"What need is there to uphold the precepts?"

"I am not the founder of a sect.  Nor am I one of the tip 

leaves of the tree.  I am not one who keeps the precepts nor 
yet one who breaks them but only a simple priest without 
precepts.  I do not have wisdom nor yet do I lack wisdom.  I 
am an oxlike, a sheeplike man.  Why have I begun to preach? 
I am merely a forerunner who began to chant, Namu Myo Ho

Renge Kyo as though sleepwalking (Myomitsu shonin 
gosho-soku, STH p.1162) 

Nichiren made no distinction between disciples who were 
ordained at Mt. Hiei (where vows were taken at the 
designated ordination hall)  and those whom he himself 
ordained. It was strength of faith in the Lotus Sutra and 
success in converting others that mattered, not vows which 
might or might not be kept.  Nichiren often wrote that he 
and his disciples were priests without vows.   (Laurel Rodd, 
Nichiren: A Biography, 1978). 

In the Rissho Ankoku Ron Nichiren outspokenly urged 
repression of all other sects: If we hurry to stop alms to 
heretics and give alms instead to monks and nuns of the true 
faith, if we cleanse the kingdom of the teaching of these 
bandits, then Japan will be transformed into a Buddhist 
utopia. 

The Amidists whose faith was singled out by Nichiren for 
criticism as heretical, evil teaching and slander of true 
Buddhism soon learned of this treatise that suggested that 
their faith be outlawed.  The most prominent Jodo priests in 
the anti-Nichiren movement in Kamakura, Doryo and Noan, 

They fought back with slander, rumors, and ambush in the

streets.  Six weeks after Nichiren had submitted the Rissho

Ankoku Ron, his house on the outskirts of Kamakura was

burned to the ground. 

Subsequent persecutions led Nichiren to claim that he was a 
gyo-ja, one who lives the sutra, fulfilling its predictions in his

own life.  None of those who claim to keep the precepts of the

sutra  [Chapter 14] have lived the predicitions it contains. Only

I read the sutra with my life.  (Nanjo Hyoeshishiro dono gosho

STH p.319) 

As Nichirens anxiety grew over the impending Mongol invasion,

he began to encourage shakubuku, conversion through thr break

and subdue practices.  In letters to his disciples he wrote that it

was no longer the time for the persuasive practices (sho-ju).

Other beliefs must be directly confronted and shown to be lacking.  

If necessary, people must be driven by fear to the Lotus Sutra. He 
renewed the attack on Honens Amidist teaching begun in the 
Rissho Ankoku Ron and now added Zen and Ritsu practice 
to his list of heresies which he asserted were the causes of the

disasters crushing Japan.  Ritsu was a return to precepts and 
monastic discipline, and social philanthropy was increasing 
under the leadership of Ninsho (Ryokan, who ate human flesh 
in private) of the pious Ritsu reform movement. 

Among the misdeeds that Nichiren was accused of in his trial 
just before Tatsu-no-kuchi were 1) teaching that all other 
sutras except the Lotus Sutra were useless in finding 
salvation 2) teaching that the precepts were deceptive and 
led to rebirth in hell   3) teaching that Zen practices 
would only increase the burden of bad karma 4) teaching that 
the nembutsu would lead to rebirth in hell 5) burning images 
of Amida and Kannon and tossing other images into the river 
6) harboring a band of rebels and gathering weapons and 
going about armed.  Evidently Nichirens disciples were 
translating his words into action.  Nichiren responded with 
a challenge to debate before bafuku arbitrators. The Gyobin 
sojo goetsu STH p. 497 is Nichirens brief as a defendant.  

Nichiren did not deny any of the charges.  In fact, he insisted

that even bearing arms was necessary in order to defend the

Lotus Sutra. 

Taken before Taira Yoritsuna, Nichiren announced: In casting 
me aside, Japan throws down its pillar of support.  Any day 
there will be rebellion and fighting and warriors from other 
countries will come, kill and take prisoners. The Kencho-ji,

Jufuku-ji, Gokuraku-ji, Daibutsu, Choraku-ji--all the nembutsu and

Zen temples--should be burned to the ground and their priests

beheaded at Yuigahama, or Japan will be detroyed.  (Senji Sho,

STH p.1003). 

Shijo Kingo was to be forced by Lord Ema to swear allegiance 
and to adopt Lord Emas belief in the efficacy of keeping the 
precepts.  Instead, Shijo Kingo sent a promise of faith to 
Nichiren and planned to leave Ema.  Nichiren urged him to 
stay on, but never to abandon the Lotus Sutra in favor of 
the precepts (which Ritsu was reviving in Japan). 

And finally in the Minobusan Gosho, Nichiren wrote:

"There is no doubt that in this polluted Mappo those men and 
women, religious and lay, who are icchantika because they have 
broken the five commandments and slandered the Law, will all 
attain Buddhahood by the Lotus Sutra.  If these people are 
assured of Buddhahood, what need is there to uphold the 
precepts? 

For those who would say, Nichiren is a teacher but he is too 
intransigent; we will spread the Lotus Sutra temperately, 
Nichiren says, (Sado Gosho),"Some of those who seemed to 
believe in me have become doubters now that they have seen 
me exiled, and not only have they given up the Lotus Sutra, 
but they lecture me and think themselves wise.  How 
unfortunate." 

Graham Lamont