Question: The Hosshi chapter in the fourth volume of the Lotus Sutra reads, "[. . . this Lotus Sutra is] the most difficult to believe and the most difficult to understand." What is the meaning of this passage?

Answer: More than two thousand years have passed since the Buddha expounded the Lotus Sutra in India. It took a little more than twelve hundred years before this sutra was introduced to China, and two hundred more years before it was brought from China to Japan. Since then, more than seven hundred years have already passed.

After the death of the Buddha, there were only three persons who realized the true meaning of this passage of the Lotus Sutra. In India, Bodhisattva Nagarjuna said in his Daichido Ron: "[The Lotus Sutra] is like a great physician who changes poison into medicine." This is the way he explained the meaning of the passage, ". . . the most difficult to believe and the most difficult to understand." In China, the Great Teacher T’ien-t’ai Chih-che interpreted this phrase in light of its context:

"Among all those [sutras] I have preached, now preach and will preach, this Lotus Sutra is the most difficult to believe and the most difficult to understand." And in Japan, the Great Teacher Dengyo elaborated on this phrase: "All the sutras of the first four of the five periods preached in the past, the Muryogi Sutra now being preached, and the Nirvana Sutra to be preached in the future, are easy to believe and easy to understand. This is because the Buddha taught these sutras in accordance with the capacity of his listeners. The Lotus Sutra is the most difficult to believe and to understand because in it the Buddha directly revealed what he had attained."

Question: Can you explain what he meant by that?

Answer: The ease of believing and understanding in the one case is due to the fact that the Buddha taught in accordance with the capacity of the people. And the difficulty of believing and understanding in the other case is due to the fact that he taught in accordance with his own enlightenment.

Kobo Daishi and his successors at To-ji temple in Japan hold that, of all the exoteric teachings, the Lotus Sutra is the most difficult to believe and the most difficult to understand. They assert, however, that in comparison to the esoteric teachings, the Lotus Sutra is easy to believe and easy to understand. Jikaku, Chisho and their followers contend that both the Lotus Sutra and the Dainichi Sutra are among the most difficult to believe and the most difficult to understand, but that of these two, the Dainichi Sutra is by far the more difficult to believe and to understand.

All people in Japan agree with both of these contentions. However, in interpreting this passage ["the most difficult to believe and the most difficult to understand"], I, Nichiren, say that non-Buddhist scriptures are easier to believe and understand than Hinayana sutras, the Hinayana sutras are easier than the Dainichi and other [Hodo] sutras, the Dainichi and other [Hodo] sutras are easier than the Hannya sutras, the Hannya sutras are easier than the Kegon Sutra, the Kegon is easier than the Nirvana Sutra, the Nirvana is easier than the Lotus Sutra, and the theoretical teaching of the Lotus Sutra is easier than the essential teaching. Thus there are many levels of comparative ease and difficulty.

Question: What is the value of knowing them?

Answer: No other doctrine can surpass the Lotus Sutra, a great lantern that illuminates the long night of the sufferings of birth and death, a sharp sword that can sever the fundamental darkness inherent in life. The teachings of the Shingon, Kegon and other sects are categorized as those expounded in accordance with the people’s capacity. They are, therefore, easy to believe and understand. The teachings expounded in accordance with the people’s capacity are those sutras which the Buddha preaches in response to the desires of the people of the nine worlds, just as a wise father instructs an ignorant son in a way suited to the child’s understanding. On the other hand, the teaching expounded in accordance with the Buddha’s enlightenment is the sutra which the Buddha preaches directly from the world of Buddhahood, just as a saintly father guides his ignorant son to his own understanding.

In the light of this principle, I have carefully considered the Dainichi, Kegon, Nirvana and other [provisional] sutras, only to find that all of them are sutras expounded in accordance with the people’s capacity.

Question: Is there any evidence to support this contention?

Answer: The Shrimala Sutra says: "The Buddha brings to maturity those who have only practiced non-Buddhist teachings by enabling them to make good causes leading to the states of Humanity and Heaven. For those seeking the state of Learning, the Buddha imparts the vehicle which leads them to that state. To those seeking the state of Realization, the Buddha reveals the vehicle for that state. To those who seek the Mahayana teachings, the Buddha expounds them." This statement refers to those teachings which are easy to believe and easy to understand, such as the Kegon, Dainichi Hannya, Nirvana and other sutras.

[In contrast, the Lotus Sutra says,] "At that time, through Bodhisattva Yakuo, the World-Honored One addressed the eighty thousand great seekers of the Law: ‘Yakuo, do you see—within this great multitude of uncountable gods, dragon kings, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans and non-humans, as well as monks, nuns, laymen and laywomen — those who seek the rank of shravaka, those who seek the rank of pratyekabuddha, and those who seek the path to Buddhahood? If any of them in the presence of the Buddha hears a single verse or phrase of the Lotus Sutra and experiences a single moment of rejoicing, then I hereby confer on him a prophecy that he shall attain supreme enlightenment’."

In the provisional sutras, Shakyamuni taught five precepts for the beings of Humanity; ten good precepts for those of Heaven; the four infinite virtues for the god Bonten; a practice of impartial almsgiving for the Devil King; two hundred and fifty precepts for monks; five hundred precepts for nuns; the four noble truths for the people of Learning; the twelve-linked chain of causation for the people of Realization; and the six paramitas for bodhisattvas. This method of teaching is comparable to water that assumes the round or square shape of its container, or to an elephant which exerts just enough strength to subdue its enemy.

The Lotus Sutra is entirely different. It was preached equally for all, including the eight kinds of lowly beings and the four kinds of believers. This method of teaching is comparable to a measuring rod that is used to eliminate uneven places, or to the lion, king of beasts, which always exerts its full power in attack, regardless of the strength of its opponent.

When one examines all the various sutras in the clear mirror of the Lotus Sutra, it is evident that the three sutras of Dainichi Buddha and the three Jodo or Pure Land sutras are teachings expounded in accordance with the people’s capacity. Yet because the teachings of Kobo, Jikaku and Chisho have for some reason been widely accepted, this truth was obscured in Japan more than four hundred years ago. [To uphold these men’s teachings instead of the Lotus Sutra] is like exchanging a gem for a pebble or trading sandalwood for common lumber. Because Buddhism has by now become thoroughly confused, the secular world has also been plunged into corruption and chaos. Buddhism is like the body and society like the shadow. When the body is crooked, so is the shadow. How fortunate that all my disciples who follow the Buddha’s true intention will flow naturally into the ocean of all-encompassing wisdom! But the Buddhist scholars of our time put their faith in teachings expounded according to the people’s capacity and are therefore doomed to sink into the sea of suffering. I will explain in more detail on another occasion.

With my deep respect,

Nichiren

The twenty-sixth day of the fifth month
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As I had not heard from you in a long time, I was feeling quite anxious. But nothing could be more wonderful than this matter of Tayu- no-sakan and yourself. It is indeed marvelous!

 

It is the usual way of things that when the latter age begins, sages and worthy men all vanish, and only slanderers, flatterers, smiling backstabbers and those of crooked principles fill the land. So we read in the sutras. To illustrate, as the water dries up, [fish in] the pond will be disturbed, and when the wind blows, the sea will not remain calm. We also read that in the latter age, because droughts, epidemics and great rains and winds come in succession, even the large-hearted become narrow, and even those who seek the Way lapse into erroneous views. This being the case, the sutras tell us, father and mother, husband and wife, and elder brother and younger brother will be pitted against one another, like a hunter and a deer, a cat and a mouse, or a hawk and a pheasant--to say nothing of quarrels among strangers. Ryokan and other priests, inspired by devils, deceived your father Saemon-no-tayu and attempted to destroy the two of you, but you yourself proved to be wise and heeded my admonition. Therefore, just as two wheels support a cart or two legs carry a person, as two wings enable a bird to fly or as the sun and moon aid all living beings, the efforts of you two brothers have led your father to take faith in the Lotus Sutra. It is solely on account of you, Hyoe-no-sakan, that matters have worked out in this way.

 

According to the teachings of the true sutra, when the world enters the latter age and Buddhism falls into complete disorder, a great sage will appear in the world. For example, the pine tree, which withstands the frost, is called the monarch of trees, and the chrysanthemum, which continues to bloom after other plants have withered, is known as a sacred plant. When the world is at peace, worthy men do not become apparent, but when the age is in turmoil, both sages and fools are revealed for what they are. How pitiful the Hei no Saemon and the lord of Sagami failed to heed me, Nichiren! If they had, they would surely not have beheaded the envoys from the Mongol nation who arrived before last year. No doubt they regret it now.

 

The eighty-first sovereign, the great ruler known as Emperor Antoku, commissioned several hundred Shingon teachers, including the Tendai chief priest Myoun, to offer prayers in an attempt to subdue Minamoto no Yoritomo, the general of the right. But their curses "returned to their originators," as the sutra says. Myoun was beheaded by Yoshinaka, and Emperor Antoku was drowned in the western sea. The eighty- second, eighty-third and eighty-fourth sovereigns, the tonsured Retired Emperor of Oki, the Retired Emperor of Awa and the Retired Emperor of Sado, as well as the reigning emperor--these four rulers had the Tendai chief priest and Administrator of Monks Jien, as well as more than forty other eminent monks, including the Omuro and others of the Mii-dera, offer prayers to subdue the Taira general Yoshitoki. But again, the curses "returned to their originators," and these four rulers were banished to remote islands.

 

Concerning this great evil teaching [of Shingon]: The three Great Teachers--Kobo, Jikaku and Chisho--repudiated Shakyamuni's golden words that designate the Lotus Sutra as supreme, reading them to mean that the Lotus Sutra ranks second or third and that the Dainichi Sutra is the highest. Because the above-mentioned emperors placed their trust in these distorted views, they destroyed both the nation and themselves in this life and fell into the hell of incessant suffering in the next.

 

This next special prayer ritual will be the third. Among my disciples, those who have passed away are probably now observing this with the Buddha's eye. And you who have been spared, watch with your mortal eyes! The ruler and other high-ranking officials will be carried off to a foreign country, and those people who conducted the prayer ritual will die insane, or flee to other provinces, or hide themselves in the mountains and forests. The messenger of the Lord Buddha Shakyamuni has twice been paraded through the street, and his disciples have been thrown into prison, killed, injured or driven from the provinces where they were living. Therefore, the guilt of those offenses will surely extend to each inhabitant of those provinces. For example, many will be afflicted with white leprosy, black leprosy or all manner of other terribly grave illnesses. My disciples should understand this matter thoroughly.

 

With my deep respect,

Nichiren

 

The ninth day of the ninth month

 

This letter is specifically intended for Hyoe- no-Sakan. It should also be shown to all my disciples in general. Do not disclose its contents to others.
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A sage is one who fully understands the three existences of life-past, present and future. The Three Sovereigns, the Five Emperors and the Three Sages referred to in Confucianism understood only the present; they knew neither the past nor the future. Brahmanists, however, were able to see eighty thousand kalpas into the past and the future, thus in a small way resembling sages. People of the two vehicles of Hinayana teachings were aware of the law of cause and effect working throughout the past, present and future. Hence they were superior to the Brahmanists.

The Hinayana bodhisattvas passed three asamkhya kalpas in their practice; the bodhisattvas of the connecting teaching did as many kalpas as there are dust particles; and the bodhisattvas of the specific teaching spent myriad kotis of kalpas attaining each of the many stages of practice.

In the theoretical teaching of the Lotus Sutra, Shakyamuni Buddha described the period of sanzen-jintengo in the past. This teaching surpasses all the previous ones of his preaching life. Moreover, in the essential teaching of the sutra, the Buddha revealed the remote past of gohyaku-jintengo, all the kalpas since the distant past, as well as matters pertaining to countless kalpas in the future.

From the above it is clear that a thorough understanding of both the past and the future is intrinsic to the nature of a sage. Shakyamuni Buddha, the lord of teachings, accurately predicted the near future, saying that he would enter nirvana in three months’ time. Can there then be any doubt about his prediction for the distant future, that the Lotus Sutra will spread abroad widely in the last five-hundred-year period after his passing! With such perception one can see the distant future by looking at what is close at hand. One can infer what will be from what exists in the present. This is the meaning of [the passage from the Lotus Sutra that says, "This reality consists of the appearance. . . and their consistency from beginning to end."

Who should be acknowledged as the votary of the Lotus Sutra in the last five-hundred-year period! I did not trust my own wisdom, but because the rebellion and invasion that I had predicted have occurred, I can now trust it. I do not declare this out of pride.

My disciples should know this: I, Nichiren, am the votary of the Lotus Sutra. Since I follow in the footsteps of Bodhisattva Fukyo, those who despise and slander me will have their heads broken into seven pieces, whereas those who believe in me will amass good fortune as high as Mount Sumeru.

Question: Why is it that those who slander you have not yet had their heads broken into seven pieces?

Answer: Since ancient times, of all those who slandered sages other than the Buddha, only one or two have suffered punishment by having their heads broken. The offense of defaming Nichiren is not by any means limited to only one or two persons. The entire populace of Japan have in fact [slandered Nichiren and] had their heads broken. What else do you think caused the great earthquake of the Shoka era and the huge comet of the Bun’ei era! I am the foremost sage in the entire land of Jambudvipa.

Nevertheless, all people, from the ruler on down to the common people, have despised and slandered me, attacked me with swords and staves, and even exiled me. That is why Bonten, Taishaku, the gods of the sun and moon, and the Four Heavenly Kings incited a neighboring country to punish our land. This is clearly described in the Daijuku and Ninno sutras, the Nirvana Sutra and the Lotus Sutra. No matter what prayers may be offered, if the people fail to heed me, this country will suffer calamities such as those that occurred on Iki and Tsushima.

My disciples, you should believe what I say and watch what happens. These things do not occur because I myself am respectworthy, but because the power of the Lotus Sutra is supreme. If I declare myself before the people, they will think that I am boastful, but if I humble myself before them, they will despise the sutra. The taller the pine tree, the longer the wisteria vine hanging from it. The deeper the source, the longer the stream. How fortunate, how joyful! In this impure land, I alone enjoy true happiness.

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When I asked him about what you told me the other day, I found it to be exactly as you said. You should therefore strive in faith more than ever to receive the blessings of the Lotus Sutra. Listen with the ears of Shih K'uang and observe with the eyes of Li Lou.

In the Latter Day of the Law, the votary of the Lotus Sutra will appear without fail. The greater the hardships befalling him the greater the delight he feels, because of his strong faith. Doesn't a fire burn more briskly when logs are added? All rivers run to the sea, but does its fullness make the rivers flow backward? The currents of hardship pour into the sea of the Lotus Sutra and rush against its votary. The river is not rejected by the ocean; neither does the votary reject suffering. Were it not for the flowing rivers there would be no sea. Likewise, without tribulation there would be no votary of the Lotus Sutra. As T'ien-t'ai stated, "All rivers flow to the sea, and logs make a fire roar."

You must realize that it is because of a deep karmic relationship from the past that you can teach others even a sentence or phrase of the Lotus Sutra. The sutra reads, "It is extremely difficult to save those who are deaf to the True Law." The "True Law" means the Lotus Sutra.

A passage from the Hosshi chapter reads, "If there is someone, whether man or woman, who secretly teaches to one person even a single phrase of the Lotus Sutra, let it be known that he is the envoy of the Buddha." This means that anyone who teaches others even a single phrase of the Lotus Sutra is clearly the Buddha's envoy, whether he be priest or nun, lay man or woman. You are a lay believer and one of those described in the sutra. One who hears even a sentence or phrase of the Lotus Sutra and cherishes it deep in his heart may be likened to a ship which navigates the sea of suffering. The Great Teacher Miao-lo stated, "Even a single phrase cherished deep in one's heart will without fail help him reach the opposite shore. To ponder one phrase and practice it is to exercise navigation..."

A passage from the Lotus Sutra reads, "...as though one had found a ship to make the crossing." This "ship" might be described as follows: The Lord Buddha, a shipbuilder of infinitely profound wisdom, gathered the lumber of the four tastes and eight teachings, planed it by honestly discarding the provisional teachings, cut and assembled the planks, using both right and wrong, and completed the craft by driving home the spikes of the one, supreme teaching. Thus he launched the ship upon the sea of suffering. Unfurling the sails of the three thousand conditions on the mast of the Middle Way doctrine, driven by the fair wind of "all phenomena reveal the true entity," the vessel surges ahead, carrying all believers who can enter Buddhahood by their pure faith. Shakyamuni Buddha is the helmsman, Taho Buddha mans the sails, and the four Bodhisattvas led by Jogyo strain in unison at the creaking oars. This is the ship in "a ship to make the crossing," the vessel of Myoho-renge-kyo. Those who board it are the disciples and followers of Nichiren. Believe this wholeheartedly. When you visit Shijo Kingo, please have an earnest talk with him. I will write you again.

With my deep respect,

Nichiren

The twenty-eighth day of the fourth month
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Your letter dated the twenty-fifth of last month arrived at the Hour of the Cock (5:00-7:00 P.M.) on the twenty-seventh of the same month. On reading your lord's official letter [ordering you to submit a written oath renouncing your faith in the Lotus Sutra] and your own pledge not to write such an oath, I feel that your resolve is as rare as seeing the udumbara plant in blossom and as admirable as the fragrance of budding red sandalwood.

Shariputra, Maudgalyayana and Mahakashyapa were great arhats who had acquired the three insights and the six supernatural powers. Moreover, they were bodhisattvas who, by hearing the Lotus Sutra, had attained the first stage of development and the first stage of security, achieving the perception of non-birth and non-extinction. Yet even these people deemed themselves unable to endure the great persecutions that attend the propagation of the Lotus Sutra in the saha world during the Latter Day of the Law, and declined to accept the task. How then could a common mortal in the Latter Day, who has not yet eradicated the three categories of illusion, become a votary of this sutra?

Even though I, Nichiren, may have been able to withstand attacks by sticks and staves and tiles and stones, vilification and persecution by the sovereign, how could lay believers, who have wives and children and are ignorant of Buddhism, possibly do the same? They might have done better never to have taken faith in the Lotus Sutra in the first place. Should they prove unable to carry their faith through to the end, upholding it only for a short time, they will be mocked by others. So thinking, I had felt pity for you. Yet, during the repeated persecutions I suffered as well as throughout my two sentences of exile, you demonstrated unshakable resolve. That alone was wondrous enough, but now, despite your lord's threats, you have written a pledge to carry through with your faith in the Lotus Sutra even at the cost of your two fiefs. I can find no words sufficient to praise you.

The Buddha doubted whether even Bodhisattvas Fugen and Monju could undertake the propagation of the Lotus Sutra in the latter age, and he therefore entrusted the five characters of Myoho-renge-kyo to Jogyo and the other three leaders of the countless Bodhisattvas of the Earth. Now, pondering the meaning of this affair, I wonder if Bodhisattva Jogyo could have lodged himself in your body in order to assist me, Nichiren. Or perhaps it may be the merciful design of the Lord Buddha Shakyamuni.

The fact that those of your lord's retainers [who resent you] are growing more presumptuous must surely be the work of Ryokan and Ryuzo. Should you write an oath discarding your faith, that crowd will only become more arrogant than before, and they will certainly mention it to everyone they meet. Then all my disciples in Kamakura will be hounded until not a one remains.

It is the nature of common mortals not to know what awaits them in the future. Those who know it well are called worthies or sages. Passing over examples from the past, I will cite one from the present. Lord Hojo Yoshimasa relinquished both his domains and became a lay priest. I hear that, in the end, he abandoned all his many estates, forsook his sons and daughters as well as his wife and secluded himself from the world. You have neither sons nor brothers upon whom you can rely. All that you have is your two fiefs. This life is like a dream. One cannot know if he will live until tomorrow. Even if you should become the most wretched of beggars, never disgrace the Lotus Sutra. Since life is so short in any event, you should not weep over your fate. As you yourself wrote in your letter, you must act and speak without the least servility. Fawning or flattery will only do you more harm. Even if your fiefs should be confiscated or you yourself driven out, think that it is due to the workings of the Ten Goddesses, and wholeheartedly entrust yourself to them.

Had I, Nichiren, not been exiled but remained in Kamakura, I would certainly have been killed in the battle. In like manner, because remaining in your lord's service might prove to be to your detriment, Shakyamuni Buddha may well have contrived matters [so that you are forced to leave].

I have written a petition on your behalf. There are several priests [who are my disciples in Kamakura], but as they are too unreliable, I was thinking of sending Sammi-bo. However, since he has still not recovered from his illness, I am sending this other priest in his stead. Have either Daigaku Saburo, Taki no Taro or Lord Toki make a clean copy of the petition when he has time, and present it to your lord. If you can do so, this matter of yours will be resolved. You need not be in great haste; rather, you should band solidly together with your fellow believers. As for the others, let them clamor against you as they will. Then, if you can submit the petition, news of it may spread throughout Kamakura, and perhaps even reach the regent himself. This will mean misfortune changing into fortune.

I explained to you the teachings of the Lotus Sutra some time ago. Matters of minor consequence arise from good, but a matter of great import assuredly means that disaster will change into great fortune. If people read this petition, the enemies of Buddhism will be exposed. You have only to state briefly, "I do not intend to leave my lord's clan and return my fief of my own will. Yet, if my lord should confiscate it, I will regard it as an offering to the Lotus Sutra and an occasion for rejoicing." Say this in a scathing tone.

You must in no way behave in a servile fashion toward the magistrate. Tell him, "This fief of mine is not one which my lord bestowed upon me for any ordinary reason. He awarded it to me because I saved his life with the medicine of the Lotus Sutra when he fell seriously ill. If he takes it from me, his illness will surely return. At that time, even if he should apologize to me, Yorimoto, I will not accept it." Having had your say, take your leave in an abrupt manner.

Under no circumstances should you attend any gatherings. Maintain a strict guard at night. Be on close terms with the night watchmen, and request their assistance. You should always be in company with them. If you are not ousted this time, the chances are nine to one that your fellow samurai will make an attempt on your life. No matter what, do not die shamefully.

Nichiren

The seventh month in the third year of Kenji (1277), cyclical sign honoto-ushi

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I have received your offering of seven kan of coins. The essence of the Zokurui (twenty-second) chapter of the Lotus Sutra is as follows. The Buddha, [rising from his seat in the Treasure Tower,] stood in open space and, in order to make a transfer of the Lotus Sutra, stroked no fewer than three times the heads of Bodhisattva Jogyo and his followers, Monju and his followers, Daibonten, Taishaku, the gods of the sun and moon, the Four Heavenly Kings, the dragon kings, the ten demon daughters and others. They had clustered before the Buddha as thick as dew, crowding the four hundred billion nayuta worlds like the grasses of Musashino or the trees covering Mount Fuji. They knelt close to one another, bending their bodies so that their heads touched the ground and sweating with palms joined together. [Shakyamuni Buddha stroked their heads] just as a mother strokes the hair of her only child. Then, Jogyo, the gods of the sun and moon, and the others received the Buddha's auspicious command and pledged to propagate the Lotus Sutra in the latter age.

As for the Yakuo (twenty-third) chapter: in the past a bodhisattva called Kiken learned the Lotus Sutra from the Buddha Pure Bright Excellence of Sun and Moon. So deeply moved was he by this favor received from his teacher and by the loftiness of the sutra that he exhausted all his precious treasures in offerings. Still unsatisfied, he anointed himself with oil and burned his body as an offering to the Buddha for a period of twelve hundred years, just as today we burn oil by inserting a wick and lighting it. Then, in his next lifetime he made torches of his arms and burned them for seventy-two thousand years as an offering to the Lotus Sutra. So if a woman makes offerings to the Lotus Sutra now in the fifth five-hundred-year period, this bodhisattva's benefits will all be bequeathed to her without exception, just as a wealthy man transfers his entire fortune to his only son.

The Myoon (twenty-fourth) chapter tells of a bodhisattva called Myoon who dwells in the land of the Buddha Wisdom King of the Pure Flower Constellation in the east. In the past, in the age of the Buddha King Cloud Thunder-Sound, he was Lady Jotoku, the wife of King Myoshogon. At that time, Lady Jotoku made offerings to the Lotus Sutra and was reborn as Bodhisattva Myoon. When the Tathagata Shakyamuni expounded the Lotus Sutra in the saha world, this bodhisattva came to attend the ceremony and pledged to protect those women who would embrace the Lotus Sutra in the latter age.

The Kannon (twenty-fifth) chapter is also called the Fumon chapter. The first part describes the merit of those who put faith in Bodhisattva Kanzeon [or Kannon] - so the title Kannon chapter. The latter part expounds the merit of those who embrace the Lotus Sutra, [the teaching of universal enlightenment,] which Bodhisattva Kannon upholds - so the title Fumon [universal gate] chapter.

The Dharani (twenty-sixth) chapter describes how the two saints, the two heavenly gods, and the ten demon daughters will protect the votary of the Lotus Sutra. The two saints are Yakuo and Yuze, and the two heavenly gods are Bishamon and Jikoku. The ten demon daughters are the ten major female demons, the mothers of all demons of the four continents. Moreover, these ten demon daughters have a mother, who is called Kishimojin.

It is the nature of demons to feed on human beings. Human beings are formed of thirty-six elements: excrement, urine, saliva, flesh, blood, skin, bone, the five major internal organs, the six internal organs, the hair of the head, the hair of the body, breath, life, and so forth. Demons of inferior capacity feed upon excrement and the like. Demons of intermediate capacity eat bones and similar parts, while demons of superior capacity live on human vitality. As demons of superior capacity, the ten demon daughters subsist on human vitality. They are the powerful demons who bring about epidemics.

There are two kinds of demons, good and evil. Good demons feed upon enemies of the Lotus Sutra, while evil demons feed upon the sutra's votaries. How should we interpret the great epidemics that have spread throughout Japan both last year and this year? From one view point, they are the work of good demons who are devouring enemies of the Lotus Sutra with the approval of Bonten, Taishaku, the gods of the sun and moon, and the Four Heavenly Kings. Yet from another view, they are the work of evil demons who are feeding upon the practitioners of the Lotus Sutra at the urging of the Devil of the Sixth Heaven. Good demons devouring enemies of the Lotus Sutra are like government soldiers punishing enemies of the ruler. But evil demons eating votaries of the Lotus Sutra are like robbers and night thieves murdering government soldiers.

For example, when Buddhism was brought to Japan, the chief minister Mononobe no Moriya and others who opposed it were struck down by epidemics, but Soga no Umako and others [who espoused Buddhism] also fell ill. Three successive emperors, Kimmei, Bidatsu and Yomei, believed in Buddhism and Shakyamuni Buddha in their hearts but outwardly worshiped the Sun Goddess and the Kumano shrines, abiding by the traditional rites of the nation. Because their faith in the Buddha and his teachings was weak, while their faith in the gods was strong, these three rulers were pulled by the stronger influence and died in smallpox epidemics.

You should ponder in light of these examples the two kinds of demons mentioned above, as well as the reasons why epidemics spread among the people of the world today and why some among my followers also fall ill and perish. It follows on the one hand that those who commit their lives for the sake of faith will not fall ill, or that even if they should fall ill, they will recover. On the other hand, if they encounter great evil demons, they may be deprived of their lives. Their case will then be like that of Hatakeyama Shigetada, who was finally destroyed by the sheer number of his enemies, though he was the most powerful general in Japan.

Evil demons have possessed all the Shingon teachers in Japan, and because the Zen and Nembutsu priests all oppose Nichiren, these demons are rampant throughout the country. What is more, the followers of Bonten, Taishaku, the gods of the sun and moon, and the ten demon daughters have also swarmed into Japan, and both sides are battling fiercely to defeat one another.

As the ten demon daughters pledged to protect the votaries of the Lotus Sutra in general, one would think they should protect all those who embrace the sutra [but this is not always so]. Even among people who embrace the Lotus Sutra, some are Shingon teachers who read and recite it while asserting the superiority of the Dainichi Sutra. Such people are actually slandering the Lotus Sutra. And the same principle applies as well to [all those who practice it while believing in the superiority of any other sect.

Even among those who embrace the Lotus Sutra according to its words, there are some who resent the votary of the Lotus Sutra either because of their greed, anger and stupidity, or because of worldly matters, or because of his various actions. Although such people believe in the Lotus Sutra, they will not obtain the benefit of faith but will instead incur retribution. To explain, if a son disobeys his father and mother, he will be acting in an unfilial manner, except in a case where they are plotting a rebellion. Though a father may steal his own son's beloved wife, or a mother may steal her own daughter's beloved husband, if the son or daughter should deviate even in the slightest from the path of filial piety, they will create causes that will lead them to be abandoned by Heaven in this life and to fall into the Avichi Hell in the next. Graver still is the act of going against a worthy ruler, who is superior to a father or mother. And even graver is that of going against a secular teacher, who is a hundred thousand billion times superior to one's parents or sovereign. How grave a matter must it be, then, to go against a Buddhist teacher who has forsaken the secular world; and even more so, the teacher of the Lotus Sutra!

It is said that the Yellow River becomes clear once in a thousand years, and that a sage likewise appears in the world once in a thousand years. A Buddha makes his advent in the world once in countless kalpas. Yet even if one should meet a Buddha, it is far more difficult to encounter the Lotus Sutra. And even if one should encounter the Lotus Sutra, it is rarer still for a common mortal of the latter age to meet the votary of the Lotus Sutra. The reason is that the votary of the Lotus Sutra who expounds it in the latter age surpasses [the Buddhas and bodhisattvas appearing in the Kegon, Agon, Hodo and Hannya sutras and the twelve hundred and more honored ones of the Dainichi Sutra - who did not expound the Lotus Sutra. The Great Teacher Miao-lo states in his commentary, "Those who make offerings [to the votary of the Lotus Sutra] will have good fortune surpassing that of the ten honorable titles, while those who trouble [him] will have their heads split into seven pieces."

The epidemics that the Japanese nation has suffered since last year, as well as those of the past Shoka era, are totally without precedent in the reigns of the more than ninety emperors who have ruled since the beginning of the imperial era. These calamities appear to stem from the fact that the people hate the presence of a sage in this country. This is exactly what is meant when it is said that a dog that barks at a lion will have its intestines ripped open, and that an asura who tries to swallow the sun and the moon will have his head broken. Two thirds of all the people in Japan have already fallen ill in the epidemics and half of these have perished. The remaining third may not be afflicted in body, but they are afflicted in mind. Visibly or invisibly, their heads have surely been broken.

There are four kinds of punishment - general and individual, inconspicuous and conspicuous. If the people nurture hatred for a sage, general punishment will be visited upon the entire country, extending to the four continents, the six heavens of the world of desire and the four meditation heavens. When enmity is directed toward a worthy man, only those who harbor it will suffer punishment. The epidemics now spreading in Japan are general punishment. Surely the people must have opposed a sage living in this country. Because a mountain contains a jewel, its plants and trees do not wither. Because a country has a sage, that country is protected from ruin. Ignorant people do not realize that plants and trees on a mountain do not wither because of the presence of a jewel. Nor do they realize that a country falls because of enmity toward a sage.

Though the sun and the moon shine, their light will not benefit the blind. Of what use is the sound of voices to the deaf? The people in Japan are all as though blind or deaf. How immense would be the benefit if one could open all these eyes and ears, could cause all the eyes to see and the ears to hear! Who could possibly fathom this benefit? And I may add that although parents may give birth to a child who is endowed with both sight and hearing, if there is no teacher to instruct him, then his eyes and ears will be no better than those of an animal.

Among the ten directions, all the people in Japan aspire to the west. Among all Buddhas, they revere Amida Buddha; and among all practices, they invoke Amida's name. Some make these three concerns their basis yet engage in other practices, while others devote themselves to the Nembutsu alone. In the more than twenty years since the fifth year of the Kencho era (1253) up until the present, I have first clarified the Buddha's lifetime teachings in terms of their relative merit, sequence of preaching, and profundity, and upon that basis, I have asserted the superiority of the daimoku of the Lotus Sutra over the invocation of the name of Amida Buddha. Yet no one, from the ruler on down to the common people, has heeded my words. They have questioned their teachers about me, appealed to their lords, talked with their companions, and spoken to their wives, children and retainers, so that rumors concerning me have spread to every province, district, village and hamlet, as well as to its temples and shrines. As a result, everyone has come to know my name; and they all say that, if one compares the Lotus Sutra to the Nembutsu, the Nembutsu is superior and the Lotus Sutra is no match for it, and that other priests are worthy of respect while I, Nichiren, am contemptible. So, the ruler regards me with hostility, the people have come to hate me, and all Japan has become a great foe of both the Lotus Sutra and its votary. But if I say this, not only the people of Japan in general but also the ignorant among my followers will think that I am inventing groundless falsehoods in an attempt to make people believe me. However, I am saying all this for the benefit of those men and women who believe in the principle of Buddhism, and I will leave it to them to make their own judgment.

The Myoshogonno (twenty-seventh) chapter is especially applicable to women, for it explains how a wife encouraged her husband [to take faith in the Lotus Sutra]. In the latter age as well, though her name may differ, a wife who leads her husband to take faith will enjoy the same benefit as Lady Jotoku. All the more fortunate is a case like yours, in which both wife and husband have faith! It is like a bird possessing two wings or a cart having two wheels. What is there that you two cannot achieve? Because there is a heaven and an earth, a sun and a moon, the sun shines and the rain falls, and the plants and trees of benefit will surely blossom and bear fruit.

Next we come to the Kambotsu (twenty-eighth) chapter. Though there were many monks among the disciples of Shakyamuni Buddha, Mahakashyapa and Ananda always accompanied him on his right and left, just like the ministers of the right and left who attend the ruler. This was when the Buddha expounded the Hinayana sutras. Moreover, among all the innumerable bodhisattvas, Fugen and Monju were distinguished as Lord Shakyamuni's ministers of the right and left. It was strange, therefore that Bodhisattva Fugen, one of Shakyamuni's two ministers, should be absent during the eight years when the Buddha expounded the Lotus Sutra, which surpasses all the other sutras of his lifetime teachings, in the ceremony where the Buddhas and bodhisattvas of the ten directions gathered in numbers exceeding those of the dust particles that comprise the earth. But when the Myoshogonno chapter had been expounded and the preaching of the Lotus Sutra was drawing to a close, Bodhisattva Fugen came hurrying belatedly from the land of the Buddha King Surpassing the Awesome Excellence of Gems in the east, accompanied by the sounds of billions of musical instruments and leading a retinue of countless numbers of the eight kinds of lowly beings. Probably fearing the Buddha's displeasure at his tardy arrival, he assumed a serious expression and pledged in all earnestness to protect the votary of the Lotus Sutra in the latter age. The Buddha, no doubt pleased with Fugen's extraordinary sincerity in vowing to spread the Lotus Sutra throughout the continent of Jambudvipa, thereupon praised him - more warmly, in fact, than he had earlier praised the other bodhisattvas of high rank.

It is no ordinary thing for a woman in the latter age to have resolved to make an offering to each of the twenty-eight chapters of this wonderful Lotus Sutra. At the ceremony of the Hoto (eleventh) chapter, the Tathagatas Taho and Shakyamuni, the Buddhas of the ten directions and all bodhisattvas gathered together. When I ponder where the Hoto chapter is now, I see that it is to be found in the eight-petaled lotus of the heart within the breast of Lady Nichinyo. This is like the lotus seed containing the lotus flower within it or an empress carrying a crown prince in her womb. When someone, having observed the ten good precepts, is destined to be born a crown prince and awaits his birth in the empress's womb, the heavenly gods will protect him. That is why a crown prince is called the Son of Heaven. Each of the 69,384 characters of the twenty-eight chapters of the Lotus Sutra is like a crown prince and is the seed of a Buddha.

There are shadows in the darkness, but people cannot discern them. There are trails in the sky where birds fly, but people cannot recognize them. There are paths in the sea along which fish swim, but people cannot perceive them. All people and things of the four continents are reflected in the moon without a single exception, but people cannot see them. But they are visible to the divine eye. In like manner, common mortals cannot see that the Hoto chapter exists within the body of Lady Nichinyo, but Shakyamuni, Taho and the Buddhas of the ten directions perceive it. I, Nichiren, also presume this to be the case. How worthy of respect!

King Wen of the Chou dynasty was victorious in battle because he took care to provide for elderly people. Toward the end of the thirty-seven reigns spanning eight hundred years that his descendants ruled, there were some incidents of misgovernment, but on the whole the Chou dynasty prospered due to that fundamental virtue. King Ajatashatru, though a most evil man, was able to hold the throne for ninety years owing to the merit of his father, King Bimbisara, who had made offerings to the Buddha for several years. The same principle holds true today. I do not think the present regime will last long, as it opposes the Lotus Sutra. Yet, probably because of the excellent administrations of the late Gon no Tayu and the former governor of Musashi, it appears to be secure for the time being. But in this case, too, the present government will eventually collapse if it continues its enmity toward the Lotus Sutra. The government officials mistakenly think that the Nembutsu priests are friendly to the Lotus Sutra while Nichiren is hostile to the Nembutsu; and they claim to believe in both teachings. I, Nichiren, say in rebuttal: if nothing is vitally wrong with the present government, then why have such unprecedented epidemics, famines and wars broken out? Why have the authorities twice subjected the votary of the Lotus Sutra to grave punishment without allowing him to confront the other sects in open debate? How pitiful!

Even under such circumstances, you as a woman have inherited the life of the Lotus Sutra. In fact you have inherited the life of the parents of Shakyamuni, Taho and all the Buddhas of the ten directions. Is there anyone else in the world who enjoys such good fortune?

With my deep respect,

Nichiren

The twenty-fifth day of the sixth month

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It is now the last ten-day period of the eleventh month. While I was living in Kamakura in Sagami Province, I thought that the changing of the four seasons was the same in all provinces, but in the two months that have passed since I arrived in this northern province of Sado, the icy winds have been blowing without pause, and although there are times when the frost and snow stop falling, one never sees the sunlight. I feel the eight cold hells in my present body. The hearts of the people here are like those of birds and beasts; they recognize neither sovereign, teacher nor parent. Even less do they distinguish between truth and error in Buddhism, or between good and evil teachers. But I will say no more of this.

 

When I sent back from Teradomari the lay priest whom you had dispatched on the tenth day of the tenth month to accompany me, I wrote and entrusted to him certain teachings for you. As you have probably surmised from these, the advent of the Great Law is already before our very eyes. In the two thousand two hundred years and more since the Buddha's passing, in all of India, China, Japan and the entire world, [as the Great Teacher T'ien-t'ai states:] "Vasubandhu and Nagarjuna clearly perceived the truth in their hearts, but they did not teach it. Instead, they preached the provisional Mahayana teachings, which were suited to their times." T'ien-t'ai and Dengyo gave a general indication of it but left its propagation for the future. Now this secret Law, the one great reason for which all Buddhas make their advent, will be spread for the first time in this country. And is not Nichiren the very person who propagates it?

 

The portents of its rise have already appeared. The great earthquake of the past Shoka era was a major omen of a kind never before witnessed in previous ages, one totally unprecedented in the twelve generations of divine rule, the ninety reigns of human emperors, and the two thousand two hundred years and more since the Buddha's passing. The Jinriki chapter [of the Lotus Sutra] states, "Because [there will be those who] faithfully uphold this sutra after the Buddha's passing, all the Buddhas rejoice and display their limitless mystic powers." It also refers to "all the laws of the Buddha." Once this great Law spreads, the pre-Lotus Sutra teachings as well as the theoretical teaching of the Lotus Sutra will no longer provide even the slightest benefit. The Great Teacher Dengyo states, "When the sun rises, the stars go into hiding." And the preface written by the priest Tsun-shih reads, "At the beginning of the Latter Day of the Law, [Buddhism rises in the east and] illuminates the west." This great Law has already appeared. The signs heralding its advent far surpass those of previous ages. In pondering the significance of this, I realize it is because the time [for propagation] has arrived. The sutra states: "[Among these bodhisattvas] were four who led the entire multitude. The first was called Jogyo..." It also reads, "One who is able to uphold this sutra in the evil age of the Latter Day of the Law...," and "To seize Mount Sumeru and fling it far off..."

 

I would like you to gather and keep together in one place the five notebooks I mentioned to you, which contain essential passages from the various sutras and from the Daichido Ron. Please make sure that the essential passages from the treatises and commentaries as well do not become scattered and lost. Tell the young priests not to neglect their studies. You must not lament too bitterly over my exile. The Kanji and Fukyo chapters clearly state [that the votary of the Lotus Sutra will meet persecution]. Life is limited, and we must not begrudge it. What we should aspire to, after all, is the Buddha land.

 

Nichiren

 

The twenty-third day of the eleventh month in the eighth year of Bun'ei (1271)

I am sending back some of the young priests [who accompanied me here to Sado]. You can ask them what this province is like and about the circumstances under which I live. It is impossible to describe these matters in writing.
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On the twelfth day of the ninth month, I incurred the wrath of the government authorities, and I am to leave for the province of Sado on the tenth day of the tenth month of this year.

 

My original aim in studying was to master the Buddhist teachings, so that I might attain Buddhahood and thereby also save the people to whom I am indebted. I always assumed that, on the path of attaining Buddhahood, one is certain to meet some great trial that will demand of him that he be willing to give up his life; only then can one become a Buddha. And already, just as the sutra states, I have been cursed and vilified, attacked with swords and staves, rocks and tiles, and banished again and again. I therefore believe that I am reading the Lotus Sutra with my entire being. My faith increases all the more and I am confident of my future existence. Should I die, I will surely save each one of you as well.

 

In India a person called the Venerable Aryasimha was beheaded by King Dammira, and Bodhisattva Aryadeva was murdered by a Brahman. In China, a person called Chu Tao-sheng was banished to Mount Su, and the Learned Doctor Fa-tao was branded on the face and exiled south of the Yangtze River. All these men suffered persecution on account of the virtue of the Lotus Sutra and for the sake of the Buddhist Law.

 

I, Nichiren, am the son of a chandala family who lived near the seashore in Tojo in Awa Province, in the remote countryside of the eastern part of Japan. To discard my body, which would otherwise decay in vain, for the sake of the Lotus Sutra will be like exchanging rocks for gold. None of you should lament for me. Please convey what I have said to the priest Dozen-bo. I had also thought of writing to the nun of the manor, but because of my present circumstances, she may no longer wish to be reminded of me. Should the opportunity arise, please tell her what I have said.

 

Nichiren

 

The tenth month

 

 

I have received your gift of two baskets of leached persimmons and a basket of eggplants. About the lay priest your husband's illness: in China there were physicians called Huang Ti and Pien Ch'ueh, and in India there were the doctors Jisui and Jivaka. These men were each the treasures of their age and teachers to the physicians of later times. Yet they could not even begin to compare to the person called the Buddha, a physician without peer. This Buddha revealed the medicine of immortality: the five characters of Myoho-renge-kyo. Moreover, he taught that these five characters are "beneficial medicine for the illnesses of all the people of Jambudvipa."

 

Your husband is a person of Japan, which is included within Jambudvipa, and now he suffers from bodily illness. Yet the sutra passage clearly refers to beneficial medicine for all ills. In addition, this sutra of the Lotus is the greatest of all medicines. A wicked ruler called King Virudhaka killed more than five hundred women of the Buddha's clan, whereupon the Buddha sent his disciple Ananda to Eagle Peak to obtain the blue lotus flower. When he touched it to the bodies of the women, they returned to life and after a week were reborn in the Trayastrimsha Heaven. Because the flower called the lotus is endowed with such splendid virtue, the Buddha likened it to the Mystic Law.

