The horse is no longer useful to people, as it is weak in strength and short in longevity. It is like a small boat loaded with huge rocks or a tiny tree with huge fruits.

The same is true with heavenly beings. At the beginning of the Kalpa of Construction, when the world is being created, gods were born with excellent rewards of virtuous acts in previous lives, and men were not evil. Therefore, heavenly beings were shiny in body, pure in spirit, as bright as the sun and moon, and as brave as the lion and elephant. When the Kalpa of Construction was over and the world entered the Kalpa of Continuance, heavenly beings from the previous period grew old and declined like the waning moon, newly born gods were mostly equipped with inferior rewards of actions in their previous lives. As a result, the three calamities and seven disasters occurred all over the world and people everywhere began experiencing sufferings and joys.

Then the Buddha appeared in this world and prepared the panacea of life, that is Buddhism, for the gods and people. Like oil added to a lamp or a cane supporting an elderly person, heavenly beings regained the authority and power they possessed in the Kalpa of Construction.

Kangyō Hachiman-shō, Remonstration with Bodhisattva Hachiman, the Buddha’s Disciple, Writings of Nichiren Shōnin, Doctrine 1, Pages 257-258

As the descendant of Irish and European stock and the child of Christian parents in post-World War II America, one of my favorite aspects of Buddhism is this understanding that gods are just beings with really good karma and that they – just as we in the realm of humans – benefit from the appearance of the Buddha like oil added to a lamp or a cane supporting an elderly person.

100 Days of Study