Risshōankokuron Chapter Summary

Before diving into discussing Nichiren as a religious nationalist, it is imperative to explore how he also stands as a religious reformist. The definition of reform essentially entails the removal of a flawed method or body of circumstances, and the introduction of an “improved form or condition” (Merriam-webster). In the Risshōankokuron, or “The Treatise on the Establishment of the Orthodox Teaching and the Peace of the Nation”, Nichiren writes with a particular fervor and sense of urgency, which sets the tone for his stance as an unrelenting religious force.
The Risshōankokuron is one of Nichiren’s most notable works, and is extraordinarily transparent and direct. It was written as a direct appeal to the government. Rather than serving solely as a religious text steeped in metaphysical debate and imagery, the Risshōankokuron provides a perspective on the blending of Nichiren’s political and religious ideals citation needed (Numata, 6). His criticism in this piece paints a picture of the social and political disunity and strife of
Kamakura Japan during his time, and ultimately provides an understanding of how he uses his environment as a platform to spread his religious agenda. Either way, in this appeal to the government, we can gain clear insight as to Nichiren’s religious loyalties, his view of the superiority of the Lotus Sutra, and ultimately his stance as a religious reformist.
The appeal is divided up into several chapters, which include an appeal to the emperor and shogun, a discussion on omens, and a discussion on the “flaws” of priests. Written in 1260, it is a dialogue between a traveler and a master discussing the state of Japan and the chaos befalling the nation, and ultimately, how the nation can only be saved through following the “Right Dharma” (Numata 1991, 18). In Dialogue I, “The Cause of Calamities”, Nichiren dives headfirst into this claim, stating:
“I racked my poor brains and read sutras [to find out the cause of the calamities. At last I have reached the following conclusion]. The people of this country are standing against the Right Dharma. They believe wrong teachings. Thus, the gods have deserted this country. Saints have left us and they will never return. Maras and devils have come instead and calamities have taken place” (qtd. from Numata, 12).
From there, Dialogue VII enters into a discussion of how change can come to Japan.
Again, Nichiren is a reformist. The Risshōankokuron is a call to the government to achieve peace in Japan through following the “Right Dharma”. Nichiren advocates heavily for the destruction and elimination of all those who speak slander against the “Right Dharma”. In Dialogue VII, “The Warnings of The Buddha”, Nichiren writes, “As far as Buddhist sutras are concerned, it can be concluded that the peace of our country will be realized if slanderers of the Right Dharma are eliminated and keepers of the Right Dharma are protected. ‘The Buddha says to [Maitreya Bodhisattva] in the same sutra: I remember that I became a king of a great country Jambudvipa in a previous existence…I heard some Brahmas slandering the great vehicle. Having heard this, I killed them. Good man! Because of this, I have never fallen into hell since then’” (qtd. from Numata,
38). This leads me to my next point regarding Nichiren and the way in which he speaks about reform. The Kamakura period thrusted Japan into a new history with the official induction of the Kamakura shogunate, set up by Minamoto Yoritomo, as well as the heavy handed formation of a strong military class alongside strict social, moral, and codes placed upon commoners (Yanaga, 38-47). However, Nichiren gives little attention to such social construct. For Nichiren, class distinction does not excuse one for not acknowledging the “Right Dharma”, and as we can see, Nichiren criticizes all members of society with equal intensity.
Commoners, governmental officials, and priests all fall subject to his evangelism. For example, in Dialogue V, when discussing omens, Nichiren uses the example of the exiled emperor, Go-Toba. He writes that the fall of Go-Toba was because Go-Toba reigned during the time of Honen, which propagated the “evil” of calling of the name of the Amitāhba Buddha (Numata, 34). In the chapter, “The Priests of Today”, the closing statement is, “The priests of today are like the monks described in these sutras. How can we hope to accomplish anything without criticizing them?” (qtd. from Numata, 21). With his reference to the fall of emperors, and his criticizing of priests, and I would argue that this speaks to the position which Nichiren holds himself, which is, ultimately, the superior position of following the “Right Dharma”. It seems that in Nichiren’s view, in order for Japan to achieve reform and peace, no particular sect of society is excluded from criticism or review. However, I would argue that we may also see Nichiren as a unifying force, since achieving such religious reform in Japan requires the effort and of all parts of society. In the beginning of Dialogue II, “Predictions in the Sutras”, the traveler character that Nichiren presents begins the conversation with the master by stating, “Not only I but all the people of this country lament over these calamities” (qtd. from Numata, 13). We can see from the outset that Nichiren is presenting the need to In other words, no one, in Nichiren’s view, is superior to following the “Right Dharma”, therefore, in order to achieve peace and prosperity, Japan must unify via total religious overhaul.