 

A person's death does not necessarily come about through illness. In our own times, the people of Iki and Tsushima, though not suffering from illness, were all slaughtered by the Mongols in a single stroke. Likewise, illness does not necessarily result in death. Now, this illness of your husband's may be due to the Buddha's design, for the Vimalakirti and Nirvana sutras both speak of sick people attaining Buddhahood. From illness arises the mind that seeks the Way.

 

Among all diseases, the five cardinal sins, the incorrigible disbelief of the icchantika and slander of the Law are the grave ailments that especially pained the Buddha. The people of Japan today, without a single exception, are afflicted with the most serious of all diseases, the grave illness of major slander. I refer to the followers of the Zen, Nembutsu and Ritsu sects, and to the Shingon teachers. Precisely because their ailment is so serious, they neither recognize it themselves nor are others aware of it. And because this illness grows worse, warriors from throughout the four seas will attack at any moment, and the ruler, his ministers and the common people will all be destroyed. To behold this with one's very eyes is indeed a painful thing.

 

In his present life, the lay priest, your husband has not appeared to have had especially strong faith in the Lotus Sutra. But now that the forces of karma accumulated in the past have caused him to suffer this long illness, he seeks the Way day and night without cease. Whatever minor offenses he may have committed in this lifetime must surely have already been eradicated, and by virtue of his dedication to the Lotus Sutra, the great evil of [his past] slander will also be dispelled. Were he to go right now to Eagle Peak, he would feel as delighted as if the sun had come out and illuminated all the ten directions; and he would find himself rejoicing, wondering how an early death could be so happy a thing. No matter what might befall him on the road between this life and the next, he should declare himself to be a disciple of Nichiren. To give an analogy: though Japan is a small country, if one should but announce that he is a vassal of the lord of Sagami, he will command unquestioning awe. I, Nichiren, am the most recalcitrant priest in Japan, but with respect to my faith in the Lotus Sutra, I am the foremost sage in the entire world. My name has reached the pure lands of the ten directions, and heaven and earth surely know of it. If your husband declares that he is Nichiren's disciple, no evil demon can possibly claim ignorance of the name.

 

I have no words to express my thanks to you for your sincerity in sending offerings on many occasions.

 

With my deep respect.

Monkeys rely on trees, and fish depend on water. You, a woman, rely upon your husband. Being loath to part from him, you have shaved off your hair and dyed the sleeves of your robe black. How could the Buddhas of the ten directions not have pity upon you? Nor could the Lotus Sutra ever abandon you. Believing this, you must entrust yourself to it.

 

Nichiren

The sixteenth day of the eighth month

I am bestowing upon you the Gohonzon of Myoho-renge-kyo. Though [the daimoku of] this mandala is written in but five or seven characters, it is the teacher of all Buddhas throughout the three existences and the seal that guarantees the enlightenment of all women. It will be a lamp in the darkness of the road to the next world and a fine horse to carry you over the mountains of death. It is like the sun and the moon in the heavens or Mount Sumeru on earth. It is a ship to ferry people over the sea of suffering. It is the teacher who leads all people to enlightenment. This mandala has never yet been revealed or propagated anywhere in the world in the more than 2,220 years since the Buddha’s passing.

[The prescription of] medicine differs according to the illness. Ordinary medicine will help a slight ailment, but for grave illnesses, elixir should be used. During the 2,220 or more years since the Buddha’s death, the people’s illnesses, that is, their illusions and negative karma, were not serious, and a succession of learned priests appeared in order to act as physicians and dispense medicine appropriately as these illnesses required. These learned priests came from the Kusha, Jojitsu, Ritsu, Hosso, Sanron, Shingon, Kegon, Tendai, Jodo and Zen sects. Each of these sects prescribed its own medicine. For example, the Kegon sect set forth the principle of the six forms and the ten mysteries, the Sanron sect advocated the middle path of the eight negations, the Hosso sect stressed the perception that all phenomena derive from consciousness only, the Ritsu sect upheld the two hundred and fifty precepts, the Jodo sect invoked the name of Amida Buddha, the Zen sect expounded the attainment of Buddhahood by perceiving one’s true nature, the Shingon sect propounded the meditation on the five elements, and the Tendai sect established the theory of ichinen sanzen.

Now, however, we have entered the Latter Day of the Law, and the medicines of these various sects no longer cure the people’s illnesses. Moreover, all the Japanese have become icchantika and people of grave slander. Their offense is even worse than that of killing one’s father or mother, fomenting rebellion or injuring a Buddha. Japan is filled with individuals whose offenses exceed even those of one who were to single-handedly remove the eyes of all the human beings of a major world system, or raze all temples and stupas in the worlds of the ten directions. Consequently, the heavenly deities glare down furiously upon our nation day after day while the earthly deities tremble in continual rage. Nevertheless, all the people of our day believe themselves to be without fault, and none doubts that he will be reborn in the Pure Land and attain enlightenment.

The blind cannot see or comprehend the shining sun, and someone who is sound asleep will not even feel an earthquake reverberating like a great drum. So too it is with all the people of Japan [who do not realize their own offenses]. The offenses committed by the men are heavier than those committed by the women. In like manner, the nuns’ offenses are heavier than the laymen’s and the priests’ more serious than the nuns’. Among the priests, the offenses of those who observe the precepts are worse than those of the priests who violate them, and those of the learned priests are graver still. Such priests are like those with white leprosy among lepers, and among those with white leprosy, the most malignant.

Then, what great physician or what efficacious medicine can cure the illnesses of all people in the Latter Day of the Law? They cannot be cured by the mudras and mantras of Dainichi Buddha, the forty-eight vows of Amida Buddha or the twelve great vows of Yakushi Buddha, not even his pledge to "heal all ills." Not only do such medicines fail to cure these illnesses; they aggravate them all the more.

The Lord Shakyamuni assembled Taho Buddha as well as all the other Buddhas, who were his own emanations, from throughout the ten directions and left one great medicine -- the five characters of Myoho-renge-kyo-for the people of the Latter Day of the Law. He refused to entrust it to any of the bodhisattvas such as Hoe, Kudokurin, Kongosatta, Fugen, Monju, Yakuo and Kannon, let alone to Mahakashyapa, Shariputra [or any other man of the two vehicles]. Rather, there were four great bodhisattvas, including Jogyo, who had been disciples of Shakyamuni Buddha since gohyaku-jintengo. Not even for a moment had they ever forgotten the Buddha. Shakyamuni summoned these bodhisattvas and transferred Myoho-renge-kyo to them.

A woman who takes this efficacious medicine will be surrounded and protected by these four great bodhisattvas at all times. When she rises to her feet, so will the bodhisattvas, and when she walks along the road, they will also do the same. She and they will be as inseparable as a body and its shadow, as fish and water, as a voice and its echo, or as the moon and its light. Should these four great bodhisattvas desert the woman who chants Nam-myoho-renge-kyo, they would incur the wrath of Shakyamuni, Taho and all the other Buddhas of the ten directions. You may be certain that their offense would be greater than even that of Devadatta, their falsehood more terrible than Kokalika’s. How reassuring! Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.

Nichiren

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I have received the white quilted robe and the ten ryo of cotton that you were kind enough to send. The year is drawing to a close, and here in the mountains where I live, the wind blows fiercely and my little dwelling is as full of holes as a wicker basket. I have the leaves of plants for my floor covering and wear clothes made of paper, so that my body becomes as cold as a stone, and the things I have to eat are like ice. When I received the quilted robe, I thought that I would put it on immediately and get warm, but you had written that it was for New Year’s Day of the coming year. I wonder if even the Venerable Mahakashyapa, who retired to Mount Kukkutapada to await the coming of the Honored One of Compassion 5,670 million years in the future, could feel as impatient as I do.

But enough of that. Shiiji Shiro told me that you have been discussing the Buddhist teachings in the presence of your lord, which delights me no end. In reward, I will write to you now about a very important doctrine.

Most people, both the wise and the ignorant, will tell you that Great Bodhisattva Hachiman is a manifestation of Amida Buddha, and this claim is not without reason. In the documents of middle antiquity and in oracles from Hachiman himself, there have been a few instances when he was identified with Amida Buddha. This has come about because people have each at heart become Nembutsu believers, so that they are like someone who mistakes a red stone for a lump of gold or who sees a stump in the field and thinks it is a hare.

The truth is that Hachiman is a manifestation of Shakyamuni Buddha. I say this because in the province of Osumi there is an inscription on a stone to that effect. That stone is now broken into two. On one part are written the two characters that comprise the name Hachiman. The other part bears this inscription: "Long ago on Eagle Peak he preached the Lotus Sutra. Now he has manifested himself as the Great Bodhisattva and resides in the main shrine." This is the first proof that Hachiman is Shakyamuni Buddha.

But there is even more definite proof Great Bodhisattva Hachiman’s father was Emperor Chuai, the fourteenth human sovereign of Japan, and his mother was Empress Jingu, the fifteenth sovereign. [Their son,] Emperor Ojin, the sixteenth sovereign, was the one now known as Great Bodhisattva Hachiman.

His father, Emperor Chuai, being commanded by the Sun Goddess, was about to cross the ocean to attack the kingdom of Silla [on the Korean Peninsula]. But the king of Silla put a curse on him, and as a result Emperor Chuai passed away at Hakata. At that time his consort, Empress Jingu, was already pregnant with the prince. But in order to avenge the late emperor, she amassed a force of several tens of thousands of horsemen and crossed the sea to the kingdom of Silla.

While the ship was still on the waves, she could feel that the hour had come for her child to be born. At that time Empress Jingu addressed the babe in her womb, saying, "Are you a prince, or are you a girl child? If you are a prince, then listen well to what I say. I am crossing over to the land of Silla in order to attack the enemy of your father, Emperor Chuai. Since I am only a woman, I want you to act as my commander in chief. If you are destined to be the sovereign of Japan, then you must not be born just now, but must remain in my womb during the time of battle and from there serve as commander in chief to my tens of thousands of horsemen and carry out the attack on your father’s enemy. But if you do not heed my words and instead insist upon being born at once, then I will cast you into the sea. You must not bear a grudge against me!"

The child accordingly remained in the womb as before. At that time the empress donned a belt made of stones in order to chill her womb and proceeded on her way to Silla where she subjugated the kingdom. When she returned to Japan, she went to the Usa Shrine in the province of Buzen, and there her child was born. He had been in the womb for three years, six months and three days, and was born on the eighth day of the fourth month of a year with the cyclical sign kinoe-tora. This was the child who was later to be known as Emperor Ojin. At the age of eighty, he passed away on the fifteenth day of the second month of a year with the sign mizunoe-saru. He is the chief god of Mount Otoko, a guardian deity to the dynasty that rules our country. His enshrined form is not particularly unusual, but he is nevertheless revered for his mysterious powers. He is the deity now known as Great Bodhisattva Hachiman.

Now Shakyamuni Buddha was born in the kalpa of continuance in the ninth period of decrease, when the human life span measured a hundred years. His father was King Shuddhodana and his mother, Lady Maya. He was born in the state of Kapilavastu in central India, in a place called the Lumbini Gardens, on the eighth day of the fourth month of a year with the sign kinoe-tora. After living for eighty years, he passed away on the banks of the Ajitavati River at Kushinagara in eastern India on the fifteenth day of the second month of a year with the sign mizunoe-saru. It was the same with the present Great Bodhisattva Hachiman. Though one was born in India and the other in Japan, and though they had different fathers and mothers, both were born on the eighth day of the fourth month of a year with the sign kinoe-tora and died on the fifteenth day of the second month of a year with the sign mizunoe-saru.

During the 2,220 and more years since the Buddha passed away, whether in India, China, Japan or anywhere else in the entire land of Jambudvipa, those born as sages and worthy men are all said to have been manifestations of Shakyamuni Buddha. But no one has ever heard of such a coincidence as the one I have just pointed out.

In addition to this strange coincidence, there is the matter of Great Bodhisattva Hachiman’s vow. When he preached the Lotus Sutra [as Shakyamuni Buddha] in India, he said, "Honestly discarding expedient means... ," and in Japan he vowed that he would make his residence on the heads of honest persons. Nevertheless, on the fourteenth day of last month, the eleventh month, at the Hour of the Rat (around 12:00 P.M.), he burned down his sacred shrine and ascended to the heavens. if we consider the reason, we Will see that, though this deity had vowed to reside on the heads of honest persons, there were no longer any honest persons on whose heads he might reside. Being thus left without a dwelling place, he ascended to the heavens.

But the strangest thing of all in this country of Japan is the fact that, although its people have been born in a land related to Shakyamuni Buddha, they have discarded this Buddha, and all, every one of them alike, have become followers of Amida Buddha. They have cast aside Shakyamuni, with whom they have a deep bond, and pay reverence to Amida Buddha, with whom they have no connection at all.

In addition, they have taken the day when Shakyamuni Buddha, their father, passed away, and assigned it to Amida Buddha, and taken the day when he was born, and assigned it to Yakushi [Buddha]. And though they appear to pay reverence to Great Bodhisattva Hachiman, they claim that his true identity is Amida Buddha. Not only have they discarded both true identity and manifestation, but they treat as an enemy anyone who tries to point out their error. That is no doubt the reason why this deity, Hachiman, being powerless to correct the situation, has ascended to the heavens.

The moon will cast its image on water, but its reflection will not dwell in muddy water. However, it will be mirrored even in the drops of dew on the trees above and on the leaves of the grass, if the dew is clear and pure. And in the same way, Hachiman will undoubtedly take up his residence on the head of an honest person, even though that person may not be the ruler of the nation.

Hachiman has vowed to take up residence on the heads of a hundred rulers. And yet he did not reside on the heads of the five rulers of our nation, namely, the eighty-first sovereign, Emperor Antoku; the eighty-second sovereign, the Retired Emperor of Oki; the eighty-third sovereign, the Retired Emperor of Awa; the eighty-fourth sovereign, the Retired Emperor of Sado; and the eighty-fifth sovereign, the Emperor of Higashi Ichijo. He declined to do so because they had the heads of men who are fawning and crooked. Instead, he took up residence on the heads of Yoritomo and Yoshitoki, though these men were mere servants of the throne. This was no doubt because they were honest men.

On considering this, we can see that because persons who put their faith in the Lotus Sutra are following an honest doctrine, Shakyamuni Buddha himself will protect them. How then could it happen that Great Bodhisattva Hachiman, who is his manifestation, would fail to protect them?

Though water may be pure at the outset, if it becomes muddied, the moon will not shine in it. But even though night soil is filthy, when it clears, the moon will not begrudge its reflection. The muddied water may be pure in nature, yet the moon will not shine in it. But the night soil, though impure in nature, will reflect the moon’s rays if it clears.

The muddy water may be likened to learned priests and eminent scholars who keep the precepts but turn their backs on the Lotus Sutra. The night soil may be likened to ignorant people without precepts whose greed is profound and whose anger is intense, but who put undivided faith in the Lotus Sutra alone.

The scripture known as the Nirvana Sutra lists the beings that have been able to attain the way through the Lotus Sutra, and the list includes such filthy creatures as dung beetles, vipers and scorpions. To express the wonderful power of the Lotus Sutra, Bodhisattva Nagarjuna. says that it enables "even such creatures as dung beetles to attain Buddhahood."

The Nirvana Sutra also refers to persons who cannot become Buddhas even through the Lotus Sutra, defining them as icchantika, or those of incorrigible disbelief, who appear to be like arhats or like great bodhisattvas. They are like the muddy water that, though originally pure, will not reflect the moonlight. Thus Great Bodhisattva Hachiman, because he hates dishonesty, has ascended to the heavens. But when he sees the votaries of the Lotus Sutra, how could he begrudge shedding his light on them?

My followers should believe the truth of this matter firmly. Great Bodhisattva Hachiman dwells with us here. Have no doubt about it! Have no doubt about it!

With my deep respect,

Nichiren

The sixteenth day of the twelfth month

Reply to the wife of Shijo Kingo

The fifth volume of the Hokke Mongu states, "The Buddha's great compassion is never exhausted, his skillful wisdom operates without limit. That is why the Buddha preaches parables. Moving the trees, he shows us the wind; raising his fan, he reveals the moon. This is how he awakens us to the truth." The [Buddha's] 'great compassion' is like the mercy and compassion that a mother feels for her child. As Chang-an states, 'One who rids the offender of evil is acting as his parent.' (Gosho Zenshu p. 721)

The sutra states, "At that time, Shariputra's mind danced with joy. Then he immediately stood up, pressed his palms together, gazed up in reverence at the face of the World Honored One." (LS p. 47, 3LS p. 77)

'Shariputra' represents the physical and spiritual activities of all persons in the ten worlds. Now Nichiren and his disciples who chant Nam Myoho Renge Kyo are all Shariputras. One 'dances with joy' when one comes to the realization that the phenomena of the body and mind are the Mystic Law. 'Pressing' refers to myo or Mystic, while 'palms' refer to ho or the Law. 'Together' means the 'world of Buddhahood' and 'palms' mean the other nine worlds. (Gosho Zenshu p. 722)

The sutra states, "But now I have heard from the Buddha what I never heard before, a Law never before known in the past, and it has ended all my doubts and regrets. My body and mind are at ease and I have gained a wonderful feeling of peace and security." (LS p. 48, 3LS p. 78)

'I have heard from the Buddha' refers to the disciples of Nichiren. This passage explains the doctrines of 'threefold contemplation in a single mind' and the 'three thousand realms in a single moment of life' whereby we attain Buddhahood in our present form. Provisional teachings offer neither ease nor peace. According to the orally transmitted teachings, 'my body and mind are at ease' indicates the principle of 'earthly desires are enlightenment' and the 'sufferings of birth and death are nirvana.' 'Body' here indicates that the sufferings are nirvana and 'mind' that 'earthly desires are enlightenment.' The joy of mouth is chanting Nam Myoho Renge Kyo. The joy of mind arises from the elimination of the obstacle of darkness. (Gosho Zenshu p. 723)

The sutra states, "When I heard the sound of this Law." (LS p. 50, 3LS p. 80)

'Hearing' means to take faith in the Lotus Sutra and 'a voice' indicates the voice and sound [i.e. rhythm] of all phenomena, which signifies the Mystic Law. Regarding this 'voice,' the fourth chapter says 'we will take the voice of the Buddha way and cause it to be heard by all.' 'All' means human beings living in the phenomenal world, and 'voice' means Nam Myoho Renge Kyo. (Gosho Zenshu p. 723)

The sutra states, "This house has only one gate." (LS p. 56, 3LS p. 86)

Chapter Five of the Hokke Mongu states, 'This house has only one gate' serves to illustrate [the meaning of] the earlier passage 'by means of various teachings, I declare the Buddha way.' This gateway, moreover, has two meanings. It is also the gateway out from the house and [also] the gateway to the cart. The house represents birth and death, while the gateway is the essential path of exit. [From this view,] it represents the conclusion of the provisional teachings. The cart is the teaching of the Mahayana. The gateway [viewed as opening into the Mahayana] represents the conclusion of the perfect teaching.

The 'one gate' [leading out of the burning house] means faith in the Lotus Sutra. The [great white ox] cart indicates the Lotus Sutra itself. The ox represents Nam-myoho-renge-kyo. The [burning] house represents earthly desires. [Mounting the great white ox cart,] we travel the cycle of birth and death secure upon the earth of our inherent enlightened nature. (Gosho Zenshu p. 724)

The five elements that make up the bodies of living beings, such as we, are reflections of Myoho Renge kyo, and therefore we should use this Treasure Tower chapter as our mirror. (Gosho Zenshu p. 724)

The sutra Chapter states, "[The children will find constant enjoyment] in mounting this jeweled vehicle and proceeding directly to the place of practice." (LS p. 71, 3LS p. 100)

Embracing the Lotus Sutra is called 'proceeding directly to the place of practice. [wisdom throne]' It is not the case that he [votary] leaves his present place and goes elsewhere. Now the dwellings of Nichiren and his disciples who chant Nam Myoho Renge Kyo, whether in the mountains, valleys or the wide plains, is in every case the Land of Tranquil Light. (Gosho Zenshu p. 781)

Chapter six of the Hokke Mongu states, "In the Cheng-fa-hua [ching], this chapter is titled 'Faith and Joy.' While the meaning comes through, 'joy' is not equal to 'understanding.' This present [chapter] expresses the acceptance and understanding [of the four great voice-hearers on hearing the teaching of the one vehicle]. How could 'joy' be most appropriate?"

Among the titles of the twenty-eight chapters of the Lotus Sutra, this chapter has the title 'Faith and Understanding.' The three thousand realms in a single instant arise from the character 'faith.' The attainment of the Way by all Buddhas of the three existences also derives from the character 'faith.' This character 'faith' or 'belief' is a sharp sword that can sever fundamental darkness. As expressed in the statement, 'Having no doubt is called belief,' faith is a sharp sword to sever and destroy doubts and delusions. 'Understanding' is another word for wisdom. Faith is like the price [of a jewel], and wisdom, like the jewel itself. (Gosho Zenshu p. 724)

The single character 'faith' will purchase the wisdom of all Buddhas of the three existences of past, present and future. 'Wisdom' means Nam Myoho Renge Kyo. Faith is the cause of wisdom and represents the stage of verbal identity. Apart from faith, there can be no understanding, and apart from understanding, there can be no faith. The character 'faith' is defined as the seed of wonderful enlightenment. Now because Nichiren and his disciples believe and accept Nam Myoho Renge Kyo, they obtain a great precious jewel, as stated in the sutra, "This cluster of unsurpassed jewels has come to us unsought." (LS p. 87, 3LS p. 116)  Faith is the seed of wisdom, and disbelief is the cause for falling into hell. 'Faith' corresponds to the principle of true being that is unchanging. The reason is that 'faith' means one arrives at 'understanding that all laws are the Mystic Law' and believes in this as the single principle of the true aspect. 'Understanding' corresponds to the wisdom of true being that accords with conditions. It indicates the wisdom of the Buddha of absolute freedom. (Gosho Zenshu p. 725)

Chapter Nine of the Hokke Mongu states, "Having no doubt is called belief; a clear grasp is called understanding." Chapter Six of the Hokke Mongu states, "When people of intermediate capacity heard the Buddha expound the [of the three carts and burning house], their doubts and confusion were removed, for the first time, and they entered understanding of the Mahayana Teaching; therefore this is called 'faith.' Because they advanced in the Mahayana Teaching, that is called 'understanding.'"

The commentary also states, "Here the two words [faith and understanding] are treated separately with respect to the Mahayana teaching and applied to 'discerning the Way' and 'cultivating the Way.' Because doubts are removed, that is 'faith,' and because one further advances, that is 'understanding.' 'Faith' applies to both discerning and cultivating, while 'understanding' only applies to cultivation. Therefore, cultivation of the Way is called 'understanding.'"

The sutra states, "This is my son, and I in truth am his father. Now everything that belongs to me, all of my wealth and possessions, shall belong entirely to this one of mine." (LS p. 85, 3LS p. 114)

I, Nichiren am the father of all the people of Japan. (Gosho Zenshu p. 726)

The sutra states, "This cluster of unsurpassed jewels has come to us unsought." (LS p. 87, 3LS p. 116)

Now from the standpoint of Nichiren and his disciples, 'unsurpassed' indicates Nam Myoho Renge Kyo, which is most unsurpassed among the unsurpassed. The sutra speaks of the 'unsurpassed cluster of jewels' to indicate the Mystic law. [This phrase] means that Nam Myoho Renge Kyo is the treasure in which are clustered all the beneficial practices and meritorious deeds of all Buddhas of the three existences. Faith enables us, without painful practices or merit accumulated through austerities, to receive the peerless treasure through a single utterance. This is the meaning of '[H]as come to us unsought.' (Gosho Zenshu p. 728)

The sutra states, "Now we have become voice-hearers in truth, for we will take the voice of the Buddha way and cause it to be heard by all." (LS p. 94, 3LS p. 124)

Thus, Shariputra expressed his understanding of the Law by saying in [the 3rd] chapter 'listening to the voice.' 'Listening' means to take faith in the sutra and 'the voice' indicates the voice and sound of all phenomena which signifies the Mystic Way. Regarding this voice, [this] chapter states [the above phrase]. 'All' means humans living in the phenomenal world and 'voice' means Nam Myoho Renge Kyo. (Gosho Zenshu p. 728)

The word 'prediction' [prophecy] refers to Nam Myoho Renge Kyo. (Gosho Zenshu p. 730) It is the bestowal of the prophecy of the Law and therefore it is a bestowal of prophecy upon the Dharma realm. (Gosho Zenshu p. 731)

The sutra states, "This disciple of mine, Masha-Kashyapa in future existences will be able to enter the presence of the three thousand billion Buddhas, World Honored Ones, to offer alms, pay reverence, honor and praise them, widely proclaiming the innumerable greater doctrines of the Buddhas. And in his final incarnation he will be able to become a Buddha named Light Bright Thus Come One." (LS p 107, 3LS p. 135)

Now Nichiren and his disciples illuminate the murk and slander of the Law with the light brightness of Nam Myoho Renge Kyo. This is in fact a virtue of Kashayapa the "Light Bright Thus Come One." (Gosho Zenshu p. 731)

The sutra states, "At that time the World Honored One, understanding the thoughts in the minds of his major disciples [Maudgalyayana, Subhuti and Mahakatyayana], made this announcement to the monks: 'Subhuti here in future existences... will attain Buddhahood." (LS p. 110, 3LS p. 137)

Ultimately, Shakyamuni's four great disciples of average capacity represent the four phases of our lives. Kashayapa represents birth, Katyana, old age; Maudgalyayana, illness; and Subhuti, death.

The sutra states, "The four evil paths of existence, hell and the realms of hungry spirits, beasts and asuras, will not exist there." (LS p.113, 3LS p.141)

The prophecy of falling into hell is made [for one who follows an evil teacher], and a prophecy of evil karma is conferred upon one who makes that evil cause." (Gosho Zenshu p. 730)

The sutra, "This disciple of mine, the great Maudgalayana here, when he has cast aside his present body, will see eight thousand two hundred ten million Buddhas, World Honored Ones." (LS p 115, 3LS p.143)

The chanting of Nam Myoho Renge Kyo corresponds to 'casting aside his body'. And when we interpret this passage, takes on the meaning of offering the five elements of one's own body to the universe, not casting off one's own body. Giving up one's own present body to become a Buddha is an interpretation of the sutra from the theoretical teachings. The sutra refers to the discarding of the theoretical teaching as 'casting aside this body.'" (Gosho Zenshu p. 731)

'Phantom' refers to our body, and 'city,' to our mind. To expound the impermanence of body and mind is the heart of the provisional teachings. The intent of the Lotus Sutra is to teach that the impermanent abides eternally. Thus the phantom city is itself the treasure land. Today, when Nichiren and his disciples chant Nam-myoho-renge-kyo, we open both body and mind to reveal them as the Mystic Law. This is called the phantom city being itself the treasure land. (Gosho Zenshu p. 732)

The ten worlds are all Phantom Cities and each one is a Treasure Land. Or again, the Phantom City is the nine worlds and the Treasure Land is the state of Buddhahood. From the Phantom City to the Treasure Land is a distance of five hundred yojanas. (LS p.135) This distance represents the delusions arising from thoughts and desire, of delusions as innumerable and dust particles and grains of sand, and the delusions arising from ignorance which impede Buddhist practice. The five hundred yojanas of earthly desires, in essence, indicate the five characters of Myoho Renge Kyo, means the Phantom City is the Treasure Land. In the phrase 'the Phantom City is precisely the place of Jewels,' the word 'precisely' means Nam Myoho Renge Kyo. (Gosho Zenshu p. 732)

Each life-moment in the Phantom City is a life-moment in the Treasure Land. The provisional teachings expound our mental and physical existences as impermanent. The Lotus Sutra teaches that they constantly exist. When one eliminates attachment to impermanence then the Phantom City is 'wiped out.'

The Phantom City is our skin and flesh, while the Treasure Land is our bones. The opening and realization that one's body and mind are the True Law is the reality of the Phantom City being the place of Jewels. 'Reality' means the simultaneity and coexistence of the impermanent and the constantly existing, according with conditions yet unchanging, understanding and illumination in a single thought-moment. 'Single thought moment' here means a single thought moment in which one believes without doubt in Nam Myoho Renge Kyo. [In the expression, 'the conjured city is precisely the place of jewels,'] one should fix one's mind on the single word 'precisely' [soku] and ponder it. (Gosho Zenshu p. 732)

There is nothing that exists eternally on this earth. Whether something exists or not depends solely upon the time. (Gosho Zenshu p. 732)

The sutra states "There was a Buddha, most honored of two-legged beings, named Great Universal Wisdom Excellence." (LS p. 118, 3LS p. 146)

The votaries who chant Nam Myoho Renge Kyo are the Buddha Great Universal Wisdom Excellence. (Gosho Zenshu p. 733)

The sutra states, "Their grandfather who was a wheel-turning sage king," (LS p. 120, 3LS p. 148)

The 'wheel turning sage-king' is one who passes through the cycle of birth and death, unchanging throughout the three existences of past, present, and future. The wheel-jewel refers to our words and voices. With regard to the wheels of gold, copper, silver and iron; gold indicates life, silver represents death, or bleached bones. Copper gives the appearance of old age, and iron indicates sickness. Thus, the four wheels [of the four wheel turning kings] signify the Buddha's acts of enabling all persons to open, show, awaken to, and enter the Buddha wisdom." (Gosho Zenshu p. 733)

The sutra states, "At that time the leader, knowing that the people have become rested and are no longer fearful or weary, wipes out the phantom city." (LS p. 136, 3LS p. 163)

The entity of one's person, which shall undergo dissolution, is the conjured city. Because one sees this dissolution as extinction, it remains the phantom city. But when one perceives it to be the extinction that is non-extinction, which is called the place of jewels. The Juryo chapter expounds this with the words 'as an expedient means I appear to enter nirvana but in truth I do not pass into extinction.' (LS p. 229) To eradicate the view of extinction is called 'wipes out.' One should ponder in this light the teaching that the three provisional vehicles are precisely the one true [vehicle]. In another sense, 'The leader…wipes out the phantom city' means eradicating the palaces of those who slander the Law.

Now when Nichiren and his disciples chant Nam Myoho Renge Kyo they are asserting that the phantom city is identical to the treasure land. These mountains, valleys, and broad plains, where we live, every one of them, is the treasure land of Eternally Tranquil Light. (Gosho Zenshu p. 734)

The sutra states, "Now you must press forward diligently so that together you may reach the place where the treasure is." (LS p. 141, 3LS p. 168)

Nichiren and his disciples who chant Nam Myoho Renge Kyo will 'reach the place where the treasure is.' 'Together' means that when one is 'together' with Nichiren, one can reach the place of Treasures [Buddhahood] while those who are not with Nichiren will fall into the hell of incessant suffering. Now when Nichiren and his disciples chant Nam Myoho Renge Kyo, they are asserting that the phantom city is the place of jewels. (Gosho Zenshu p. 734)

Now when Nichiren and his disciples chant Nam Myoho Renge Kyo they are bestowing on both learners and adepts a prophecy that, as Shakyamuni said, 'all persons [will be] equal to me, without any distinction between us,' are they not? On all of them, wise and ignorant alike, we bestow the prophecy of Nam Myoho Renge Kyo, 'forcing them to listen, even though it angers them.' (Gosho Zenshu p 735)

The sutra states, "World Honored One, it was like the case of a man who went to the house of a close friend and, having become drunk on wine, lay down to sleep. At that time the friend, had to go out on official business. He took a priceless jewel, sewed it in the lining of the man's robe, and left it with him when he [the friend] went out. The man was asleep drunk and knew nothing about it [the jewel]. When he got up, he set out on a journey to other countries." (LS p 150, 3LS p177)

The wine [on which the poor man gets drunk] represents ignorance. 'Become drunk' indicates disbelief, while 'got up' indicates faith. Now when Nichiren and his disciples chant Nam-myoho-renge-kyo, they awaken from the stupor of fundamental darkness. When we chant Nam Myoho Renge Kyo, our ignorance changes to revelation because of the Mystic Law. (Gosho Zenshu p 735)

The sutra states, "When the poor man saw the jewel, his heart was filled with great joy." (LS p 152, 3LS p 179)

The 'poor man' represents all the people of Japan [all humanity]; 'the jewel' indicates the Daimoku, or the Gohonzon; 'at heart' means both body and mind. 'Great joy' indicates the enlightened state of faith in which earthly desires are transformed into enlightenment and the sufferings of birth and death into nirvana. When we first realize that our own mind is inherently Buddha, that is called 'great joy.' Nam-myoho-renge-kyo is the 'great joy' among joys. (Gosho Zenshu p 788)

 

I have received all your gifts: one container of clear sake, ten metal pouring pots, one hundred steamed rice cakes, one bucket containing perhaps two sho of syrup, a basket of koji oranges and ten skewers of dried persimmons. I have read your message that your joy at the beginning of spring has unfolded like the cherry blossoms and waxed full like the moon.

Your late son Goro comes inevitably to mind. The blossoms that once fell are about to bloom again, and the withered grasses have begun to sprout anew. Why does the late Goro not return as well? Ah, if he were to come back with the evanescent flowers and grasses, then even though we are not Hitomaro, we would wait by the blossoms; even though we are not tethered steeds, we would never leave the grass!

A certain sutra passage says that children are one’s enemies. Perhaps there is reason for this. The bird known as the owl devours its mother, and the beast called hakei destroys its father. A man called An Lu-shan was killed by his son, Shih Shih-ming, and the warrior Yoshitomo killed his father, Tameyoshi. Thus the sutra has grounds for saying that children are one’s enemies.

Another sutra passage says that children are a treasure. King Myoshogon was destined, after his life had ended, to fall into the hell called the great citadel of incessant suffering, but he was saved by his son, the crown prince Jozo. Not only was he able to escape the sufferings of that great hell, but he became a Buddha called Sal Tree King. A woman called Shodai-nyo, for the faults of greed and stinginess, was confined in the realm of hungry spirits, but she was saved by her son Maudgalyayana and was freed from that realm. Thus the sutra’s statement that children are a treasure is in no way false.

The late Goro was sixteen years old. Not only did he surpass others in his disposition and good looks, but he was fully endowed with a man’s strengths and was praised by all. Moreover, his obedience to his parent’s will was like water taking the shape of its container or a shadow following a body. You relied upon him as the pillar of your household; you thought of him as your staff upon the road. All the wealth in your family coffers existed for this child; so did the family retainers. You must have been firmly convinced that, when you died, you would be carried by him on his back to the graveyard, and that there would be nothing left for you to worry about. But lamentably, he has preceded you in death. "Why, why did this happen? It must be a dream, an illusion! I will wake up, I will wake up!" you must have thought. But without your having awakened, already one year has given way to the next. You do not know how long you will have to wait. You must feel that, if only he had left word where you could go and meet him, then without wings, you would soar to the heavens, or without a boat, you would cross over to China. If you heard he was in the bowels of the earth, then how could you fail to dig into the ground?

And yet there is a way to meet him readily. With Shakyamuni Buddha as your guide, you can go to meet him in the pure land of Eagle Peak. The sutra states, "If there are those who hear the Law, then not a one will fail to attain Buddhahood." This means that even if one were to point at the earth and miss it, even if the sun and moon should fall to the ground, even if an age should come when the tides cease to ebb and flow, or even if flowers should not turn to fruit in summer, it could never happen that a woman who chants Nam-myoho-renge-kyo would fail to be reunited with her beloved child. Continue in your devotion to faith and bring this about quickly!

With my deep respect,

Nichiren

The thirteenth day of the first month

Reply to Ueno-ama Gozen

 

In your diary you write that you have fashioned a wooden image of Shakyamuni Buddha. With regard to the eye-opening ceremony appropriate for such a statue, the Fugen Sutra states, "This Mahayana sutra is the treasure storehouse of all Buddhas, the eye of all Buddhas of the ten directions and the three existences." It also says, "This Mahayana sutra is the eye of all Buddhas because, through its teachings, they acquire the five types of vision."

Concerning the phrase "acquire the five types of vision" in this sutra, this refers to the eye of common mortals, the divine eye, the eye of wisdom, the eye of the Law and the eye of the Buddha. These five types of vision are naturally acquired by one who upholds the Lotus Sutra, just as the person who becomes the ruler of a state will naturally be obeyed by all the people of that state, or as the lord of the great ocean will as a matter of course be followed by ocean-dwelling fish.

The Kegon, Agon, Hodo, Hannya and Dainichi sutras may possess the five types of vision in name, but they do not possess them in reality. The Lotus Sutra possesses them in both name and reality. And even if it did not possess them in name, you may be certain that it would possess them in reality.

With regard to the three bodies or properties of a Buddha, the Fugen Sutra states, "The three enlightened properties of the Buddha's life arise from the Hodo. This seal of the great Dharma assures entry into the sea of nirvana. A Buddha's three pure properties arise from this vast ocean. These three properties are the fertile field of good fortune for all human and heavenly beings, and the object most supremely 'worthy of offerings.'"

The three properties or bodies are: first, the Dharma body of the Tathagata; second, the bliss body of the Tathagata; and third, the manifested body of the Tathagata. These three types of Tathagata bodies are invariably possessed by all Buddhas. If we use the moon as an illustration, we may say that the moon itself is comparable to the Dharma body, its light to the bliss body, and its reflection to the manifested body. Just as a single moon has these three different aspects, so a single Buddha possesses the virtues of these three different bodies.

These doctrines of the five types of vision and the three bodies are not expounded anywhere outside of the Lotus Sutra. Therefore the Great Teacher T'ien-t'ai has said, "The Buddha, throughout the three existences, consistently possesses the three bodies. But in the various teachings, he kept it secret and did not transmit it." In this passage of commentary, the phrase "in the various teachings" refers not only to the Kegon, Hodo and Hannya sutras, but to the entire body of sutras other than the Lotus Sutra. And the phrase "he kept it secret and did not transmit it" means that, in the entire body of scripture outside of the Juryo chapter of the Lotus Sutra, Lord Shakyamuni concealed this doctrine and nowhere expounded it. Therefore, in performing the eye-opening ceremony for painted or wooden Buddha images, the only authority to rely on is the Lotus Sutra and the Tendai sect.

In addition, the doctrine of ichinen sanzen is based on the concept of the three realms of existence. The three realms of existence are: first, the realm of living beings; second, the realm of the five components; and third, the realm of the environment. We will set aside the first two for the moment. The third, the realm of the environment, refers to the realm of plants and trees. And the realm of plants and trees includes those plants and trees from which are produced the five shades of pigment used in painting. From this pigment, painted images are created, and from trees, wooden statues are made.

It is the power of the Lotus Sutra that makes it possible to infuse such paintings and statues with a "soul" or spiritual property. This was the realization of the Great Teacher T'ien-t'ai. In the case of living beings, this doctrine is known as attaining Buddhahood in one's present form; in the case of painted and wooden images, it is known as the enlightenment of plants and trees. This is why [the Great Teacher Chang-an] wrote, "There has never been anything to compare to the brightness and serenity of shikan-style meditation," and why [the Great Teacher Miao-lo] stated, "They are nevertheless shocked and harbor doubts when they hear for the first time the doctrine that insentient beings possess the Buddha nature."

This doctrine [of ichinen sanzen] was never heard of in the ages [before the Great Teacher T'ien-t'ai], nor was it known in the ages that followed. And even if it did make its appearance, one may be certain that it had been stolen from him.

However, some two hundred years or more after the time of T'ien-t'ai, Shan-wu-wei, Chin-kang-chih and Pu-k'ung founded the so-called Shingon sect on the basis of the Dainichi Sutra. And then, although there is no mention of any such doctrine in the Dainichi Sutra as the Buddha expounded it, they stole the doctrine of ichinen sanzen from the Lotus Sutra and T'ien-t'ai's interpretation thereof, and proceeded to make it the very heart and core of the Shingon sect. Moreover, they pretended that the doctrine had originated in India, and in this way deceived and misled the latter-day scholars of China and Japan. No one knows the truth of the matter, but all alike assent to and put faith in the assertions of the Shingon sect. This has been going on now for more than five hundred years.

This being the case, the wooden and painted images that were made and consecrated before the time of the Shingon sect, [when the T'ien-t'ai practices were followed,] have manifested extraordinary powers, but those in temples and pagodas built after Shingon [practices were adopted for the eye-opening ceremony] produce very little benefit. Since there are many instances of this, I will not go into detail.

This Buddha of yours, however, is a living Buddha. It differs in no respect from the wooden image of the Buddha made by King Udayana, or that fashioned by King Bimbisara. Surely Bonten, Taishaku, the deities of the sun and moon, and the Four Heavenly Kings will attend you as a shadow accompanies a body and protect you always. (This is the first point I wish to make.)

Your diary also indicates that each year, during the ninety day period from the eighth day of the fourth month through the fifteenth day of the seventh month, you perform acts of devotion to the god of the sun. The god of the sun lives in a palace made of the seven kinds of gems. This palace occupies an area of 816 ri or 51 yojana. In the midst of it, the god of the sun dwells, attended by two consorts, Sho and Musho. To his right and left are ranged the seven luminaries and the nine luminaries, and in front of him stands the goddess Marishiten. The god of the sun rides in a chariot made of the seven gems and drawn by eight fine horses, and in the space of one day and one night he circles about the four continents, acting as an eye to all the living beings who dwell in them.

In the case of the other Buddhas, bodhisattvas and deities, we hear that they bestow superb blessing, but with our common-mortal eyes we have yet to see it. In the case of the sun deity, however, there can be no doubt, for his blessings are before our very eyes. Were it not for Shakyamuni, the lord of teachings, how could such blessings as these be bestowed? And were it not for the power of the wonderful sutra of the one vehicle, how could such marvels appear before us? It is wondrous to contemplate!

In inquiring how one can repay this deity for his favor, one finds that, in the ages before the appearance of Buddhism, people of a discerning nature all bowed before him or presented offerings, and all of them received evidence of blessings in return. At the same time, persons who turned against him were all punished.

Now if we consider what the Buddhist writings have to say, we may note that the Konkomyo Sutra states: "The god of the sun and the god of the moon, because they listen to this sutra, are able to obtain vitality in abundance." And the Saisho-o Sutra states: "Through the power of this sutra king, these luminaries are able to circle around the four continents."

You should understand, therefore, that it is the power of the Buddhist Law that enables the deities of the sun and moon to make their rounds of the four continents. The Konkomyo and Saisho-o sutras are mere expedient teachings leading to the Lotus Sutra. In comparison to the Lotus Sutra, they are like milk in comparison to ghee, or metal in comparison to precious gems. And yet, inferior as these sutras are, they enable the heavenly deities to circle the four continents. How much more power can these deities gain, then, by tasting the sweet ghee of the Lotus Sutra!

Therefore in the Jo chapter of the Lotus Sutra, we find that the deities of the sun and moon are ranged side by side with the god of the stars. And in the Hosshi chapter, it is predicted that the deity of the sun will attain the highest level of enlightenment and be known as the Fire-sustaining Tathagata.

