I certainly have no intention of censuring the sons of the Buddha. My only hatred is for the act of slandering the Law.

On Establishing the Correct Teaching for the Peace of the Land, WND, 23

Submitted to Hojo Tokiyori on July 16, 1260 from Kamakura

If one doubts the strength of the Buddha when he says, "I am the only person who can rescue and protect others"; if one is suspicious of the rope held out by the Lotus Sutra when its teachings declare that one can "gain entrance though faith alone"; if one fails to chant the Mystic Law which guarantees that "such a person assuredly and without doubt [will attain the Buddha way]," then the Buddha's power cannot reach one, and it will be impossible to scale the embankment of enlightenment. Lack of faith is the basic failing that causes a person to fall into hell.

Questions and Answers about Embracing the Lotus Sutra, WND, 59-60

Written in March of 1263 from Kamakura - recipient unknown

I, Nichiren, am the only person in all Japan who understands this. But if I utter so much as a word concerning it, then parents, brothers and teachers will surely censure me and the ruler of the nation will take steps against me. On the other hand, I am fully aware that if I do not speak out, I will be lacking in compassion. I have considered which course to take in the light of the teachings of the Lotus and Nirvana sutras. If I remain silent, I may escape persecutions in this lifetime, but in my next life I will most certainly fall into the hell of incessant suffering. If I speak out, I am fully aware that I will have to contend with the three obstacles and four devils. But of these two courses, surely the latter is the one to choose.

The Opening of the Eyes (1), WND, 239

Written to Shijo Kingo in February of 1272 from Tsukahara on Sado

Although I, Nichiren, am not a man of wisdom, the devil king of the sixth heaven has attempted to take possession of my body. But I have for some time been taking such great care that he now no longer comes near me. Therefore, because the power of the heavenly devil is ineffectual against me, he instead possesses the ruler and his high officials, or foolish priests such as Ryokan, and causes them to hate me.

Reply to Sairen-bo, WND, 310

Written to Sairen-bo Nichijo on April 13, 1272 from Ichinosawa on Sado

The doctrine of three thousand realms in a single moment of life revealed in the fifth volume of Great Concentration and Insight is especially profound. If you propagate it, devils will arise without fail. If they did not, there would be no way of knowing that this is the correct teaching. One passage from the same volume reads, "As practice progresses and understanding grows, the three obstacles and four devils emerge in confusing form, vying with one another to interfere. ... One should be neither influenced nor frightened by them. If one falls under their influence, one will be led into the paths of evil. If one is frightened by them, one will be prevented from practicing the correct teaching." This statement not only applies to me, but also is a guide for my followers. Reverently make this teaching your own, and transmit it as an axiom of faith for future generations.

Letter to the Brothers, WND, 501

Written to Ikegami Munenaka and Ikegami Munenaga on April 16, 1275 from Minobu

I, Nichiren, am the only person who is aware of this. If I should begrudge my life and thus refrain from speaking out, not only would I be failing to repay the debt of gratitude I owe to my country, but I would also be acting as an enemy of Shakyamuni Buddha, the lord of teachings. On the other hand, I knew from the outset that, if I set aside my fears and declared things exactly as they are, I would be sentenced to death. And even if I should escape the death penalty, I would surely be condemned to exile. So great is the debt of gratitude I owe the Buddha, however, that I have not let others intimidate me, but have spoken out.

Letter to the Lay Priest Ichinosawa, WND, 529

Written to the lay priest Ichinosawa on May 8, 1275 from Minobu

There is definitely something extraordinary in the ebb and flow of the tide, the rising and setting of the moon, and the way in which summer, autumn, winter, and spring give way to each other. Something uncommon also occurs when an ordinary person attains Buddhahood. At such a time, the tree obstacles and four devils will invariably appear, and the wise will rejoice while the foolish will retreat.

The Three Obstacles and Four Devils, WND, 637

Written to Munenaga Ikegami on November 20, 1277 from Minobu

If in this present existence I am so fearful for my life that I fail to speak out, then in what future existence will I ever attain Buddhahood? Or in what future existence will I ever be able to bring salvation to my parents and my teacher? With thoughts such as these uppermost in my mind, I decided that I must begin to speak out. And, just as I had expected, I was ousted, I was vilified, I was attacked, and I suffered wounds. Finally, on the twelfth day of the fifth month in the first year of the Kocho era (1261), the year with the cyclical sign kanoto-tori, having incurred the wrath of the authorities, I was banished to Ito in the province of Izu. Eventually, on the twenty-second day of the second month in the third year of Kocho, cyclical sign mizunoto-i, I was pardoned and allowed to return.

On Repaying Debts of Gratitude, WND, 727

Written to Joken-bo & Gijo-bo on July 21, 1276 from Minobu

After that, I became more determined than ever to attain enlightenment and continued to speak out. Accordingly, the difficulties I encountered became increasingly severe, like great waves that rise up in a gale. I experienced with my own body the kind of attacks with sticks and staves that Bodhisattva Never Disparaging suffered in ancient times. It would seem that even the persecutions suffered by the monk Realization of Virtue in the latter age after the death of the Buddha Joy Increasing could not compare to my trials. Nowhere in all the sixty-six provinces and the two offshore islands of Japan, not for a day, not for an hour, could I find a place to rest in safety.

