Reflections on the relations of his mission
As a man trained in the analytic method of Buddhist philosophy, Nichiren proceeded to determine the position he occupied in the perpetuation of the religion, after the model of his great master T’ien T’ai, deriving his material from the five conditions, or “principles,” of his mission. First, as to the doctrine, his gospel was based exclusively on the [Lotus Sutra], which was the perfect consummation of Buddhist doctrines, before which the teachings of all other branches of Buddhism must lose weight and authority. Second, as to the capacity of the people taught, mankind in the degenerate age of the Latter Days could be trained only by the simplest expression of truth, not by a complicated system of doctrine, nor by an intricate process of meditation and mysteries. Third, as to the time, his time was the age of the Latter Law, in which the [Lotus Sutra] alone would remain available for the salvation of all. Fourth, as to the country of its promulgation, Japan was the land where the true Buddhism would prevail, and whence it should be propagated throughout the whole world. Lastly, as to the order of the successive rise and fall of systems, all other forms of Buddhism had severally done their work, and Nichiren’s time was ripe for the acceptance of the Lotus, as the sole authority in religion. All the five conditions for the supremacy of the Lotus seemed to Nichiren to be fulfilled, and he regarded himself as the man destined to accomplish the work of realizing the prophecies contained in the Scripture.
This was his conviction and consolation; yet it is noteworthy that the personal thesis is not so clearly and vividly stated in this essay [“Treatise on the Doctrine, the Capacity, the Time, and the Country”], as it is in his later writings. Let us cite his own words. After having explained the five conditions, he says:
“One who would propagate the Buddhist truth, by having convinced himself of the five principles, is entitled to become the leader of the Japanese nation. One who knows that the Lotus of Truth is the king of all scriptures, knows the truth of the religion If there were no one who ‘read’ the Lotus of Truth, there could be no leader of the nation; without a leader, the nation could do naught but be bewildered, … and fall to the nethermost hells in consequence of degrading the Truth.”
After these remarks, he enumerates the passages concerning the difficulties to be encountered by the promulgators of the Truth, meaning to apply the passages to himself. It was these convictions that consoled Nichiren in the midst of dangers and inspired him with a firm belief in the future of his mission. But his conviction regarding his destiny, as well as his remote connection with the sages of the past, remained to be more exactly defined in writings from his second exile. In the essay before us, we see a decided progress in Nichiren’s trust in the Lotus of Truth, which had started on a doctrinal basis, and was destined to bring him to more personal conviction of his prophetic mission.
Nichiren's Public Appearance And Persecution
His proclamation of his new faith 33
His warning and the first exile 36
His perilous experiences and the "Stanzas of Perseverance" 39
Reflections on the relations of his mission 41
NICHIREN: THE BUDDHIST PROPHET