In addition to all this, your late father initiated this worship of the sun deity, and you have succeeded him in the second generation, carrying on these ceremonies over a long period of time. So how could the deity possibly abandon you?

I, Nichiren, have also put my trust in this deity, and in this manner have carried on my struggles in Japan over the past several years. Already I have the feeling that I have achieved victory. Such clear blessings can only be attributed to this deity.

There are many other admirable points in your diary, but I cannot go into them all in this letter.

As for the thing that I admire most: in your letters in the past you have from time to time mentioned your concern for your parents. And when I read your present letter, I could not hold back my tears, so moved was I by pity at your sorrow over the thought that your parents might perhaps be in hell.

Among the Buddha's disciples was one called the Venerable Maudgalyayana. His father was named Kissen Shishi and his mother was named Shodai-nyo. His mother, after passing away, fell into the realm of hungry spirits. While Maudgalyayana was still an ordinary mortal, he was unaware of this fact, and so had no reason to grieve over it. But after he became a disciple of the Buddha, he achieved the status of arhat and, acquiring the divine eye, was able to perceive that his mother was in the realm of hungry spirits. When he became aware of this, he made offerings of food and drink to her, but these only turned into flame and increased her torment. Thereupon he rushed back to the Buddha and reported what had happened. Think how he must have felt at that time!

Now you are an ordinary mortal, possessing no more than the mortal eye, and so you cannot see what realm your parents now occupy and grieve at the thought that perhaps they are in hell. This in itself is a manifestation of filial devotion. Bonten, Taishaku, the deities of the sun and moon, and the Four Heavenly Kings are certain to look upon you with pity.

The Kegon Sutra says, "Those who do not understand their obligations will in many cases meet with an untimely death." And the Kambutsu Sokai Sutra says, "This [failure to repay a debt of gratitude] is the cause that leads to rebirth in the Avichi Hell." But now you have already manifested a sincere concern for your parents, and the heavenly gods are certain to heed your prayers. (This is the second point I wish to stress to you.)

In your letter, you also mention certain things which, on thoroughly considering the heart of the matter, I believe you ought not to do. I, Nichiren, am hated by the people of Japan. This is entirely due to the fact that the lord of Sagami regards me with animosity. I grant that the government has acted quite without reason, but even before I encountered my difficulties, I foresaw that troubles of that kind would occur, and I resolved that, whatever might happen to me in the future, I must not bear any hatred toward others. This determination has perhaps acted as a kind of prayer, for I have been able to come safely through any number of trials. And now I am faced with no such difficulties.

Whose aid was it that allowed me to escape death from hunger when I was exiled to the province of Sado, or that makes it possible for me to recite the Lotus Sutra here in the mountains as I have up until now? It is your aid alone. And if we inquire who has made it possible for you to offer this aid, we would have to say that it is the lord Ema Nyudo. Though he himself is not aware of this fact, it has undoubtedly acted as a kind of prayer on my behalf. And if that is so, then your lord's prayer has also become a kind of prayer on your behalf as well.

 
Moreover, it is thanks to your lord that you have been able to fulfill your obligations to your parents. Regardless of what might happen, it would not be right to leave the service of someone to whom you are so indebted. If he repeatedly rejects you, then there is no help for it. But you yourself must not abandon him, no matter how your life may be placed in danger.

In the passage from the sutra that I quoted above, it says that those who do not understand their obligations may meet with an untimely death. Conversely, those who discharge their filial duties will not meet with such a death.

The bird known as a cormorant is capable of eating iron, but though its insides can digest iron, they do no harm to the embryo chicks in the body of the mother. There are fish that eat pebbles, but this does not kill the unspawned young in the fish's body. The tree called sandalwood cannot be burned by fire, and the fire in the heavens of purity cannot be quenched by water. The body of Shakyamuni Buddha could not be burned, though thirty-two strong men applied torches to it, and when fire emanated from the Buddha's body, the dragon deities of the threefold world all poured down rain in an effort to put it out, but it would not be extinguished.

Now you have aided Nichiren in his acts of merit. Therefore, it will be very difficult for evil persons to do you harm. And if by chance something should happen to you, then you may be certain that it is a retribution in this present life for the hatred that you manifested in some previous existence toward a votary of the Lotus Sutra. Retribution of that kind can never be avoided, no matter how deep one may be within the mountains or how far away at sea. That is why Bodhisattva Fukyo was attacked with staves and sticks, and why the Venerable Maudgalyayana was killed by a group of Brahmans of the Bamboo Staff school. Therefore, what cause have you to grieve?

To avoid unforeseen troubles, it is best to endure patiently. After you read this letter, during the hundred days that follow, you must not heedlessly go out drinking at night with your associates or others at places besides your own home. If your lord should summon you during the daytime, then go to him with all haste. If the summons should come at night, then plead some sudden illness for the first three times he calls you. If he persists in calling you more than three times, then inform your retainers or someone else and have them watch out for trouble at the crossroads before you set out to answer the summons.

If you conduct yourself in this circumspect manner, and the Mongols attack our country in the meantime, then people's feelings toward you will change from what they were in the past, and they will no longer think of attacking you as they would an enemy.

With regard to what you have written me, even if you should be at fault, you should not think lightly of leaving your lord's service - even less so if you are guilty of no error. In that case you must pay no heed, regardless of what others may say.

As for your desire to become a lay priest, there will be plenty of time to do that later. Even then, if circumstances should arise that do not suit you in body or mind, evil influences will again seek to work upon you. These days there are women who become nuns in order to deceive others, and men who become lay priests and commit great evil. You must never become involved in such matters.

Even though you are suffering from no illness, you should receive moxibustion treatment on one or two places on your body so that later you can plead illness if it should become necessary. And if some kind of disturbance should occur, for the time being send someone else to observe what is going on.

It is difficult to write in detail all that I would like to tell you. That is why I have not gone into matters of doctrine here. As for the sutra, I will copy it out for you when the weather gets a little cooler.

With my deep respect,

Nichiren

The fifteenth day of the seventh month in the second year of Kenji (1276), cyclical sign hinoe-ne

- Shogu Mondo Sho -

PART ONE

Having received life, one cannot escape death. Yet though everyone, from the noblest, the emperor, down to the lowliest commoner, recognizes this as a fact, not one person in a thousand or ten thousand truly takes the matter seriously or grieves over it. Suddenly confronted with evidence of the impermanence of life, we may be frightened at the thought that we have remained so distant from Buddhism and lament that we have been too engrossed in secular affairs. Yet we assume that those who have preceded us in death are wretched and that we who remain alive are superior. Busy with that task yesterday and this affair today, we are helplessly bound by the five desires of our worldly nature. Unaware that time passes as quickly as a white colt glimpsed through a crack in the wall, ignorant as sheep being led to the slaughter, held hopeless prisoners by our concern for food and clothing, we fall heedlessly into the snares of fame and profit and in the end make our way back to that familiar village in the three evil paths, only to set out on the road again, reborn time after time in the six paths of existence. What person of feeling could fail to grieve at such a state of affairs, or could fail to be moved to sorrow!
 
Alas! Neither young nor old know what fate awaits them--such is the way of our saha world. All those who meet are destined to part again--such is the rule in this floating world we live in. Although none of this had just struck me for the first time, [I was appalled at] seeing all those who took early leave of this world in the beginning of the Shoka era. Some of them left little children behind them, while others were forced to abandon their aged parents. How sad their hearts must have been when, though still in the prime of life, they were obliged to set off on their journey to the Yellow Springs. It was painful for those who departed, and painful for those left behind.
 
The king of Ch'u's passion for the goddess remained as a wisp of morning cloud, and Liu's grief at remembering his meeting with the immortal visitor was consoled by the sight of his descendants of the seventh generation. But how can a person like myself win release from sorrow? I find myself recalling the poet of old who hoped that, because he was a humble-hearted dweller in the mountains, he might be free of such sadness. Now, gathering together my thoughts as the men of Naniwa gather seaweed to extract salt, I give them form with my writing brush as a memento for people in later ages.
 
How sad, how lamentable it is! From the beginningless past, we have been drunk on the wine of ignorance, reborn again and again in the six paths of existence and the four forms of birth. Sometimes we gasp amid the flames of the hell of burning heat or the hell of great burning heat; sometimes we are frozen in the ice of the hell of the blood-red lotus or the hell of the great blood-red lotus. Sometimes we must endure the hunger and thirst that torment those in the realm of Hunger, for five hundred lifetimes not so much as hearing the words "food" or "drink." Sometimes we suffer being wounded and killed in the realm of Animality, wounding and killing that occur when the small are swallowed up by the large or the short engulfed by the long. Sometimes we face the contention and strife of the realm of Anger; sometimes we are born as human beings and undergo the eight sufferings of birth, old age, sickness, death, the pain of parting from loved ones, the pain of encountering those whom we hate, the pain of failing to obtain what we desire, and the pain that arises from the five components of body and mind. And sometimes we are born in the realm of Heaven and experience the five signs of decay.
 
And so we go round and round like a cartwheel in this threefold world. Even among people once related as father and child, parents reborn do not know that they were parents or children that they were children; and though husband and wife re-encounter one another, they do not know that they have already met. We go astray as though we had the eyes of sheep; we are as ignorant as though we had the eyes of wolves. We do not know our past relationship with the mother who gave us birth, and we are unaware when we ourselves will succumb to death.
 
And yet we have obtained birth in the human world, something difficult to achieve, and have encountered the sacred teachings of the Buddha, which are rarely to be met. We are like the one-eyed turtle finding a floating log with a hole in it that fits him exactly. How regrettable it would be, then, if we did not take this opportunity to sever the bonds of birth and death, making no attempt to free ourselves from the cage of the threefold world!
 
Then a wise man appeared and addressed the unenlightened man, saying, "You are quite right to lament as you do. But those who understand the impermanence of this world in this way and turn their hearts to goodness are rarer than ch'i-lin's horns, while those who fail to understand and instead give themselves to evil thoughts are more numerous than the hairs on a cow. If you wish to arouse the aspiration for enlightenment and to quickly free yourself from the sufferings of birth and death, then I know of the finest doctrine that there is for such a purpose. If you wish, I will explain it to you so that you may know of it."
 
The unenlightened man rose from his seat, pressed his palms together and said, "For some time now I have been studying the classics of secular literature and giving all my attention to matters of poetry, so I have no detailed knowledge of the Buddhist teachings. I hope that you will be kind enough to explain them to me, sir."
 
At that time the wise man said, "You must listen with the ears of Ling Lun, borrow the eyes of Li Chu, and still your mind, and I will explain things to you. The sacred teachings of Buddhism number no less than eighty thousand, but the father and mother of all the sects, the most important teaching, is that concerning the precepts and rules of conduct. In India, the bodhisattvas Vasubandhu and Ashvaghosha and, in China, the priests Hui-k'uang and Tao-hsuan placed great emphasis on these. And in our own country, during the reign of the forty-fifth sovereign, Emperor Shomu, the Chinese priest Ganjin brought to Japan the teachings of the Ritsu sect, along with those of the Tendai sect, and established an ordination platform for administering the precepts at Todai-ji temple. From that time down to the present, the precepts have been revered over many long years, and the honor paid to them increases daily.
 
"In particular, there is the eminent priest Ryokan of Gokuraku-ji. Everyone, from the supreme ruler down to the common people, looks up to him as a living Buddha, and on observing his conduct, we find that it is indeed in keeping with such a reputation. He directed charitable activities at Ijima-no-tsu, collected rice at the Mutsura Barrier and used the funds to build roads in the various provinces. He set up barriers along the seven highways, collected a toll from everyone who passed by, and used the money to build bridges across a number of rivers. In such acts of compassion he is equal to the Buddha, and his virtuous deeds surpass those of the sages of the past. If you wish to quickly free yourself from the sufferings of birth and death, then you should observe the five precepts and the two hundred and fifty precepts, deepen your compassion for others, refrain from killing any living thing, and, like the eminent priest Ryokan, engage in building roads and bridges. This is the finest of all teachings. Are you prepared to embrace it?"
 
The unenlightened man pressed his palms together more fervently than ever and said, "Indeed, I want very much to embrace it! Please explain it to me thoroughly. You speak of the five precepts and the two hundred and fifty precepts, but I do not know what they are. Please describe them to me in detail."
 
The wise man said, "Your ignorance is abysmal! Even a child knows what the five precepts and the two hundred and fifty precepts are. However, I will explain them for you. The five precepts comprise, first, the prohibition against taking life; second, the prohibition against stealing; third, the prohibition against lying; fourth, the prohibition against unlawful sexual intercourse; and fifth, the prohibition against drinking intoxicants. The two hundred and fifty precepts are numerous, and so I will not go into them here."
 
At this the unenlightened man bowed low and with the deepest respect said, "From this day forward, I will devote myself to this doctrine with all my heart."
 
This man had an old acquaintance, a lay Buddhist believer living in retirement, who paid him a visit to cheer him up. At first the visitor spoke about the affairs of the past, likening them to a dream that is endless and hazy, and then he talked of the future, pointing out how vast and dark it is, how difficult to predict. After he had sought in this way to divert his listener and explain his own views, he said, "Most of us who live in this world of ours find we cannot help thinking about the life to come. May I ask what kind of Buddhist doctrine you have embraced in order to free yourself from the sufferings of birth and death or to pray for the welfare of those who have gone on to another life?"
 
The unenlightened man replied, "The other day an eminent priest called on me and instructed me in the five precepts and the two hundred and fifty precepts. In truth I am deeply impressed with his teachings and find them most admirable. Although I know I can never equal the eminent priest Ryokan, I have determined to do all I can to repair roads that are in poor condition and to build bridges over rivers that are too deep for wading."
 
Then the lay believer gave him words of advice, saying, "Your concern for the Way would seem to be admirable, but your approach is foolish. The doctrine you have just described to me is the lowly teaching of the Hinayana. That is why the Buddha has set forth eight analogies and why Bodhisattva Monju has described seventeen differences between the Hinayana and the Mahayana. The Buddha has said, for example, that the Hinayana is like the light of a firefly compared to the brilliance of the sun, or like plain crystal compared to emerald. Moreover, the teachers of India, China and Japan have written not a few treatises refuting the Hinayana teachings.
 
"Next, concerning your reverence for those who observe these practices, a teaching is not necessarily worthy of honor simply because its practitioners are respected. It is for this reason that the Buddha laid down the principle, 'Rely on the Law and not upon persons.'
 
"I have heard it said that the sages of ancient times who observed the precepts could not bear even to utter the words 'kill' or 'hoard,' but would substitute some pure-sounding circumlocution, and when they happened to catch sight of a beautiful woman, they would meditate upon the thought of a corpse. But if we examine the behavior of the monks of today who supposedly observe the precepts, we find that they hoard silks, wealth and jewels and concern themselves with lending money at interest. Since their doctrines and their practices differ so greatly, who would think of putting any faith in them!
 
"And as for this matter of building roads and constructing bridges, it only causes people trouble. The charitable activities at Ijima-no-tsu and the collecting of rice at the Mutsura Barrier have brought unhappiness to a great many people, and the setting up of barriers along the seven highways of the various provinces has imposed a hardship upon travelers. These are things that are happening right in front of your eyes. Can't you see what is going on?"
 
The unenlightened man thereupon flushed with anger and said, "You with your little bit of wisdom have no cause to speak ill of that eminent priest and to defame his teachings! Do you do so knowingly or are you simply a fool? It is a fearful thing you are doing!"
 
Then the lay believer laughed and said, "Alas, you are the foolish one! Let me briefly explain to you the biased views of that sect. You should understand that when it comes to the Buddhist teaching, there is the Mahayana division and the Hinayana division, and that in terms of sects there are those based upon the provisional teachings and those based upon the true teaching. Long ago, when the Buddha taught the Hinayana doctrines in the Deer Park, he was opening the gate to a phantom city. But later, when the mats were spread for the teaching of the Lotus Sutra on Eagle Peak, then those earlier doctrines ceased to be of any benefit."
 
The unenlightened man looked at the lay believer in perplexity and said, "Both the documentary evidence and the evidence of actual fact indeed support what you have said. But then what kind of Buddhist teaching ought one to embrace in order to free oneself from the sufferings of birth and death and quickly attain Buddhahood?"
 
The other replied, "Although I am only a layman I have given myself earnestly to the practice of Buddhism, and from the time of my youth, I have listened to the words of many teachers and have done a certain amount of reading in the sacred scriptures. For those of us of this latter age, who have committed all manner of evil, there is nothing that can compare with the Nembutsu teachings that lead to rebirth in the Pure Land. Thus, Supervisor of Monks Eshin says, 'The teachings and practices that lead to rebirth in the Land of Perfect Bliss are the eyes and feet for those who live in this defiled latter age of ours.' The eminent priest Honen collected the most important passages from the various sutras and spread the doctrine of exclusive devotion to the practice of the Nembutsu. In particular, the original vows of the Buddha Amida surpass the vows of all other Buddhas in their worth and importance. From the first vow, that the three evil paths will not exist in his land, down to the last vow, that bodhisattvas will be enabled to attain the three types of perception, all of Amida's compassionate vows are to be greatly welcomed. But the eighteenth vow is particularly effective on our behalf. In addition, even those who have committed the ten evil acts or the five cardinal sins are not excluded, nor is any distinction made between those who have recited the Nembutsu only one time and those who have recited it many times. For this reason, everyone from the ruler down to the common people favors this sect far above the other sects. And how many countless people have gained rebirth in the Pure Land as a result of it!"
 
The unenlightened man said, "Truly one should be ashamed of the small and yearn for the great, abandon the shallow and embrace the profound. This is not only a principle of Buddhism but a rule of the secular world as well. Therefore I would like to shift my allegiance without delay to this sect you have described. Please explain its principles to me in greater detail. You say that even those who have committed the five cardinal sins or the ten evil acts are not excluded from the Buddha's compassionate vows. What, may I ask, are the five cardinal sins and the ten evil acts?"
 
The wise lay believer replied, "The five cardinal sins are killing one's father, killing one's mother, killing an arhat, shedding a Buddha's blood, and disrupting the harmony of the Buddhist Order. As for the ten evil acts, there are three acts of the body, four acts of the mouth, and three acts of the mind. The three evil acts of the body are killing, stealing and unlawful sexual intercourse. The four evil acts of the mouth are lying, flattery, defaming and duplicity. The three evil acts of the mind are greed, anger and stupidity."
 
"Now I understand them," said the unenlightened man. "From this day forward, I will place all my trust in this power of another, of the Buddha Amida, to bring me to rebirth in the Pure Land."
 
At that time there was a practitioner of the esoteric sect who was extraordinarily diligent in upholding its teachings. He too came to call on the unenlightened man to console him. At first he spoke only of "wild words and ornate phrases," but in the end he discoursed on the differences between the two types of Buddhist teachings, those of the exoteric sects and those of the esoteric sect. He inquired of the unenlightened man, "What sort of Buddhist doctrines are you practicing and what sutras and treatises do you read and recite?"
 
The unenlightened man replied, "Recently, in accordance with the instruction of a lay believer I know, I have been reading the three Pure Land sutras and have come to put profound trust in Amida, the lord of the Western Paradise."
 
The practitioner said, "There are two kinds of Buddhist teachings, the exoteric teachings and the esoteric teachings. The most profound doctrines of the exoteric teachings cannot compare even to the elementary stages of the esoteric teachings. From what you tell me, it seems that the doctrine you have embraced is the exoteric teaching put forth by Shakyamuni Buddha. But the doctrine that I adhere to is the secret teaching of Dainichi Buddha, the King of Enlightenment. If you are truly fearful of this burning house that is the threefold world we live in and long for the wonderful land of Tranquil Light, then you should cast aside the exoteric teachings at once and put faith in the esoteric teachings!"
 
The unenlightened man, greatly startled, said, "I have never heard of this distinction between exoteric and esoteric doctrines. What are the exoteric teachings? What are the esoteric teachings?"
 
The practitioner replied, "I am a hardheaded and foolish person and am not learned at all. Nevertheless, I would like to cite one or two passages and see if I can dispel your ignorance. The exoteric teachings are the doctrines preached in response to the request of Shariputra and the other disciples by a Buddha in the manifested-body aspect. But the esoteric teachings are those which the Buddha Dainichi, a Buddha in the Dharma-body aspect, preached spontaneously out of his boundless joy in the Dharma, with Kongosatta as his listener. These teachings constitute the Dainichi Sutra and the others of the three esoteric sutras."
 
The unenlightened man said, "What you say stands to reason. I think I should correct my former error and hasten to embrace these more worthy teachings!"
 
There was a mendicant priest who drifted about from province to province like floating grass, who rolled on from district to district like tumbleweed. Before anyone realized it he appeared on the scene and stood leaning on the pillar of the gate, smiling but saying nothing.
 
The unenlightened man, wondering at this, asked what he wanted. At first the priest made no reply, but after the question was repeated he said, "The moon is dim and distant, the wind brisk and blustery." His appearance was quite out of the ordinary and his words made no sense, but when the unenlightened man inquired about the ultimate principle behind them he found that they represented the Zen teachings as they are expounded in the world today.
 
He observed the priest's appearance, listened to his words, and asked what he considered a good cause for entering the Buddha Way. The mendicant priest replied, "The teachings of the sutras are a finger pointing at the moon. Their doctrinal nets are so much nonsense that has been captured in words. But there is a teaching that enables you to find rest in the essential nature of your own mind--it is called Zen."
 
"I would like to hear about it," said the unenlightened man.
 
"If you are truly in earnest," said the priest, "you must face the wall, sit in Zen meditation, and make clear the moon of your original mind. That the Zen lineage of the twenty-eight patriarchs was passed on without break in India, and that the line of transmission was handed down through the six patriarchs in China is clear for all to see. It would be pitiful indeed if you should fail to understand what they have taught and remain caught in the nets of doctrine! Since the mind itself is Buddha and Buddha is none other than the mind, what Buddha could there be outside yourself?"
 
When the unenlightened man heard these words, he began to ponder various things and to quietly consider the principles he had heard. He said, "There are a great many different Buddhist doctrines, and it is very difficult to determine which are sound and which are not. It is only natural that Bodhisattva Jotai should have gone east to inquire about the truth, that
 
Zenzai Doji should have sought for it in the south, that Bodhisattva Yakuo burned his arms as an offering, and that Gyobo Bonji stripped off his skin. A good teacher is truly difficult to find! Some say that one should go by the teachings of the sutras, while others say that the truth lies outside the sutras. In pondering the rights and wrongs of these doctrines, he who has not yet fathomed the depths of Buddhism and stands gazing over the waters of the Law is in doubt as to how deep they may be; he who assesses a teacher does so with all the anxiety of a person walking on thin ice. That is why the Buddha has left us those golden words, 'Rely on the Law and not upon persons,' and why it is said that those who encounter the True Law are as few as the grains of earth that can he placed on a fingernail. If there is someone who knows which of the Buddhist teachings are true and which are false, then I must seek him out, make him my teacher and treat him with appropriate respect."
 
They say that it is as difficult to be born in the realm of human beings as it is to thread a needle by lowering the thread from the heavens, and as rare to see and hear the Buddha's teachings as it is for a one-eyed turtle to encounter a floating log with a hole just the right size to hold him. [Having this in mind] and believing that one must regard the body as insignificant and the Law as supreme, the unenlightened man climbed numerous mountains, impelled by his anxiety, going from one temple to another as his feet would carry him. In time he arrived at a rocky cave with green mountains rising sheer behind it. The wind in the pines played a melody of eternity, happiness, true self and purity, and the emerald stream that bubbled along in front sent its waves striking against the bank with echoes of the perfection of these four virtues. The flowers carpeting the deep valley bloomed with the hue of the true aspect of the Middle Way, and from the plum blossoms just beginning to open in the broad meadow wafted the fragrance of the three thousand realms. Truly it was beyond the power of words to describe, beyond the scope of the mind to imagine. One might have thought it the place where the Four White-haired Recluses of Mount Shang lived, or the site where some ancient Buddha had walked about after meditation. Auspicious clouds rose up at dawn, a mysterious light appeared in the evening. Ah, the mind cannot grasp it nor words set it forth!
 
The unenlightened man wandered about, pondering what was before him, now pausing in thought, now resuming his steps. Suddenly he came upon a sage. Observing his actions, he saw that the sage was reciting the Lotus Sutra; his voice stirred the seeker deeply. Peering in at the quiet window of the sage's retreat, he found that the sage was resting his elbows on his desk, pondering the sutra's profound meaning.
 
The sage, divining that the unenlightened man was searching for the Law, asked in a gentle voice, "Why have you come to this cave among these far-off mountains?"
 
The other replied, "Because I attach little importance to life but great importance to the Law."
 
"What practices do you follow?" asked the sage.
 
The unenlightened man answered, "I have lived all my life amid the dust of the secular world and have not yet learned how to free myself from the sufferings of birth and death. As it happened, however, I encountered various good teachers, from whom I learned first the rules of discipline and then the Nembutsu, Shingon and Zen teachings. But though I have learned these teachings, I am unable to determine their truth or falsity."
 
The sage said, "When I listen to your words, I find that it is indeed just as you have said. To hold life lightly but value the Law is the teaching of the sages of former times, and one that I myself know well.
 
"From the realm where there is neither thought nor no thought above the clouds to the very bottom of hell, is there any being who receives life and yet succeeds in escaping death? Thus, even in the unenlightened secular writings we find it said, 'Though you may set out at dawn on the journey of life with pride in the beauty of your rosy cheeks, by evening you will be no more than a pile of white bones rotting on the moor.' Though you may move among the most exalted company of court nobles, your hair done up elegantly like clouds and your sleeves fluttering like eddies of snow, such pleasures, when you stop to consider them, are no more than a dream within a dream. You must come to rest at last under the carpet of weeds at the foot of the hill, and all your jeweled daises and brocade hangings will mean nothing to you on the road to the afterlife. The famed flower-like beauty of Ono no Komachi and Soto'ori Hime was in time scattered by the winds of impermanence. Fan K'uai and Chang Liang, in spite of their skill in the military arts, in the end suffered beneath the staves of the guardians of hell. That is why men of feeling in former times wrote poems such as these:
 
How sad, the evening smoke
 
from Mount Toribe!
 
Those who see off the dead one--
 
how long will they remain?
 
Dew on the branch tips,
 
drops on the trunk--
 
all sooner or later
 
must vanish from this world.
 
"This rule of life, that if one does not die sooner he will surely die later, should not at this late date come as a surprise to you. But the thing that you should desire above all is the Way of the Buddha, and that which you should continually seek are the teachings of the sutras. Now from what you have told me about the Buddhist doctrines you have encountered, I can see that some of them belong to the Hinayana division of Buddhism and some to the Mahayana. But, leaving aside for the moment the question of which is superior and which inferior, I can say that, far from bringing you deliverance, the practice of these teachings will lead to rebirth in the evil paths of existence."
 
At this the unenlightened man exclaimed in surprise, "But were not all the sacred teachings that the Buddha expounded throughout his lifetime designed to benefit living beings? From the time of the preaching of the Kegon Sutra at the seven places and eight assemblies, down to the ceremony in which the Nirvana Sutra was expounded on the banks of the Hiranyavati River, all the doctrines were taught by Shakyamuni Buddha himself. Though one may perhaps be able to distinguish certain small degrees of relative merit among them, how could any of them possibly be the cause for rebirth in the evil paths?"
 
The sage replied, "The sacred teachings that the Buddha proclaimed in the course of his lifetime may be divided into the categories of provisional and true, Hinayana and Mahayana. In addition, they may be classified according to the two paths of the exoteric and the esoteric. Thus they are not all of the same sort. Let me for a moment explain the general nature of the problem and thus relieve you of your misunderstandings.
 
"When Shakyamuni, the lord of the threefold world, was nineteen years old, he left the city of Gaya, and went into retreat on the Dandaka Mountain where he carried out various difficult and painful austerities. He attained enlightenment at the age of thirty, and at that time instantly banished the three categories of illusion and brought to an end the vast night of ignorance. It might appear that he should at that time have preached the one vehicle of the Lotus Sutra in order to fulfill his original vow. But he knew that the people varied greatly in their capacities and that they did not have the receptivity to understand the Buddha vehicle. Therefore he devoted the following forty years or more to developing the people's inherent capacity. Then, in the last eight years of his life, he fulfilled the purpose of his advent in the world by preaching the Lotus Sutra.
 
"Thus it was that when the Buddha was seventy-two he preached the Muryogi Sutra as an introduction to the Lotus Sutra and therein stated: 'In the past I sat upright in the place of meditation under the Bodhi tree for six years and attained the supreme enlightenment. When I observed all phenomena with the eye of a Buddha, I knew that I could not expound my enlightenment just as it was. Why was that? Because I knew that people differ in their natures and their desires. And because they differ in their natures and desires, I expounded the Law in various ways. Expounding the Law in various ways, I made use of the power of expedient means. But in these more than forty years, I have not yet revealed the truth.'
 
"The meaning of this passage is that, when the Buddha was thirty years of age and sat in the place of enlightenment under the Bodhi tree, he observed the inner heart of all beings with the eye of a Buddha and realized that it was not the proper time to preach to them the Lotus Sutra, which reveals the direct way to the attainment of Buddhahood for all beings. Therefore, as one would wave an empty fist about to humor a little baby, he resorted to various expedient means, and for the following forty years or more he refrained from revealing the truth. Thus he defined the period of the expedient teachings as clearly as the sun rising in the blue sky or the full moon coming up on a dark night.
 
"In view of this passage, why should we, with the very same faith that could just as easily be directed toward the Lotus Sutra, cling to the provisional teachings of the sutras that preceded the Lotus Sutra, those doctrines defined by the Buddha to be empty, and as a result keep returning to the same old dwelling in the threefold world, with which we are already so familiar?
 
"Therefore, in the Hoben chapter in the first volume of the Lotus Sutra, the Buddha says, 'Honestly discarding the provisional teachings, I will expound only the supreme Way.' This passage indicates that one should honestly discard the teachings that the Buddha set forth in the various sutras preached in the previous forty-two years, namely, the Nembutsu, Shingon, Zen and Ritsu doctrines to which you referred.
 
"The meaning of this passage is perfectly clear. And in addition, we have the warning delivered in the Hiyu chapter in the second volume, 'Desire only to receive and keep the scripture of the Great Vehicle, not accepting even a single verse from any of the other sutras.' This passage is saying that, no matter what year of the Buddha's life a sutra may have been preached in, one should not accept even a single verse from any of the sutras other than the Lotus Sutra.
 
"The varying doctrines of the eight sects are as numerous as so many orchids and chrysanthemums, and priests and lay believers differ in appearance, yet they all agree in claiming to cherish the Lotus Sutra. But how do they interpret these passages from the Lotus Sutra that I have just cited? These passages speak of 'honestly discarding' the earlier teachings and forbid one to accept so much as a single verse from any of the other sutras. But are the doctrines of Nembutsu, Shingon, Zen and Ritsu not based on the 'other sutras'?
 
"Now this sutra of Myoho-renge-kyo I have been speaking of represents the true reason why all Buddhas make their advent in the world and teaches the direct way to the attainment of Buddhahood for all beings. Shakyamuni Buddha entrusted it to his disciples, Taho Buddha testified to its veracity, and the various other Buddhas extended their tongues up to the Brahma Heaven, proclaiming, 'All that you [Shakyamuni Buddha] have expounded is the truth.' Every single character in this sutra represents the true intention of the Buddhas, and every dot of it is a source of aid to those who repeat the cycle of birth and death. There is not a single word in it that is untrue.
 
"Is not he who fails to heed the warnings of this sutra in effect cutting off the tongues of the Buddhas and deceiving the worthies and sages? This offense is truly fearful. Thus, in the second volume it says, 'One who refuses to take faith in this sutra and instead slanders it immediately destroys the seeds for becoming a Buddha in this world.' The meaning of this passage is that, if one turns his back on even one verse or one phrase of this sutra, he is guilty of a crime equal to that of killing all the Buddhas of the ten directions in the three existences of past, present and future.
 
"If we use the teachings of the sutras as a mirror in which to examine our present world, we will see that it is a difficult thing to find one who does not betray the Lotus Sutra. And if we understand the true meaning of these matters, we can see that even a person who merely refuses to have faith cannot avoid being reborn in the hell of incessant suffering. How much more so is this true, then, for someone like the eminent priest Honen, the founder of the Nembutsu sect, who urged people to discard the Lotus Sutra in favor of the Nembutsu! Where, may I ask, in all the five thousand or seven thousand volumes of sutras is there any passage that instructs us to discard the Lotus Sutra?
 
"The priest Shan-tao, who was revered as a practitioner who had mastered the Nembutsu meditation and honored as a living incarnation of Amida Buddha, designated five kinds of incorrect practices that are to be discarded and said of the Lotus Sutra that it cannot save 'one in a thousand'; by which he meant that if a thousand people put faith in that sutra, not a single one of them will attain Buddhahood. And yet the Lotus Sutra itself says, 'Among those who hear of this Law, there is not one who shall not attain Buddhahood.' This indicates that if they hear this sutra, then all beings in the Ten Worlds, along with their environments, will attain the Buddha Way. Hence the sutra predicts that Devadatta, though he has committed the five cardinal sins, will in the future become a Buddha called Heavenly King, and tells how the dragon king's daughter, though as a woman subject to the five obstacles and thought to be incapable of attaining Buddhahood, was able instantly to achieve enlightenment in the southern realm. Thus even the dung beetle can ascend through the six stages of practice and is in no way excluded from achieving Buddhahood.
 
"In fact, Shan-tao's words and the passages of the Lotus Sutra are as far apart as heaven and earth, as different as clouds from mud. Which one are we to follow? If we stop to ponder the logic of the matter, we will realize that Shan-tao is the deadly enemy of all Buddhas and sutras and the foe of wise priests and humble lay believers alike. If the words of the Lotus Sutra are true, then how can he escape the hell of incessant suffering?"
 
At these words, the unenlightened man flushed with anger and said, "You are a person of no more than humble station in life, and yet you dare to utter such ugly accusations! I find it very difficult to judge whether you speak out of true understanding or out of delusion, and to tell whether your words stand to reason or not. It behooves us to remember that the priest Shan-tao is said to have been a manifestation of Amida the Well Attained or of his attendant, Bodhisattva Seishi. And the same is said of the eminent priest Honen, or that he was a reincarnation of Shan-tao. These were both outstanding men of antiquity, and in addition they had acquired extraordinary merit through their religious practices and commanded the most profound degree of understanding. How could they possibly have fallen into the evil paths?"
 
The sage replied, "What you say is quite correct, and I too had great respect for these men and believed in them as you do. But in matters of Buddhist doctrine one cannot jump to conclusions simply on the basis of the eminence of the person involved. The words of the sutras are what must come first. Do not make light of a teaching just because the person who preaches it is of humble station. The fox of the kingdom of Bima who recited the twelve-character verse that goes, 'There are those who love life and hate death; there are those who love death and hate life,' was hailed as a teacher by the god Taishaku, and the demon who recited the sixteen-character verse that begins, 'All is changeable, nothing is constant,' was treated with great honor by Sessen Doji. This was done, however, not because the fox or the demon was of such eminence, but simply out of respect for the doctrines they taught.
 
"Therefore, in the sixth volume of the Nirvana Sutra, his final teaching delivered in the grove of sal trees, our merciful father, Lord Shakyamuni, said, 'Rely on the Law and not upon persons.' Even when great bodhisattvas such as Fugen and Monju, men who have returned to the stage just preceding full enlightenment, expound the Buddhist teachings, if they do not do so with the sutra text in hand, then one should not heed them.
 
"The Great Teacher T'ien-t'ai states, 'That which accords with the sutras is to be accepted and heeded. But put no faith in anything that in word or meaning fails to do so.' Here we see that one should accept what is clearly stated in the text of the sutras but discard anything that cannot be supported by the text. The Great Teacher Dengyo says, 'Depend upon the preachings of the Buddha and do not put faith in traditions handed down orally,' which expresses the same idea as the passage from T'ien-t'ai's commentary. And Bodhisattva Nagarjuna says, 'Rely on treatises that are faithful to the sutra; do not rely on those that distort the sutra.' This passage may be understood to mean that even among the various sutras, one should discard the provisional teachings put forth prior to the Lotus Sutra and put one's faith in this sutra, the Lotus. Thus both sutras and treatises make it perfectly clear that one should discard all scriptures other than the Lotus.
 
"Nowhere in all the five thousand or seven thousand volumes of sutras listed in the K'ai-yuan era catalogue do we find a single scriptural passage that expresses disapproval of the Lotus Sutra and advises one to discard it or to cast it aside, nor any passage that says it is to be classified among the incorrect practices and abandoned. [If you disagree,] you had better find some reliable passage from the sutras [that will support your view], so that you may rescue Shan-tao and Honen from their torments in the hell of incessant suffering.
 
"The practitioners of the Nembutsu in our present day, priests as well as ordinary lay men and women, not only violate the words of the sutras but also go against the instructions of their own teachers. Shan-tao produced a commentary in which he described five kinds of incorrect practices that should be abandoned by practitioners of the Nembutsu. Speaking of these incorrect practices, the Senchaku Shu says: 'Concerning the first of the incorrect practices, that of reading and reciting sutras, he [Shan-tao] states that with the exception of the recitation of the Kammuryoju Sutra and the other Pure Land sutras, the embracing, reading and recitation of all sutras, whether Mahayana or Hinayana, exoteric or esoteric, is to be regarded as an incorrect practice.... Concerning the third of the incorrect practices, that of worshiping, he states that with the exception of worshiping the Buddha Amida, the worshiping or honoring of any of the other Buddhas, bodhisattvas or deities of the heavenly and human worlds is to be regarded as an incorrect practice. Concerning the fourth of the incorrect practices, that of calling on the name, he states that with the exception of calling on the name of the Buddha Amida, calling on the name of any other Buddha, bodhisattva or deity of the heavenly and human worlds is to be regarded as an incorrect practice. Concerning the fifth of the incorrect practices, that of praising and giving offerings, he states that with the exception of praises and offerings directed to the Buddha Amida, the praising of and giving of offerings to any other Buddha, bodhisattva or deity of the heavenly and human worlds is to be regarded as an incorrect practice.'
 
"This passage of commentary is saying that with regard to the first incorrect practice, that of reading and reciting sutras, there are fixed rules for priests and lay believers of the Nembutsu, both men and women, concerning which sutras are to be read and which are not to be read. Among the sutras that are not to be read are the Lotus, Ninno, Yakushi, Daijuku, Hannya Shin, Tennyo Jobutsu and Hokuto Jumyo sutras, and, in particular, among the eight volumes of the Lotus Sutra, the so-called Kannon Sutra [actually the Kanzeon Bosatsu Fumon chapter], which is commonly read by so many people. If one reads so much as a single phrase or a single verse of these sutras, then, although he may be a devoted practitioner of the Nembutsu, he is in fact grouped among those who follow incorrect practices and cannot be reborn in the Pure Land. Yet now, as I observe the world with my own eyes, among those who chant the Nembutsu I see many people who read these various sutras, thus going against their teachers and thereby committing one of the seven cardinal sins.
 
In addition, in the passage concerning the third kind of incorrect practice, that of worshiping, it is said that with the exception of the worship of Amida flanked by two honored bodhisattvas, the worshiping or honoring of any of the earlier mentioned Buddhas, bodhisattvas or heavenly deities and benevolent gods is to be regarded as an incorrect practice and is forbidden to practitioners of the Nembutsu. But Japan is a land of the gods. It was created by the august deities Izanagi and Izanami, the Sun Goddess Amaterasu Omikami deigns to have her dwelling here, and the Mimosuso River for many long ages down to the present has continued to flow [through the grounds on which her shrine is located]. How could anyone who was born in this country heed such an erroneous doctrine! In addition, as we have been born under the all-encompassing sky and enjoy the benefits of the three kinds of luminous bodies, the sun, the moon and the stars, it would be a most fearful thing if we should show disrespect to the gods of these heavenly bodies.
 
"Again, in the passage concerning the fourth kind of incorrect practice, that of calling on the name, it says that there are certain names of Buddhas and bodhisattvas that the Nembutsu believer is to call on, and certain names of Buddhas and bodhisattvas that he is not to call on. The names he is to call on are those of the Buddha Amida and his two honored attendants. The names he is not to call on are those of Shakyamuni, Yakushi, Dainichi and the other Buddhas; those of Jizo, Fugen, Monju, the gods of the sun, moon and stars; the deities of the shrines in Izu and Hakone, Mishima Shrine, Kumano Shrine, and Haguro Shrine; the Sun Goddess Amaterasu Omikami; and the Great Bodhisattva Hachiman. If anyone so much as once recites any of these names, then, although he may recite the Nembutsu a hundred thousand or a million times, because he committed the error of calling on the name of one of these Buddhas, bodhisattvas, the gods of the sun and moon, and other deities, he will fall into the hell of incessant suffering and fail to be reborn in the Pure Land. But when I look about at the world, I find Nembutsu believers who call on the names of these various Buddhas, bodhisattvas, heavenly deities and benevolent gods. Thus, in this matter as well, they are going against the instructions of their own teachers.
 
"In the passage concerning the fifth incorrect practice, that of praising and giving offerings, the Nembutsu believer is enjoined to make offerings to the Buddha Amida and his two bodhisattva attendants. But if he should offer even a little bit of incense or a few flowers to the earlier mentioned Buddhas, bodhisattvas or heavenly deities and benevolent gods, then, although the merit he has gained from the Nembutsu practice may be laudable, because of the error he has committed, he is condemned to be classified among those who carry out incorrect practices. And yet, when I look around the world, I see the Nembutsu believers paying visits to various shrines and offering streamers of paper or cloth, or entering various Buddhist halls and bowing in reverence there. In this, too, they are going against the instructions of their teachers. If you doubt what I say, then look at the text of the Senchaku Shu. It is very clear on these points.
 
"Again, the Kannen Homon Sutra by the priest Shan-tao says, 'With regard to intoxicants, meat and the five strong-flavored foods, one must vow never to lay a hand on them, never to let his mouth taste them. One must pledge, "If I should go against these words, then may foul sores break out on both my body and mouth." The meaning of this passage is that the Nembutsu believers, men and women lay believers, nuns and priests alike, must not drink wine and must not eat fish or fowl. In addition, they must not eat any of the five strong-flavored foods, the pungent or strong-smelling foods such as leeks or garlic. If any Nembutsu believers fail to abide by this rule, then in their present life they will find foul sores breaking out on their bodies, and in the next life they will fall into the hell of incessant suffering. In fact, however, we find many Nembutsu laymen and laywomen, nuns and priests, who pay no heed to this prohibition but drink as much wine and eat as much fish and fowl as they please. They are in effect swallowing knives with which to wound themselves, are they not?"
 