On Repaying Debts of Gratitude, WND, 727

Written to Joken-bo & Gijo-bo on July 21, 1276 from Minobu

Question: In the Latter Day of the Law, is it necessary for beginners in the practice of the Lotus Sutra to devote themselves to all three types of learning associated with the perfect teaching?

Answer: This is a very important question, and so I will be consulting the text of the sutra in answering you. In describing the first, second, and third of the five stages of practice, the Buddha restricts those at these stages from practicing precepts and meditation, and places all emphasis upon the single factor of wisdom. And because our wisdom is inadequate, he teaches us to substitute faith for wisdom, making this single word "faith" the foundation. Disbelief is the cause for becoming an icchantika and for slander of the Law, while faith is the cause for wisdom and corresponds to the stage of hearing the name and words of the truth.

On the Four Stages of Faith and the Five Stages of Practice, WND, 785

Written to Toki Jonin on April 10, 1277 from Minobu

Moreover, even though one may encounter a wise teacher and the true sutra and thereby embrace the correct teaching, when one resolves to break free from the sufferings of birth and death and attain Buddhahood, one will inevitably encounter seven grave matters known as the three obstacles and four devils, just as surely as a shadow follows the body and clouds accompany rain. Even if you should manage to overcome the first six, if you are defeated by the seventh, you will not be able to become a Buddha.

Letter to Misawa, WND, 894

Written to Misawa Kojiro on February 23, 1278 from Minobu

Each of you should summon up the courage of a lion king and never succumb to threats from anyone. The lion king fears no other beast, nor do its cubs. Slanderers are like barking foxes, but Nichiren's followers are like roaring lions. The lay priest of Saimyo-ji, now deceased, and the present ruler permitted my return from my exiles when they found that I was innocent of the accusations against me. The present ruler shall no longer take action on any charge without confirming its truth. You may rest assured that nothing, not even a person possessed by a powerful demon, can harm Nichiren, because Brahma, Shakra, the gods of the sun and moon, the four heavenly kings, Sun Goddess and Hachiman are safeguarding him. Strengthen your faith day by day and month after month. Should you slacken in your resolve even a bit, devils will take advantage.

On Persecutions Befalling the Sage, WND, 997

Written to Shijo Kingo on Oct. 1, 1279 from Minobu

Strive even harder in faith, and never give in to negligence. All the people appear to believe sincerely when they first embrace the Lotus Sutra, but as time passes, they tend to become less devout; they no longer revere or make offerings to the priest, giving themselves up to arrogance and forming distorted views. This is most frightening.

Letter to Niike, WND, 1027

Written to Niike Saemon-no-jo in February of 1280 from Minobu

If you do not question and resolve your doubts, you cannot dispel the dark clouds of illusion, any more than you could travel a thousand miles without legs.

Letter to Niike, WND, 1031

Written to Niike Saemon-no-jo in February of 1280 from Minobu

Since you now appear certain to attain Buddhahood, perhaps the heavenly devil and evil spirits are using illness to try to intimidate you. Life in this world is limited. Never be even the least bit afraid!

The Proof of the Lotus Sutra, WND, 1109

Written to Nanjo Tokimitsu on February 28, 1282 from Minobu

The Daishonin does not teach resignation to circumstances. He does not advocate the feudal morality of absolute submission to authority. He is asking us to consider what sort of mental attitude will enable us to carry out our irreplaceable lives, and what the most forward-looking, worthwhile and intelligent approach to living is. This is what he was concerned about.

Buddhism in Action, Vol. VI, P. 55

Nichiren Daishonin fearlessly engaged in a warfare of words for the cause of justice to protect this one disciple from the oppression of authority. His efforts culminated in the writing of the famous "Letter of Petition from Yorimoto," in which, on behalf of Shijo Kingo (or Yorimoto), the Daishonin argued for his disciple's innocence. Here we strongly feel the infinite compassion of the Daishonin, who deeply treasured each of his disciples.

In order to clarify the truth of the incident, in the "Letter of Petition from Yorimoto," Nichiren Daishonin repeatedly asked the lord to call together the people involved - Shijo Kingo and those who plotted against him - and to open his eyes to the truth.

For example, he says: "What you heard must have been the fabrication of those who harbor jealousy against me. If you quickly summon them to face me in your presence, the truth of the matter will be brought to light."

Also at the end of the letter, he says, "In any event, I urge you to summon those who are plotting to use me in order to provoke some major incident, and have them confront me in your presence." After all, nothing is more powerful than the truth. There is no room for counterargument. As the Daishonin points out, we should find out which side is right by listening open-mindedly to all opinions.

Nichiren Daishonin explains in detail what had happened during the Kuwagayatsu Debate. I am quite confident that after reading this letter, Lord Ema must have realized that what he had been led to believe was a far cry from the truth, and his eagerness to persecute Shijo Kingo must have diminished.

