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  • The Writings of Nichiren Daishonin I/II
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On Establishing the Correct Teaching for the Peace of the Land | Dictionary of Buddhism | Nichiren Buddhism Library
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  • Ōama

    [大尼] (n.d.)

  • Ōbaku school

    [黄檗宗] ( Ōbaku-shū)

  • Object of Devotion for Observing the Mind, The

    [観心本尊抄] ( Kanjin-no-honzon-shō)

  • object of devotion of the essential teaching

    [本門の本尊] ( hommon-no-honzon)

  • observation of the mind

    [観心] ( kanjin)

  • ocean-imprint meditation

    [海印三昧] ( kaiin-zammai)

  • Ocean of Meditation on the Buddha Sutra

    [観仏三昧海経] (Chin Kuan-fo-san-mei-hai-ching;  Kambutsu-sammai-kai-kyō)

  • offering

    [供養] ( kuyō)

  • Ōhara Discourse

    [大原問答・大原談義] ( Ōhara-mondō or Ōhara-dangi)

  • old translations

    [旧訳] ( kuyaku)

  • om

    [唵] (;  on)

  • Omosu Seminary

    [重須談所] ( Omosu-dansho)

  • once-returner

    [斯陀含・一来] ( sakridāgāmin; Pali sakadāgāmin;  shidagon or ichirai)

  • On Chanting the Daimoku of the Lotus Sutra

    [唱法華題目抄] ( Shōhokke-daimoku-shō)

  • one Buddha vehicle

    [一仏乗] ( ichi-butsujō)

  • one chapter and two halves

    [一品二半] ( ippon-nihan)

  • one-eyed turtle

    [一眼の亀] ( ichigen-no-kame)

  • one great reason

    [一大事] ( ichidaiji)

  • One Hundred Records of the Great Teacher T’ien-t’ai, The

    [国清百録] (Chin Kuo-ch’ing-pai-lu;  Kokusei-hyakuroku)

  • One-Hundred-Verse Treatise, The

    [百論] (Chin Pai-lun;  Hyaku-ron)

  • oneness of body and mind

    [色心不二] ( shikishin-funi)

  • oneness of delusion and enlightenment

    [迷悟不二・迷悟一体] ( meigo-funi or meigo-ittai)

  • oneness of good and evil

    [善悪不二] ( zen’aku-funi)

  • oneness of life and its environment

    [依正不二] ( eshō-funi)

  • oneness of living beings and Buddhas

    [生仏不二・生仏一如] ( shōbutsu-funi or shōbutsu-ichinyo)

  • oneness of the Person and the Law

    [人法一箇] ( nimpō-ikka)

  • On Establishing the Correct Teaching for the Peace of the Land

    [立正安国論] ( Risshō-ankoku-ron)

  • one vehicle

    [一乗] ( ekayāna;  ichijō)

  • one vehicle teaching

    [一乗法] ( ichijō-hō)

  • One Who Can Endure

    [能忍] ( nōnin)

  • Ōnichi-nyo

    [王日女] (n.d.)

  • Onjō-ji

    [園城寺]

  • On Refuting the Five Priests

    [五人所破抄] ( Gonin-shoha-shō)

  • On Repaying Debts of Gratitude

    [報恩抄] ( Hō’on-shō)

  • On Taking the Essence of the Lotus Sutra

    [法華取要抄] ( Hokke-shuyō-shō)

  • On the Formalities

    [化儀抄] ( Kegi-shō)

  • On the Four Stages of Faith and the Five Stages of Practice

    [四信五品抄] ( Shishin-gohon-shō)

  • On the Peaceful Practices of the Lotus Sutra

    [法華経安楽行義] (Chin Fa-hua-ching-an-lo-hsing-i;  Hokekyō-anrakugyō-gi)

  • Opening of the Eyes, The

    [開目抄] ( Kaimokū-sho)

  • opening the near and revealing the distant

    [開近顕遠] ( kaigon-kennon)

  • opening the provisional and revealing the true

    [開権顕実] ( kaigon-kenjitsu)