Thereupon the unenlightened man said, "In truth, as I listen to your description of the doctrine, I can see that even if the Nembutsu teaching could in fact lead one to rebirth in the Pure Land, its observances and practices are very difficult to carry out. And of course, since the sutras and treatises upon which it is based all belong to the category of provisional expositions, it is perfectly clear that it can never lead to rebirth in the Pure Land. But surely there is no reason to repudiate the Shingon teachings. The Dainichi Sutra constitutes the secret teaching of Dainichi Buddha, the King of Enlightenment. It has been handed down in an unbroken line of transmission from Dainichi Buddha to Shan-wu-wei and Pu-k'ung. And in Japan the Great Teacher Kobo spread the teachings concerning the mandalas of the Diamond World and the Womb World. These are secret and arcane teachings that concern the thirty-seven honored ones. Therefore, the most profound doctrines of the exoteric teachings cannot compare even to the elementary stages of the esoteric teachings. Hence the Great Teacher Chisho, of the Later Toin Hall, stated in his commentary, 'Even the Lotus Sutra cannot compare [to the Dainichi Sutra], much less the other doctrines.' Now what is your view on this matter?"
 
The sage replied, "At first I too placed my trust in Dainichi Buddha and desired to carry out the teachings of the Shingon sect of esoteric Buddhism. But when I investigated the basic doctrines of the sect, I found that they are founded on views that in fact are a slander of the Law!
 
"The Great Teacher Kobo of Mount Koya, of whom you have spoken, was a teacher who lived in the time of Emperor Saga. He received a mandate from the emperor directing him to determine and explain the relative profundity of the various Buddhist teachings. In response, he produced a work in ten volumes entitled Jojushin Ron. Because this work is so broad and comprehensive, he made a condensation of it in three volumes, which bears the title Hizo Hoyaku. This work describes ten stages in the development of the mind, from the first stage, the 'mind of lowly man, goatish in its desire' to the last stage, the 'glorious mind, the most secret and sacred.' He assigns the Lotus Sutra to the eighth stage, the Kegon Sutra to the ninth stage, and the Shingon teachings [of the Dainichi Sutra] to the tenth stage. Thus he ranks the Lotus Sutra as inferior even to the Kegon Sutra, and as two stages below the Dainichi Sutra. In this work, he writes, 'Each vehicle that is put forward is claimed to be the vehicle of Buddhahood, but when examined from a later stage, they are all seen to be mere childish theory.' He also characterizes the Lotus Sutra as a work of 'wild words and ornate phrases,' and disparages Shakyamuni Buddha as being lost in the realm of darkness.
 
"As a result, Kobo's disciple in a later age, Shokaku-bo, the founder of the temple Dembo-in, was led to write that the Lotus Sutra is not fit even to be a sandal-bearer to the Dainichi Sutra, and that Shakyamuni Buddha is not worthy to serve as an ox-driver to Dainichi Buddha.
 
"Still your thoughts and listen to what I say! In all the five thousand or seven thousand volumes of sutras that the Buddha preached during his lifetime, or the three thousand or more volumes of the Confucian and Taoist scriptures, is there anywhere a passage clearly stating that the Lotus Sutra is a doctrine of 'childish theory,' or that it ranks two stages below the Dainichi Sutra, being inferior to the Kegon Sutra as well, or that Shakyamuni Buddha was lost in the realm of darkness and is not worthy even to serve as an ox-driver to Dainichi Buddha? And even if such a passage did exist, one would certainly have to examine it with great care!
 
"When the Buddhist sutras and teachings were brought from India to China, the manner of translation depended upon the inclination of the particular translator, and there were no fixed translations for the sutras and treatises. Hence the Learned Doctor Kumarajiva of the Later Ch'in dynasty always used to say, 'When I examine the Buddhist teachings as they exist in China, I find that in many cases they differ from the Sanskrit originals. If the sutra translations that I have produced are free from error, then, after I am dead and cremated, my body, since it is impure, will no doubt be consumed by the flames, but my tongue alone [with which I have expounded the true meaning of the sutras] will not be burned.' And when he was finally cremated, his body was reduced to a pile of bones, but his tongue alone remained, resting on top of a blue lotus blossom and emitting a brilliant light that outshone the rays of the sun. How wonderful a happening!
 
"Thus it came about that the translation of the Lotus Sutra made by the Learned Doctor Kumarajiva in particular spread easily throughout China. And that is why, when the Great Teacher Dengyo of Enryaku-ji attacked the teachings of the other sects, he refuted them by saying, 'We have proof in the fact that the tongue of the Learned Doctor Kumarajiva, the translator of the Lotus Sutra, was not consumed by the flames. The sutras that you rely upon are all in error!'
 
"Again, in the Nirvana Sutra the Buddha says, 'When my teachings are transmitted to other countries, many errors are bound to be introduced.' Even if among sutra passages we were to find the Lotus Sutra characterized as useless or Shakyamuni Buddha described as a Buddha who was lost in the realm of darkness, we should inquire very carefully to see whether the text that makes such statements belongs to the provisional or the true teaching, to the Mahayana or the Hinayana, whether it was preached in the earlier or the later part of the Buddha's life, and who the translator was.
 
"It is said that Lao Tzu and Confucius thought nine times before uttering a single word, or three times before uttering a single word. And Tan, the Duke of Chou, was so eager to receive his callers that he would spit out his food three times in the course of a meal and wring out his hair three times in the course of washing it [to show them the greatest courtesy]. If even the people described in the shallow, non-Buddhist writings behaved with such care and circumspection, then how much more so should those who study the profound doctrines of the Buddhist scriptures!
 
"Now nowhere in the sutras and treatises do we find the slightest evidence to support this contention [that the Lotus Sutra is inferior to the Dainichi Sutra]. The Great Teacher Kobo's own commentary says that one who slanders persons and disparages the Law will fall into the evil paths. A person like Kobo will invariably fall into hell-there can be no doubt of it."
 
The unenlightened man seemed to be dazed, and then suddenly began to sigh. After some time, he said, "The Great Teacher Kobo was an expert in both the Buddhist and non-Buddhist writings and a teacher and leader of the masses. In virtuous practices he excelled the others of his time, and his reputation was known everywhere. It is said that when he was in China, he hurled a three-pronged diamond-pounder all the way across the more than eighty thousand ri of the ocean until it reached Japan, and that when he expounded the meaning of the Heart Sutra, so many sufferers from the plague recovered their health that they filled the streets. Thus he was surely no ordinary person, but a manifestation of a Buddha in temporal form. We can hardly fail to hold him in esteem and put faith in his teachings."
 
The sage replied, "I at first thought the same way. But after I entered the path of the Buddha's teachings and began to distinguish what accords with its principles from what does not, I realized that the ability to perform miraculous acts at will does not necessarily constitute a basis for determining the truth or falsity of Buddhist teachings. That is why the Buddha laid down the rule that we should 'rely on the Law and not upon persons,' which I mentioned earlier.
 
"The ascetic Agastya poured the Ganges River into one ear and kept it there for twelve years, the ascetic Jinu drank the great ocean dry in a single day, Chang Chieh exhaled fog, and Luan Pa exhaled clouds. But this does not mean that they knew what is correct and what is not in the Buddhist teachings, or that they understood the principle of cause and effect. In China, when the Dharma Teacher Fa-yun lectured on the Lotus Sutra, in no time at all flowers came raining down from the heavens. But the Great Teacher Miao-lo said that although Fa-yun had produced such a response, his words were not in accord with the truth [of the Lotus Sutra]. Thus Miao-lo accused him of having failed to understand the truth of Buddhism.
 
"The Lotus Sutra rejects the three types of preaching--that done by the Buddha in the past, the present and the future. It refutes the sutras preached before it, saying that in them the Buddha had 'not yet revealed the truth.' It attacks the sutras of the same period by declaring itself superior to those 'now being preached,' and repudiates the sutras expounded later by stating that it excels all those 'to be preached.' In truth, the Lotus Sutra is first among all sutras preached in the three categories of past, present and future.
 
"In the fourth volume of the Lotus Sutra, we read, 'Yakuo, I tell you this. Among all the sutras that I preach, the Lotus Sutra holds first place.' This passage means that at the gathering on Eagle Peak the Buddha addressed Bodhisattva Yakuo and told him that, beginning with the Kegon Sutra and ending with the Nirvana Sutra, there were countless sutras numbering as many as the sands of the Ganges, but that among all these, the Lotus Sutra that he was then preaching held first place. But evidently the Great Teacher Kobo misread the word 'first' as 'third.'
 
"In the same volume of the Lotus Sutra, the Buddha says, 'For the sake of the Buddha Way I have in countless different lands from the beginning until now widely preached various sutras, but among them this sutra is foremost.' This passage means that Shakyamuni Buddha has appeared in countless lands, taking different names and assuming varying life spans. And it establishes that, among all the sutras he has preached in the various forms in which he manifested himself, the Lotus Sutra holds first place.
 
"In the fifth volume of the Lotus Sutra it is stated that the Lotus Sutra 'holds the highest place,' making clear that this sutra stands above the Dainichi, Kongocho, and all the other countless sutras. But evidently the Great Teacher Kobo read this as 'holds the lowest place.' Thus Shakyamuni and Kobo, the Lotus Sutra and the Hizo Hoyaku, are in fact completely at odds with each other. Do you intend to reject Shakyamuni and follow Kobo? Or will you reject Kobo and follow Shakyamuni? Will you go against the text of the sutra and accept the words of an ordinary teacher? Or will you reject the words of an ordinary teacher and honor the golden words of the Buddha? Think carefully before you decide what to accept and what to reject!
 
"Furthermore, in the Yakuo chapter in volume seven, ten similes are offered in praise of the teachings of the Lotus Sutra. The first simile concerns water, and in it streams and rivers are likened to the other various sutras, and the great ocean to the Lotus Sutra. Thus if anyone should assert that the Dainichi Sutra is superior and the Lotus Sutra inferior, he is in effect saying that the great ocean holds less water than does a little stream! Everyone in the world today understands that the ocean exceeds the various rivers in size, and yet they fail to realize that the Lotus Sutra is the first among sutras.
 
"The second simile concerns mountains. Ordinary mountains are likened to the other sutras and Mount Sumeru to the Lotus Sutra. Mount Sumeru measures 168,000 yojana from top to bottom; what other mountain could compare with it? To say that the Dainichi Sutra is superior to the Lotus Sutra is like saying that Mount Fuji is bigger than Mount Sumeru.
 
"The third simile deals with the moon and stars. The other sutras are likened to the stars and the Lotus Sutra is likened to the moon. Comparing the moon and the stars, can anyone be in doubt as to which is superior?
 
"Later on in the series of similes, we read, 'In the same way, this sutra, the Lotus, holds first place among all the various sutras and doctrines, whether they were preached by Buddhas, by bodhisattvas or by shomon disciples.'
 
"This passage tells us that the Lotus Sutra is not only the foremost among all the doctrines preached by Shakyamuni Buddha in the course of his lifetime, but that it also holds first place among all the teachings and sutras preached by Buddhas such as Dainichi, Yakushi or Amida, and by bodhisattvas such as Fugen or Monju. Therefore, if anyone should assert that there exists a sutra superior to the Lotus, you must understand that he is expounding the views of the followers of non-Buddhist teachings or of the Devil of the Sixth Heaven.
 
"Moreover, as to the identity of Dainichi Buddha, when Shakyamuni Buddha, the lord of teachings, who had been enlightened from remote ages past, for forty-two years dimmed his light and mingled with the dust of the world, adapting himself to the capacities of the people of the time, he, a Buddha who unites the three bodies in one, temporarily assumed the form of Vairochana. Therefore, when Shakyamuni Buddha revealed the true aspect of all phenomena, it became clear that Vairochana was a temporary form that Shakyamuni had manifested in response to the capacities of the people. For this reason, the Fugen Sutra says that Shakyamuni Buddha is given the name Vairochana Pervading Everywhere, and that the place where that Buddha lives is called Eternally Tranquil Light.
 
"Now the Lotus Sutra expounds the doctrines of the mutual possession of the Ten Worlds, ichinen sanzen, the unification of the three truths, and the inseparability of the four kinds of lands. Moreover, the very essence of all the sacred teachings expounded by Shakyamuni Buddha in his lifetime--the doctrines that persons of the two vehicles can achieve Buddhahood and that the Buddha attained enlightenment in the inconceivably remote past--is found only in this one sutra, the Lotus. Is there any mention of these most important matters in the three esoteric sutras you have been talking about, the Dainichi Sutra, the Kongocho Sutra and so forth? Shan-wu-wei and Pu-k'ung stole these most important doctrines from the Lotus Sutra and contrived to make them the essential points of their own sutras. But in fact this is a fraud; their own sutras and treatises contain no trace of these doctrines. You must make haste and remedy your thinking on this point!
 
"The fact is that the Dainichi Sutra includes each of the four types of teachings and expounds the kind of precepts whose benefit is exhausted when the bodily form comes to an end. It is a provisional teaching, designated by Chinese teachers as a sutra belonging to the Hodo category, the group of sutras which, according to T'ien-t'ai's classification, were preached in the third period. How shameful [to hold it above the Lotus]! If you really have a mind to pursue the Way, you must hurry and repent of your past errors! In the final analysis, this sutra of Myoho-renge-kyo sums up all the teachings and meditational practices of Shakyamuni Buddha's entire lifetime in a single moment of life, and encompasses all the living beings of the Ten Worlds and their environments in the three thousand realms."

- Shogu Mondo Sho -

PART TWO
 
At this, the unenlightened man looked somewhat mollified and said, "The words of the sutra are clear as a mirror; there is no room to doubt or question their meaning. But although the Lotus Sutra surpasses all the other sutras that the Buddha taught before, at the same time, or after, and represents the highest point in his preaching life, still it cannot compare with the single truth of Zen, which cannot be bound by words or confined in the text of a sutra, and which deals with the true nature of our minds. In effect, the realm where the countless doctrines are all cast aside and where words cannot reach is what is called the truth of Zen.
 
"Thus, on the banks of the Hiranyavati River, in the grove of sal trees, Shakyamuni Buddha stepped out of his golden coffin, twirled a flower, and when he saw Mahakashyapa's faint smile, entrusted this teaching of Zen to him. Since then, it has been handed down without any irregularity through a lineage of twenty-eight patriarchs in India, and was widely propagated by a succession of six patriarchs in China. Bodhidharma is the last of the twenty-eight patriarchs of India and the first of the six patriarchs of China. We must not allow this transmission to be lost, and founder in the nets of doctrine!
 
"So in the Daibontenno Mombutsu Ketsugi Sutra, the Buddha says, 'I have a subtle teaching concerning the Eye and Treasury of the True Law, the Wonderful Mind of Nirvana, the True Aspect of Reality That Is without Characteristics. It represents a separate transmission outside the sutras, independent of words or writing. I entrust it to Mahakashyapa.'
 
"Thus we see that this single truth of Zen was transmitted to Mahakashyapa apart from the sutras. All the teachings of the sutras are like a finger pointing at the moon. Once we have seen the moon, what use do we have for the finger? And once we have understood this single truth of Zen, the true nature of the mind, why should we concern ourselves any longer with the Buddha's teachings? Therefore a man of past times has said, 'The twelve divisions of the sutras are all idle writings.'
 
"If you will open and read the Platform Sutra of Hui-neng, the sixth patriarch of this sect, you will see that this is true. Once one has heard even a single word and thereby grasped and understood the truth, what use does he have for the teachings? But how are we to understand this principle?"
 
The sage replied, "You must first of all set aside the doctrines for the moment and consider the logic of the matter. Can anyone, without inquiring into the essential meaning of the Buddha's lifetime teachings or investigating the basic principles of the ten sects, presume to admonish the nation and teach others? This Zen that you are taking about is something that I have studied exhaustively for some time. In view of the extreme doctrines that it teaches, I must say that it is a highly distorted affair.
 
"There are three types of Zen, known respectively as Tathagata Zen, doctrinal Zen, and patriarchal Zen. What you are referring to is patriarchal Zen, and I would therefore like to give you a general idea of it. So listen, and understand what it is about.
 
"It speaks of transmitting something apart from the teachings. But apart from the teachings there are no principles, and apart from principles there are no teachings. Don't you understand the logic of this, that principles are none other than teachings and teachings none other than principles? This talk about the twirled flower, the faint smile, and something being entrusted to Mahakashyapa is in itself a teaching, and the four-character phrase about its being 'independent of words or writing' is likewise a teaching and a statement in words. This sort of talk has been around for a long while in both China and Japan. It may appear novel to you, but let me quote one or two passages that will clear up your misconceptions.
 
"Volume eleven of the Hochu states: 'If one says that we are not to hamper ourselves by the use of verbal expressions, then how, for even an instant in this saha world, can we carry on the Buddha's work? Do not the Zen followers themselves use verbal explanations when they are giving instruction to others? If one sets aside words and phrases, then there is no way to explain the meaning of emancipation, so how can anyone ever hear about it?'
 
"Farther on, we read: 'It is said that Bodhidarma came from the west and taught the "direct pointing to the mind of man" and "perceiving one's true nature and attaining Buddhahood." But are these same concepts not found in the Kegon Sutra and in the other Mahayana sutras? Alas, how can the people of our time be so foolish! You should all put faith in the teachings of the Buddha. The Buddhas, the Tathagatas, tell no lies!'
 
"To restate the meaning of this passage: if one objects that we are hampering ourselves with doctrinal writings and tying ourselves down with verbal explanations, and recommends a type of religious practice that is apart from the teachings of the sutras, then by what means are we to carry on the Buddha's work and make good causes in this saha world of ours? Even the followers of Zen, who advocate these views, themselves make use of words when instructing others. In addition, when one is trying to convey an understanding of the Buddhist Way, he cannot communicate the meaning if he sets aside words and phrases. Bodhidharma came to China from the west, pointed directly to people's minds, and declared that those minds were Buddha. But this principle is enunciated in various places even in the provisional Mahayana sutras that preceded the Lotus Sutra, such as the Kegon, Daijuku and Daihannya sutras. To treat it as such a rare and wonderful thing is too ridiculous for words. Alas, how can the people of our time be so distorted in their thinking! They should put their faith in the words of truth spoken by the Tathagata of perfect enlightenment and complete reward, who embodies the principle of the Middle Way that is the true aspect of all things.
 
"In addition, the Great Teacher Miao-lo in the first volume of his Guketsu comments on this situation by saying, 'The people of today look with contempt on the sutra teachings and emphasize only the contemplation of truth, but they are making a great mistake, a great mistake indeed!'
 
"This passage applies to the people in the world today who put meditation on the mind and the dharmas first and do not delve into or study the teachings of the sutras. On the contrary, they despise the teachings and make light of the sutras. This passage is saying that this is a mistake.
 
"Moreover, I should point out that the Zen followers of the present age are confused as to the teachings of their own sect. If we open the pages of the Zoku Koso Den, we find that in the biography of the Great Teacher Bodhidharma, the first patriarch of Zen in China, it states, 'By means of the teachings one can understand the essential meaning.' Therefore, one should study and practice the principles embodied in the sacred teachings preached by the Buddha in the course of his lifetime and thereby gain an understanding of the substance of the various doctrines and the nature of the different sects.
 
"Furthermore, in the biography of Bodhidharma's disciple, Hui-k'o, the second of the six Chinese patriarchs, it states that the Meditation Master Bodhidharma handed over the four volumes of the Ryoga Sutra to Hui-k'o, saying, 'Observing this land of China, I find only this sutra to be of real worth. If you base your practice on it, you will be able to bring salvation to the world.' Here we see that, when the Great Teacher Bodhidharma came from India to China, he brought the four volumes of the Ryoga Sutra and handed them over to Hui-k'o, saying, 'When I observe the situation in this country, I see that this sutra is of outstanding superiority. You should abide by it and put it into practice and become a Buddha.'
 
"As we have just seen, these patriarch-teachers placed primary emphasis on the sutra texts. But if we therefore say that one must rely on the sutras, then we must take care to inquire whether those sutras belong to the Mahayana or the Hinayana, whether they are provisional teachings or true teachings.
 
"When it comes to making use of sutras, the Zen sect relies on such works as the Ryoga Sutra, the Shuryogon Sutra, and the Kongo Hannya Sutra. These are all provisional teachings that were preached before the Lotus Sutra, doctrines that conceal the truth.
 
"These various sutras expound partial truths such as 'the mind itself is Buddha and Buddha is none other than the mind.' The Zen followers have allowed themselves to be led astray by one or two such sentences and phrases, failing to inquire whether they represent the Mahayana or the Hinayana, the provisional or the true teachings, the doctrines that reveal the truth or the doctrines that conceal it. They merely advance the principle of non-duality without understanding the principle of duality, and commit an act of great arrogance, claiming that they themselves are equal to the Buddha. They are following in the tracks of the Great Arrogant Brahman of India and imitating the old ways of the Meditation Master San-chieh of China. But we should recall that the Great Arrogant Brahman, while still alive, fell into the hell of incessant suffering, and that San-chieh, after he died, turned into a huge snake. How frightful, how frightful indeed!
 
"Shakyamuni Buddha, with his understanding that had penetrated the three existences, and by the light of the clear wisdom-moon of perfect enlightenment and complete reward, peered into the future and, in the Zobo Ketsugi Sutra, made this prediction: 'Among the evil monks there will be those who practice meditation and, instead of relying on the sutras and treatises, heed only their own view of things, declaring wrong to be right. Unable to distinguish between what is correct and what is heretical, all they will do is face the clergy and lay believers and declare in this fashion, "I can understand what is right, I can see what is right." You should understand that it is people like this who will destroy my teachings in no time at all.'
 
"This passage is saying that there will be evil monks who put all their faith in Zen and do not delve into the sutras and treatises. They will base themselves on heretical views and fail to distinguish between false and true doctrines. Moreover, they will address themselves to men and women believers, monks and nuns, declaring, 'I can understand the doctrines, but other people do not,' in this way working to spread the Zen teachings. But you should understand that these people will destroy the True Law of the Buddha. If we examine this passage and observe the state of the world today, we see that the two match each other as perfectly as do the two pieces of a tally. Be careful! There is much to fear here!
 
"You spoke earlier of twenty-eight patriarchs of India who orally transmitted this Zen doctrine, but on what evidence is such a statement based? All the texts I have seen speak of twenty-four or, in some cases, twenty-three persons who transmitted the Buddha's teachings. Where is the translation that establishes the number of patriarchs as twenty-eight? I have never seen such a statement. This matter of the persons who were involved in the line of transmission of the Law is not something that one can simply write about arbitrarily. The Buddha himself left a clear record of what the line of transmission would be.
 
"Thus in the Fuhozo Den, it states: 'There will be a monk by the name of Aryasimha living in the kingdom of Kashmir who will strive vigorously to accomplish the Buddha's work. At that time the ruler of the kingdom will be named Mirakutsu, a man who gives himself up wholly to false views and has no reverence or faith in his heart. Throughout the kingdom of Kashmir he will destroy Buddhist temples and stupas and slaughter monks. He will take a sharp sword and use it to cut off Aryasimha's head. But no blood will spurt from his neck; only milk will come flowing out. With this, the line of persons who transmit the Law will be cut off.'
 
"To restate this passage: The Buddha says that, after he passes into nirvana, there will be a succession of twenty-four persons who will transmit his Law. Among these, the last to carry on the line of transmission will be a monk named Aryasimha, who will work to spread the Buddha's Law throughout the kingdom called Kashmir. The ruler of this state will be a man named King Dammira. He will be a person of false views and profligate ways, who has no faith in the Buddha's Law and no reverence for the monks. He will destroy Buddhist halls and stupas and use a sword to cut off the heads of the monks. And when he cuts off the head of the monk Aryasimha, there will be no blood in his neck; only milk will come flowing out. The Buddha declares that at this time the line of persons who transmit the Law will be cut off.
 
"The actual events did not in any way differ from the Buddha's predictions; the Venerable Aryasimha's head was in fact cut off. And as his head fell to the ground, so too did the arm of the king.
 
"It is a gross error to speak of twenty-eight patriarchs. This is the beginning of the errors of the Zen sect. The reason that Hui-neng lists twenty-eight patriarchs in his Platform Sutra is that, when he decided to treat Bodhidharma as the first patriarch of Chinese Zen, he found that there were too many years between the time of Aryasimha and that of Bodhidharma. He therefore arbitrarily inserted the names of three Zen teachers to fill up the interval, so that he could make it seem as though the Law had been transmitted from India to China without any break or irregularity in the line of transmission. It was all a fabrication designed to make people respect the Zen teachings.
 
"This deception was put forth long ago in China. Thus, the eleventh volume of the Hochu states: 'In our [T'ien-t'ai] school, we recognize a transmission through twenty-three patriarchs. How could there be any error in this view? Concerning the claim that there were twenty-eight patriarchs, we can find no translation of a source that supports such a view. Recently Zen priests have even produced carvings in stone and woodblock engravings, each with a sacred verse attached, which represent the seven Buddhas and the twenty-eight patriarchs, handing these down to their disciples. Alas, how can there be such blatant falsehoods! If persons of understanding have any power at all, they should do everything they can to correct such abuses!'
 
"This text is saying that to assert a transmission through a line of twenty-eight patriarchs and to produce stone carvings and woodblock engravings of them to indicate the line of transmission are highly mistaken undertakings, and that anyone who understands this should work to correct such errors. This is why I say that patriarchal Zen is a gravely erroneous affair.
 
"Earlier, you quoted a passage from the Daibontenno Mombutsu Ketsugi Sutra to prove your contention that Zen is 'a separate transmission outside the sutras.' But by quoting a sutra passage you were already contradicting your own assertion. Moreover, this sutra represents the provisional teachings, and, in addition, it is not listed either in the K'ai-yuan or the Chen-yuan era catalogues of Buddhist works. Thus we see that it is a work unlisted in the catalogues and a provisional teaching as well. Hence the scholars of our time do not refer to it; it cannot be used to prove anything.
 
"Coming now to the Lotus Sutra, we should note the groups which benefited when it was preached. When the doctrine of the hundred worlds and the thousand factors, or ichinen sanzen, was expounded in the theoretical teaching, the people of the two vehicles, who had been likened to rotten seeds [that can never put forth shoots], had the seeds of Buddhahood sprout. In the previous forty-two years of the Buddha's preaching, these persons had been despised because it was thought that 'never would they attain Buddhahood.' In every gathering and assembly, they heard nothing but curses and slander spoken against them and were shunned by all those of the human and heavenly realms, until it seemed that they were destined to die of hunger. But now, when the Lotus Sutra was preached, it was predicted that Shariputra would become the Flower Light Tathagata, that Maudgalyayana would become the Tamalapattra Sandalwood Fragrance Tathagata, that Ananda would become the Mountain Sea Wisdom Unrestricted Power King Buddha, that Rahula would become the Stepping on Seven Treasure Flowers Tathagata, that the five hundred arhats would become Universal Brightness Tathagatas, and that the two thousand shomon disciples would become Treasure Form Tathagatas. And on the day when the Buddha's life span from the time he attained enlightenment in the remote past was revealed, the bodhisattvas who were as countless as particles of dust increased in their understanding of the Way, discarded their still remaining illusions, and attained the last stage before the level of supreme enlightenment.
 
"Now if we examine the commentary of the Great Teacher T'ien-t'ai, it states: 'The other sutras tell us that, although the bodhisattvas may become Buddhas, those persons in the two realms of shomon and engaku can never do so. Good people can become Buddhas, we are told, but there is no indication that evil ones can do likewise. Men, it is said, can become Buddhas, but women are branded as emissaries from hell. Persons in the human or heavenly realms can attain Buddhahood, but it is nowhere stated that nonhuman creatures can do so. And yet, in this sutra, it is stated that all of these beings can attain Buddhahood.'
 
"What a wonderful thing this is! Though we have been born in the impure world in the Latter Day of the Law, we have committed neither the five cardinal sins nor the three cardinal sins as Devadatta did. And yet it was predicted that even Devadatta would in time become the Heavenly King Tathagata, so how much more should it be possible for persons like us, who have committed no such sins, to attain Buddhahood! And the eight-year-old dragon king's daughter, without changing her reptilian form, attained the wonderful fruit of Buddhahood in the southern realm. Therefore, how much more likely is it that women who have been born into the human realm should be able to do so!
 
"It is most difficult to be born in human form, and extremely rare to encounter the True Law. Now, if you want to rid yourself quickly of erroneous beliefs and adhere to what is correct, transform your status as a common mortal and attain that of Buddhahood, then you should abandon the Nembutsu, Shingon, Zen and Ritsu teachings and embrace this wonderful text of the single vehicle. If you do so, you will without a doubt be able to shake off the dust and defilement of delusion and impurity, and manifest yourself as a pure embodiment of enlightenment."
 
Then the unenlightened man said, "Listening to the teachings and admonitions of a sage like you, I find that the misunderstandings I have labored under in recent days are all suddenly dispelled. It is as though inherent wisdom had awakened within me. When right and wrong are made so clear, who could fail to take faith?
 
"And yet, when I look at the world around me, I find that, from the supreme ruler on down to the numberless common people, all place deep trust in the Nembutsu, Shingon, Zen and Ritsu teachings. Since I have been born in this land, how could I go against the example of the ruler?
 
"Moreover, my parents and ancestors all put their faith in the principles of the Nembutsu and other teachings, and in that faith they ended their lives and vanished into the clouds of the other world.
 
"Here in Japan, there are, to be sure, a great many people, both eminent and humble. Yet, while those who adhere to the provisional teachings and the sects based upon them are numerous, I have yet to hear the name of a single individual who puts faith in the teachings that you have been explaining. Therefore, leaving aside the question of which teachings will lead to good places in the next life and which will lead to bad ones, and not attempting to inquire which teachings are true and which false, we find that the five thousand or seven thousand volumes of the Buddhist scriptures and the three thousand or more volumes of the Confucian and Taoist writings all emphasize the importance of obeying the orders of the ruler and complying with the wishes of one's parents.
 
"In India, Shakyamuni, the lord of teachings, expounded the principles of carrying out filial conduct and repaying one's obligations, and in China, Confucius set forth the way of giving loyal service to the ruler and honoring one's parents as filial offspring should. A person who is determined to repay the debt of gratitude he owes his teacher would not hesitate to slice off a piece of his own flesh or cast his body away. Among those who were aware of the debt of gratitude they owed to their lords, Hung Yen cut open his stomach, and Yu Jang fell on his sword. And among those who were truly mindful of their obligations to their parents, Ting Lan fashioned a wooden image of his deceased mother, and Han Po-yu wept [upon realizing how feeble his aged mother had become] when she beat him with her staff. Though Confucianism, Brahmanism and Buddhism all differ in their doctrines, they are alike in teaching one to repay debts of kindness and give thanks for favors received.
 
"Thus if I were to be the first one to place faith in a doctrine that neither the ruler, my teacher, nor my parents put faith in, I would surely be guilty of the charge of turning against them, would I not? At the same time, the passages from the sutras that you have quoted make perfectly clear the truth of this doctrine, and all my doubts about it have been resolved. And if I do not prepare myself for the life hereafter, then in my next existence I will find myself submerged in suffering. Whether I try to go forward or to retreat, my way is beset by difficulties. What am I to do?"
 
The sage replied, "You understand this doctrine, and yet you can say a thing like that! Have you failed to comprehend the logic of the matter? Or is it simply beyond your understanding?
 
"Ever since I began to study the Law handed down from Shakyamuni Buddha and undertook the practice of the Buddhist teachings, I have believed it is most important to understand one's obligations to others, and made it my first duty to repay such debts of kindness. In this world, we owe four debts of gratitude. One who understands this is worthy to be called human, while one who does not is no more than a beast.
 
"As I wish to help my father and mother in their next existence and repay the debt that I owe to my country, I am willing to lay down my life, simply because I understand the debt that I owe them and for no other reason.
 
"Now let me ask you to close your eyes, still your mind, and apply your thoughts to the logic of the matter. If, knowing the best path, one sees his parents or sovereign taking an evil path, can he fail to admonish them? If a fool, crazed with wine, is about to drink poison, can one, knowing this, not try to stop him? In the same way, if one understands the truth of the Buddhist teachings and knows the sufferings of fire, blood and swords, can he fail to lament at seeing someone to whom he owes a debt of gratitude about to fall into the evil paths? Rather he should cast away his body and lay down his life in an effort to save such a person. He will never grow weary of admonishing him, nor will there be limits to his grief.
 
"The sufferings that meet our eyes in this present world are lamentable enough. How much more lamentable are those that one will encounter on the long road of death! How can we fail to be pained at the thought of it? A thing to be boundlessly feared is the life hereafter; a matter of greatest concern is the existence to come!
 
"And yet you say that, without inquiring into what is right and what is wrong, you will follow your parents' orders; without attempting to determine what is correct and what is erroneous, you will obey the words of the sovereign. To a fool, such conduct may appear to be loyal and filial, but in the opinion of a wise man, there can be no greater disloyalty, no greater departure from filial piety!
 
"Shakyamuni Buddha, the lord of teachings, was a descendant of wheel-turning kings, the grandson of King Simhahanu, and the heir of King Shuddhodana, and should by rights have become a great ruler of the five regions of India. But he awakened to the truth of the impermanence of life and grew to abhor the world, desiring a way to escape this realm of suffering and attain emancipation. King Shuddhodana, grieving at this, cleverly contrived to have the sights of the four seasons displayed to their best advantage in the four directions so that the prince might be diverted from his intention.
 
"First, in the east, where a break appeared in the trailing mist, he pointed out the wild geese crying as they made their way back north; the plums blooming by the window, their fragrance wafting through the beaded blinds; the entrancing hues of the flowers; the countless calls of the bush warblers; and the other sights of spring.
 
"In the south he showed him the crystal colors of the fountains, the deutzia flowers blooming beside the clear-flowing streams, the cuckoos of Shindoda forest, and the other signs of summer.
 
"In the west there were the autumn-reddened leaves mingling with the evergreens to weave a pattern of brocade, the breezes blowing gently over the reed flowers, or the stormy winds that swept wildly through the pines. And as if to remind one of the departed summer, there were the fireflies glimmering by the swampside, so numerous that one might mistake them for the stars in the heavens, and the repeated voices of the pine cricket and the bell cricket, bringing one to tears.
 
"And in the north, before one knew it, there was the melancholy color of withered fields, the rims of the ponds sealed with ice, and the sad sound of the little streams in the valley.
 
"Not only did the king attempt to console his son's mind by presenting the world to him in this way, he also assigned five hundred soldiers to guard each of the four gates of the palace. But, in the end, when the prince was nineteen, at midnight on the eighth day of the second month, he summoned his groom Chandaka, ordered him to saddle his horse, Kanthaka, and made his way out of the city of Gaya.
 
"He entered the Dandaka Mountain, where for twelve years he gathered firewood on the high slopes, drew water in the deep valleys, and performed various austerities and difficult practices. At the age of thirty he attained the wonderful fruit of enlightenment, becoming the only one worthy of honor in the threefold world and the lord of all the teachings that he expounded throughout his life. He brought salvation to his father and mother and opened the way for all living beings. Could such a man be called unfilial?
 
"The ninety-five schools of Brahman believers were the ones who accused the Buddha of being unfilial. But by disobeying the command of his father and mother and entering the realm of the unconditioned, he was, on the contrary, able to lead his father and mother to salvation, thus demonstrating that he was in fact a model of filial piety.
 
"King Myoshogon, the father of Jozo and Jogen, adhered to the teachings of the Brahmans and turned his back on the Law of the Buddha. His two sons and heirs disobeyed their father's orders and became disciples of Unraionno Buddha, but in the end they were able to guide their father so that he became a Buddha called Sharajuo, or King of Sal Trees. Could anyone say, then, that these were unfilial sons?
 
"There is a passage in the sutras that says, 'By renouncing one's obligations and entering nirvana one can truly repay those obligations in full.' Thus we see that he who casts aside all bonds of indebtedness and love in this present life and enters into the true path of Buddhism is the one who really understands the meaning of obligations.
 
"Moreover, I know the depth of the obligation owed to one's ruler far better than you do. If you really wish to show that you understand your debt of gratitude, then you should admonish the ruler from the depths of your heart and forcefully advise him. To follow his orders even when these are contrary to what is right is the act of an utter sycophant and the height of disloyalty!
 
"King Chou of the Yin dynasty was an evil ruler, and Pi Kan, his loyal minister. When Pi Kan saw that the king was going against what was right in ruling the nation, he vigorously admonished him. As a result Pi Kan's breast was ripped open, but after his death, King Chou was overthrown by the king of the Chou. To the present day, Pi Kan has been known as a loyal minister, and King Chou as an evil ruler.
 
"When Kuan Lung-p'eng admonished his sovereign, King Chieh of the Hsia dynasty, he was beheaded. But King Chieh has come to be known as an evil ruler, and Kuan Lung-p'eng as a loyal minister. We are taught that, if one admonishes his sovereign three times and still his advice is not heeded, then he should retire to the mountain forests. Why do you nevertheless remain silent while the ruler commits misdeeds in your full view?
 
"I have gathered together a few examples of worthy men of ancient times who did in fact retire from the world to dwell in the mountain forests. Open your foolish ears and listen a moment! During the Yin dynasty, T'ai-kung Wang hid himself in a valley called P'o-ch'i; in the Chou dynasty, Po I and Shu Ch'i hid themselves on Mount Shou-yang; Ch'i Li-chi of the Ch'in dynasty retired to Mount Shang-lu; Yen Kuang of the Han dynasty lived in a solitary lodge; and Chieh Tzu-sui of the state of Chin became a recluse on Mount Mien-shang. Are we to call these men disloyal? Anyone who would do so is a fool! If you understand what it means to be loyal, you will admonish your sovereign, and if you want to be filial, you must speak up!
 
"Earlier you said that those who adhere to the provisional teachings and to the sects based on them are very numerous, while those who adhere to the sect I have been recommending are few, and you ask why one would abandon the teachings favored by many and take up those favored by few. But the many are not necessarily worthy of honor, nor the few, deserving of contempt.
 
"People of wisdom and goodness are rare indeed, while fools and evil persons are numerous. A ch'i-lin is the finest of beasts and a phoenix the finest of birds, yet they are very few in number. On the other hand, cows and sheep, crows and pigeons are among the lowlier and commoner of creatures, and yet they are extremely plentiful. If the many are always worthy while the few are to be despised, should one then cast aside a ch'i-lin in favor of cows and sheep, or pass over a phoenix and instead select crows and pigeons?
 
"The mani jewel and the diamond are the most wondrous of all precious stones. These gems are rare, while broken tiles and shards, clods of earth and common stones are the most useless of objects, and at the same time abound. Now if one follows your advice, ought he to discard the precious jewels and instead content himself with broken tiles and shards? How pitiful and meaningless that would be!
 
"A sage ruler is a rare thing, appearing only once in a thousand years, while a worthy minister appears once in five hundred years. The mani jewel is so rare that we have only heard of it, and who, for that matter, has ever actually seen a ch'i-lin or a phoenix? In both secular and religious realms, as is plain to see, good persons are rare while evil persons are numerous. Why, then, do you insist upon despising the few and favoring the many? Dirt and sand are plentiful, but rice and other grains are rare. The bark of trees is available in great quantities, but hemp and silk fabrics are hard to come by. You should put the truth of the teaching before everything else; certainly you should not base your judgment on the number of adherents."
 
The unenlightened man thereupon moved off his mat in a gesture of respect, straightened his sleeves, and said, "I have heard what you stated about the principles of the sacred teachings. Truly it is more difficult to be born as a human being than it is to lower a thread from the heavens above and pass it through the eye of a needle at the bottom of the sea, and it is rarer for one to be able to hear the Law of the Buddha than it is for a one-eyed turtle to encounter a floating log [with a hollow in it that fits him exactly]. Now I have already obtained birth in the human realm, something difficult to achieve, and have had the privilege of hearing the Buddhist teachings, which are seldom encountered. If I should pass my present life in idleness, then in what future life could I possibly free myself from the sufferings of birth and death and attain enlightenment?
 
"Though in the course of a kalpa the bones I have left behind in successive existences may pile up higher than a mountain, to this day I have not yet sacrificed so much as a single bone for the sake of the Buddha's Law. And though, in the course of these many lifetimes, I have shed more tears over those I loved or was indebted to than there is water in the sea, I have never spilled so much as a single tear for the sake of my future existences. I am the most stupid of the stupid, truly a fool among fools! Though I may have to cast aside my life and destroy this body of mine, I am determined to hold life lightly and to enter the path of the Buddha's teachings, to assist in bringing about the enlightenment of my father and mother and to save my own person from the bonds of hell. Please teach me exactly how I should go about it! How should one practice if he takes faith in the Lotus Sutra? Of the five practices, which one should I concentrate on first? Please give me careful instruction in your worthy teachings!"
 
The sage replied, "You have been imbued with the fragrance of your orchid-room friend; you have become upright like mugwort growing in a field of hemp. Truly, the bare tree is not really bare: once spring comes, it bursts into blossom. The withered field is not really withered: with the coming of summer, it turns fresh and green again! If you have repented of your former errors and are ready to adhere to the true doctrine, then without doubt you can swim in the calm and quiet deeps [of nirvana], and dwell at ease in the palace of the unconditioned.
 
"Now in widely propagating the Buddhist teachings and bringing salvation to all people, one must first take into consideration the teaching, the capacity of the people, the time, the country, and the sequence of propagation. The reason is as follows. In terms of the time, there are the periods of the Former, the Middle and the Latter Days of the Law, and in terms of the teachings, there are the Hinayana and the Mahayana doctrines. In terms of the practices to be adopted, there are shoju and shakubuku. It is a mistake to practice shakubuku at a time when shoju is called for, and equally erroneous to practice shoju when shakubuku is appropriate. The first thing to be determined, therefore, is whether the present period is the time for shoju or the time for shakubuku.
 
"Shoju is to be practiced when throughout the entire country only the Lotus Sutra has spread, and when there is not even a single misguided teacher expounding erroneous doctrines. At such a time, one may retire to the mountain forests, practice the meditation on the dharmas, or carry out the five, the six or the ten practices. But the time for shakubuku is very different from this. It is a time when many different sutras and teachings spring up here and there like so many orchids and chrysanthemums, when the various sects command a large following and enjoy renown, when truth and error stand shoulder to shoulder, and when Mahayana and Hinayana dispute which is superior. At such a time, one must set aside all other affairs and devote one's attention to rebuking slander of the Law. This is the practice of shakubuku.
 
"If, failing to understand this principle, one were to practice shoju or shakubuku at an inappropriate time, then not only would he be unable to attain Buddhahood, but he would fall into the evil paths. This is firmly laid down in the Lotus and Nirvana sutras, and is also clearly stated in the commentaries by T'ien-t'ai and Miao-lo. It is, in fact, an important principle of Buddhist practice.
 
"We may compare these two ways of practice to the two types of measures, the civil and the military, used in governing a nation. There is a time when military measures should take precedence, and a time when civil measures ought to be emphasized. When the world is at peace and calm prevails within the country, then civil measures should take precedence. But when the barbarian tribes to the east, west, north and south, fired by wild ambitions, rise up like hornets, then military measures should come first.
 
"Though one may understand the importance of both civil and military arts, if he does not understand the time, donning armor and taking up weapons when all countries are calm and peaceful and there is no trouble anywhere throughout the world, then his actions will be wrong. On the other hand, one who lays aside his weapons on the battlefield when enemies are marching against his ruler and instead takes up a writing brush and inkstone is likewise failing to act in accordance with the time.
 
"The methods of shoju and shakubuku are also like this. When the True Law alone is propagated and there are no erroneous doctrines or misguided teachers, then one may enter the deep valleys and live in quiet contentment, devoting his time to reciting and copying the sutra and to the practice of meditation. This is like taking up a writing brush and inkstone when the world is at peace. But when there are provisional sects or slanderers of the Law in the country, then it is time to set aside other matters and devote oneself to rebuking slander. This is like taking up weapons on the battlefield.
 