In his petition, the Daishonin completely unmasks the priest Ryokan, whom Lord Ema revered. His argument was clear-cut. Although Ryokan was respected as a sage, he had secretly plotted to entrap the Daishonin and bring him to ruin, for example when he vied with the Daishonin in praying for rain. Nichiren Daishonin unhesitatingly exposes his atrocity and meanness.

Ryuzo-bo is the evil priest who committed such barbarian acts as taking the corpses of his starved countrymen and feeding on human flesh morning and evening. In the letter, the Daishonin draws attention to the fact of Ryuzo-bo's expulsion from Mt. Hiei. Those who oppose the True Law blatantly stray from the path of humanity, as well as faith. The Daishonin brings Ryuzo-bo's true colors to light.

Buddhism in Action, Vol. VI, pp. 148-9

In his heart, Shin'ichi addressed his mentor: "Sensei, my innocence has been proven conclusively. The Soka Gakkai, which was your life, is unharmed.

"I can now fully play my role, without the slightest worry or reservation, as your successor on the stage of world peace.

"I promise to realize every aspect of your vision for kosen-rufu, to rid the world of all misery. Watch me as I fight with all my might in your place, as your disciple."

The New Human Revolution, Vol. 6, P. 101

A Kenyan saying goes that we should treat the earth well; it is not a gift from our parents but a loan from our children. But the adults of our day are leaving a dismal inheritance to today's young people and the children you may have. It is your legacy, so you must act. You who have not forgotten the beauty and wonder of the earth must speak out. Your struggle to protect the twenty-first century, your century, the century of life, has already begun. (DOY 2, Ch. 17)

Faith into Action, pg. 245

Buddhists believe that all life, including the highest condition, which is called Buddhahood, simultaneously includes both innate evil and innate good, and that it is therefore essential constantly to attempt to extend and reinforce the good while suppressing and controlling the evil. Since suppression and control must be carried out from within, each individual must attempt to cultivate the power to combat his own evil.

Morality is generally thought of as the way to control one's innate evil. However, it tends to be an intellectual matter, and human evils involve emotion more often than reason. I believe that religion, which delves deeper into human life than the rational mind, must be the source of the inner strength to control evil and facilitate life on a high moral and ethical plane.

Human Values in a Changing World, pg. 271.

One of our most important tasks today, and one upon which the fate of humankind rests, is to effectively transcend national borders and to create new channels of communication to link this and other trends to the global movement.

We must begin by looking into ourselves, by examining, as Plato advocated, the "state within" even more rigorously than the "state without." That process of introspection will, I believe, offer us important insights in defining the universal meaning of human rights. Articulating such a definition will both serve as a symbol of the movement for freedom and democracy and answer one of our most pressing needs as we stand on the threshold of the twenty-first century.

Seikyo Times, March 1990, pg. 117

As in relations between individuals, relations between countries cannot be managed on a mature level if one side insists on its own point of view without regard for the position of the other side. The ability to perceive the negative in oneself enables one to perceive the positive in others. I do not mean to advocate a Manichaean concept of the duality of good and evil, but only to emphasize that we must acknowledge the good and evil within each of us. Even as we lock horns with a rival, we should be seeking to manifest the good and obliterate the bad. The power of self-restraint can help us avoid conflict and estrangement and enable us to take a correct stance of mutual acceptance and respect.

If we are in sufficient command of ourselves, we will not feel compelled to impose our own values upon others nor to trample upon the customs and values they hold dear. Self-control would also prevent us from trying to rationalize everything in economic terms regardless of the conditions, perceptions, and ramifications of other countries, saving us from being relegated to the ignoble company of "economic animals."

Seikyo Times, March 1990, pg. 120

Buddhism stresses the quality of our motivation, valuing that which issues spontaneously from within, as expressed in the simple phrase, "Our heart is what matters most." It teaches that the ultimate objective of Shakyamuni's life was revealed in the humanity he manifested in his behavior and actions. Thus the cultivation and perfection of a person's character is considered in the Buddhist tradition to be the true goal of religious training. Norms that are not inner-generated and do not encourage the development of individual character are ultimately weak and ineffective. Only when external norms and inner values function in a mutually supportive manner can they enable people to resist evil and live as genuine advocates and champions of human rights.

Over half a century ago, at the height of Japanese militarism, Soka Gakkai's founding president Makiguchi declared, "Rejecting evil and embracing good are two actions born of the same impulse." He also said, "Only a person courageous enough to fight against evil can be a true friend of the good," and, "It is not enough to indulge passively in goodness; we must have the moral courage actively to pursue good." In this way Makiguchi launched a critique of the militarist regime which trampled human rights as it carried out its wars of invasion. In the face of constant persecution, he never yielded an inch, holding firm to his beliefs up to the moment of his death in prison. I derive profound personal inspiration from the struggles that culminated in his martyrdom; I feel that it is here that we can find the spiritual wellsprings of the SGI's current activities to promote human rights.

Living Buddhism, May 1998, pg. 20