  • opening the three vehicles and revealing the one vehicle

    [開三顕一] ( kaisan-ken’ichi)

  • opposite shore

    [彼岸] ( higan)

  • ordinary person

    [凡夫] ( prithag-jana or bāla;  bompu or bombu)

  • ordination platform

    [戒壇] ( kaidan)

  • original Buddha

    [本仏] ( hombutsu)

  • original enlightenment

    [本覚] ( hongaku)

  • original vows

    [本願] ( pūrvapranidhāna;  hongan)

  • Ornament of Mahayana Sutras, The

    [大乗荘厳経論] ( Mahāyāna-sūtrālamkāra; Chin Ta-ch’eng-chuang-yen-ching-lun;  Daijō-shōgonkyō-ron)

  • Ōta Jōmyō

    [大田乗明] (1222–1283)

  • other shore

    [彼岸] ( higan)

  • Oto

    [乙] (n.d.)

  • outflows

    [漏] ( āsrava;  ro)

  • Outside-the-Mountain school

    [山外派] (Chin Shan-wai-p’ai;  Sangai-ha)

  • Outstanding Principles of the Lotus Sutra, The

    [法華秀句] ( Hokke-shūku)

  • Ōwa Debate

    [応和の宗論] ( Ōwa-no-shūron)

  • ox-headed demons

    [牛頭] ( goshīrsha;  gozu)

  • ox-head sandalwood

    [牛頭栴檀] ( goshīrsha-chandana;  gozu-sendan)

  • ox-head sandalwood

    [牛頭栴檀] ( goshīrsha-chandana;  gozu-sendan)

On Establishing the Correct Teaching for the Peace of the Land [立正安国論] ( Risshō-ankoku-ron): Abbreviated as On Establishing the Correct Teaching. One of Nichiren’s five or ten major writings. Nichiren submitted this treatise to Hōjō Tokiyori, the retired regent but still the most powerful figure in Japan’s ruling clan, through the offices of shogunate official Yadoya Mitsunori on the sixteenth day of the seventh month, 1260. Around the 1250s, Kamakura and Japan as a whole experienced a series of floods and landslides, epidemics and famine, and an earthquake of unprecedented scale in 1257. In an effort to clarify the fundamental cause of these disasters, Nichiren visited Jissō-ji temple at Iwamoto in Suruga Province in 1258 to do research in its sutra library in preparation for writing this treatise. As a result, he found ample documentary support for his arguments in such sutras as the Benevolent Kings, Medicine Master, Great Collection, and Golden Light.
  The treatise begins by depicting the misery caused by the frequent disasters ravaging Japan, and regards the fact that the whole nation is turning against the correct teaching as a major factor responsible for the unprecedented disasters. Nichiren explains that the people should abandon their faith in erroneous teachings and embrace the correct teaching, asserting that this is the basis for establishing a peaceful land. On Establishing the Correct Teaching was written in classical Chinese and consists of a dialogue between a host and a visitor. It is generally considered that the host represents Nichiren, and the visitor, Hōjō Tokiyori. In this treatise, Nichiren presents numerous scriptural references to the disasters that will befall a nation that follows incorrect teachings. He makes an unsparing criticism of the Pure Land teachings of Hōnen. The Medicine Master Sutra lists the seven disasters, of which Nichiren points out that five have already occurred. The remaining two—internal strife and foreign invasion—will happen without fail, he says, if the rulers continue to support erroneous doctrines. Later these prophecies were fulfilled when Hōjō Tokisuke revolted against his younger half brother, Regent Hōjō Tokimune, in the second month of 1272, and when the Mongol forces attacked Japan twice, in 1274 and 1281. During the years he resided at Minobu, Nichiren created an expanded version of this treatise by adding scriptural passages, but the keynote remained the same as in the 1260 version. In the ninth month of 1282, shortly before his death, Nichiren lectured on this treatise to his followers. The attention he continued to give it long after it was submitted, including making several copies and having his disciple Nikkō copy it also, demonstrates the importance he attached to this work, and that he intended it for future generations as well as his contemporaries.


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