"Therefore the Great Teacher Chang-an in his commentary on the Nirvana Sutra states: 'In past times the age was peaceful and the Law spread throughout the country. At that time it was proper to observe the precepts and not to carry staves. But now the age is perilous and the Law is overshadowed. Therefore it is proper to carry staves and to disregard the precepts. If both past and present were perilous times, then it would be proper to carry staves in both periods. And if both past and present were peaceful times, then it would be proper to observe the precepts in both of them. You should distinguish between the shoju and the shakubuku methods and never adhere solely to one or the other.' The meaning of this passage of commentary is perfectly clear.
 
"In past times the world was honest, people were upright, and there were no erroneous teachings or erroneous doctrines. Therefore one could behave in a dignified manner and carry out his religious practices peacefully and amicably. There was no need to take up staves and berate others, no occasion to attack erroneous teachings.
 
"But the present age is a defiled one. Because the minds of people are warped and twisted, and provisional teachings and slander alone abound, the True Law cannot prevail. In times like these, it is useless to practice the reading, reciting and copying [of the Lotus Sutra] or to devote oneself to the methods and practices of meditation. One should practice only shakubuku, and if he has the capacity, use his influence and authority to destroy slander of the Law, and his knowledge of the teachings to refute erroneous doctrines.
 
"As we have seen, it is said that one should distinguish between the shoju and the shakubuku methods and never adhere solely to one or the other. Therefore, we must look at the world today and consider whether ours is a country in which only the True Law prevails, or a country in which erroneous doctrines flourish.
 
"In answering this we should note that Honen of the Pure Land sect says that one should 'discard, close, ignore and abandon' the Lotus Sutra in favor of the Nembutsu. And Shan-tao in his writings calls the Lotus Sutra an 'incorrect practice,' saying that 'not one in a thousand' can be saved by it, by which he means that if a thousand people take faith in it not a single one of them will gain enlightenment.
 
"Kobo of the Shingon sect states in his writings that the Lotus Sutra is inferior even to the Kegon Sutra and ranks two steps beneath the Dainichi Sutra, designating it a piece of 'childish theory.' And Shokaku-bo of the same sect declares that the Lotus Sutra is not fit even to serve as the sandal-bearer of the Dainichi Sutra, and that Shakyamuni Buddha is not worthy to be an ox-driver to Dainichi Buddha.
 
"The priests of the Zen sect disparage the Lotus Sutra by calling it so much saliva that has been spit out of the mouth, a finger pointing at the moon, or a net of doctrine [that serves only to entangle]. The priests of the Ritsu, a Hinayana sect, call the Lotus Sutra an erroneous teaching and label it the preaching of the Devil.
 
"Are persons such as these not slanderers of the Law? One can never be too severe in condemning them, or admonish them too strongly!"
 
The unenlightened man said, "Throughout the more than sixty provinces of Japan, there are many kinds of people and a variety of Buddhist doctrines. What with the Nembutsu believers, the Shingon teachers, and the followers of Zen or the Ritsu teachings, there is truly hardly a single person who does not slander the Law. But then, why should I criticize other people? My task, it seems to me, is simply to cherish deep faith within my own heart and to look on other people's errors as no concern of mine."
 
The sage replied, "What you say is quite true, and I would be inclined to hold the same opinion. But when we examine the sutras, we find that they tell us not to begrudge our lives [for the sake of the Law], and also say that [one should spread the Buddha's teachings] even though it may cost him his life. The reason they speak in this way is because, if one does not hesitate on account of others but propagates the principles of Buddhism just as they are set forth in the sutras, then in an age when there are many people who slander the Law, three types of enemies will invariably appear and in many cases deprive him of life. But if, as the sutras tell us, one observes deviations from the Buddhist Law and yet fails to censure them or to appeal to the ruler to take measures against them, then he is being untrue to the teachings and is not worthy to be looked on as a disciple of the Buddha.
 
"The third volume of the Nirvana Sutra says, 'If even a good priest sees someone slandering the Law and disregards him, failing to reproach him, to oust him or to punish him for his offense, then that priest is betraying Buddhism. But if he takes the slanderer severely to task, drives him off or punishes him, then he is my disciple and one who truly understands my teachings.'
 
"The meaning of this passage is that, if a person striving to propagate the True Law of the Buddha should hear others propounding the teachings of the sutras in a mistaken manner and fail to reproach them himself or, lacking the power to do that, fail to appeal to the sovereign and in this way take measures to correct them, then he is an enemy of the Buddha's Law. But if, as the sutras direct, he is not afraid of others but censures these slanderers himself and appeals to the sovereign to take measures against them, then he may be called a disciple of the Buddha and a true priest.
 
"Being therefore determined to avoid the charge of 'betraying Buddhism,' although I have incurred the hatred of others, I have dedicated my life to Shakyamuni Buddha and the Lotus Sutra, extending compassion to all living beings and rebuking slanders of the Law. Those who cannot understand my heart have tightened their lips and glared at me with furious eyes. But if you are truly concerned about your future existence, you should think lightly of your own safety and consider the Law above all. Thus the Great Teacher Chang-an states, '[The sutra says, "...it is proper that he should relate the words of his ruler] without holding back any of them, even though it may cost him his life." This means that one's body is insignificant while the Law is supreme. One should give his life in order to propagate the Law.'
 
"This passage is saying that, even if one must give up his life, one should not conceal the True Law; this is because one's body is insignificant while the Law is supreme. Though one's body be destroyed, one should strive to propagate the Law.
 
"How sad is this lot of ours, that all who are born must perish! Though one may live to a great age, in the end he cannot escape this impermanence. In this world or ours, life lasts a hundred years or so at most. When we stop to think of it, it is a mere dream within a dream. Even in the heaven where there is neither thought nor no thought, where life lasts eighty thousand years, no one escapes the law of mutability, and in the Trayastrimsha Heaven, too, where life lasts a thousand years, it is swept away at last by the winds of change and decay. How much sadder, then, is the lot of the human beings living on this continent of Jambudvipa, whose life is more fleeting than the dew, more fragile than the plantain leaf, more insubstantial than bubbles or foam! Like the moon reflected in the water, one is not even certain whether he exists or not; like the dew on the grass, he may vanish at any moment.
 
"Anyone who grasps this principle should know that it is of utmost importance to take thought for the existence to come. In the latter age of the Buddha Kangi, the monk Kakutoku propagated the True Law. Countless monks who were guilty of violating the precepts deeply resented this votary and attacked him, but the ruler, King Utoku, determined to protect the True Law, fought with these slanderers. In the end, he lost his life and was reborn in the land of the Buddha Ashuku, where he became the foremost disciple of that Buddha. Similarly King Sen'yo, because he honored the Mahayana teachings and punished the slander of five hundred Brahmans, was able to reach the stage of non-regression. How reassuring, that those who respect the monks of the True Law and admonish those who are evil and in error receive such blessings as these!
 
"But if, in our present age, one were to practice shoju [rather than shakubuku], then without doubt that person would fall into the evil paths together with those who slander the True Law. The Great Teacher Nan-yueh in his Shi Anrakugyo states, 'If there should be a bodhisattva who protects evil persons and fails to chastise them ... then when his life comes to and end, he will fall into hell along with those evil persons.'
 
"The meaning of this passage is that, if a practitioner of Buddhism should fail to chastise evil persons who slander the Law but give himself up entirely to meditation and contemplation, not attempting to distinguish between correct or incorrect doctrines, provisional or true teachings, but rather pretending to be a model of compassion, then such a person will fall into the evil paths along with the other doers of evil. Now a person who fails to correct the Shingon, Nembutsu, Zen and Ritsu adherents who are slanderers of the Law and instead pretends to be a model of compassion will meet just such a fate as this."
 
Thereupon the unenlightened man, cherishing his resolve in mind, spoke out in these words: "To admonish one's sovereign and set one's family on the correct course is the teaching of the worthies of former times and is clearly indicated in the texts you have cited. The non-Buddhist writings all emphasize this point, and the Buddhist scriptures are in no way at variance with it. To see evil and fail to admonish it, to be aware of slander and not combat it, is to go against the words of the sutras and to disobey the Buddhist patriarchs. The punishment for this offense is extremely severe, and therefore, from now on, I will devote myself to faith.
 
"But it is truly difficult to put this sutra, the Lotus, into practice. If there is some essential point to be observed, could you explain it to me?"
 
The sage replied, "I can tell that your aspiration for the Way is very earnest and sincere. The essential thing needed for attaining the enlightenment of all Buddhas is nothing other than the five characters of Myoho-renge-kyo. It was solely because of these five characters that King Dan relinquished his jeweled throne [and attained Buddhahood], and the dragon king's daughter transformed her reptilian characteristics [into those of a Buddha].
 
"When we stop to consider it, we find that the sutra itself says, concerning how much or how little of it is to be embraced, that a single verse or phrase is sufficient, and, concerning the length of practice [necessary to reach enlightenment], that one who rejoices even for a moment on hearing it [is certain to become a Buddha]. The eighty thousand teachings in their vast entirety and the many words and phrases of the eight volumes of the Lotus Sutra were all expounded simply in order to reveal these five characters. When Shakyamuni Buddha in the clouds above the Sacred Mountain, in the mists of Eagle Peak, summed up the essence of the doctrine and entrusted it to the Bodhisattvas of the Earth, what do you suppose that teaching was? It was nothing other than these five characters, the essential law.
 
"The six thousand leaves of commentary by T'ien-t'ai and Miao-lo, like strings of jewels, and the several scrolls of exegesis by Tao-sui and Hsing-man, like so much gold, do not go beyond the meaning of this teaching. If you truly fear the realm of birth and death and yearn for nirvana, if you carry out your faith and thirst for the Way, then the sufferings of change and impermanence will become no more than yesterday's dream, and the awakening of enlightenment will become today's reality. If only you chant Nam-myoho-renge-kyo, then what offense could fail to be eradicated? What blessing could fail to come? This is the truth, and it is of great profundity. You should believe and accept it."
 
The unenlightened man, pressing his palms together and kneeling respectfully, said, "These priceless words of yours have moved me deeply, and your instruction has awakened my mind. And yet, in light of the principle that superior things encompass those that are inferior, it would seem that the broad should also encompass the narrow and the many should take in the few. However, when we examine the matter, we find that these five characters you have mentioned are few, while the words in the sutra text are many, and that the daimoku of the Lotus Sutra is narrow, while its eight scrolls are very broad. How then can the two be equal in the blessings that they bring?"
 
The sage said, "How foolish you are! Your attachment to this belief that one should abandon the few in favor of the many towers higher than Mount Sumeru, and your conviction that the narrow should be despised and the broad honored is deeper than the vast ocean! In the course of our discussion, I have already demonstrated that something is not necessarily worthy of honor simply because it is many in number or despicable simply because it is few. Now I would like to go a step farther and explain how the small can actually encompass the great, and the one be superior to the many.
 
"The seed of the nyagrodha tree, though one-third the size of a mustard seed, can conceal five hundred carts within itself. Is this not a case of the small containing the large? The wish-granting jewel, while only one in number, is able to rain down ten thousand treasures without a single thing lacking. Is this not a case of the few encompassing the many? The popular proverb says that 'one is the mother of ten thousand.' Do you not understand the principle behind these matters? The important thing to consider is whether or not a doctrine conforms with the principle of the true aspect of reality. Do not be blindly attached to the question of many or few!
 
"But since you are so extremely foolish, let me give you an analogy. Myoho-renge-kyo is the Buddha nature of all living beings. The Buddha nature is the Dharma nature, and the Dharma nature is enlightenment. The Buddha nature possessed by Shakyamuni, Taho and all the Buddhas of the ten directions; by Jogyo, Muhengyo and the other Bodhisattvas of the Earth; by Fugen, Monju, Shariputra, Maudgalyayana and the others; by Bonten and Taishaku; by the deities of the sun, the moon, the morning star, the seven stars in the Big Dipper in the northern sky, the twenty-eight constellations and the countless other stars; by the heavenly gods, the earthly deities, the dragon deities, the eight kinds of lowly beings, and the human and heavenly beings who gathered in the great assembly to hear the Buddha's preaching; by King Emma--in short, by all living beings from the realm where there is neither thought nor no thought above the clouds down to the flames in the lowest depths of hell--the Buddha nature that all these beings possess is called by the name Myoho-renge-kyo. Therefore, if you recite these words of the daimoku once, then the Buddha nature of all living beings will be summoned and gather around you. At that time the three properties of the Dharma nature within you--the properties of the Law, of wisdom, and of action--will be drawn forth and become manifest. This is called attaining Buddhahood. To illustrate, when a caged bird sings, the many birds flying in the sky all gather around him at once; seeing this, the bird in the cage strives to get out."
 
The unenlightened man said, "You have now explained to me in detail the benefits of the daimoku and the significance of the Mystic Law. But I would like to ask whether these matters are explained in this manner in the sutra."
 
The sage replied, "Since you have already understood the principle involved, there is really no need to go on and inquire what scriptural passages it is based on. However, I will cite a passage from the sutra as you request.
 
"In the eighth volume of the Lotus Sutra, in the Dharani chapter, the Buddha says, 'If only you protect those persons who receive and embrace the name of the Lotus Sutra, you will enjoy good fortune beyond measure.' In this passage, the Buddha is praising Kishimojin and her ten daughters for their vow to protect the votaries of the Lotus Sutra. He is saying: 'You have taken a vow to protect those who embrace the daimoku of the Lotus Sutra. The blessings that you will receive as a result are beyond even the power of the Buddha wisdom, which completely comprehends the three existences, to fathom.' While by rights nothing should be beyond the grasp of the Buddha wisdom, the Buddha says here that the blessings that accrue from receiving and embracing the daimoku of the Lotus Sutra are the one thing it cannot measure.
 
"The blessings of the entire Lotus Sutra are all contained solely within the five characters of Myoho-renge-kyo. While the words in the eight volumes of the Lotus Sutra differ according to the contents of the twenty-eight chapters, the five characters of the daimoku remain the same throughout. To illustrate, within the two characters Nihon, or Japan, are included the more than sixty provinces and two islands [Iki and Tsushima]. Are there any districts or provinces that are not contained within this name?
 
"If one uses the term 'birds,' people know that one is talking about creatures that fly in the sky; if one says 'beasts,' people understand that one is referring to animals that run over the ground. In all things, names are of great importance precisely because they can convey general meanings in this way. This is what the Great Teacher T'ien-t'ai meant when he said that names convey the basic nature of a thing while phrases describe how it differs from other things, or when he said that names designate the fundamental character of a thing.
 
"In addition, names have the virtue of being able to summon the things to which they refer, and things as a matter of function respond to the name that refers to them. In similar fashion, the name or daimoku of the Lotus Sutra has the power [to summon the Buddha nature to which it refers]."
 
The unenlightened man said, "If it is as you say, then the blessings of the daimoku are very great indeed. But these blessings must differ according to whether or not one understands the significance of the daimoku. I am a man who carries a bow and arrows and devotes himself to the profession of arms. I have no understanding of the true nature of the Buddhist teachings. How could a person such as I gain any great amount of good fortune?"
 
The sage replied, "According to the principle of the perfect and immediate enlightenment, there is no essential difference between the earlier and later stages of practice, and the blessings of the advanced stages are inherent in the initial stages as well. To carry out one practice is to carry out all practices, and there is no blessing that is not included thereby.
 
"If the situation were as you say and one could not obtain good fortune until after he had understood the truth of Buddhism, then no one, from the bodhisattvas who have all but attained enlightenment on down to those who understand the teachings only in terms of names and words, would be able to obtain any good fortune at all. This is because, as the Lotus Sutra says, '[The true entity of all phenomena can only be understood and shared] between Buddhas.'
 
"In the Hiyu chapter of the Lotus Sutra, the Buddha declares: 'Even you, Shariputra, where this sutra is concerned, gained entrance through faith. How much more is this the case for the other shomon disciples!'
 
"This passage is saying that even Shariputra, who was known for his great wisdom, was, with respect to the Lotus Sutra, able to gain entry through faith and not through the power of his wisdom and understanding. How much more so, therefore, does this hold true with the other shomon disciples!
 
"Thus, with the preaching of the Lotus Sutra, Shariputra, because he had faith, was able to rid himself of the name of one who would never be able to attain Buddhahood and was told that he would in time become the Flower Light Tathagata.
 
"It is like the case of a baby being given milk to drink. Even though the baby may not understand the flavor of milk, the milk naturally nurtures the baby's growth. Similarly, if a doctor gives medicine to a patient, even though the patient may not know the origin and nature of the medicine, if he takes it, then in the natural course of events his illness will be cured. But if he objects that he does not know the origin of the medicine that the doctor gives him and for that reason declines to take it, do you think his illness will ever be cured? Whether he understands the medicine or not, so long as he takes it, he will in either case be cured.
 
"The Buddha has already been called an excellent physician, and the Law has been likened to beneficial medicine and all living beings to people suffering from illness. The Buddha took the teachings that he had preached in the course of his lifetime, ground and sifted them, blended them together and compounded an excellent medicine, the pill of the Mystic Law. Regardless of whether one understands it or not, so long as he take the pill, can he fail to be cured of the illness of delusion? Even though the patient may not understand the medicine or even know the nature of the disease from which he suffers, if he takes the medicine, he is bound to recover.
 
"It is the same way with the practitioner of the Lotus Sutra. Though he may not understand the principles of Buddhism and may not know that he is suffering from delusion, if only he has faith, then without a doubt he will be able to free himself simultaneously from the illnesses of the three categories of illusion--illusions of thought and desire, illusions innumerable as particles of dust and sand, and illusions about the true nature of existence. He will reach the lands of Actual Reward and Tranquil Light and cause the three properties of the Buddha that he inherently possesses to shine.
 
"Therefore, the Great Teacher Dengyo says: 'Neither teachers nor disciples need undergo countless kalpas of austere practice in order to attain Buddhahood. Through the power of the Lotus Sutra they can do so in their present form.' This means that both the teacher who expounds the principles of the Lotus Sutra and the disciple who receives his teachings will, in no long time, together attain Buddhahood through the power of the Lotus Sutra.
 
"The Great Teacher T'ien-t'ai produced the Hokke Gengi, Hokke Mongu, and Maka Shikan, thirty volumes of commentary on the Lotus Sutra. And the Great Teacher Miao-lo in addition produced the thirty volumes of the Hokke Gengi Shakusen, Hokke Mongu Ki and Maka Shikan Bugyoden Guketsu as annotations on T'ien-t'ai's works. Together these works are known as 'the sixty volumes of the Tendai school.'
 
"In the Hokke Gengi, T'ien-t'ai established the five major principles of name, entity, quality, function and teaching, and in their light explained the power and efficacy of the five characters of Myoho-renge-kyo. In the section on the third of the five major principles, that dealing with the quality of the Lotus Sutra, he writes, 'When one pulls on the main cord of a net, there are no meshes that do not move, and when one raises a single corner of a robe, there are no threads in the robe that are not lifted up.' The meaning of this passage is that, when one carries out the single practice of exercising faith in Myoho-renge-kyo, there are no blessings that fail to come to one, and no good karma that does not begin to work on one's behalf. It is like the case of a fishing net: though the net is composed of innumerable small meshes, when one pulls on the main cord of the net, there are no meshes that do not move. Or it is like a garment: though the garment is comprised of countless tiny threads, when one pulls on a corner of the garment, there are no threads that are not drawn along.
 
"In the Hokke Mongu, T'ien-t'ai explains all the various words and phrases in the Lotus Sutra, from the opening words, 'Thus have I heard,' to the final words, '...they bowed and departed.' He explains them in terms of four categories, namely, causes and circumstances, correlated teachings, the theoretical and essential teachings, and the observation of the mind.
 
"Next, in the Maka Shikan, he expounds the meditation on the region of the unfathomable, namely on the three thousand realms within a single mind, based on his thorough understanding of the Lotus Sutra. This is a practice that derives from the Buddha's original enlightenment and represents a principle of truth inherent in one's being. I shall not go into it in detail here.
 
"What an occasion for rejoicing! Though born into an evil age that is stained with the five impurities, we have been able to hear the true words of the one vehicle. We read that a person who has planted roots of good fortune equal in number to the sands of the Hiranyavati or the Ganges River is able to encounter this sutra and take faith in it. Now you have aroused the mind that rejoices in faith. Thus without a doubt, just as a box and its lid fit together, so will your own faith evoke the Buddha's compassionate response, and the two will unite as one."
 
The unenlightened man bowed his head, pressed his palms together and said: "From now on I will receive and embrace this king of the sutras, the Lotus of the one truth, and revere the Buddha, who in the threefold world is alone worthy of honor, as my true teacher. From my present body as a common mortal until the time when I attain the body of a Buddha, I will never venture to turn aside from this faith. Though the clouds of the five cardinal sins should hang heavy above me, I will strive to emulate the example of Devadatta in attaining Buddhahood. Though the waves of the ten evil acts should buffet me, I will desire to be like those who formed a bond with the Lotus Sutra by listening to the princes' preaching."
 
The sage said, "The human heart is like water that assumes the shape of whatever vessel it occupies, and the nature of beings is like the reflection of the moon undulating on the waves. Now you insist that you will be firm in this faith, but another day you are bound to waver. Though devils and demons may come to tempt you, you must not allow yourself to be distracted. The Devil of the Sixth Heaven hates the Buddha's Law, and the non-Buddhist believers resent the path of the Buddhist teachings. But you must be like the golden mountain that glitters more brightly when scraped by the wild boar, like the sea that encompasses all the various streams, like the fire that burns higher when logs are added, or like the gura insect that grows bigger when the wind blows. If you follow such examples, then how can the outcome fail to be good?"

I deeply appreciate your visit here and your constant concern over the numerous persecutions which have befallen me. I have met these great persecutions as the votary of the Lotus Sutra and do not regret them in the slightest. No life could be more fortunate than mine, no matter how many times one might repeat the cycle of birth and death. [Were it not for these troubles,] I might have remained in the three or four evil paths. But now, to my great joy, I am sure to sever the cycle of the sufferings of birth and death and attain the fruit of Buddhahood.

T’ien-t’ai and Dengyo were subjected to hate and jealousy merely because they propagated the doctrine of the theoretical ‘three thousand realms in a single moment of life’ of the first half of the Lotus Sutra. In Japan this doctrine was propagated and handed down successively by Dengyo, Gishin, Encho, Jikaku and others. Among the many disciples who followed the Great Teacher Jie, the eighteenth chief priest of the Tendai sect, were Danna, Eshin, Soga, and Zen’yu. At that time the sect’s teachings were divided in two: the administrator of monks Danna transmitted the doctrinal studies while the supervisor of monks Eshin devoted himself to the meditative practices. Doctrinal studies are comparable to the moon and meditative practices to the sun. Doctrinal studies are shallow, while meditative practices are deep. The teachings expounded by Danna were therefore broad but shallow, while Eshin’s teachings were deep but limited.

The teaching that I, Nichiren, am now propagating may seem limited, but it is actually exceedingly profound. This is because it goes deeper than the teachings expounded by T’ien-t’ai and Dengyo. It consists of the three important matters contained in the Juryo chapter of the essential teaching. To practice only the seven characters of Nam-myoho-renge-kyo may appear limited, yet since this Law is the master of all the Buddhas of the three existences, the teacher of all the bodhisattvas in the ten directions, and the guide that enables all living beings to attain the Buddha way, its practice is incomparably profound.

The sutra states, "The wisdom of the Buddhas is infinitely profound and immeasurable." "The Buddhas" means every Buddha throughout the ten directions in the three existences. It represents every single Buddha and bodhisattvas of any sutra or sect whatsoever, including both the Thus Come One Dainichi of the Shingon sect and Amida of the Pure Land sect, every Buddha of the past, the future or the present, including the present Thus Come One Shakyamuni himself. The sutra refers to the wisdom of all these Buddhas.

What is meant by the ‘wisdom’ of the Buddhas! It is the entity of the true aspect, or the ten factors, of all phenomena, the entity that leads all beings to Buddhahood. What then is the entity! It is nothing other than Nam-myoho-renge-kyo. A commentary states that the profound principle of the true aspect is the originally inherent Law of Myoho-renge-kyo. The true aspect of all phenomena indicates the two Buddhas Shakyamuni and Taho [seated together in the treasure tower]. Taho represents all phenomena and Shakyamuni, the true aspect. The two Buddhas also indicate the two principles of the truth as object and the wisdom to grasp it. Taho signifies the truth , as object and Shakyamuni, the wisdom. Although these are two, they are fused into one in the Buddha’s enlightenment.

These teachings are of prime importance. They mean that earthly desires are enlightenment and that the sufferings of birth and death are nirvana. Even during the physical union of man and woman, when one chants Nam-myoho-renge-kyo, then earthly desires are enlightenment and the sufferings of birth and death are nirvana. Sufferings are nirvana only when one realizes that life throughout its cycle of birth and death is neither born nor destroyed. These principles are what is meant by the following passages. The Fugen Sutra states, ‘Without cutting off earthly desires and separating themselves from the five desires, they can purify their senses and wipe away their offenses.’ It is stated in the Maka shikan that ‘the ignorance and dust of desires are enlightenment and the sufferings of birth and death are nirvana.’ The Juryo chapter of the Lotus Sutra says, ‘At all times I think to myself: How can I cause living beings to gain entry into the unsurpassed way and quickly acquire the body of a Buddha?’ And the Hoben chapter states, ‘All the characteristics of the world are eternal.’ The entity is none other than Nam-myoho- renge-kyo.

It was this most august and precious Lotus Sutra which in past existences I put under my knees, despised, scowled upon in disgust and refused to believe in. In one way or another, I maliciously ridiculed people who studied the Lotus Sutra and who taught it to others, even if only to a single person, thereby passing on the Law for the future. In addition, I did everything I could to hinder people from embracing the sutra by asserting that they should set it aside for a while because, though it might be suitable for practice in their next lifetime, it would be too difficult for them to practice in this lifetime. Slanderous acts such as these have now brought on the many severe persecutions I have suffered in my lifetime. Because I once disparaged the Lotus Sutra, the highest of all sutras, I am now looked down upon and my words go unheeded. The Hiyu chapter states that other people will neither concern themselves with nor have sympathy for one even though one sincerely tries to be friendly with them.

As a votary of the Lotus Sutra, you suffered severe persecutions, yet still you came to my assistance. In the Hosshi chapter the Buddha states that he will send the four kinds of believers, magically conjured, monks and nuns and laymen and laywomen [for the sake of the teachers of the Law]. If you are not one of these laymen, then to whom else could the passage possibly refer? You have not only heard the Law, but have taken faith in it and since then have followed it without turning aside. How wondrous! How extraordinary! Then how can there be any doubt that I, Nichiren, am the teacher of the Lotus Sutra? In other words, I almost resemble "the envoy of the Thus Come One"; I am carrying out "the Thus Come One’s work." I have propagated the five characters of the daimoku which were entrusted to Bodhisattva Jogyo when the two Buddhas were seated together within the treasure tower. Does this not indicate that I am an envoy of Bodhisattva Jogyo? Moreover, following me, you as a votary of the Lotus Sutra also tell others of this Law. What else could this be but the transmission of the Law?

Carry through with your faith in the Lotus Sutra. You cannot strike fire from flint if you stop halfway. Bring forth the great power of faith and establish your reputation among all the people of Kamakura and the rest of Japan as ‘Shijo Kingo of the Hokke sect.’ Even a bad reputation will spread far and wide. A good reputation will spread even farther, particularly if it is a reputation for devotion to the Lotus Sutra.

Explain all this to your wife, and work together like the sun and the moon, a pair of eyes or the two wings of a bird. With the sun and the moon, how can you fall into the path of darkness? With a pair of eyes, how can you fail to behold the faces of Shakyamuni, Taho and all the Buddhas of the ten directions? With a pair of wings, you will surely be able to fly in an instant to the treasure land of Tranquil Light. I will write in more detail on another occasion.

With my deep respect,

Nichiren

The second day of the fifth month

Reply to Shijo Kingo

I have heard that you will soon give birth. In compliance with your request for the gohifu of easy delivery, I have prepared one, choosing from among the lore I have inherited. However, you must have firm faith in order to receive its benefits. Even a medicine of rare virtue will have little effect if poison is added to it. Of what use will a sword be to a coward?

Above all, you and your husband are both followers of the Lotus Sutra. You will surely bear a jewel of a child who will carry on the seed of the propagation of the Lotus Sutra. I wholeheartedly congratulate you. The child will inherit both the physical and spiritual aspects of your lives. How could you suffer prolonged labor? The child will surely be delivered easily. If you take this gohifu,, there can be no doubt. The darkness becomes bright when a lamp is lighted, and muddy water becomes clear when the moon shines on it.

Is there anything brighter than the sun and the moon? Is there anything purer than the lotus flower? The Lotus Sutra is the sun and the moon and the lotus flower. Therefore, it is called Myoho-renge-kyo (the Sutra of the Lotus Sutra of the Mystic Law). Nichiren is also like the sun and the moon, and also like the lotus flower.

If the water of one's faith is clear, the moon of blessings will cast its reflection on it and, without a doubt, protect one. You are assured of an easy delivery. A passage from the Lotus Sutra states, "A wondrous Law such as this ...," and another says, "With easy labor they shall bear a fortune child." I have explained in detail to Ben-ko about the orally transmitted instructions regarding the gohifu. Thus, Ben-ko is the envoy of the Buddha. Be earnest in your faith.

The sun goddess Amaterasu Omikami bestowed a gem upon the storm god Susanoo no Mikoto, who in turn obtained a gem of a boy child. For this reason, she called the child her own son and named him Masaya Akatsu [Truly I Conquer]. Because I, Nichiren, have provided your child with the seed for an easy birth, the child will be like my own. The Lotus Sutra says that there is "a precious gem whose value is that of a major world system," and also proclaims: "We have gained the supreme cluster of jewels without expecting it." Shakyamuni Buddha declares, "The living beings in it [the threefold world] are all my children." My intention also accords exactly with what the Buddha expressed in these passages. How happy and how auspicious is the approaching birth of your child! I will write again on another occasion.

Respectfully,

Nichiren

The seventh day of the fifth month in the eighth year of Bun'ei (1271).

 

I have heard that you are suffering from illness. Is this true? The uncertainty of this world is such that even the healthy cannot remain forever, let alone those who are ill. Thoughtful persons should therefore prepare their minds for the life to come. Yet one cannot prepare his mind for the next life by his own efforts alone. Only on the basis of the teachings of Shakyamuni Buddha, the original teacher of all living beings, will he be able to do so.

 

However, the Buddha's teachings are various, perhaps because people's minds also differ greatly. In any event, Shakyamuni taught for no more than fifty years. Among the teachings he expounded during the first forty years and more, we find the Kegon Sutra, which says, "The mind, the Buddha and all living beings - these three things are without distinction"; the Agon sutras, which set forth the principles of suffering, emptiness, impermanence and egolessness; the Daijuku Sutra, which asserts the interpenetration of the defiled aspect and the pure aspect; the Daibon Hannya Sutra, which teaches mutual identification and non-duality; and the Muryoju, Kammuryoju and Amida sutras, which emphasize rebirth in the Land of Perfect Bliss. All these teachings were doubtless expounded in order to save all living beings in the Former, Middle and Latter Days of the Law.

 

Nevertheless, for some reason of his own, the Buddha declared in the Muryogi Sutra, "[Expounding the Law in various ways,] I made use of the power of expedient means. But in these more than forty years, I have not yet revealed the truth." Like a parent who has second thoughts about the transfer deed he has written out earlier, he looked back with regret upon all the sutras he had expounded during the past forty years and more, including those which taught rebirth in the Land of Perfect Bliss, and declared [that no matter how earnestly one may practice them,] "...in the end one will never attain supreme enlightenment, even after the lapse of countless, limitless, inconceivable asogi kalpas." He reiterated this in the Hoben chapter of the Lotus Sutra, saying, "Honestly discarding the provisional teachings, I will expound only the supreme Way." By "discarding the provisional teachings," he meant that one should discard the Nembutsu and other teachings preached during the period of those forty-some years.

 

Having thus obviously regretted and reversed his previous teachings, he made clear his true intention, saying, "The World-Honored One has long expounded his doctrines and now must reveal the truth," and "The Tathagata long kept silence with regard to this essential truth and was in no haste to preach it." Thereupon Taho Buddha emerged from below the earth and added his testimony, declaring what Shakyamuni had said to be true, and the Buddhas of the ten directions assembled in the eight directions, extending their long, broad tongues until they reached the palace in the Brahma Heaven. All the beings of the two worlds and the eight kinds, who were gathered at the two places and three assemblies, without a single exception witnessed this.

 

Yet, setting aside evil persons and non-Buddhists, who do not believe in Buddhism, even among the followers of Buddhism we find those who [reject this testimony and instead] have devout faith in the provisional teachings preached before the Lotus Sutra, such as the Nembutsu. They devote themselves to reciting it ten times, a hundred times, a thousand times, ten thousand or as many as sixty thousand times each day, but do not chant Nam-myoho-renge-kyo, not even once in ten or twenty years. [In light of the above sutra passages,] are they not like a person who clings to the transfer deed already nullified by his parent and refuses to accept its revised version? They may appear to others as well as to themselves to have faith in the Buddha's teachings, but if we go by what the Buddha actually taught, they are unfilial persons.

 

This is why the second volume of the Lotus Sutra states, "Now this threefold world is all my domain. The living beings in it are all my children. Yet this world has many cares and troubles from which I alone can save them. But, even though I teach and instruct them, they neither believe nor accept." This passage means that to us living beings, the Tathagata Shakyamuni is our parent, teacher and sovereign. Amida, Yakushi and other Buddhas may be a sovereign to us living beings, but they are neither a parent nor a teacher. Shakyamuni is the one and only Buddha who is endowed with all three virtues and to whom we owe the most profound debt of gratitude. There are parents and parents, yet none of them can equal him. There are all manner of teachers and sovereigns, but none so admirable as he. Could those who disobey the teaching of the one who is their parent, teacher and sovereign not be abandoned by both heavenly gods and earthly deities? They are the most unfilial of all children. It is for this reason that the Buddha said, "But, even though I teach and instruct them, they neither believe nor accept." Even though they may follow the sutras preached before the Lotus Sutra and practice them for a hundred, a thousand, ten thousand or a hundred thousand kalpas, if they do not believe in the Lotus Sutra and chant Nam-myoho-renge-kyo even once, they can only be termed unfilial. They will therefore be abandoned by the sacred ones of the three existences and the ten directions and hated by the deities of both heaven and earth. This represents the first [of the five guides for propagation].

 

Even those people who commit the five cardinal sins, the ten evil acts, etc., or innumerable other wrongdoings may attain the Way if only their faculties are keen. Devadatta and Angulimala are representative of such people. And even those of dull faculties may attain the Way, provided they are free of misdeeds. Shuddhipanthaka is an example. Our faculties are even duller that those of Shuddhipanthaka. We can discern the colors and shapes of things no better than a sheep's eye. In the vast depths of our greed, anger and stupidity, we commit the ten evil acts every day, and although we may not commit the five cardinal sins, we perpetrate similar offenses daily.

 

Moreover, every single person is guilty of slander of the Law, an offense exceeding even the ten evil acts or the five cardinal sins. Although few people slander the Lotus Sutra with actual words of abuse, there is none who values it. Some appear to value the sutra, but in fact, they do not believe in it as deeply as they do in the Nembutsu or other teachings. And even those with profound faith do not reproach the enemies of the Lotus Sutra. No matter what great good deed one may perform, even if he reads and transcribes the entirety of the Lotus Sutra a thousand or ten thousand times or masters the meditation to perceive ichinen sanzen, should he but fail to denounce the enemies of the Lotus Sutra, he will be unable to attain the Way. To illustrate, it is like the case of someone in the service of the imperial court. Even though he may have served for a decade or two, if he knows someone to be an enemy of the emperor but neither reports him to the throne nor feels personal enmity toward him, all the merit of his past services will be thereby negated, and he will instead be charged with a crime. You must understand that people of this age are slanderers of the Law. This represents the second [of the five guides for propagation].

 

The thousand years beginning from the day after the Buddha's passing are called the Former Day of the Law, a period when those who upheld the precepts were many, and people attained the Way. The thousand years of the Former Day are followed by the Middle Day of the Law, which also lasts a thousand years. During this period, many people broke the precepts and few attained the Way. The Middle Day is followed by the ten thousand years of the Latter Day of the Law. During this period, people neither uphold the precepts nor break them; only those without precepts fill the country. Moreover, it is called a defiled age, an age rife with disorder. In an uncorrupted age, called a pure age, the wrong is discarded while the right is observed, just as crooked timber is planed according to the markings of a carpenter's line. During the Former and Middle Days of the Law, the five impurities begin to appear, and in the Latter Day, they are rampant. They rage not only like huge waves, whipped by a strong gale, battering the shore, but also like waves crashing one against another. [Among the five impurities,] the impurity of thought is such that, as the Former and Middle Days of the Law gradually pass, people transmit an insignificant heretical teaching while destroying the unfathomable True Law. It therefore follows that more people fall into the evil paths because of errors with respect to Buddhism than because of secular misdeeds.

 

Now the two thousand years of the Former and Middle Days of the Law have already passed, and it has been more than two hundred years since the Latter Day began. Now is the time when, because the impurity of thought prevails, more people fall into the evil paths with the intention of creating good causes than they do by committing evil. As for evil acts, even ignorant people may recognize them for what they are, and refrain from committing them. This is like extinguishing a fire with water. But people think that good deeds are all equal in their goodness; thus they adhere to lesser good and do not realize that, in so doing, they bring about major evil. Therefore, even when they see sacred structures related to Dengyo, Jikaku and others that are neglected and in disrepair, they leave them as they are for the simple reason that they are not halls dedicated to the Nembutsu. Instead, they build Nembutsu halls beside those sacred structures, confiscate the lands that have been donated to them and offer them instead to the halls they have erected. According to a passage of the Zobo Ketsugi Sutra, such deeds will bring few benefits. You should understand from the above that even if one performs a good deed, should it be an act of lesser good that destroys great good, then it will cause one to fall into the evil paths.

 

The present age coincides with the beginning of the Latter Day of the Law. Gone completely are those people with the capacity to attain enlightenment through either the Hinayana or provisional Mahayana sutras. There now remain only those whose capacity is suited solely to the true Mahayana sutras. A small boat cannot carry a large rock. Those who are evil or ignorant are like a large rock, while the Hinayana and provisional Mahayana sutras as well as the Nembutsu are like a small boat. If one tries to cure virulent sores with hot-spring baths, because the ailment is so serious, such mild treatment will be to no avail. For us in this defiled age of the Latter Day, embracing the Nembutsu and other teachings is like working rice paddies in winter; it does not suit the time. This represents the third [of the five guides for propagation].

 

One should also have a correct understanding of the country. People's minds differ according to their land. For example, a mandarin orange tree south of the Yangtze River becomes a triple-leaved orange tree if it is transplanted to the north of the Huai River. Even plants and trees, which have no mind, change with their location. How much more, then, must beings with minds differ according to the place!

 

A work by the Tripitaka Master Hsuan-tsang called Daito Saiiki Ki, or Record of the Western Regions, describes many countries in India. According to the nature of the country, there are countries whose inhabitants are undutiful to their parents, and others where people observe filial piety. In some countries, anger prevails, while in others, stupidity is rampant. There are countries devoted solely to Hinayana, others devoted solely to Mahayana, and still others where both Mahayana and Hinayana are pursued. There are countries wholly given over to the killing of living creatures, countries wholly given over to thieving, countries where rice abounds, and countries which produce much millet. So great is the variety of countries [in India].

 

Then, what teaching should our country of Japan learn if its people are to free themselves from the sufferings of birth and death? As for this question, the Lotus Sutra states, "After the passing of the Tathagata, I will cause this sutra to spread widely throughout the continent of Jambudvipa and never allow it to perish." This passage means that the Lotus is a sutra related to the people of Jambudvipa, the continent of the south. Bodhisattva Miroku said, "There is a small country in the eastern quarter whose people are related solely to the Mahayana." According to this passage from his treatise, within Jambudvipa, there is a small country in the eastern quarter where the capacity of the people is especially suited to the Mahayana sutra. Seng-chao in his commentary remarks, "This sutra is related to a small country in the northeast." This indicates that the Lotus Sutra has a connection to a country in the northeast. The Eminent Priest Annen states, "All in my country of Japan believe in the Mahayana." Eshin in his Ichijo Yoketsu says, "Throughout all Japan, all people share the same capacity to attain Buddhahood through the perfect teaching [of the Lotus Sutra]."

 

Thus, according to the opinions of my virtuous predecessors, such as Shakyamuni Buddha, Bodhisattva Miroku, the Tripitaka Master Shuryasoma, The Tripitaka Master Kumarajiva, the Dharma Teacher Seng-chao, the Eminent Priest Annen and the Supervisor of Monks Eshin, people in the country of Japan have a capacity suited solely to the Lotus Sutra. Those who put into practice even a phrase or a verse of this sutra are certain to attain the Way, for it is the teaching related to them. This may be likened to iron particles drawn by a magnet or dewdrops collecting on a mirror. Other good practices such as the Nembutsu are unrelated to our country. They are like a magnet that cannot attract iron or a mirror that is unable to gather dew. For this reason, Annen states in his interpretation, "If it is not the true vehicle, one is doubtless deceiving both oneself and others." This passages means that one who instructs the people of Japan in a teaching other than the Lotus Sutra is deceiving not only oneself but others, too. One therefore must always consider the country when propagating the Buddhist teachings. One should not assume that a teaching suited to one country must necessarily be suited to another as well. This constitutes the fourth [of the five guides for propagation].

 

Furthermore, in a country where Buddhism has already spread, one must also take into account the sequence of propagation. It is the rule in propagating Buddhism that one must always learn the characteristics of the teachings that have already spread. To illustrate, when giving medicine to a sick person, one should know what kind of medicine was administered before. Otherwise, different kinds of medicine may conflict and work against one another, killing the patient. Likewise, different teachings of Buddhism may conflict and interfere with each other, destroying the practitioner. In a country where non-Buddhist teachings have already spread, one should use Buddhism to refute them. For example, the Buddha appeared in India and defeated the Brahmans; Kashyapa Matanga and Chu-fa-lan went to China and attacked the Taoists; and Prince Jogu was born in the country of Japan and put Moriya to the sword.

 

The same principle applies in the realm of Buddhism itself. In a country where the Hinayana has spread, one must vanquish it by means of the Mahayana sutras, just as Bodhisattva Asanga refuted the Hinayana teachings upheld by Vasubandhu. In a country where provisional Mahayana has been propagated, one must conquer it with the true Mahayana, just as the Great Teacher T'ien-t'ai Chih-che defeated the three schools of southern China and the seven schools of northern China. As for the country of Japan, it has been more than four hundred years since the two sects of Tendai and Shingon have spread here. [During this period,] it has been determined that all four categories of Buddhists - priests, nuns, laymen and laywomen - have capacities suited to the Lotus Sutra. All people, whether good or evil, wise or ignorant, are endowed with the benefit of the fiftieth hearer. They are like the K'unlun Mountains, where no worthless stone is to be found, or the mountain island of P'eng-lai, where no harmful potion is known.

 

However, within the past fifty years or so, a man of flagrant slander named Honen appeared. He deceived all the people by showing them a stone that resembled a jewel and persuading them to discard the jewel they already possessed in favor of it. This is what the fifth volume of the Maka Shikan means when it refers to "treasuring tiles and pebbles and calling them bright jewels." All the people are clutching ordinary rocks in their hands, convinced that they are precious jewels. That is to say, they have discarded the Lotus Sutra to chant the name of Amida Buddha. But when I point this out, they become furious and revile the votary of the Lotus Sutra, thereby increasing all the more their karma to fall into the hell of incessant suffering. Here I have explained the fifth [of the five guides for propagation].

 

You, heeding my assertion, discarded the Nembutsu and embraced the Lotus Sutra. But by now you must surely have reverted to being a follower of the Nembutsu. Remember that to discard the Lotus Sutra and become a believer in the Nembutsu is to be like a rock from a mountain peak hurtling down to the valley below, or like rain in the skies falling to the ground. There is no doubt that such a person will fall into the great Avichi Hell. Those related to the sons of Daitsu Buddha had to spend the duration of sanzen-jintengo, and those who received the seed of Buddhahood in the remote past, the length of gohyaku-jintengo, [in the evil paths]. This was because they met with very evil companions and discarded the Lotus Sutra, falling back to the provisional teachings such as the Nembutsu. As the members of your family seem to be Nembutsu adherents, they certainly must be urging it upon you. That is understandable, since they themselves believe in it. You should consider them, however, as people deluded by the followers of the diabolical Honen. Arouse strong faith, and do not heed what they say. It is the way of the great devil to assume the form of a venerable monk or to take possession of one's father, mother or brother in order to obstruct one's next life. Whatever they may say, no matter how cleverly they may try to deceive you into discarding the Lotus Sutra, do not assent to it.

 

Stop and consider. If the passages of proof [offered to support the claim] that the Nembutsu does in truth lead to rebirth in the Pure Land were reliable, then in the past twelve years during which I have been asserting that the Nembutsu believers will fall into the hell of incessant suffering, would they consistently have failed to refute me, no matter with whom they lodged their protests? Their contention must be feeble indeed! Teachings such as those left behind by Honen and Shan-tao have been known to me, Nichiren, since I was seventeen or eighteen. And the arguments that people put forth these days are no improvement.

 

Consequently, since their teachings are no match for mine, they resort to sheer force of numbers in trying to fight against me. Nembutsu believers number tens of millions, and their supporters are many. I Nichiren, am alone, without a single ally. It is amazing that I should have survived until now. This year, too, on the eleventh day of the eleventh month, between the hours of the Monkey and the Cock (around 5:00 P.M.), on the highway called Matsubara in Tojo in the province of Awa. I was ambushed by hundreds of Nembutsu believers. I was alone except for about ten men accompanying me, only three or four of whom were capable of offering any resistance at all. Arrows fell on us like rain, and swords descended like lightning. One of my disciples was slain in a matter of a moment and two others were gravely wounded. I myself sustained cuts and blows, and it seemed that I was doomed. Yet, for some reason, my attackers failed to kill me; thus I have survived until now.

 

This has only strengthened my faith in the Lotus Sutra. The fourth volume [of the sutra] says, "Since hatred and jealousy toward this sutra bound even during the lifetime of the Buddha, how much worse will it be in the world after his passing!" The fifth volume states, "The people will resent [the Lotus Sutra] and find it extremely difficult to believe." In the country of Japan there are many who read and study the Lotus Sutra. There are also many who are beaten in punishment for attempting to seduce other men's wives, or for theft or other offenses. Yet not one person has ever suffered injury on account of the Lotus Sutra. It is clear, therefore, that those Japanese who embrace the sutra have yet to experience the truth of the above sutra passages. I, Nichiren, alone have read the sutra with my entire being. This is the meaning of the passage that says, "We do not hold our own lives dear. We value only the supreme Way." I, Nichiren, am therefore the foremost votary of the Lotus Sutra in Japan.

 

Should you depart from this life before I do, you should report to Bonten, Taishaku, the Four Great Heavenly Kings and Great King Emma. Declare yourself to be a disciple of the priest Nichiren, the foremost votary of the Lotus Sutra in Japan. Then they cannot possibly treat you discourteously. But if you should be of two minds, alternately chanting the Nembutsu and reciting the Lotus Sutra, and fear what other may say about you, then, even though you may identify yourself as Nichiren's disciple, they will never accept your word. [If that should happen,] do not resent me later. Yet, since the Lotus Sutra answers one's prayers for matters of this life as well, you may still survive your illness. In that case, I will by all means visit you as soon as possible and talk with you directly. Words cannot all be set down in a letter, and a letter will not adequately convey one's thoughts, so I will stop for now.

 

With my deep respect,

Nichiren

 

The thirteenth day of the twelfth month in the first year of Bun'ei (1264)

 

Establishment of the Legitimate Teaching for the Protection of the Country

- Rissho Ankoku Ron -

Once there was a traveler who spoke these words in sorrow to his host:

 

In recent years, there are unusual disturbances in the heavens, strange occurrences on earth, famine and pestilence, all affecting every corner of the empire and spreading throughout the land. Oxen and horses lie dead in the streets, the bones of the stricken crowd the highways. Over half the population has already been carried off by death, and in every family someone grieves.

 

All the while some put their whole faith in the "sharp sword" of the Buddha Amida and intone the name of this lord of the Western Land; others believe that hearing the name of the Buddha Yakushi will "heal all ills," and recite the sutra that describes this Thus Come One of the Eastern Region. Some, putting their trust in the passage in the Lotus Sutra that says, "His illness will be wiped out and he will know neither old age nor death," pay homage to the wonderful words of that sutra; others, relying upon the sutra passage that reads: "The seven disasters vanish, the seven blessings at once appear," conduct ceremonies at which a hundred priests expound the sutra at a hundred preaching platforms. There are those who follow the esoteric teachings of the Shingon sect and conduct rituals by filling five jars with water; and others who devote themselves entirely to seated meditation and try to perceive the emptiness of all phenomena as clearly as the moon. Some write out the names of the seven guardian spirits and paste them on a thousand gates, others paint pictures of the five mighty bodhisattvas and hang them over ten thousand thresholds, and still others pray to the heavenly gods and earthly deities in ceremonies conducted at the four corners of the capital and on the four boundaries of the nation. The rulers, taking pity on the plight of the common people, carry out government on the national and local levels in a benevolent manner.

 

But despite all these efforts, they merely exhaust themselves in vain. Famine and epidemics rage more fiercely than ever, beggars are everywhere in sight, and scenes of death fill our eyes. Corpses pile up in mounds like observation platforms, dead bodies lie side by side like planks on a bridge.

 

If we look about, we find that the sun and moon continue to move in their accustomed orbits, and the five planets follow the proper course. The three treasures of Buddhism continue to exist, and the period of a hundred reigns has not yet expired. Then why is it that the world has already fallen into decline and that the laws of the state have come to an end? What is wrong? What error has been committed?

 

The host then spoke: I have been brooding alone upon this matter, indignant in my heart, but now that you have come, we can lament together. Let us discuss the question at length.

 

When a man leaves family life and enters the Buddhist way, it is because he hopes to attain Buddhahood through the teachings of the Buddha. But attempts now to move the gods fail to have any effect, and appeals to the power of the Buddhas produce no results. When I observe carefully the state of the world today, I see people who give way to doubt because of the lack of understanding [on the part of eminent priests]. They look up at the heavens and mouth their resentment, or gaze down at the earth and sink deep into anxiety.

 

I have pondered the matter carefully with what limited resources I possess, and have searched rather widely in the scriptures for an answer. The people of today all turn their backs upon what is right; to a man, they give their allegiance to evil. This is the reason that the benevolent deities have abandoned the nation and departed together, that sages leave and do not return. And in their stead come devils and demons, disasters and calamities that arise one after another. I cannot keep silent on this matter. I cannot suppress my fears.

 

The guest said: These disasters that befall the empire, these calamities of the nation -- I am not the only one pained by them; the whole populace is weighed down with sorrow. Now I have been privileged to enter your home and to listen to these enlightening words of yours. You speak of the gods and sages taking leave and of disasters and calamities arising side by side -- upon what sutras do you base your views? Could you describe for me the passages of proof?

 

The host said: There are numerous passages that could be cited and a wide variety of proofs. For example, in the Konkomyo Sutra we read: "[The Four Heavenly Kings said to the Buddha,] ‘Though this sutra exists in the nation, its ruler has never allowed it to be propagated. In his heart he turns away from it, and he takes no pleasure in hearing its teachings. He does not make offerings to it, honor or praise it. Nor is he willing to honor or make offerings to the four kinds of Buddhists who embrace the sutra. In the end, he makes it impossible for us and the countless other heavenly beings who are our followers to hear this profound and wonderful teaching. He deprives us of the sweet dew of its words and cuts us off from the flow of the correct teaching, so that our majesty and strength are drained away. Thus the number of beings who occupy the evil paths increases and the number who dwell in the human and heavenly realms decreases. People fall into the river of the suffering of birth and death and turn their backs on the road to nirvana.

 

" ‘World-Honored One, we, the Four Heavenly Kings, as well as our various followers and the yakshas and other beings, observing this state of affairs, have decided to abandon this nation, for we have no heart to protect it. And it is not we alone who cast aside this ruler. All the great benevolent deities who guard and watch over the countless different regions of the country will also invariably reject him. And once we and the others abandon and desert this nation, then many different types of disasters will occur in the country and the ruler will fall from power. Not a single person in the entire population will possess a heart of goodness; there will be nothing but binding and enslaving, killing and injuring, anger and contention. Men will slander each other or fawn upon one another, and the laws will be twisted until even the innocent are made to suffer. Pestilence will become rampant, comets will appear again and again, two suns will come forth side by side and eclipses will occur with unaccustomed frequency. Black arcs and white arcs will span the sky as harbingers of ill fortune, stars will fall, the earth will shake, and noises will issue from the wells. Torrential rains and violent winds will come out of season, there will be constant famine, and grains and fruits will not ripen. Marauders from many other regions will invade and plunder the nation, the people will suffer all manner of pain and affliction, and there will be no place where one may live in safety.’"

 

The Daijuku Sutra says: "When the teachings of the Buddha truly become obscured and lost, then people will all let their beards, hair and fingernails grow long, and the laws of the world will be forgotten and ignored. At that time, loud noises will sound in the air and the earth will shake; everything in the world will begin to move as though it were a waterwheel. City walls will split and tumble, and all houses and dwellings will collapse. Roots, branches, leaves, petals and fruits will lose their medicinal properties. With the exception of the heavens of purity, all the regions of the world of desire will become deprived of the seven flavors and the three kinds of vitality, until not a trace of them remains any more. All the good discourses that lead people to emancipation will at this time disappear. The flowers and fruits that grow in the earth will become few and will lose their flavor and sweetness. The wells, springs and ponds will all go dry, the land everywhere will turn brackish and will crack open and warp into hillocks and gullies. All the mountains will be swept by fire and the heavenly beings and dragons will no longer send down rain. The seedlings of the crops will all wither and die, all the living plants will perish, and even the weeds will cease to grow any more. Dust will rain down until all is darkness and the sun and the moon no longer shed their light.

 

"All the four directions will be afflicted by drought, and evil omens will appear again and again. The ten evil acts will increase greatly, particularly greed, anger and stupidity, and people will think no more of their fathers and mothers than does the roe deer. Living beings will decline in numbers, in longevity, physical strength, dignity and enjoyment. They will become estranged from the delights of the human and heavenly realms and all will fall into the paths of evil. The wicked rulers and monks who perform these ten evil acts will curse and destroy my correct teaching and make it difficult for those in the human and heavenly realms to stay there. At that time the benevolent deities and heavenly kings, who would ordinarily take pity on living beings, will abandon this impure and evil nation and all will make their way to other regions."

 

The Ninno Sutra states: "When a nation becomes disordered, it is the spirits which first show signs of rampancy. Because the spirits become rampant, all the people of the nation become disordered. Invaders come to plunder the country and the common people face annihilation. The ruler, the high ministers, the crown prince, the other princes and the hundred officials all quarrel with each other over right and wrong. Heaven and earth manifest prodigies and strange occurrences; the twenty-eight constellations, the stars, the sun and the moon appear at irregular times and in irregular positions, and numerous outlaws rise up."

 

The same sutra also states: "Now when I use the five types of vision to clearly perceive the three existences, I see that all the kings in their past existences served five hundred Buddhas, and that is the reason that they were able to become emperors and sovereigns. And that also is the reason that all the various sages and arhats are born in their nations and bring great benefits. But if a time should come when the good fortune of these rulers runs out, then all the sages will abandon them and depart. And once the sages have departed, then the seven disasters are certain to arise."

 

The Yakushi Sutra states: "If disasters and calamities should befall members of the ruling Kshatriya class and anointed kings, such disasters will be as follows: the calamity of disease and pestilence among the populace; the calamity of invasion and plunder from foreign lands; the calamity of revolt within one’s own domain; the calamity of irregularities and strange occurrences among the stars and constellations; the calamity of eclipses of the sun and moon; the calamity of unseasonable wind and rain; and the calamity of rain that fails to fall even when the season for it has come and gone."

 

In the Ninno Sutra, [the Buddha addresses King Prasenajit in these words]: "Great King, the region where my teachings now hold sway consists of one billion Sumeru worlds with one billion suns and moons. Each of these Sumeru worlds comprises four continents. In the southern continent of Jambudvipa, there are sixteen major countries, five hundred middle-sized countries, and ten thousand small countries. In these countries, there are seven types of fearful disasters that may occur. All the rulers of these countries agree that these are indeed disasters. What, then, are these disasters?

 

"When the sun and moon depart from their regular courses, when the seasons come in the wrong order, when a red sun or a black sun appears, when two, three, four or five suns appear at the same time, when the sun is eclipsed and loses its light, or when one, two, three, four or five coronas appear around the sun, this is the first disaster.

 

"When the twenty-eight constellations do not move in their regular courses, when the Metal Star, the Broom Star, the Wheel Star, the Demon Star, the Fire Star, the Water Star, the Wind Star, the Ladle Star, the Southern Dipper, the Northern Dipper, the great stars of the Five Garrisons, and all the many stars that govern the ruler, the three high ministers and the hundred other officials -- when each of these stars manifests some peculiar behavior, this is the second disaster.

 

"When huge fires consume the nation and the people are all burned to death, or when there are outbreaks of demon fire, dragon fire, heavenly fire, mountain god fire, human fire, tree fire or bandit fire -- when these prodigies appear, this is the third disaster.

 

"When huge floods drown the population, when the seasons come out of order and there is rain in winter, snow in summer, thunder and lightning in the winter season, and ice, frost and hail in the sixth month, when red, black or green rain falls, when mountains of dirt and stones come raining down, or when it rains dust, sand or gravel, when the rivers and streams run backward, when mountains are afloat and boulders are washed away-when freakish happenings of this kind occur, this is the fourth disaster.

 

"When huge winds blow the people to their death and the lands, the mountains and rivers and the trees and forests are all at one time wiped out, when great winds come out of season or when black winds, red winds, green winds, heavenly winds, earthly winds, fire winds and water winds blow -- when prodigies of this kind occur, this is the fifth disaster.

 

"When heaven and earth and the whole country are stricken by terrible heat so that the air seems to be on fire, when the hundred plants wither and the five kinds of grain fail to ripen, when the earth is red and scorched and the inhabitants all perish-when prodigies of this kind occur, this is the sixth disaster.

 

"When enemies rise up on all four sides and invade the nation, when rebels appear in the capital and the outlying regions, when there are fire bandits, water bandits, wind bandits and demon bandits, and the population is subjected to devastation and disorder, and fighting and plundering break out everywhere-when prodigies of this type occur, this is the seventh disaster."

 

The Daijuku Sutra says: "Though the ruler of a state may have for countless existences in the past practiced the giving of alms, observed the precepts and cultivated wisdom, if he sees that my teaching is in danger of perishing and stands idly by without doing anything to protect it, then all the inestimable roots of goodness that he has planted through the practices just mentioned will be entirely wiped out, and his country will become the scene of three inauspicious occurrences. The first is high grain prices, the second is warfare, and the third is epidemics. All the benevolent deities will abandon the country, and although the king may issue commands, the people will not obey them. The country will constantly be invaded and vexed by neighboring nations. Violent fires will rage out of control, fierce winds and rains will abound, the waters will swell and overflow, and the inhabitants will be blown about by winds or swept away by floods. The paternal and maternal relatives of the ruler will join in plotting revolt. Before long, the ruler will fall gravely ill, and after his life has come to an end, he will be reborn in the great hell.... And the same fate will befall the ruler’s consort, his heir, the high ministers of the state, the lords of cities, the village heads and generals, the magistrates of districts, and the government officials."

 

The passages I have quoted from these four sutras are perfectly clear -- what person in ten thousand could possibly doubt their meaning? And yet the blind and the deluded recklessly trust to heretical doctrines and fail to recognize the correct teachings. Therefore, throughout the empire these days people are inclined to turn away from the Buddhas and the sutras and no longer endeavor to protect them. Because of this, the benevolent deities and sages abandon the nation and leave their accustomed places. As a result, demons and followers of heretical doctrines create disaster and inflict calamity upon the populace.

 

The guest thereupon flushed with anger and said: Emperor Ming of the Later Han dynasty, having comprehended the significance of his dream of a golden man, welcomed the teachings [of Buddhism] brought by white horses. Prince Jogu, having subjugated the rebellion of Moriya, [an opponent of Buddhism,] proceeded to construct temples and pagodas. Since that time, from the ruler down to the common people, all have worshipped the Buddha images and devoted their attention to the scriptures. As a result, in the monasteries of Mount Hiei, and of the southern capital at Nara, at the temples of Onjo-ji and To-ji, throughout the land within the four seas, in the five provinces of the capital area and the seven marches, Buddha images and Buddhist scriptures have been ranged like stars in the sky and halls of worship have spread over the land like clouds. Those who belong to the lineage of Shariputra meditate on the moon atop Eagle Peak, while those who adhere to the traditions of Haklenayashas transmit the teachings of Mount Kukkutapada. How, then, can anyone say that the teachings of the Buddha’s lifetime are despised or that the three treasures of Buddhism have ceased to exist? If there is evidence to support such a contention, I would like to hear all the facts!

 

The host, anxious to clarify his words, replied: To be sure, Buddhist halls stand rooftop to rooftop and sutra storehouses are ranged eave to eave. Priests are as numerous as bamboo plants and rushes, monks as common as rice and hemp seedlings. The temples and priests have been honored from centuries past, and every day respect is paid them anew. But the monks and priests today are fawning and devious, and they confuse the people and lead them astray. The ruler and his subjects lack understanding and fail to distinguish between the heretical and the correct.

 

The Ninno Sutra, for example, says: "Evil monks, hoping to gain fame and profit, in many cases appear before the ruler, the crown prince or the other princes and take it upon themselves to preach doctrines that lead to the violation of the Buddhist Law and the destruction of the nation. The ruler, failing to perceive the truth of the situation, listens to and puts faith in such doctrines, and proceeds to create regulations that are perverse in nature and that do not accord with the rules of Buddhist discipline. In this way he brings about the destruction of Buddhism and of the nation."

 

The Nirvana Sutra states: "Bodhisattvas, have no fear of mad elephants. What you should fear are evil friends! Even if you are killed by a mad elephant, you will not fall into the three evil paths. But if you are killed by an evil friend, you are certain to fall into them."

 

The Lotus Sutra says:

 

In that evil age there will be monks with perverse wisdom and hearts that are fawning and crooked who will suppose they have attained what they have not attained, being proud and boastful in heart. Or there will be forest-dwelling monks wearing clothing of patched rags and living in retirement, who will claim they are practicing the true way, despising and looking down on all humankind. Greedy for profit and support, they will preach the Law to white-robed laymen and will be respected and revered by the world as though they were arhats who possess the six transcendental powers…. Because in the midst of the great assembly they constantly try to defame us, they will address the rulers, high ministers, Brahmans and householders, as well as the other monks, slandering and speaking evil of us, saying, "These are men of perverted views who preach non-Buddhist doctrines!"

 

In a muddied kalpa, in an evil age there will be many things to fear. Evil demons will take possession of others and through them curse, revile and heap shame on us…. The evil monks of that muddied age, failing to understand the Buddha’s expedient means, how he preaches the Law in accordance with what is appropriate, will confront us with foul language and angry frowns; again and again we will be banished.

 

The Nirvana Sutra says: "After I have passed away and countless hundreds of years have gone by, the sages of the four stages too will have all passed away. After the Former Day of the Law has ended and the Middle Day of the Law has begun, there will be monks who will give the appearance of abiding by the rules of monastic discipline. But they will scarcely ever read or recite the sutras, and instead will crave all kinds of food and drink to nourish their bodies. Though they wear the clothes of a monk, they will go about searching for alms like so many huntsmen who, narrowing their eyes, stalk softly. They will be like a cat on the prowl for mice. And constantly they will reiterate these words: ‘I have attained arhatship!’ Outwardly they will seem to be wise and good, but within they will harbor greed and jealousy. [And when they are asked to preach the teachings,] they will remain silent, like Brahmans who have taken a vow of silence. They are not true monks -- they merely have the appearance of monks. Consumed by their erroneous views, they slander the correct teaching."

 

When we look at the world in the light of these passages of scripture, we see that the situation is just as they describe it. If we do not admonish the evil priests, how can we hope to do good?

 

The guest, growing more indignant than ever, said: A wise monarch, by acting in accord with heaven and earth, perfects his rule; a sage, by distinguishing between right and wrong, brings order to the world. The monks and priests of the world today enjoy the confidence of the entire empire. If they were in fact evil monks, then the wise ruler would put no trust in them. If they were not true sages, then worthies and learned men would not look up to them. But now, since worthies and sages do in fact honor and respect them, they must be nothing less than paragons of their kind. Why then do you pour out these wild accusations and dare to slander them? To whom are you referring when you speak of "evil monks"? I would like an explanation!

 

The host said: At the time of the Retired Emperor Gotoba there was a priest named Honen who wrote a work entitled the Senchaku shu or The Nembutsu Chosen above All. He contradicted the sacred teachings of the Buddha’s lifetime and brought confusion to people in every direction. The Senchaku shu states: "Regarding the passage in which the Meditation Master Tao-ch’o distinguished between the Sacred Way teachings and the Pure Land teachings and urged people to abandon the former and immediately embrace the latter: First of all, there are two kinds of Sacred Way teachings, [the Mahayana and the Hinayana].... Judging from this, we may assume that the esoteric Mahayana doctrines and the true Mahayana teachings are both included in the Sacred Way. If that is so, then the present-day sects of Shingon, Zen, Tendai, Kegon, Sanron, Hosso, Jiron and Shoron -- all these eight schools are included in the Sacred Way that is to be abandoned.

 

"The Dharma Teacher T’an-luan in his Ojo ron chu states: ‘I note that Bodhisattva Nagarjuna’s Jujubibasha ron says: "There are two ways by which the bodhisattva may reach the state of avaivartika or non-retrogression. One is the difficult-to-practice way, the other is the easy-to-practice way."

 

"The difficult-to-practice way is the same as the Sacred Way, and the easy-to-practice way is the Pure Land Way. Students of the Pure Land sect should first of all understand this point. Though they may previously have studied teachings belonging to the Sacred Way, if they wish to become followers of the Pure Land teachings, they must discard the Sacred Way and give their allegiance to the Pure Land teachings."

 

Honen also says: "Regarding the passage in which Priest Shan-tao distinguished between correct and sundry practices and urged people to abandon the sundry practices and embrace the correct practices: Concerning the first of the sundry practices, that of reading and reciting sutras, with the exception of the recitation of the Kammuryoju Sutra and the other Pure Land sutras, the embracing, reading and recitation of all sutras, whether Mahayana or Hinayana, exoteric or esoteric, is to be regarded as a sundry practice.... Concerning the third of the sundry practices, that of worshipping, with the exception of worshipping the Buddha Amida, the worshipping or honoring of any of the other Buddhas, bodhisattvas or deities of this world is to be regarded as a sundry practice.... In the light of his statement, I declare that one should abandon such sundry practices and concentrate upon the practice of the Pure Land teachings. What reason would we have to abandon the correct practices of the Pure Land teachings, which insure that, out of a hundred persons, all one hundred will be reborn in the Pure Land, and cling instead to the various sundry practices and procedures, which could not save even one person in a thousand? Followers of the Way should ponder this carefully!"

 

Honen further states: "In the Jogen nyuzo roku44 or Chen-yuan Era Catalogue of the Buddhist Canon we find it recorded that, from the 600 volumes of the Daihannya Sutra to the Hojoju Sutra, the exoteric and esoteric sutras of Mahayana or the great vehicle total 637 works in 2,883 volumes. The phrase [from the Kammuryoju Sutra] of ‘reading and reciting the great vehicle’ should be applied to all these works. You should understand that, when the Buddha was preaching according to the capacity of his various listeners, he for a time taught the two methods of concentrated meditation and unconcentrated meditation. But later, when he revealed his own enlightenment, he ceased to teach these two methods. The only teaching that, once revealed, shall never cease to be taught is the single doctrine of the Nembutsu."

 

Honen also states: "Regarding the passage which says that the practitioner of the Nembutsu must possess three kinds of mind : It is found in the Kammuryoju Sutra. In his commentary on that sutra, [Shan-tao says:] ‘Someone may ask: "If there are those who differ in understanding and practice from the followers of the Nembutsu, persons of heretical and mistaken belief, [how should we confront them?]" I will now make certain that their perverse and differing views will not cause trouble. These persons of evil views with different understanding and different practices are compared to a band of robbers who call back the traveler who has already gone one or two steps along his journey.’ In my opinion, when this commentary speaks of different understanding, different practices, varying doctrines and varying beliefs, they are referring to the teachings of the Sacred Way."

 

Finally, in a concluding passage, Honen says: "If one wishes to escape quickly from the sufferings of birth and death, one should confront these two superior teachings and then proceed to put aside the teachings of the Sacred Way and choose those of the Pure Land. And if one wishes to follow the teachings of the Pure Land, one should confront the correct and sundry practices and then proceed to abandon all of the sundry practices and devote one’s entire attention to the correct practices."

 

When we examine these passages, we see that Honen quotes the erroneous explanations of T’an-luan, Tao-ch’o and Shan-tao, and establishes the categories-the Sacred Way and Pure Land teachings, the difficult-to-practice and easy-to-practice ways. He then takes all the 637 works in 2,883 volumes that comprise the Mahayana sutras of the Buddha’s lifetime, including those of the Lotus Sutra and Shingon, along with all the Buddhas, bodhisattvas, and deities of this world, and assigns them all to the categories of the Sacred Way teachings, the difficult-to-practice way and the sundry practices, and urges people to "discard, close, ignore and abandon" them. With these four injunctions, he leads all people astray. And on top of that, he groups together all the sage monks of the three countries [of India, China and Japan] as well as the students of Buddhism of the ten directions, and calls them a "band of robbers," causing the people to insult them!

 

In doing so, he turns his back on the passage in the three Pure Land sutras, the sutras of his own sect, which contains Amida’s vow to save the people "excepting only those who commit the five cardinal sins or who slander the correct teaching." At the same time, he shows that he fails to understand the warning contained in the second volume of the Lotus Sutra, the heart and core of the entire body of teachings the Buddha expounded in the five periods of his preaching life, which reads: "If a person fails to have faith but instead slanders this sutra. . . When his life comes to an end, he will enter the Avichi hell."

 

And now we have come to this latter age, when people are no longer sages. Each enters his own dark road, and all alike forget the direct way. How pitiful that no one cures them of their blindness! How painful to see them vainly lending encouragement to these false beliefs! And as a result, everyone from the ruler of the nation down to the common people believes that there are no true sutras outside the three Pure Land sutras, and no Buddhas other than the Buddha Amida with his two attendants.

 

Once there were men like Dengyo, Gishin, Jikaku and Chisho who journeyed ten thousand miles across the waves to China to acquire the sacred teachings, and there visited the mountains and rivers to pay reverence to Buddhist statues [and carry them back]. In some cases they built holy temples on the peaks of high mountains in which to preserve those scriptures and statues; in other cases they constructed sacred halls in the bottoms of deep valleys where such objects could be worshipped and honored. As a result, the Buddhas Shakyamuni and Yakushi shone side by side, casting their influence upon present and future ages, while the bodhisattvas Kokuzo and Jizo brought benefit to the living and the dead. The rulers of the nation contributed districts or villages so that the lamps might continue to burn bright before the images, while the stewards of the great estates gave their fields and gardens as an offering.

 

But because of this book by Honen, this Senchaku shu, the lord of teachings, Shakyamuni, is forgotten and all honor is paid to Amida, the Buddha of the Western Land. The transmission of the Law [from Shakyamuni Buddha] is ignored, and Yakushi, the Buddha of the Eastern Region, is neglected. All attention is paid to the three Pure Land sutras in four volumes, and all the other wonderful scriptures that Shakyamuni expounded throughout the five periods of his preaching life are cast aside. If temples are not dedicated to Amida, then people no longer have any desire to support them or pay honor to the Buddhas enshrined there; if monks are not practitioners of the Nembutsu, then people quickly forget all about giving those monks alms. As a result, the halls of the Buddha fall into ruin, scarcely a wisp of smoke rises above their moss-covered roof tiles; and the monks’ quarters stand empty and dilapidated, the dew deep on the grasses in their courtyards. And in spite of such conditions, no one gives a thought to protecting the Law or to restoring the temples. Hence the sage monks who once presided over the temples leave and do not return, and the benevolent deities who guarded the nation depart and no longer appear. This has all come about because of this Senchaku shu of Honen. How pitiful to think that, in the space of a few decades, hundreds, thousands, tens of thousands of people have been deluded by these devilish teachings and in so many cases confused as to the true teachings of Buddhism. If people favor what is only incidental and forget what is primary, can the benevolent deities be anything but angry? If people cast aside what is perfect and take up what is biased, can the world escape the plots of demons? Rather than offering up ten thousand prayers for remedy, it would be better simply to outlaw this one evil [doctrine] that is the source of all the trouble!

 

This time the guest was truly enraged and said: In the ages since our original teacher, the Buddha Shakyamuni, preached the three Pure Land sutras, the Dharma Teacher T’an-luan had originally studied the four treatises but abandoned them and put all his faith in the Pure Land teachings. Similarly, the Meditation Master Tao-ch’o ceased to spread the multifarious doctrines of the Nirvana Sutra and devoted all his attention to propagating the practice that leads one to the western Pure Land. Priest Shan-tao discarded the sundry practices and established the single practice of the Nembutsu, and the supervisor of monks Eshin collected essential passages from various sutras to form his work, making the single practice of the Nembutsu the essence of his teaching. Such was the manner in which these men honored and respected the Buddha Amida, and uncountable numbers of people as a result were able to gain rebirth in the Pure Land.

 

Of particular note was the sage Honen, who as a child entered the monastery on Mount Hiei. By the time he was seventeen, he had worked his way through all sixty volumes of Tendai literature and had investigated all the eight sects and mastered their essentials. In addition, he had read through the entire body of sutras and treatises seven times, and exhausted all the works of exegesis and biography. His wisdom shone like the sun and moon, and his virtue exceeded that of the earlier teachers.

 

In spite of all this, he was in doubt as to the proper path to emancipation and could not make out the true meaning of nirvana. Therefore he read and examined all the texts he could, pondered deeply and considered every possibility, and in the end put aside all the sutras and concentrated on the single practice of the Nembutsu. In addition, he received confirmation of his decision when Shan-tao miraculously appeared to him in a dream , and he proceeded to spread his doctrines among friends and strangers in all four corners of the land. Thereafter, he was hailed as a reincarnation of Bodhisattva Seishi, or was revered as Shan-tao reborn. In every quarter people of eminent and lowly birth alike bowed their heads in respect, and men and women from all over Japan sought him.

 

Since that time, the springs and autumns have succeeded each other and the years have accumulated. And yet you insist upon putting aside the venerable teachings of Shakyamuni Buddha [contained in the Pure Land sutras] and willfully speak evil of the passage describing the oath of the Buddha Amida. Why do you try to blame the sacred age of Honen for the disasters of recent years, going out of your way to slander the former teachers of Pure Land doctrines and to heap abuse on the sage Honen? You are, as the saying goes, deliberately blowing back the fur and hunting for flaws in the leather, deliberately piercing the skin in hopes of drawing blood. From ancient times to the present, the world has never seen such a speaker of evil! You had better learn a little caution and restraint. When you pile up such grave offenses, how can you hope to escape punishment? I am afraid even to sit here in your company. I must take up my staff and be on my way!

 

The host, smiling, restrained his guest and said: Insects that live on smartweed forget how bitter it tastes; those who stay long in privies forget how foul the smell is. Here you listen to my good words and think them wicked, point to a slanderer of the Law and call him a sage, mistrust a correct teacher and take him for an evil monk. Your confusion is great indeed, and your offense anything but light. Listen to my explanation of how this confusion arose and let us discuss the matter in detail.

 

Shakyamuni Buddha expounded the five periods of doctrines, established the order in which they were preached, and divided them into the provisional and the true teachings. But T’an-luan, Tao-ch’o and Shan-tao embraced the provisional teachings and forgot about the true ones, went by what had been taught in the earlier period of the Buddha’s life and discarded what was taught later. They were not the kind of men who delve into the deep places of Buddhist doctrine.

 

Honen in particular, though he followed the practices advocated by these earlier men, was ignorant as to the source from whence they came. How do we know this? Because he lumped together all the 637 Mahayana scriptures in 2,883 volumes, and along with them all the various Buddhas and bodhisattvas and the deities of this world, and urged people to "discard, close, ignore and abandon" them, with these four injunctions corrupting the hearts of all people. Thus he poured out perverted words of his own invention and took absolutely no cognizance of the explanations put forth in the Buddhist scriptures. His is the worst kind of baseless talk, a clear case of defamation. There are no words to describe it, no way to censure it that is not too mild. And yet people all put faith in this baseless talk of his, and without exception pay honor to his Senchaku shu. As a consequence, they revere the three sutras of the Pure Land and cast all the other sutras aside; they look up to one Buddha alone, Amida of the Land of Perfect Bliss, and forget about the other Buddhas. A man such as Honen is in truth the archenemy of the Buddhas and the scriptures, and the foe of sage monks and ordinary men and women alike. And now his heretical teachings have spread throughout the eight regions of the country; they have penetrated every one of the ten directions.

 

You became quite horrified when I blamed an earlier period for the disasters that have occurred in recent years. Perhaps I should cite a few examples from the past to show you that you are mistaken in your feelings.

 

The second volume of the Maka shikan quotes a passage from the Shih chi or Records of the Historian which says: "In the closing years of the Chou dynasty, there were persons who let their hair hang down, went about naked to the waist, and did not observe the rites and regulations." The Guketsu, in the second volume, explains this passage by quoting from the Tso chuan or Commentary on the Spring and Autumn Annals as follows: "When King P’ing of the Chou first moved his capital to the east, he saw men by the Yi River who let their hair hang down and performed sacrifices in the fields. Someone who had great understanding said: ‘In less than a hundred years the dynasty will fall, for the rites are already neglected.’ "From this it is evident that the portent appears first, and later the disaster itself comes about.

 

[The Maka shikan passage goes on to say:] "Juan Chi was a man of extraordinary talent, but he let his hair grow like a mass of brambles and left his belt undone. Later, the sons of the aristocracy all imitated him, until those who behaved in a churlish and insulting manner were thought to be acting quite naturally, and those who were restrained and proper in their behavior were ridiculed as mere peasants. This was a sign that the Ssu-ma family [the rulers of the Western Chin dynasty] would meet with their downfall."

 

Similarly, the Nitto junrei ki or Record of a Pilgrimage to China in Search of the Law by the Great Teacher Jikaku records that in the first year of the Hui-ch’ang era (841), Emperor Wu-tsung of the T’ang dynasty commanded the priest Ching-shuang of Chang-ching-ssu temple to transmit the Nembutsu teachings of the Buddha Amida in the various temples. Ching-shuang spent three days in each temple, going about from one temple to another without ever ceasing.

 

In the second year of the same era, soldiers from the land of the Uighurs invaded the borders of the T’ang empire. In the third year of the same era, the regional commander in the area north of the Yellow River suddenly raised a revolt. Later, the kingdom of Tibet once more refused to obey orders from China, and the Uighurs repeatedly seized Chinese territory. On the whole, the conflicts and uprisings were like those that prevailed at the time when the Ch’in dynasty and the military leader Hsiang Yu were overthrown, and the towns and villages were devastated by fire and other disasters. What was even worse, Emperor Wu-tsung carried out a vast campaign to wipe out Buddhist teachings and destroyed a great many temples and monasteries. He was never able to put down the uprisings, and died in agony shortly after. (This is the essence of Jikaku’s original passage.)

 

In view of these events, we should consider the fact that Honen lived in the time of the Retired Emperor Gotoba, around the Kennin era (1201-1204). And what happened to the retired emperor is evident before our very eyes. Thus T’ang China provided an earlier example of the fall of an emperor, and our own country offers similar proof. You should neither doubt this nor consider it strange. The only thing to do now is to abandon the evil ways and take up those that are good, to cut off this affliction at the source, to cut it off at the root!

 

The guest, looking somewhat mollified, said: Though I have not yet probed deeply into the matter, I believe I understand to some degree what you are saying. Nevertheless, throughout the area from Kyoto, the capital, to Kamakura, the headquarters of the shogun, there are numerous eminent Buddhist leaders and key figures in the clergy. And yet none of them has so far appealed to the shogun concerning this affair or submitted a memorial to the throne. You, on the other hand, a person of humble position, think nothing of spewing out offensive accusations.

 

Your assertion goes too far and your behavior is unreasonable.

 

The host said: Though I may be a person of little ability, I have reverently given myself to the study of the Mahayana. A blue fly, if it clings to the tail of a thoroughbred horse, can travel ten thousand miles, and the green ivy that twines around the tall pine can grow to a thousand feet. I was born as the son of the one Buddha, Shakyamuni, and I serve the king of scriptures, the Lotus Sutra. How could I observe the decline of the Buddhist Law and not be filled with emotions of pity and distress?

 

Moreover, the Nirvana Sutra states: "If even a good monk sees someone destroying the teaching and disregards him, failing to reproach him, to oust him or to punish him for his offense, then you should realize that that monk is betraying the Buddha’s teaching. But if he ousts the destroyer of the Law, reproaches him or punishes him, then he is my disciple and a true voice-hearer."

 

Although I may not be a "good monk," I certainly do not want to be accused of "betraying the Buddha’s teaching." Therefore, in order to avoid such charges, I have cited a few general principles and given a rough explanation of the matter.

 

Earlier, in the Gennin era (1224-1225), petitions to the throne were submitted time and again by the two temples of Enryaku-ji and Kofuku-ji. And as a result an imperial command and a letter of instruction from the shogunate were handed down, ordering that the woodblocks used in printing Honen’s Senchaku shu be confiscated and brought to the Great Lecture Hall of Enryaku-ji. There they were burned in order to repay the debt owed to the Buddhas of the three existences. In addition, orders were given that the menials who are attached to the Kanjin-in Shrine should dig up and destroy Honen’s grave. Then, Honen’s disciples Ryukan, Shoko, Jokaku, Sassho and others were condemned by the imperial court to exile in distant regions, and were never pardoned.

 

In view of these facts, how can you say that no one has submitted a complaint to the authorities concerning these matters?

 

The guest, continuing to speak in a mild manner, replied: One could hardly say that Honen is the only one who disparages sutras and speaks ill of other priests, [since you do the same thing yourself]. However, it is true that he takes the 637 Mahayana scriptures in 2,883 volumes, along with all the Buddhas and bodhisattvas and the deities of this world, and urges people to "discard, close, ignore and abandon" them. There is no doubt that these four injunctions are his very words; the meaning of the passage is quite clear. But you keep harping on this one little "flaw in the jewel" and severely slandering him for it. I do not know whether he spoke out of delusion or out of true enlightenment. Between you and Honen, I cannot tell which is wise and which is foolish, or determine whose assertions are right and whose are wrong.

 

However, you assert that all the recent disasters are to be traced to the Senchaku shu, speaking quite volubly on that point and elaborating on the meaning of your assertion. Now surely the peace of the world and the stability of the nation are sought by both ruler and subject and desired by all the inhabitants of the country. The nation achieves prosperity through the Buddhist Law, and the Law is proven worthy of reverence by the people who embrace it. If the nation is destroyed and the people are wiped out, then who will continue to pay reverence to the Buddhas? Who will continue to have faith in the Law? Therefore one must first of all pray for the safety of the nation and then work to establish the Buddhist Law. Now if you know of any means whereby disasters can be prevented and troubles brought to an end, I would like to hear about it.

 

The host said: There is no doubt that I am the foolish one -- I would never dare claim to be wise. However, I would just like to quote some passages from the scriptures and offer some brief thoughts. Concerning the means for insuring order in the nation, there are numerous passages in both Buddhist and non-Buddhist texts, and it would be difficult to cite them all here. Since taking up the study of Buddhism, however, I have frequently given thought to this matter, and it seems to me that prohibiting those who slander the Law and paying respect to the followers of the correct way is the best way to assure stability within the nation and peace in the world at large.

 

In the Nirvana Sutra we read: "The Buddha said, ‘With the exception of one type of person, you may offer alms to all kinds of persons and everyone will praise you’"

 

"Chunda said, ‘What do you mean when you speak of "one type of person"?'

 

"The Buddha replied, ‘I mean the type described in this sutra as violators of the precepts.’

 

"Chunda spoke again, saying, ‘I am afraid I still do not understand. May I ask you to explain further?’

 

"The Buddha addressed Chunda, saying: ‘By violators of the precepts I mean the icchantika. In the case of all other types of persons, you may offer alms, everyone will praise you, and you will achieve great rewards.’

 

"Chunda spoke once more, asking, ‘What is the meaning of the term icchantika?’

 

"The Buddha said, ‘Chunda, suppose there should be monks or nuns, lay men or women who speak careless and evil words and slander the correct teaching, and that they should go on committing these grave acts without ever showing any inclination to reform or any sign of repentance in their hearts. Persons of this kind I would say are following the path of the icchantika.’

 

"Again there may be those who commit the four grave offenses or are guilty of the five cardinal sins, and who, though aware that they are guilty of serious faults, from the beginning have no trace of fear or contrition in their hearts or, if they do, give no outward sign of it. When it comes to the correct teaching, they show no inclination to protect, treasure and establish it over the ages, but rather speak of it with malice and contempt, their words replete with error. Persons of this kind too I would say are following the path of the icchantika. With the exception of this one group of people called icchantika, however, you may offer alms to all others and everyone will praise you.’ "

 

Elsewhere in the same sutra, the Buddha spoke in these words: "When I recall the past, I remember that I was the king of a great state in this continent of Jambudvipa. My name was Sen’yo, and I loved and venerated the great vehicle scriptures. My heart was pure and good and had no trace of evil, jealousy or stinginess. Good men, at that time I cherished the great vehicle teachings in my heart. When I heard the Brahmans slandering these correct and equal sutras, I had them put to death on the spot. Good men, as a result of that action, I never thereafter fell into hell."

 

In another passage it says: "In the past, when the Thus Come One was the ruler of a nation and practiced the way of the bodhisattva, he put to death a number of Brahmans."

 

Again it says: "There are three degrees of killings: the lower, middle and upper degrees. The lower degree constitutes the killing of any humble being, from an ant to any of the various kinds of animals. But the killing of an animal into which a bodhisattva has deliberately chosen to be born [to help other living beings] is excluded. As a result of a killing of the lower degree, one will fall into the realms of hell, hungry spirits and animals, and will suffer all the pains appropriate to a killing of the lower degree. Why should this be? Because even the animals and other humble beings possess the roots of goodness, insignificant though those roots may be. That is why a person who kills such a being must suffer full retribution for his offense.

 

"Killing any person from an ordinary mortal to an anagamin constitutes what is termed the middle degree. As a consequence of such an act of killing, one will fall into the realms of hell, hungry spirits and animals, and will suffer all the pains appropriate to a killing of the middle degree. The upper degree of killing refers to the killing of a parent, an arhat, a pratyekabuddha or a bodhisattva who has reached the stage of non-retrogression. For such a crime one will fall into the great Avichi hell. Good men, if someone were to kill an icchantika, that killing would not fall into any of the three categories just mentioned. Good men, the various Brahmans that I have said were put to death -- all of them were in fact icchantikas."

 

In the Ninno Sutra we read: "The Buddha announced to King Prasenajit, ‘Thus I entrust the protection of my teachings to the ruler of the nation rather than to the monks and nuns. Why do I do so? Because they do not possess the kind of power and authority that the king has."’

 

The Nirvana Sutra states: "Now I entrust the correct teaching, which is unexcelled, to the rulers, the ministers, the high officials, and the four kinds of Buddhists. If anyone should vilify the correct teaching, then the ministers and four kinds of Buddhists should reprimand him and bring him to order."

 

It also states: "The Buddha replied, ‘[Bodhisattva] Kashyapa, it is because I was a defender of the correct teaching that I have been able to attain this diamond-like body.... Good man, defenders of the correct teaching need not observe the five precepts or practice the rules of proper behavior. Rather they should carry knives and swords, bows and arrows, prongs and lances’."

 

Again the Buddha said: "Even though there may be those who observe the five precepts, they do not deserve to be called practitioners of the great vehicle. But even if one does not observe the five precepts, if one defends the correct teaching, then one may be called a practitioner of the great vehicle. Defenders of the correct teaching ought to arm themselves with knives and swords, weapons and staves. Even though they carry swords and staves, I would call them men who observe the precepts."

 

The Buddha likewise said: "Good man, in past ages in this very city of Kushinagara a Buddha appeared whose name was the Thus Come One Kangi Zoyaku or Joy Increasing. After this Buddha passed away, the correct teaching that he had taught remained in the world for countless millions of years. Finally, only forty more years were left before the Buddhist teaching was due to come to an end.

 

"At that time there was a monk named Kakutoku or Realization of Virtue who observed the precepts. There were many monks at this time who violated the precepts, and when they heard this monk preaching, they all conceived evil designs in their hearts and, arming themselves with swords and staves, approached this teacher of the Law.

 

"At this time the ruler of the kingdom was named Utoku or Possessor of Virtue. He received reports of what was happening, and, in order to defend the teaching, he went at once to the place where the monk was preaching the Law and fought with all his might against the evil monks who did not observe the precepts. As a result, the monk who had been preaching was able to escape grievous injury. But the king received so many wounds from the knives and swords, prongs and lances, that there was not a spot on his body the size of a mustard seed that remained unharmed.

 

"At this time the monk Realization of Virtue praised the king, saying, ‘Splendid, splendid! You, O king, are now a true defender of the correct teaching. In ages to come, this body of yours will surely become a boundless vessel of the Law!’

 

"At that time, the king had already heard the teaching, and he felt great joy in his heart. Thereupon his life came to an end, and he was reborn in the land of the Buddha Ashuku, where he became the principal disciple of the Buddha. Moreover, all the military leaders, citizens and associates of the king who had fought beside him or had rejoiced in his effort were filled with an unflagging determination to achieve enlightenment, and when they died, all of them were reborn in the land of the Buddha Ashuku." Later, the monk Realization of Virtue also died, and he too was reborn in the land of the Buddha Ashuku, where he became second among the Buddha’s voice-hearer disciples. Thus, if the correct teaching is about to come to an end, this is the way one ought to support and defend it.

 

"Kashyapa, the king who lived at that time was I myself, and the monk who preached was the Buddha Kasho. Kashyapa, those who defend the correct teaching enjoy this kind of boundless reward. As a consequence, I have been able to obtain the distinguishing characteristics that I possess today, to adorn myself with them, and to put on the body of the Law that can never be destroyed."

 

Then the Buddha declared to Bodhisattva Kashyapa: "For this reason, laymen believers and others who wish to defend the Law should arm themselves with swords and staves and protect it in this manner.

 

"Good man, in the age of impurity and evil after I have passed away, the nation will fall into devastation and disorder, men will plunder and steal from one another, and the common people will be reduced to starvation. Because of hunger, many men at that time will declare their determination to leave their families and become monks. Men such as these may be called shavepates. When this crowd of shavepates see anyone who is attempting to protect the correct teaching, they will chase after him and drive him away, or perhaps even kill him or do him injury. That is why I now give permission for monks who observe the precepts to associate with and keep company with white-robed laymen who bear swords and staves. Even though they carry swords and staves, I would call them men who observe the precepts. But although they may carry swords and staves, they should never use them to take life."

 

The Lotus Sutra says: "If a person fails to have faith but instead slanders this sutra, immediately he will destroy all the seeds for becoming a Buddha in this world.... When his life comes to an end, he will enter the Avichi hell."

 

The meaning of these passages from the sutras is perfectly clear. What need is there for me to add any further explanation? If we accept the words of the Lotus Sutra, then we must understand that slandering the Mahayana scriptures is more serious than committing the five cardinal sins countless times. Therefore one who does so will be confined in the great citadel of the Avichi hell and cannot hope for release for an immeasurable length of time. According to the Nirvana Sutra, even though you may give alms to a person who has committed the five cardinal sins, you must never give alms to a person who has slandered the Law. One who kills so much as an ant will invariably fall into the three evil paths, but one who helps eradicate slander of the Law will ascend to the state from which there can be no retrogression. Thus the passage tells us that the monk Realization of Virtue was reborn as the Buddha Kasho, and that King Possessor of Virtue was reborn as the Buddha Shakyamuni.

 

The Lotus and the Nirvana sutras represent the very heart of the doctrines that Shakyamuni preached during the five periods of his teaching life. Their warnings must be viewed with the utmost gravity. Who would fail to heed them? And yet those people who forget about the correct way and slander the Law put more trust than ever in Honen’s Senchaku shu and grow blinder than ever in their stupidity.

 

Thus some of them, remembering how their master looked in life, fashion wooden sculptures and paintings of him, while others, putting faith in his perverse teachings, carve woodblocks with which to print his ugly words. These writings they scatter about throughout the area within the seas , carrying them beyond the cities and into the countryside until, wherever honor is paid, it is to the practices of this school, and wherever alms are given, it is to the priests of this sect.

 

As a result, we see people cutting off the fingers of the images of Shakyamuni and refashioning them to form the gesture of Amida, or converting the temples formerly dedicated to Yakushi, the Buddha of the Eastern Region, and replacing his statues with those of Amida, the Buddha of the Western Land. Or we find the ceremony of copying the Lotus Sutra, which has been carried out for over four hundred years on Mount Hiei, being suspended and the copying of the three Pure Land sutras substituted in its place, or the annual lectures on the doctrines of the Great Teacher T’ien-t’ai being replaced by lectures on the teachings of Shan-tao. Indeed, the slanderous people and their associates are too numerous to count! Are they not destroyers of the Buddha? Are they not destroyers of the Law? Are they not destroyers of the Buddhist order? And all their heretical teachings derive from the Senchaku shu!

 

Alas, how pitiful, that people should turn their backs on the true words of prohibition spoken by the Thus Come One! How tragic, that they should heed the gross and deluded words of this ignorant monk! If we hope to bring order and tranquillity to the world without further delay, we must put an end to these slanders of the Law that fill the country!

 

The guest said: If we are to put an end to these people who slander the Law and do away with those who violate the prohibitions of the Buddha, then are we to condemn them to death as described in the sutra passages you have just cited? If we do that, then we ourselves will be guilty of inflicting injury and death upon others, and will suffer the consequences, will we not?

 

In the Daijuku Sutra, the Buddha says: "If a person shaves his head and puts on clerical robes, then, whether that person observes the precepts or violates them, both heavenly and human beings should give him alms. In doing so, they are giving alms and support to me, for that person is my son. But if men beat that person, they are beating my son, and if they curse and insult him, they are reviling me."

 

If we stop to consider, we must realize that, regardless of whether one is good or bad, right or wrong, if he is a priest, then he deserves to have alms and nourishment extended to him For how could one beat and insult the son and still not cause grief and sorrow to the father? The Brahmans of the Bamboo Staff school who killed the Venerable Maudgalyayana have for a long time been sunk in the depths of the hell of incessant suffering. Because Devadatta murdered the nun Utpalavarna, he has for a long time gasped in the flames of the Avichi Hell. Examples from earlier ages make the matter perfectly clear, and later ages fear this offense most of all. You speak of punishing those who slander the Law, but to do so would violate the Buddha’s prohibitions. I can hardly believe that such a course would be right. How can you justify that?

 

The host said: You have clearly seen the sutra passages that I have cited, and yet you can ask a question like that! Are they beyond the power of your mind to comprehend? Or do you fail to understand the reasoning behind them? I certainly have no intention of censuring the sons of the Buddha. My only hatred is for the act of slandering the Law. According to the Buddhist teachings, prior to Shakyamuni slanderous monks would have incurred the death penalty. But since the time of Shakyamuni, or One Who Can Forbear, the giving of alms for slanderous monks is forbidden in the sutra teachings. Now if all the four kinds of Buddhists within the four seas and the ten thousand lands would only cease giving alms to wicked priests and instead all come over to the side of the good, then how could any more troubles rise to plague us or disasters come to confront us?

 

With this the guest moved off his mat in a gesture of respect, straightened the collar of his robe, and said: The Buddhist teachings vary greatly and it is difficult to investigate each doctrine in full. I have had many doubts and perplexities and have been unable to distinguish right from wrong.

 

Nevertheless, this work by the sage Honen, the Senchaku shu, does in fact exist. And it lumps together all the various Buddhas, sutras, bodhisattvas and deities and says that one should "discard, close, ignore and abandon" them. The meaning of the text is perfectly clear. And as a result of this, the sages have departed from the nation, the benevolent deities have left their dwelling places, hunger and thirst fill the world, and disease and pestilence spread abroad.

 

Now, by citing passages from a wide variety of scriptures, you have clearly demonstrated the rights and wrongs of the matter. Therefore I have completely forsaken my earlier mistaken convictions, and my ears and eyes have been opened on point after point.

 

There can be no doubt that all persons, from the ruler down to the common people, rejoice in and desire the stability of the nation and the peace of the world. If we can quickly put an end to the alms that are given to these icchantikas and insure that continuing support is instead given to the host of true priests and nuns, if we can still these "white waves" that trouble the Ocean of the Buddha and cut down these "green groves" that overgrow the Mountain of the Law, then the world may become as peaceful as it was in the golden ages of Fu Hsi and Shen Nung, and the nation may flourish as it did under the sage rulers Yao and Shun. After that, there will be time to dip into the Waters of the Law and to decide which are shallow doctrines and which are deep, and to pay honor to the pillars and beams that support the House of the Buddha.

 

The host exclaimed with delight: The dove has changed into a hawk, the sparrow into a clam! How gratifying! You have transformed yourself through your association with [me,] a friend in the orchid room, just as the mugwort growing in the hemp field becomes straight. If you will truly give consideration to the troubles I have been describing and put entire faith in these words of mine, then the winds will blow gently, the waves will be calm, and in no time at all we will enjoy bountiful harvests. But a person’s heart may change with the times, and the nature of a thing may alter with its surroundings. Just as the moon on the water will be tossed about by the waves, or the soldiers in the vanguard will be cowed by the swords of the enemy, so, although at this moment you may say you believe in my words, I fear that later you will forget them completely. Now if we wish first of all to bring security to the nation and to pray for our present and future lives, then we must hasten to examine and consider the situation and take measures as soon as possible to remedy it.

 

Why do I say this? Because, of the seven types of disasters described in the Yakushi Sutra, five have already occurred. Only two have yet to appear, the calamity of invasion from foreign lands and the calamity of revolt within one’s own domain. And of the three calamities mentioned in the Daijuku Sutra, two have already made their appearance. Only one remains, the disaster of warfare.

 

The different types of disaster and calamity enumerated in the Konkomyo Sutra have arisen one after the other. Only that described as marauders from other regions invading and plundering the nation has yet to materialize. This is the only trouble that has not yet come. And of the seven disasters listed in the Ninno Sutra, six are now upon us in full force. Only one has not yet appeared, the calamity that occurs "when enemies rise up on all four sides and invade the nation."

 

Moreover, as the Ninno Sutra says, "When a nation becomes disordered, it is the spirits which first show signs of rampancy. Because the spirits become rampant, all the people of the nation become disordered."

 

Now if we examine the present situation carefully in the light of this passage, we will see that the various spirits have for some time been rampant, and many of the people have perished. If the first predicted misfortune in the sutra has already occurred, as is obvious, then how can we doubt that the later disasters will follow? If, in punishment for the evil doctrines that are upheld, the troubles that have yet to appear should fall upon us one after the other, then it will be too late to act, will it not?

 

Emperors and kings have their foundation in the state and bring peace and order to the age; ministers and commoners hold possession of their fields and gardens and supply the needs of the world. But if marauders come from other regions to invade the nation, or if revolt breaks out within the domain and people’s lands are seized and plundered, how can there be anything but terror and confusion? If the nation is destroyed and families are wiped out, then where can one flee for safety? If you care anything about your personal security, you should first of all pray for order and tranquillity throughout the four quarters of the land, should you not?

 

It seems to me that, when people are in this world, they all fear what their lot may be in the life to come. So it is that they put their faith in heretical doctrines, and pay honor to slanderous teachings. It distresses me that they should be so confused about right and wrong, and at the same time I feel pity that, having embraced Buddhism, they should have chosen the wrong kind. With the power of faith that is in their hearts, why must they recklessly give credence to heretical doctrines? If they do not shake off these delusions that they cling to but continue to harbor distorted views, then they will quickly leave this world of the living and surely fall into the hell of incessant suffering.

 

Thus the Daijuku Sutra says: "Though the ruler of a state may have for countless existences in the past practiced the giving of alms, observed the precepts and cultivated wisdom, if he sees that my teaching is in danger of perishing and stands idly by without doing anything to protect it, then all the inestimable roots of goodness that he has planted through the practices just mentioned will be entirely wiped out. . . . Before long, the ruler will fall gravely ill, and after his life has come to an end, he will be reborn in the great hell. . . . And the same fate will befall the ruler’s consort, his heir, the high ministers of the state, the lords of cities, the village heads and generals, the magistrates of districts, and the government officials."

 

The Ninno Sutra states: "If persons destroy the teachings of the Buddha, they will have no filial sons, no harmony with their six kinds of relatives, and no aid from the heavenly deities and dragons. Disease and evil spirits will come day after day to torment them, disasters will descend on them incessantly, and misfortunes will dog them wherever they go. And when they die, they will fall into the realms of hell, hungry spirits and animals. Even if they should be reborn as human beings, they will be destined to become soldiers or slaves. Retribution will follow as an echo follows a sound or a shadow follows a form. Someone writing at night may put out the lamp, but the words he has written will still remain. It is the same with the effect of the deeds which we carry out for ourselves in the threefold world."

 

The second volume of the Lotus Sutra says: "If a person fails to have faith but instead slanders this sutra . . . When his life comes to an end, he will enter the Avichi hell." And in the Fukyo chapter in the seventh volume, it says: "For a thousand kalpas they underwent great suffering in the Avichi hell."

 

In the Nirvana Sutra we read: "If a person separates himself from good friends, refuses to listen to correct teachings and instead embraces evil teachings, then as a result he will sink down into the Avichi hell, where the size of his body will become eighty-four thousand yojanas in total length and breadth."

 

When we examine this wide variety of sutras, we find that they all stress how grave a matter it is to slander the Law. How pitiful, that people should all go out of the gate of the correct teaching and enter so deep into the prison of these heretical doctrines! How stupid, that they should fall one after another into the snares of these evil doctrines, and remain for so long entangled in this net of slanderous teachings! They lose their way in these mists and miasma’s, and sink down amid the raging flames of hell. How could we not grieve? How could we not suffer?

 

Therefore you must quickly reform the tenets that you hold in your heart and embrace the one true vehicle, the single good doctrine [of the Lotus Sutra]. If you do so, then the threefold world will become the Buddha land, and how could a Buddha land ever decline? The regions in the ten directions will all become treasure realms, and how could a treasure realm ever suffer harm?

 

If you live in a country that knows no decline or diminution, in a land that suffers no harm or disruption, then your body will find peace and security and your mind will be calm and untroubled. You must believe my words, heed what I say!

 

The guest said: Since it concerns both this life and the lives to come, who could fail to be cautious in a matter such as this? Who could fail to agree with you? Now when I examine the passages you have cited from the sutras and see exactly what the Buddha has said, I realize that slandering is a very grave fault indeed, that violating the Law is in truth a terrible offense. I have put all my faith in one Buddha alone, Amida, and rejected all the other Buddhas. I have honored the three Pure Land sutras and set aside the other sutras. But this was not due to any distorted ideas of my own conception. I was simply obeying the words of the eminent men of the past. And the same is true of all the other persons in the ten directions.

 

But now I realize that to do so means to exhaust oneself in futile efforts in this life, and to fall into the Avichi hell in the life to come. The texts you have cited are perfectly clear on this point and their arguments are detailed -- they leave no room for doubt. From now on, with your kind instruction to guide me, I wish to continue dispelling the ignorance from my mind. I hope we may set about as quickly as possible taking measures to deal with these slanders against the Law and to bring peace to the world without delay, thus insuring that we may live in safety in this life and enjoy good fortune in the life to come. But it is not enough that I alone should accept and have faith in your words — we must see to it that others as well are warned of their errors!

 

 

 

General Stone Tiger

On the twenty-second of this month I received all that you sent me from Shinano--three kan of coins, a sack of polished rice, fifty rice cakes, one large and one small bamboo container of sake, five bundles of dried persimmons and ten pomegranates, as well as the list you enclosed with these gifts.

A sovereign is supported by the people, and they in turn live under his protection. Clothes protect us from cold and food sustains us, just as oil keeps a fire burning and water supports fish. Birds nest high in the trees in fear that men will harm them, but they come down to feed and are caught in snares. Fish living at the bottom of a pond fear that it is too shallow and dig holes to hide in, yet lured by bait, they take the hook. No treasure possessed by man is more precious than food and drink, clothing and medicine.

I, Nichiren, am not as healthy as others, and in addition, I dwell in this remote mountain forest. This year was especially difficult, with widespread epidemics and famine in spring and summer, which worsened in autumn and winter. My sickness grew worse again, too, but you prescribed various medicines and sent them to me along with quilted silk clothes. Thanks to your remedies, I improved steadily; I have now recovered and feel much better than before. The Yuga-ron of Bodhisattva Maitreya and the Dairon of Bodhisattva Nagarjuna both state that if one's illness is caused by immutable karma, even the most excellent medicine will turn to poison, but if he believes in the Lotus Sutra, poison will change into medicine. Although unworthy, Nichiren propagates the Lotus Sutra; hence devils have competed to deprive him of food. Understanding this, I have no complaint, but I believe that I survived this time only because Shakyamuni Buddha sent you to assist me.

So much for that. I was extremely concerned about your journey home last time, and I am overjoyed to hear that you arrived safely in Kamakura. Such was my anxiety that I asked everyone who came here from Kamakura about you. One said that he had met you at Yumoto, another that he had encountered you further on at Kozu, and when a third told me that he had seen you in Kamakura, I felt greatly relieved. From now on, you must not come to visit me in person unless absolutely necessary. When you have something urgent to tell me, send a messenger. Indeed, I was deeply worried about your last trip. An enemy will try to throw you off guard so that he may attack. If you should have to travel, do not spare the cost of a good horse. Bring along your best soldiers to defend you against a surprise attack, and ride a horse which can easily carry you in your armor.

In the eighth volume of the Maka Shikan and in the eighth volume of Miao-lo's Guketsu it is said, "The stronger one's faith, the greater the gods' protection." This means that the protection of the gods depends on the strength of one's faith. The Lotus Sutra is a keen sword, but its might depends upon the one who wields it.

Among those who propagate this sutra in the Latter Day of the Law, who could compare with Shariputra, Mahakashyapa, Kannon, Myo'on, Monju and Yakuo? Shariputra and Mahakashyapa, who were of the two vehicles, had destroyed all illusions of thought and desire, thus freeing themselves from the six paths. The others, all bodhisattvas, had eradicated the forty-one illusions and were approaching perfection, like the harvest moon on the night before it reaches fullness. Nevertheless Shakyamuni Buddha refused to entrust the mission of propagation to any of these people and gave it instead to the Bodhisattvas of the Earth. Thus these Bodhisattva of the Earth are the ones who had thoroughly forged their faith.

The mother of the mighty warrior General Li Kuang was devoured by a ferocious tiger. He spied the beast and shot it with an arrow, but then discovered that what he had seen was only a rock. The arrow lodged itself deep in the rock. He was surprised and tried to duplicate his feat but could not penetrate the stone a second time. Later he came to be known as General Stone Tiger. Your strength of purpose is comparable to his. Though enemies lurk in wait for you, your resolute faith in the Lotus Sutra has forestalled persecutions before they could begin. Realizing this, you must strengthen your faith more than ever. It is impossible to say all I want to in one letter.

With my deep respect,

Nichiren

The twenty-second day of the tenth month in the first year of Koan (1278)

Good Fortune in This Life

At the beginning of spring, I received your New Year's greetings from your messenger. I also send you my heartfelt best wishes. I have received your various gifts, including seventy rice cakes, a bamboo container of sake, a horseload of potatoes, one paper sack of dried seaweed, two bundles of radishes and seven yams. These offerings demonstrate your profound sincerity.

The eighth volume of the Lotus Sutra reads, "His wishes shall not be in vain, and he will receive his reward of good fortune in his present life." It also states, "Truly he will have manifest reward in his present life." The Great Teacher T'ien-t'ai says, "The Son of Heaven utters not a single word in vain," and "The words of the Dharma King contain no falsehood." A wise ruler will never lie, even if it should bring about his ruin. How much less would Shakyamuni Buddha ever speak falsely! When he was King Fumyo [in a previous existence], he returned to the palace of King Hanzoku [to be executed], because he upheld the precept against lying. When he met King Kali [in another past existence], he declared that those people who speak but little of the truth or who tell great lies will fall into hell. Moreover, the Lotus Sutra is the sutra in which the Buddha himself declares, "[The World-Honored One has long expounded his doctrines and] now must reveal the truth," and, in addition, it was expounded at the assembly where Taho Buddha and all the other Buddhas of the ten directions had gathered like the sun, the moon, and the countless stars all ranged side by side. If there should be any falsehood in the Lotus Sutra, what then can people believe in?

A person who offers even a flower or stick of incense to so splendid a sutra has served ten billion Buddhas in his previous existences. Moreover, in the Latter Day of the Law of Shakyamuni Buddha, when the world is in chaos and the ruler, his ministers and the common people all hate the votary of the Lotus Sutra with one accord, so that he must live like a fish in a small pond in a time of drought or a deer stalked by a throng of hunters, one who visits this votary will obtain far greater blessings than he would acquire by serving the living Shakyamuni Buddha with his mind, mouth and body for the space of an entire kalpa. All this is clear from the Buddha's golden words.

The sun is bright and the moon, luminous. The words of the Lotus Sutra are also bright and luminous, luminous and bright, like the reflection of a person's face in a polished mirror or the image of the moon on the surface of clear water. This being the case, could the Buddha's decree, "He will receive his reward of good fortune in his present life," or his edict, "Truly he will have manifest reward in his present life," possibly be false for you, Nanjo Shichiro Jiro, alone? The Buddha declared that even in an age when the sun should rise in the west or even in a time when the moon should emerge from the ground, his words would never prove false. Judging from this, there cannot be the least doubt that the spirit of your late father is now in the presence of Lord Shakyamuni, and that you yourself will receive great blessings in this life. How wonderful, how splendid!

Nichiren

The nineteenth day of the first month of the second year of Kenji (1276)

 

 

 

Great events do not have small omens. When great evil occurs, great good will follow. Since the worst slander already prevails throughout the country, the supreme True Law will spread without fail. What have any of you to regret? Although you are not the Venerable Mahakashyapa, you should leap for joy! Although you are not Shariputra, you should rise and dance! When Bodhisattva Jogyo emerged from the earth, he leapt forth joyfully, and when Bodhisattva Fugen arrived, the ground trembled in six directions. There are many things I wish to tell you, but as they are too numerous, I shall stop here. I will write to you again.

 

Happiness In This World

 

There is no greater happiness for human beings than chanting Nam-myoho-renge-kyo. The sutra says, "The people there [in my land] are happy and at ease." "Happy and at ease" here means the joy derived from the Law. You are obviously included among the "people," and "there" indicates the entire world, which includes Japan. "Happy and at ease" means to know that our lives--both our bodies and minds, ourselves and our surroundings--are the entities of ichinen sanzen and the Buddha of absolute freedom. There is no greater happiness than having faith in the Lotus Sutra. It promises us "peace and security in this life and good circumstances in the next." Never let life's hardships disturb you. After all, no one can avoid problems, not even saints or sages.

 

Just chant Nam-myoho-renge-kyo, and when you drink sake, stay at home with your wife. Suffer what there is to suffer, enjoy what there is to enjoy. Regard both suffering and joy as facts of life and continue chanting Nam-myoho-renge-kyo, no matter what happens. Then you will experience boundless joy from the Law. Strengthen your faith more than ever.

 

With my deep respect,

Nichiren

 

The twenty-seventh day of the sixth month in the second year of Kenji (1276)

 

Hell is the Land of Tranquil Light

I have received your various gifts. Nothing would please me more than to know that you have communicated with the late Lord Ueno, but I know that that is impossible. Perhaps only in a dream or a vision can you see him. Your late husband must certainly be in the pure land of Eagle Peak, listening and watching over this saha world day and night. You, his wife, and your children have only mortal senses, so you cannot see or hear him, but be assured that you will eventually be reunited [on Eagle Peak].

Counting all your previous lives, you must have shared the bonds of matrimony with more men than there are grains of sand in the ocean. However, the man to whom you were wed in this life is your true husband. He is the only one who brought you to practice the teachings of the Lotus Sutra. You should revere him as a Buddha. While he was in this world, he was a living Buddha, and now, he is a Buddha in death. His Buddhahood transcends both life and death. This is the meaning of the doctrine that is of utmost importance: attaining Buddhahood in one’s present form. The fourth volume of the Lotus Sutra states: ‘If one can uphold this [sutra], he will be upholding the Buddha’s body.’

Neither the pure land nor hell exists outside ourselves; both lie within our own hearts. Awakened to this truth, one is called a Buddha; deluded about it, one is called a common mortal. The Lotus Sutra reveals this truth, and one who embraces the Lotus Sutra will realize that hell is itself the Land of Tranquil Light.

Even though one may practice the provisional teachings for immeasurable millions of years, one will only fall into hell if one turns against the Lotus Sutra. These are not my own words; they were proclaimed by Shakyamuni Buddha and confirmed by Taho Buddha and by all the Buddhas of the ten directions, who are Shakyamuni’s emanations. To practice the provisional teachings is to be like a man scorched by fire who enters deeper and deeper into the flames, or like a drowning man sinking to the bottom of the deep waters. Not to embrace the Lotus Sutra is like jumping into fire or water. Those who rely on such evil teachers as Honen, Kobo and other slanderers of the Lotus Sutra and believe in the Amida or Dainichi Sutra are falling farther and farther into the fire or sinking deeper and deeper toward the bottom of the water. How can they possibly escape from agony! They will doubtless fall into the fiery pits-into the hell of repeated rebirth for torture, the hell of the black cords, and the hell of incessant suffering- and sink to the depths of the ice-to the hell of the blood red lotus and the hell of the great blood-red lotus. The second volume of the Lotus Sutra reads, "When his life comes to an end he will enter the Avichi hell, [be confined there for a whole kalpa, and when the kalpa ends, be born there again].

He will keep repeating this cycle for a countless number of kalpas."

Your late husband has escaped such agonies, for he was a supporter of Nichiren, the votary of the Lotus Sutra. A passage from the sutra reads: "If someone . . . should enter a great fire, the fire could not burn him.... If one were washed away by a great flood and called upon his name, one would immediately find oneself in a shallow place." Another passage reads, "It cannot be burned by fire or washed away by water." How reassuring! How encouraging!

You may think of hell, the iron rods of the guards of hell or the accusing cries of the demon wardens as existing way off in some faraway place, but they are not like that. This teaching is of prime importance, and yet I will impart it to you just as Bodhisattva Monju revealed to the dragon king’s daughter the secret teaching of the attainment of Buddhahood in one’s present body. Now that you are about to receive that teaching, strive even more earnestly in your faith. One who practices still more earnestly whenever one hears the teachings of the Lotus Sutra is a true seeker of the way. T’ien-t’ai states, "From the indigo, an even deeper blue." This passage means that something dyed repeatedly with indigo becomes even bluer than the indigo plant itself. For us the Lotus Sutra is the indigo plant, and the growing intensity of our practice is "an even deeper blue."

The word jigoku or "hell" can be interpreted to mean digging a hole in the ground. A hole is always dug for one who dies; this is what is called "hell." The flames that reduce one’s body to ashes are the fires of the hell of incessant suffering. One’s wife, children and relatives hurrying one’s body to the grave are the guards and wardens of hell. The plaintive cries of one’s family are the voices of the guards and wardens of hell. One’s two-and-a-half-foot-long walking stick is the iron rod of torture in hell. The horses and oxen that carry one’s body are the horse-headed and ox-headed demons, and the grave itself is the great citadel of the hell of incessant suffering. The eighty-four thousand earthly desires are eighty-four thousand cauldrons in hell. One’s body as it leaves home is departing on a journey to the mountain of death, while the river beside which one’s filial children stand in grief is the river of three crossings. It is useless to look for hell anywhere else.

Those who embrace the Lotus Sutra, however, can change all this. For them, hell changes into the Land of Tranquil Light, the burning fires of agony change into the torch of wisdom of the Buddha in his reward body; the dead person becomes a Buddha in his body of the Law; and the fiery inferno becomes the "room of great pity and compassion" where the Buddha in his manifested body abides. Moreover, the walking stick is transformed into the walking stick of the true entity or the Mystic Law, the river of three crossings becomes the ocean of "the sufferings of birth and death are nirvana," and the mountain of death becomes the towering peak of "earthly desires are enlightenment." Please think of your husband in these terms. To realize all this is attain Buddhahood in one’s present form, and to awaken to it is to open the Buddha wisdom. Devadatta changed the Avichi hell into the blissful land of tranquil light, and the dragon king’s daughter also was able to attain Buddhahood without changing her form. Their achievements were none other than the results of understanding the above truth. This is because the Lotus Sutra saves both those who oppose and those who follow it. Such great benefits are contained in the single character myo.

Bodhisattva Nagarjuna states, "[The Lotus Sutra is] like a great physician who changes poison into medicine." The Great Teacher Miao-lo states, ‘How can one find the Land of Eternally Tranquil Light anywhere outside Buddhagaya! This saha world does not exist outside the Land of Eternally Tranquil Light.’ He also says, ‘The true entity is invariably revealed in all phenomena, and all phenomena invariably possess the ten factors. The ten factors invariably function within the Ten Worlds, and the Ten Worlds invariably entail both life and its environment.’ The Lotus Sutra reads, ‘The true entity of all phenomena [can only be understood and shared between Buddhas. This reality consists of the appearance, nature . . . and] their consistency from beginning to end.’ A passage from the Juryo chapter states, ‘It has been immeasurable, boundless [hundreds, thousands, ten thousands, millions of nayutas of kalpas] since I in fact attained Buddhahood.’ Here, ‘I’ means all beings in the Ten Worlds. All beings of the Ten Worlds are essentially Buddhas; so they dwell in the pure land. A passage from the Hoben chapter reads, ‘All those phenomena are aspects of an abiding Law, and all the characteristics of the world are eternal.’ It is the way of the world that birth and death are the eternally unchanging characteristics of life throughout the three existences of the past, present and future. This is nothing to grieve over or be surprised at. The single ideogram ‘characteristics’ represents the eight characteristics or phases of the Buddha’s existence. Even these eight phases are subject to the law of birth and death. The votaries of the Lotus Sutra are enlightened to all this, thereby attaining Buddhahood in their present forms. Since your deceased husband was a votary of this sutra, he doubtless attained Buddhahood as he was. You need not grieve so much over his passing. But to grieve is natural, since you are an ordinary person. Even sages are sometimes sad. Although Shakyamuni Buddha’s greatest disciples had been awakened to the truth of life, they could not help lamenting his passing. Perhaps they behaved as ordinary people do.

By all means perform as much good as you possibly can for the sake of your deceased husband. The words of a wise man of old, ‘Base your heart on the ninth consciousness and carry out your practice on the six consciousnesses,’ are indeed well said. This letter contains teachings I have so far kept secret. Keep them deep within your heart.

Respectfully,
Nichiren

The eleventh day of the seventh month

Reply to the wife of the late Lord Ueno
 
 

 

Heritage of the Ultimate Law of Life

- Shoji Ichidaiji Kechimyaku Sho -

I have just carefully read your letter. To reply, the ultimate law of life and death as transmitted from the Buddha to all living beings is Myoho-renge-kyo. The five characters of Myoho-renge-kyo were transferred from the two Buddhas inside the Treasure Tower, Shakyamuni and Taho, to Bodhisattva Jogyo, carrying on a heritage unbroken since the infinite past. Myo represents death and ho represents life. Life and death are the two phases passed through by the entities of the Ten Worlds, the entities of all sentient beings which embody the law of cause and effect (renge).

T'ien-t'ai said, "You must realize that the interrelated actions and reactions of sentient beings and their environments all manifest the law of simultaneity of cause and effect." Sentient beings and their environments" here means the reality of life and death. The law of simultaneity of cause and effect is clearly at work in everything that lives and dies.

The Great Teacher Dengyo said, "Birth and death are the mysterious workings of the life essence. The ultimate reality of life lies in existence and nonexistence." No phenomena -- heaven or earth, Yin or Yang, the sun and moon, the five planets, or any life-condition from Hell to Buddhahood -- are free from birth and death. Thus the life and death of all phenomena are simply the two phases of Myoho-renge-kyo. In his Maka Shikan, T'ien-t'ai says, "The emergence of all things is the manifestation of their intrinsic nature, and their extinction, the withdrawal of that nature into the state of latency." Shakyamuni and Taho Buddhas, too, are the two phases of life and death.

Shakyamuni who attained enlightenment countless aeons ago, the Lotus Sutra which leads all people to Buddhahood, and we ordinary human beings are in no way different or separate from each other. Therefore, to chant Myoho-renge-kyo with this realization is to inherit the ultimate law of life and death. To carry on this heritage is the most important task for Nichiren's disciples, and that is precisely what it means to embrace the Lotus Sutra. For one who summons up his faith and chants Nam-myoho-renge-kyo with the profound insight that now is the last moment of his life, the sutra proclaims: "After his death, a thousand Buddhas will extend their hands to free him from all fear and keep him from falling into evil paths." How can we possibly hold back our tears at the inexpressible joy of knowing that not just one or two, nor only one hundred or two hundred, but as many as a thousand Buddhas will come to greet us with open arms!

One who does not have faith in the Lotus Sutra will instead find his hands firmly gripped by the guards of hell, just as the sutra warns, "...After he dies, he will fall into the hell of incessant suffering." How pitiful! The ten kings of hell will then pass judgment on him, and the heavenly messengers who have been with him since his birth will berate him for his evil deeds.

Just imagine that those thousand Buddhas extending their hands to all Nichiren's disciples who chant Nam-myoho-renge-kyo are like so many melons or moonflowers extending their slender vines. My disciples have been able to receive and embrace the Lotus Sutra by virtue of the strong ties they formed with this teaching in their past existences. They are certain to attain Buddhahood in the future. The heritage of the Lotus Sutra flows within the lives of those who never forsake it in any lifetime whatsoever -- whether in the past, the present or the future. But those who disbelieve and slander the Lotus Sutra will "destroy the seeds for becoming a Buddha in this world." Because they cut themselves off from the potential to attain enlightenment, they do not share the ultimate heritage of faith.

All disciples and believers of Nichiren should chant Nam-myoho-renge-kyo with one mind (itai doshin), transcending all differences among themselves to become as inseparable as fish and the water in which they swim. This spiritual bond is the basis for the universal transmission of the ultimate law of life and death. Herein lies the true goal of Nichiren's propagation. When you are so united, even the great hope for kosen-rufu can be fulfilled without fail. But if any of Nichiren's disciples should disrupt the unity of itai doshin, he will destroy his own castle from within.

Nichiren has been trying to awaken all the people of Japan to faith in the Lotus Sutra so that they too can share the heritage and attain Buddhahood. But instead they attacked me time and again, and finally had me banished to this island. You have followed Nichiren, however, and met with sufferings as a result. It pains me deeply to think of your anguish. Gold can neither be burned by fire nor corroded or swept away by water, but iron is vulnerable to both. A wise person is like gold and a fool like iron. You are like pure gold because you embrace the "gold" of the Lotus Sutra. The Lotus Sutra reads in part, "Sumeru is the loftiest of all mountains. The Lotus Sutra is likewise the loftiest of all the sutras." It also states, "The good fortune of the believer cannot be burned by fire or washed away by water."

It must be ties of karma from the distant past that have destined you to become my disciple at a time like this. Shakyamuni and Taho Buddhas certainly realize this truth. The sutra's statement, "In lifetime after lifetime they were always born together with their masters in the Buddha's lands throughout the universe," cannot be false in any way.

How admirable that you have asked about the transmission of the ultimate law of life and death! No one has ever asked me such a question before. I have answered in complete detail in this letter, so I want you to take it deeply to heart. The important point is to carry out your practice confident that Nam-myoho-renge-kyo is the very lifeblood which was transferred from Shakyamuni and Taho to Bodhisattva Jogyo.

The function of fire is to burn and give light. The function of water is to wash away filth. The winds blow away dust and breathe life into plants, animals and human beings. The earth nourishes the grasses and trees, and heaven provides nourishing moisture. Myoho-renge-kyo too works in all these ways. It is the cluster of blessings brought by the Bodhisattvas of the Earth. The Lotus Sutra says that Bodhisattva Jogyo should now appear to propagate this teaching in the Latter Day of the Law, but has this actually happened? Whether or not Bodhisattva Jogyo has already appeared in this world, Nichiren has at least made a start in propagating this teaching.

Be resolved to summon forth the great power of your faith, and chant Nam-myoho-renge-kyo with the prayer that your faith will be steadfast and correct at the moment of your death. Never seek any other way to inherit the ultimate law and manifest it in your life. Only then will you realize that earthly desires are enlightenment and the sufferings of life and death are nirvana. Without the lifeblood of faith, it would be useless to embrace the Lotus Sutra.

I am always ready to clear up any further questions you may have.

With my deep respect,

Nichiren, the Shramana of Japan

 

The eleventh day of the second month in the ninth year of Bun'ei (1272)

 

How Those Initially Aspiring to the Way Can Attain Buddhahood Through the Lotus Sutra

 

Question: Of the eight sects, the nine sects or the ten sects, which is the true sect founded by Shakyamuni Buddha?

 

Answer: The Hokke [Lotus] sect is the sect founded by Shakyamuni. We know this because of the statement that, of all the sutras he "had preached, now preaches and would preach" in the future, the Lotus Sutra was foremost. These words were spoken by Shakyamuni Buddha himself. Therefore [the sect based on] the Lotus Sutra is known as the Buddha-founded sect, and is also called the Hokke sect. It is also known as the Tendai sect.

 

For this reason, the Great Teacher Dengyo states in his commentary, "The Hokke sect, which T'ien-t'ai elucidated, represents the sect founded by Shakyamuni, the World-Honored One." In none of the sutras other than the Lotus does one find a passage concerning [the relative superiority of] all the sutras that the Buddha "has preached, now preaches and will preach." Here, the sutras that the Buddha "has preached" refer to the various sutras expounded by the Buddha in the more than forty years before he preached the Lotus Sutra. Those he "now preaches" refer to the Muryogi Sutra. Those he "will preach" refer to the Nirvana Sutra. The Buddha thus firmly decreed that, transcending these three categories of sutras, the Lotus Sutra alone constitutes the sect that assures the attainment of Buddhahood.

 

The various other sects were founded by bodhisattvas or teachers in the period after the Buddha had entered nirvana. Should we now turn our backs upon the Buddha's decree and follow the sects established by the bodhisattvas and teachers? Or should we ignore the words of the bodhisattvas and teachers and follow the sect established by the Buddha? Or should we entrust ourselves to either course as the feeling strikes us, and uphold whatever sutra or doctrine suits our inclination? The Buddha knew long ago that we would have doubts of this kind, and therefore he clearly designated the sutra to be embraced by persons who are truly aspiring to the Way in this defiled and evil age of the Latter Day of the Law.

 

A sutra says: "Rely on the Law and not upon persons. Rely on the meaning [of the teaching] and not upon the words. Rely on wisdom and not upon discriminative thinking. Rely on sutras that are complete and final and not on those that are not complete and final." The meaning of this passage is that one should rely not upon the words of the bodhisattvas and teachers, but should heed what was established by the Buddha. It further means that one should rely not upon the teachings of the Shingon, Zen and Nembutsu sects, which are based upon the Kegon, Agon, Hodo and Hannya sutras, but uphold the sutras that are complete and final. And by relying upon "sutras that are complete and final," it means upholding the Lotus Sutra.

 

Question: Observing Japan at the present time, one can see that the obstacles presented by the five impurities are very grave, that quarrels and disputes occur incessantly, and that people's minds are consumed with anger and their thoughts filled with jealousy. In such a country and at such a time as this, what sutra ought to be propagated?

 

Answer: This is a country in which the Lotus Sutra should be propagated. Therefore the Lotus Sutra itself says: "I will cause this sutra to spread widely throughout the continent of Jambudvipa and never allow it to perish."

 

The Yuga Ron states that there is a small country situated to the northeast where the Mahayana teachings of the Lotus Sutra should be spread. And the Eminent Priest Annen states, "This refers to our country of Japan." From the point of view of India, Japan is indeed situated to the northeast.

 

Moreover, the Supervisor of Monks Eshin states in his Ichijo Yoketsu: "Throughout Japan, all people share the same capacity to attain Buddhahood through the perfect teaching, and therefore those in the countryside as well as those at court, the far as well as the near, should alike take faith in the one vehicle. Priests and lay believers, the eminent and the lowly, may all thereby look forward to the attainment of Buddhahood."

 

The meaning of this passage is that the people of Japan, whether they live in Kyoto, Kamakura, Tsukushi, Chinzei or Michinoku, whether they live nearby or far away, are endowed with the capacity to attain Buddhahood solely through the one-vehicle teaching of the Lotus Sutra, and that Japan is therefore a country where high and low, eminent and humble, those who observe the precepts and those who break them, men and women alike, will all be able to attain Buddhahood through the Lotus Sutra. Just as no ordinary stones will be found in the K'un-lun Mountains and no poisons in the mountain island of P'eng-lai, so Japan is purely and wholly a country of the Lotus Sutra.

 

And yet we find people who, while declaring with their mouths that the Lotus is inherently a wonderful sutra and that no one could therefore refuse to take faith in it, nevertheless spend night and day, morning and evening, reciting the name of Amida Buddha. They are like people who sing the praises of a particular medicine and yet morning and evening dose themselves on poison. Or there are those who declare that the Nembutsu and the Lotus Sutra are essentially one. They are like persons who claim that ordinary stones are the same as gems, senior monks identical to junior monks, and poison equivalent to medicine.

 

In addition, there are many persons who hate, envy, are hostile to, slander, despise and look down on the Lotus Sutra. The sutra says, "In the world at that time the people will resent [the Lotus Sutra] and find it extremely difficult to believe." And it also says "Since hatred and jealousy [toward this sutra] abound even during the lifetime of the Buddha, how much worse will it be in the world after his passing!" These predictions of the sutra have come about without the slightest deviation.

 

Therefore the Great Teacher Dengyo writes in his commentary: "If we speak about the age, the propagation of the true teaching will begin when the Middle Day of the Law ends and the Latter Day opens. If we inquire about the land, it will be to the east of T'ang and to the west of Katsu. If we ask about the people [among whom it will spread], they will be beings stained by the five impurities who live in a time of conflict. The sutra says, 'Since hatred and jealousy [toward this sutra] abound even during the lifetime of the Buddha, how much worse will it be in the world after his passing!' There is good reason for this statement."

 

From these passages of the sutras and commentaries, one should know the following: In Japan, in one mountain monastery after another, in temple after temple, at court and in the countryside, in both near and distant regions, though scriptural teachings other than the Lotus Sutra, such as those of the Shingon, Zen, Ritsu and Nembutsu sects, are being propagated, these are not doctrines that suit the country or that conform to the Buddha's true intention, nor can they free us from the sufferings of birth and death.

 

Question: The Kegon sect propounds the doctrine of the five teachings and declares all the other sutras to be inferior, and the Kegon Sutra, superior. The Shingon sect puts forth the doctrine of the ten stages of mind, declaring that all the other sutras, being exoteric teachings, are inferior, while the Shingon sect, because it represents the esoteric teachings, is superior. The Zen sect rejects all the sutras as belonging to the realm of written teachings and asserts "a separate transmission outside the sutras, independent of words or writing." Because enlightenment, they say, is gained merely by sitting and facing the wall, the Zen sect alone is superior. The Pure Land sect sets forth two kinds of practices, correct and sundry. The Lotus Sutra and the various other sutras are rejected as belonging to the category of sundry practices, and hence one is urged to "discard, close, ignore and abandon" them. The three Pure Land sutras, on the other hand, they claim are adapted to the people's capacity and are wonderful sutras belonging to the realm of correct practices. Thus each sect in its conceit maintains its own one-sided attachment. But which one represents the true intention of Shakyamuni Buddha?

 

Answer: Each sect declares its own sutra to be superior, all other sutras being dismissed as inferior, and on this basis labels itself the correct sect. But their arguments are based merely upon the words of the teachers of doctrine and not upon the Buddha's teaching. Only the Lotus Sutra was proclaimed superior by the Buddha himself when he expounded the simile of the five flavors, likening them to the teachings of the five periods. He also declared that of all the various sutras that he "has preached, now preaches and will preach," in terms of the path of attaining Buddhahood, none could rival the Lotus Sutra. These statements are in truth the Buddha's own golden words.

 

Therefore, when people declare that their own sutra surpasses the Lotus Sutra, or that their own sect is superior to the Hokke sect, they are like persons of inferior rank calling someone of high rank a commoner, or retainers whose families have for generations been in the service of a certain lord turning against him and declaring him to be their servant. How can they escape grave retribution?

 

On the other hand, the assertion that the various other sutras rank below the Lotus Sutra is not based upon the words of the teachers of doctrine, but is plainly stated in the text of the sutra itself. In this respect, it is like a ruler asserting that he is superior to his subjects, or a samurai calling a menial a person of low rank. What fault is committed thereby? This sutra, the Lotus, represents the true intention of the Buddha and the prime concern of T'ien-t'ai and Miao-lo.

 

Question: The teachings of the Buddha's lifetime were all intended to benefit the people. And because the people differ from one another in their innate nature, he expounded the various teachings. Nevertheless, his basic intention in all cases was simply to enable everyone to attain the Way. Therefore [people reason as follows:] the sutra that is pertinent to oneself may be quite irrelevant to other persons, while the sutra that is pertinent to them will be irrelevant to oneself. Thus, for example, for persons who can attain the Way through the Nembutsu teachings of the sutras other than the Lotus Sutra, the Kammuryoju and related sutras will be of greatest benefit while the Lotus Sutra will be of no help. Conversely, for those who can reach Buddhahood and attain the Way through the Lotus Sutra, the other sutras will be irrelevant while the Lotus Sutra will be of greatest benefit. When the Buddha said, "In these more than forty years, I have nor yet revealed the truth," when he said, "Though they [the Buddhas] may set forth various paths, they do so in truth for the sake of the Buddha vehicle", or when he said, "Honestly discarding the provisional teachings, I will expound only the supreme Way," he was addressing persons with the capacity to attain the Way through the Lotus Sutra. Everyone in the world agrees that this argument is logical. How should we understand this matter? If this view is correct, then there is really no difference between the Mahayana and the Hinayana, and no real lack of similarity between the provisional and true teachings. Thus I find myself in great doubt as to which sutra the Buddha defined as representing his true intention, and which in fact he proclaimed to be the teaching for attaining Buddhahood.

 

Answer: From the very beginning, the Buddha's intention in appearing in the world was to preach the wonderful Law [of the Lotus Sutra]. But because the people differed so greatly in their capacity and were not ripe to receive it, the Buddha first pondered for a period of three weeks, then spent the following forty years and more preparing and readying the people, and then finally preached this wonderful Law. The Buddha said, "If I merely praise the Buddha vehicle, the people, being sunk in misery, will not be able to believe in this Law and, lacking faith, will slander it and thus fall into the three evil paths." And he also said, "The World-Honored One has long expounded his doctrines and now must reveal the truth."

 

The meaning of these passages is that the Buddha from the very beginning intended to preach this doctrine of the Buddha vehicle. But he knew that the people, having no inclination to hear the Buddha's Law, would not put their faith in it, but on the contrary would undoubtedly slander it. Therefore, in order to elevate the people's capacities to the same level, he first spent a period of forty or more years preaching the Kegon, Agon, Hodo and Hannya sutras, and then at the very last preached the Lotus Sutra. At that time, Shariputra, Maudgalyayana and the others of the twelve thousand shomon disciples, or voice hearers; Monju, Miroku and the others of the eighty thousand bodhisattvas; the billions of wheel-turning kings; as well as Bonten, Taishaku and the countless other heavenly deities, who had all been present during the Buddha's more than forty years of preaching, each exclaimed with regard to the teachings they had heard before, "We failed to receive the Tathagata's immeasurable wisdom and insight!" But when they heard him preach the Lotus Sutra, they rejoiced, exclaiming, "We have gained the supreme cluster of jewels without expecting it!" Therefore they said, "From past times we have often heard the World-Honored One preach, but we have never before heard such a profound and wonderful superior Dharma!" And they also said, "The Buddha has preached a rare Dharma, one that we have never heard before."

 

The intent of these passages is to praise the Lotus Sutra by saying that, though the members of the assembly had heard the Buddha preach a considerable number of times during the preceding forty-two years and more, they had never heard anything like the Law of the Lotus Sutra, and that the Buddha had never before preached a doctrine such as this.

 

The doctrines heard by the assembly in the preceding forty-two years cannot in any way be compared with those of this sutra they were now hearing. Therefore it is a grave error to assert that this sutra was preached for the sake of persons who can attain the Way through the Lotus Sutra, but that it is useless for persons who can gain the Way through the sutras preached earlier. In the case of the sutras preached during the previous forty-two years, since they were provided as expedient means for individuals each with a particular capacity or karmic affinity, one can perhaps speak of them as being relevant to some persons but not to others. But in the case of the Lotus Sutra, the different capacities that had enabled individuals to benefit from hearing one or another of the earlier sutras were all drawn together and readied so that they became identical and pure; the sutra was preached to such people. Therefore there can be no question of it being relevant to some persons and irrelevant to others.

 

How lamentable that the distinctions between Mahayana and Hinayana, or between provisional and true teachings, should become confused in this manner, so that the purpose of the Buddha's advent has been lost, and people go about declaring that the Lotus Sutra is useless for persons with the capacity to attain the Way through the earlier sutras. One should guard against and fear such errors! In past times there was a man known as the Great Teacher Tokuichi who taught just this sort of doctrine to others and fully believed it in his own mind, reading the Lotus Sutra in the light of such an interpretation. But the Great Teacher Dengyo attacked him, saying, "Even though he praises the Lotus Sutra, he destroys its heart." After that, the Great Teacher Tokuichi's tongue split into eight pieces and he died.

 

Question: In a commentary by the Great Teacher T'ien-t'ai, we find it stated that [although persons of the two vehicles can attain enlightenment through the Lotus Sutra,] bodhisattvas are assured of attaining it through various of the earlier sutras. From this it must follow that the Lotus Sutra was preached merely for the sake of persons of the two vehicles and not for bodhisattvas, since the bodhisattvas were already assured of enlightenment by the earlier sutras. If so, then one should understand that the words of the Buddha, "I have not yet revealed the truth," "Honestly discarding the provisional teachings, [I will expound only the supreme Way,]" and all the pronouncements found in the eight volumes of the Lotus Sutra, must have been spoken entirely for the sake of persons of the two vehicles and are not relevant to even a single bodhisattva. Is this correct?

 

Answer: The doctrine that the Lotus Sutra was preached solely for the sake of persons of the two vehicles and not for bodhisattvas was expounded in China in the time before that of T'ien-t'ai by the ten leading scholars representing the three schools to the south and the seven schools to the north. But T'ien-t'ai refuted this doctrine and put an end to it, so that it is no longer propagated today. If you say that there are no bodhisattvas who profit from the Lotus Sutra, then how do you account for the passage that says, "When the bodhisattvas hear this Law, the nets of their doubt will all be swept away"? In view of this, can you possibly say that bodhisattvas derive no benefit from the sutra?

 

Or perhaps you will argue that the Lotus Sutra can benefit the bodhisattvas of dull faculties, as it does persons of the two vehicles, but that the bodhisattvas of keen faculties have already received sufficient benefit from the earlier sutras. If so, then how do you account for the passage in the sutra that says, "Whether they are sharp-witted or dull, I shower the rain of the Law on them equally," or the passage that says, "The perfect enlightenment of all bodhisattvas in every case belongs to this sutra"? The meaning of these passages is that, regardless of whether their faculties are sharp or dull, whether they abide by the precepts or break them, whether they are of exalted birth or humble, all bodhisattvas, all ordinary common mortals, and all persons of the two vehicles shall become Buddhas and attain the Way through the Lotus Sutra.

 

If you say that those bodhisattvas who have attained the Way through the Lotus Sutra are all persons of dull faculties, are you then prepared to say that Fugen, Monju, Miroku, Yakuo and all the others of the eighty thousand bodhisattvas are of dull faculties? And if you maintain that the bodhisattvas of keen faculties had already attained the Way through the sutras preached prior to the Lotus Sutra, then just who are those clever bodhisattvas?

 

Moreover, this enlightenment attained by bodhisattvas through the earlier sutras--is it the same as the enlightenment attained through the Lotus Sutra? If so, then it is the enlightenment of the Lotus Sutra and does not belong to the earlier sutras. And if it is an enlightenment other than that of the Lotus Sutra, then among which of the sutras that the Buddha "has preached, now preaches and will preach" in the future is it contained? In any event, if it is not the enlightenment of the Lotus Sutra, then it can only be a kind of limited enlightenment and not true enlightenment.

 

Therefore the Muryogi sutra states, "For this reason, the enlightenment attained by the beings is characterized by differences of degree." And it also says, "[If one cannot hear of this sutra...,] in the end he will never attain supreme enlightenment." In these passages the Buddha is saying that the people attained different degrees of enlightenment through the sutras expounded prior to the Lotus Sutra, but in the end they did not attain the supreme enlightenment of the Lotus Sutra itself.

 

Question: Some 2,230 years and more have now passed since Shakyamuni Buddha entered nirvana. Among all the various sutras, which sutra is fitted for an age like this, and will spread and benefit all living beings?

 

The Daijuku Sutra speaks of five successive five-hundred-year periods, of which our present age corresponds to the fifth period. This fifth of the five-hundred-year periods is described as an "age of conflict" when "the Pure Law will become obscured and lost." The Buddha here is saying that at that time people's hearts will be contentious and evil, and they will be overwhelmed with greed and anger, so that strife and battle alone flourish, and, among the various Buddhist doctrines, those that had earlier spread widely such as the Pure Law of the Shingon, Zen and Nembutsu sects and of those who observe the precepts will become obscured and lost.

 

If we observe the first, second, third and fourth of the five-hundred-year periods, we will see that, although [the teachings that spread in these ages were those in which] "the truth had not yet been revealed" concerning the way of attaining Buddhahood, the state of things in the world in each of the four periods did not differ from the Buddha's predictions even in the slightest. Considered in this light, his golden words about our present time being an "age of conflict" when "the Pure Law will become obscured and lost" could not possibly be false.

 

Yet, if that is so, are we then to assume that, now in the Latter Day of the Law, none of the Buddhist doctrines are of any efficacy, or that none of the Buddhas and bodhisattvas can benefit the people? Are we then to do nothing and pay no homage to any Buddha or bodhisattvas? Are we to practice no teaching whatsoever but to be left with nothing at all to turn to? How are we to make provision for the existences that are to come?

 

Answer: Now, the Latter Day of the Law, is the time when the seven characters of Nam-myoho-renge-kyo--the heart of the twenty-eight chapters of the Lotus Sutra that Shakyamuni Buddha who achieved enlightenment in the remote past, along with the bodhisattvas Jogyo, Muhengyo and the others, is to propagate--will alone spread throughout this country, bringing advantage and benefit to all persons, and the blessings of Bodhisattva Jogyo will flourish greatly. This will happen because it is clearly stated in the sutra. Those who are firm in their aspiration for the Way and sincere in their seeking mind should investigate this matter in detail and seek instruction concerning it.

 

The people of the Pure Land sect claim that "in the ten thousand years of the Latter Day of the Law, all the other sutras will perish, and only the single teaching of the Buddha Amida will remain." They also say that "the present time, the Latter Day of the Law, is an evil age marked by the five impurities, when only the single doctrine of the Pure Land provides a road that leads to salvation." Though they falsely attribute these statements to the Daijuku Sutra, no such passages appear in that sutra. Moreover, there is no reason why they should. It is logically apparent that, while he was in the world, the Buddha would have had no reason for declaring that in the present, Latter Day of the Law, an evil age marked by the five impurities, only the Pure Land teachings would constitute the road to salvation.

 

Their basic sutra states, "In the age to come, the scriptural path will perish,... I [Shakyamuni] leave this one sutra, which shall endure a hundred years." But nowhere does it state that those hundred years fall within the ten thousand years of the Latter Day of the Law. Moreover, if we examine the Byodogaku Sutra and the Dai Amida Sutra, it appears that the hundred year period referred to represents the hundred years that follow the first millennium after the Buddha's passing. But people all regard Shan-tao's mistaken interpretation as quite reasonable, though in fact they are all in error.

 

Right-thinking people should consider the matter in the light of everyday reason. In a time of severe drought, is it the great ocean that dries up first, or is it the little streams? The Buddha himself explained this, likening the Lotus Sutra to the great ocean, and the Kammuryoju Sutra, Amida Sutra and similar texts to little streams. Therefore the Pure Law of the little streams that are the Nembutsu and similar teachings will surely disappear first, as a sutra passage states. When the Daijuku Sutra says that, in the fifth of the five five-hundred-year periods, "the Pure Law will become obscured and lost," and when the Muryoju Sutra says that "the scriptural path will perish...," they are simply saying the same thing. Therefore we are to understand that in the Latter Day of the Law, the scriptural path will perish beginning with the Muryoju Sutra and sutras of that type. "The scriptural path will perish" means that the sutras will lose their power to benefit the beings. It does not mean that the actual scrolls of the sutras will cease to exist. At present, more than two hundred years have passed since the time began when the scriptural path is to perish. In this period, the Lotus Sutra alone can benefit people and lead them to enlightenment.

 

This being the case, it becomes obvious that one ought to embrace this sutra and chant Nam-myoho-renge-kyo. In the Yakuo chapter, the Buddha states: "In the fifth five hundred years after my death, widely declare and spread [the Lotus Sutra] and never allow its flow to cease." The Great Teacher T'ien-t'ai comments on this by saying, "In the fifth five hundred years, the Mystic Way shall spread and benefit mankind far into the future." And the Great Teacher Miao-lo further says, "It is the time when the great teaching will be propagated." All these passages indicate that during the fifth five hundred years, the Lotus Sutra will be propagated, and thereafter will continue to exist throughout the world and never disappear.

 

In the Anrakugyo chapter we read: "In the latter age when the Law is on the point of disappearing, one who accepts and upholds, reads and recites this sutra..." And the Jinriki chapter says: "At that time the Buddha addressed Jogyo and the great host of bodhisattvas, saying, '...Even if, [by means of these mystic powers, I were for countless unlimited hundreds of trillions of asogi kalpas] to expound the benefits of this sutra to ensure its propagation, I could never explain them fully. I have briefly described in this sutra all the laws of the Buddha, all the invincible mystic powers of the Buddha, all the secret storehouses of the Buddha and all the profound practices of the Buddha.'"

The meaning of these various passages is that, whether one speaks of it as the fifth five-hundred-year period following the Buddha's passing, or calls it the future age, or the defiled and evil age, it is apparent that at the present time, when the two thousand years of the Former and Middle Days of the Law have ended and we are two hundred years or more into the Latter Day, only the Lotus Sutra should be propagated. The reason for this is that, in this age, the people's minds have become twisted, and the teachings of the Law produce no actual effect. The Buddhas and gods no longer manifest their awesome powers, and prayers for this life and for future existences go unanswered. At such a time the devil king, or the Devil of the Sixth Heaven, will take advantage of the situation and come rampaging, and the nation will be troubled by constant famine and drought. Disease and plague will rage everywhere, and we will suffer the disasters of invasion from abroad and internal revolt, our nation being constantly at war within, and later invaded by forces coming from a foreign country to assault us. In such an "age of conflict," when the Pure Law of the other sutras ceases to be effective, the wonderfully efficacious medicine of the Lotus Sutra will provide the cure for all these grave disasters.

 

If one uses the Lotus Sutra to pray for the welfare of the land, it will prove to be a Great Pure Law for the safety and protection of the nation, insuring joy and prosperity to everyone from the ruler on down to the common people. King Ajatashatru and King Ashoka started out as evil rulers. But the former heeded the counsel of his high minister Jivaka, while the latter put faith in the guidance of the Venerable Yasha, and as a result both were able to leave behind them a reputation as worthy monarchs. Likewise the emperor of the Ch'en dynasty, who cast aside the three southern schools and the seven northern schools and relied on the Dharma Teacher Chih-i, and Emperor Kammu, who spurned the eminent priests of the six sects and instead heeded the Dharma Teacher Saicho, are known to this day as worthy rulers. The Dharma Teacher Chih-i is the man who was later honored with the title of the Great Teacher T'ien-t'ai, while the Dharma Teacher Saicho later became known as the Great Teacher Dengyo.

 

The present ruler of Japan is in a position to do the same. If he will put his faith in this Great Pure Law, which insures "peace and security in this life and good circumstances in the next," and propagate it throughout the nation, then he will be looked up to by all the other nations, and his name will be handed down in later ages as that of a worthy man. Indeed, he may come to be regarded as a manifestation of Bodhisattva Muhengyo. And the wise man who works to propagate the five characters of Myoho-renge-kyo, no matter how lowly his station, should be looked upon as a manifestation of Bodhisattva Jogyo, or perhaps as an envoy of Shakyamuni Buddha.

 

The bodhisattvas Yakuo, Yakujo, Kannon and Seishi, on the other hand, were envoys of the Buddha during the two thousand years of the Former and Middle Days of the Law. Because their turn has already passed, they can no longer benefit people as they did in that time of high antiquity. Just observe what happens when prayers are offered to them at present! All such prayers go unanswered. Now, in the present age, the Latter Day of the Law, it is the turn of the bodhisattvas Jogyo, Muhengyo and the others.

 

Only when one understands all this clearly and has faith in it can the power of the Law be manifested and the Buddhas and bodhisattvas bring benefit to the people. To illustrate, in kindling a fire, three things are needed: a good piece of steel, a good flint and good tinder. The same is true of prayer. Three things are required--a good teacher, a good believer and a good doctrine--before the prayers can be effective and disasters banished from the land.

 

A "good teacher" is a priest who is innocent of any wrongdoing in secular affairs, who never fawns upon others even in the slightest, who has few desires and is satisfied with little, and who is compassionate, a priest who trusts to the scriptures, reads and upholds the Lotus Sutra and also encourages others to embrace it. Such a priest the Buddha has praised by calling him, among all priests, the finest teacher of the Dharma.

 

A "good believer" is one who does not depend upon persons of eminence nor despise persons of humble station, who does not rely on the backing of his superiors nor look down on his inferiors, who, not relying upon the opinions of others, upholds the Lotus Sutra among all the various sutras. Such a person the Buddha has called the best of all people.

 

As for a "good doctrine," the Buddha has told us that this sutra, the Lotus, represents the foremost among all doctrines. Among all the sutras the Buddha "has preached," among those he "now preaches," and among those he "will preach," this sutra is designated as foremost, and therefore it is a "good doctrine."

 

The scriptural doctrines of the Zen, Shingon and other sects stand in second or third place by comparison, and indeed, the doctrines of the Shingon sect in particular deserve to be put in seventh place! And yet in Japan, these second-rate, third-rate, or even seventh-rate doctrines are used as the basis for prayers and supplications, though any proof of their efficacy has yet to be seen.

 

This wonderful Law [of the Lotus Sutra], which is foremost and unexcelled, should in fact be the basis of prayers. The Buddha himself has declared that "honestly discarding the provisional teachings, I will expound only the supreme Way," and that "only this one teaching is true." Who, then, could have doubts in the matter?

 

Question: If ignorant persons should come and ask what path leads to emancipation from the sufferings of birth and death, what teachings of which sutras should one explain for them? What has the Buddha taught concerning this point?

 

Answer: You should teach them the Lotus Sutra. Thus, for example, the Hosshi chapter says: "If someone should ask you which persons in a future age will be able to attain Buddhahood, you should show him that these very persons in a future age will surely be able to attain Buddhahood." And the Anrakugyo chapter says: "If one should be closely questioned, one should not reply by means of the doctrines of the lesser vehicle, but explain solely by means of the teachings of the great vehicle." The meaning of these passages is that, if someone should ask what kind of persons are capable of attaining Buddhahood, you should reply that persons who embrace the Lotus Sutra are certain to attain Buddhahood. This represents the Buddha's true intention.

 

Here a question may arise: "People differ widely in their capacity and inclination. Some will want to hear the Nembutsu teachings, while others will want to hear the Lotus Sutra. If one expounds the Lotus Sutra to those who want to hear about the Nembutsu, what benefit will they derive from it? If someone has come and specifically asked to hear about the Nembutsu, should one insist on teaching that person the Lotus Sutra? The true intention of the Buddha was to preach the Law in accordance with people's capacities so that they could gain benefit thereby, was it not?"

 

If someone should raise objections of this kind, one should explain as follows. As a matter of principle, in the world of the Latter Day of the Law, without considering whether or not it conforms to the capacity of ignorant persons, one should go ahead and teach them the five characters that compose the title of the Lotus Sutra and enable them to embrace it.

 

As for the reason, when Shakyamuni Buddha spread the Lotus Sutra long ago as a bodhisattva named Fukyo, the laymen and laywomen, the nuns and the monks, all refused to heed his words. On the contrary, he was cursed and reviled, beaten and driven away, being subjected to numerous types of persecution. But though he was hated and envied, he did not allow it to daunt him in the slightest, but kept on assertively preaching the Lotus Sutra, and for that reason he appeared in our present world as Shakyamuni Buddha. The persons who had cursed Bodhisattva Fukyo did not find their mouths twisting out of shape, and those who had beaten him likewise suffered no stiffening of their arms. [After death, they fell into hell, but eventually were able to take faith in the Lotus Sutra.]

 

The Venerable Aryasimha, who inherited Shakyamuni's teachings, was murdered by a Brahman, and the Tripitaka Master Fa-tao was branded on the face and exiled to the region south of the Yangtze River. How much more so, in the Latter Day of the Law, will an insignificant monk who attempts to propagate the Lotus Sutra encounter such difficulties! Indeed, the sutra makes this very clear. Therefore, although the people may not heed it or may say that it does not suit their capacity, one should nevertheless persist in expounding to them the five-character title of the Lotus Sutra, because there is no other way apart from it to attain Buddhahood.

 

Again, someone might raise objections, saying, "Rather than to insist upon preaching the Lotus Sutra when it does not accord with the people's capacity, and thus cause them to slander it so that they fall into the evil paths, it would be better to preach the Nembutsu, which does suit their capacity, and thus awaken in them the aspiration for enlightenment. If someone not only fails to bring benefit to others but on the contrary causes them to commit slander and fall into hell, he is no votary of the Lotus Sutra but rather a person of false views."

 

In reply to such objections, one should point out that in the Lotus Sutra, the Buddha states that whatever the people's capacity may be, in the Latter Day of the Law, one should persist in preaching the Lotus Sutra. Ask the questioner how he interprets that injunction. Does he claim that Shakyamuni Buddha, Bodhisattva Fukyo, T'ien-t'ai, Miao-lo and Dengyo are "persons of false views" or non-Buddhists?

 

Then again, with regard to persons of the two vehicles, who will not fall into the evil paths and have also escaped from rebirth in the threefold world, the Buddha declares that it is better to arouse the mind of a dog or a fox than to have the mentality of the two vehicles. He also warns that it is better to commit the five cardinal sins or the ten evil acts and fall into hell than to have the mind of the two vehicles. Not falling into the evil paths might appear to be a considerable benefit, but the Buddha did not regard this as his true intention. Even if one should fall into hell [as a result of slandering the Lotus Sutra], because one has heard the Lotus Sutra, which enables the attainment of Buddhahood, one has thereby received the seed of Buddhahood and will invariably become a Buddha.

 

Thus, T'ien-t'ai and Miao-lo, following this principle, state in their commentaries that one should persist in preaching the Lotus Sutra. It is like the case of a man who stumbles and falls to the ground, but who then pushes himself up from the ground to rise to his feet again. In the same way, though persons [who slander the Lotus Sutra] may fall into hell, they will quickly rise up again and attain the state of Buddhahood.

 

The people of today in any event already reject the Lotus Sutra, and because of that error they will undoubtedly fall into hell. Therefore one should by all means persist in preaching the Lotus Sutra and causing them to hear it. Those who put their faith in it will surely attain Buddhahood, while those who slander it will establish a "poison-drum relationship" with it and will likewise attain Buddhahood.

 

In any event, the seeds of Buddhahood exist nowhere apart from the Lotus Sutra. If it were possible to attain Buddhahood through the provisional teachings, then why would the Buddha have said that one should insist on preaching the Lotus Sutra, and that both those who slander it and those who put faith in it will benefit? Or why would he say, "We do not hold our own lives dear. [We value only the supreme Way]"? Persons who have set their minds upon the Way should clearly understand these matters.

 

Question: If ignorant persons put faith in the Lotus Sutra, can even they attain Buddhahood in their present form? And in what pure land will they be reborn?

 

Answer: In embracing the Lotus Sutra, of those who profoundly grasp the sutra's essence, practice the seated meditation described in the Maka Shikan, and concentrate on the meditative disciplines pertaining to the three thousand realms in a single moment of life, the ten objects and the ten meditations there may be some who indeed attain Buddhahood in their present form and achieve enlightenment. As for other types of people, it would appear that even if they do not understand the heart of the Lotus Sutra and are ignorant but have a mind of earnest faith, then they will invariably be reborn in a pure land. For it says in the Lotus Sutra, "They will be reborn in the presence of all the Buddhas of the ten directions," and "She shall directly go to the tranquil and happy land." These passages give clear proof that one who has faith in the Lotus Sutra will be reborn in a pure land.

 

Someone may raise objections, saying, "Since one is only one person, I do not understand how one can be reborn in the presence of the Buddhas of all the ten directions. Surely one is limited to one direction. Therefore, which direction should I trust to and be reborn in?"

 

To this one would reply that there is a very good reason why the sutra speaks of ten directions and does not specify which one. This is because, when the life of one who believes in the Lotus Sutra comes to an end, among all the worlds of the ten directions, that person will be reborn in the land of a Buddha who is preaching the Lotus Sutra, and will never be reborn in a pure land where the other sutras, such as the Kegon, Agon, Hodo or Hannya sutras, are being preached.

 

There are many pure lands in the ten directions. There are pure lands where the way of the shomon disciple is preached, pure lands where the way of the pratyekabuddha is preached, and pure lands where the way of the bodhisattva is preached. Those who have faith in the Lotus Sutra will never be reborn in any of these, but will at once be reborn in a pure land where the Lotus Sutra is being preached. They will take their seats among the assembly, listen to the Lotus Sutra and as a result become Buddhas.

 

Yet in spite of this, there are those who urge others to set aside the Lotus Sutra in this lifetime, saying that it is not suited to their capacity, and that they will master its teachings when they are reborn in the western pure land. It is obvious, however, that such persons will never master the Lotus Sutra even in Amida's pure land, nor will they be reborn in any of the other pure lands of the ten directions. Rather, because the offense of turning one's back upon the Lotus Sutra is a grave one, they will fall into hell and remain there for a long time. The sutra is referring to such people when it says, "After they die, they will fall into the Avichi Hell."

 

Question: The sutra states, "She shall directly go to the tranquil and happy land where Amida Buddha dwells..." In this passage, the Buddha is saying that a woman who embraces the Lotus Sutra will be reborn in the pure land of Amida Buddha. It is said that by reciting the Nembutsu, one will also be reborn in the pure land of Amida Buddha. Since one is reborn in the pure land in either case, may we not assume that the Nembutsu and the Lotus Sutra are equivalent?

 

Answer: The Kammuryoju Sutra belongs to the provisional teachings, while the Lotus Sutra represents the true teaching. In no way can they be equivalent. The reason is that, when the Buddha appeared in the world, though he spent forty years and more preaching various doctrines, he had a great aversion to persons of the two vehicles, to evil persons and to women, and said not a single word about the possibility of their attaining Buddhahood. In this one sutra, [the Lotus,] however, he stated that even those persons of the two vehicles, for whom the seeds of Buddhahood had rotted; Devadatta, who had committed three of the [five] cardinal sins; and women, who are ordinarily hindered by the five obstacles, could all become Buddhas. This is clearly stated in the text of the sutra.

 

The Kegon Sutra states: "Women are messengers of hell who can destroy the seeds of Buddhahood. They may look like bodhisattvas, but at heart they are like yaksha demons." The Gonjikinyo Sutra says that even though the eyes of the Buddhas of the three existences should come out and fall to the ground, the women of the world could never attain Buddhahood. Another sutra says, "Women are great demon spirits who devour all people." And Bodhisattva Nagarjuna in his Daichido Ron says that just looking upon a woman once forms the karma to fall into hell for a long time. Thus, although I do not know if it is true or not, it is said that the priest Shan-tao, though he was a slanderer of the Law, spent his entire lifetime without ever looking at a woman. And Narihira was comparing women to demons in his poem:

 

My horror of that ruined,

 

Creeper-grown house

 

Is because, even briefly,

 

It swarms with demons!

 

Moreover, women are burdened with the five obstacles and the three obediences, and so their sins are said to be profound. The five obstacles mean that first, a woman cannot become a Bonten; second, she cannot become a Taishaku; third, she cannot become a devil king; fourth, she cannot become a wheel-turning king; and fifth, she cannot become a Buddha. The three obediences mean that when a woman is young, she cannot follow her own desires but must obey her parents. When she reaches maturity, she cannot follow her own desires but must obey her husband. And when she is old, she cannot follow her own desires but must obey her sons. Thus, from the time she is a child until she becomes an old woman, she cannot do as she pleases, but must obey these three categories of persons. She cannot say what she thinks, she cannot see what she wants to see, she cannot hear what she wants to hear. This is what is meant by the three obediences.

 

For this reason, Jung Ch'i-ch'i numbered among his "three pleasures" the fact that he had not been born a woman. Women are thus despised in both the inner and outer scriptures. And yet, in the case of this sutra [the Lotus], even though they neither read nor copy the text, women who receive and uphold it in body, mouth and mind, and in particular chant Nam-myoho-renge-kyo with their mouths, will be able to attain Buddhahood readily, as did the dragon king's daughter or Gautami and Yashodhara, who lived at the same time as the Buddha. This is the meaning of the passage [you have cited] from the sutra.

 

Moreover, concerning the phrase "the tranquil and happy land," all the various pure lands are indicated by the words "tranquil and happy." And again, the Amida Buddha spoken of here is not the Amida Buddha of the Kammuryoju Sutra. The Amida Buddha of the Kammuryoju Sutra was originally a monk named Hozo, the master of forty-eight vows and a Buddha who attained the Way ten kalpas in the past. In the Lotus Sutra, the Amida mentioned in the theoretical teaching was the ninth son among the sixteen princes who were sons of Daitsuchisho Buddha, an Amida Buddha who made a great vow to propagate the Lotus Sutra. The Amida who appears in the essential teaching is an emanation of Shakyamuni Buddha. Therefore the commentary says, "One should understand that this does not refer to [the Amida of] the Kammuryoju and other sutras."

 

Question: The Lotus Sutra says, "[The portal to this wisdom] is difficult to understand and difficult to enter." The persons of our time cite this passage to argue that the Lotus Sutra is not fitted to the capacities of the people, and this seems to me very reasonable. What is your opinion?

 

Answer: Such an assertion is quite unfounded. The reason is because it is put forward by persons who have not grasped the true meaning of this sutra.

 

The sutras that were preached prior to the Lotus Sutra were indeed difficult to understand and difficult to enter. But when we come to the assembly where the Lotus Sutra was preached, then we can say that the Buddha's teaching became easy to understand and easy to enter. For this reason, the Great Teacher Miao-lo says in his commentary: "The sutras preached prior to the Lotus Sutra did not fully reveal the Buddha's meaning, and therefore it is said that they are difficult to understand. But in this present teaching, it is indicated that all persons whosoever can in fact enter the realm of truth. Hence the teaching is easy to understand."

 

The meaning of this passage is that, in the case of the sutras preached previous to the Lotus Sutra, because the people's capacity was inferior, these sutras were difficult to understand and difficult to enter. But by the time the Buddha preached the present sutra, the Lotus, the people's capacity had become sharper, and therefore the teaching was easy to understand and easy to enter.

 

In addition, if those sutras that declare themselves to be difficult to understand and difficult to enter do not fit the people's capacity, then you ought first of all to abandon the Nembutsu teaching. I say this because in the Muryoju Sutra we read, "[To embrace this sutra is] the most difficult of difficult things. Nothing is more difficult than this." And the Amida Sutra speaks of itself as a doctrine that is "difficult to believe." The meaning of these passages is that to receive and uphold these sutras is the most difficult of difficult things, that nothing could in fact be more difficult, and that their doctrines are difficult to believe.

 

Question: A sutra passage reads, "In these more than forty years, I have not yet revealed the truth." And another sutra passage reads, "[If one cannot hear of this sutra...,] in the end he will never attain supreme enlightenment, even after the lapse of countless, limitless, inconceivable asogi kalpas." Just what are these passages saying?

 

Answer: The meaning of these passages is that, among the various doctrines that Shakyamuni Buddha expounded in the fifty years of his preaching life, he did not expound the truth in the Kegon Sutra, which represents his first teaching, nor did he expound the truth in the Hodo and Hannya sutras that he preached later on. For this reason, people who carry out the practice taught by the Zen and Nembutsu sects or who uphold the precepts will never attain Buddhahood, even though countless and limitless kalpas may pass.

 

After the Buddha had spent forty-two years preaching, he then expounded the Lotus Sutra, and in that sutra he said, "The World-Honored One has long expounded his doctrines and now must reveal the truth." When they heard and understood these words of the Buddha, Shariputra and the others of the twelve hundred arhats, the twelve thousand shomon disciples, Miroku and the others of the eighty thousand bodhisattvas, Bonten, Taishaku and the others of the billions of heavenly beings, and King Ajatashatru and the countless and innumerable other kings said, "From past times we have often heard the World-Honored One preach, but we have never before heard such a profound and wonderful superior Dharma!" Thus they declared that, although they had constantly attended the Buddha and heard him preach various doctrines over forty-two years, they had never heard anything like this wonderful Lotus Sutra.

 

How can people in the world so misunderstand such clear passages as to think that the Lotus Sutra and the other sutras are equal? Not only that, but they say that the Lotus Sutra, because it does not suit the people's capacity, is like brocade worn in the dark of night or like last year's calendar. When they happen to encounter someone who upholds the sutra, they look on him with scorn and contempt, hate and envy, and purse their lips in disapproval of him. This is nothing less than slander of the Law. How then could they be reborn in the Pure Land and attain Buddhahood? It appears that such persons will surely fall into the hell of incessant suffering.

 

Question: Generally speaking, people who have a correct understanding of the Buddhist teachings and who act in accordance with the Buddha's will are looked up to by the world and respected by all. And yet in our present age, in the case of persons who uphold the Lotus Sutra, the world joins in hating and envying them, treats them with contempt and scorn, sometimes driving them away, sometimes condemning them to exile, never dreaming of giving them alms but rather hating them as though they were deadly enemies. It would almost seem as though the followers of the Lotus Sutra were evil-minded persons who were going against the Buddha's will and interpreting the Buddhist teachings in a distorted manner. How is this explained in the sutras?

 

Answer: According to the sutra text, the votaries of the Lotus Sutra in the Latter Day of the Law who are so faithful in upholding the sutra that they are hated by others are the true priests of the Mahayana. They are the teachers of the Dharma who will propagate the Lotus Sutra and bring benefit to others. As for priests who are thought well of by others, who go along with other people's desires and so come to be revered, one should regard them as the enemies of the Lotus Sutra and as evil teachers to the world. A sutra passage likens persons of this type to a hunter who spies sharply about him as he stalks a deer, or to a cat who hides its claws as it creeps up on a mouse. In just such a way, we are told, do they flatter, deceive and mislead the men and women lay believers.

 

In addition, the Kanji chapter mentions three groups of people who are enemies of the Lotus Sutra. The first group consists of laymen and laywomen. These lay men and women will hate and curse the votaries of the Lotus Sutra, beat them, put them to the sword, drive them from their dwellings or slander them to the authorities so that they are exiled to distant places. They behave toward them with pitiless enmity.

 

The second group consists of monks. These men are arrogant at heart, and though they have little true understanding, they pretend to be very wise and are looked upon by the people of the world as great authorities. When these men see the votaries of the Lotus Sutra, they hate and envy them, treat them with contempt and scorn, and speak evil of them to others, as if they were inferior to dogs or foxes. In their opinion, they alone have truly understood the Lotus Sutra.

 

The third group is made up of monks living in secluded places. These monks have all the outward signs of being very worthy men. They possess only the prescribed three robes and one begging bowl, and live in seclusion in a quiet spot in a mountain forest, so that everyone looks up to them as though they were the arhats living at the time of Shakyamuni Buddha, and all people revere them as though they were Buddhas. When these men see the monks who read and uphold the Lotus Sutra in accordance with its teachings, they hate and envy them, calling them great fools or holders of grave heretical views, claiming that they are completely lacking in compassion and that they preach doctrines that do not belong to Buddhism. And because the ruler looks up to such men and believes what they say, everyone on down to the common people gives alms to them as though they were Buddhas. Thus the Buddha taught that persons who read and uphold the Lotus Sutra in accordance with its teachings, will invariably be hated by these three types of enemies.

 

Question: Is there any evidence to indicate that one should in particular embrace the name of the Lotus Sutra in the same way that people embrace the name of a particular Buddha?

 

Answer: The sutra states, "The Buddha addressed the demon daughters saying, 'Excellent! Excellent! Merely by protecting those who receive and uphold the name of the Lotus Sutra, you will enjoy good fortune beyond measure.'" The meaning of this passage is that, when the ten demon daughters made a vow to protect those who embrace the title of the Lotus Sutra, the Greatly Enlightened World-Honored One praised them, saying, "Excellent! Excellent! The blessings you will enjoy for protecting those who receive and uphold Nam-myoho-renge-kyo will be impossible to fathom! They will be splendid blessings! Truly wonderful!" This passage implies that we human beings, whether we are walking, standing, sitting or lying down, should chant Nam-myoho-renge-kyo.

 

As for the meaning of Myoho-renge-kyo: The Buddha nature inherent in us, ordinary beings; the Buddha nature of Bonten, Taishaku and the other deities; the Buddha nature of Shariputra, Maudgalyayana and the other shomon disciples; the Buddha nature of Monju, Miroku and the other bodhisattvas; and the Mystic Law that is the enlightenment of all the Buddhas of the three existences, are one and identical; this principle is called Myoho-renge-kyo. Therefore, when once we chant Myoho-renge-kyo, with just that single sound we summon forth and manifest the Buddha nature of all Buddhas; all dharmas; all bodhisattvas; all shomon disciples; all the deities such as Bonten, Taishaku, King Emma; the sun, the moon, the myriad stars, the heavenly gods and earthly deities, on down to hell-dwellers, hungry spirits, beasts, asuras, humans, gods and all other living beings. This blessing is immeasurable and boundless.

 

When we revere Myoho-renge-kyo inherent in our own life as the object of worship, the Buddha nature within us is summoned forth and manifested by our chanting of Nam-myoho-renge-kyo; this is what is meant by "Buddha." To illustrate, when a caged bird sings, birds who are flying in the sky are thereby summoned and gather around, and when the birds flying in the sky gather around, the bird in the cage strives to get out. When with our mouths we chant the Mystic Law, our Buddha nature, being summoned, will invariably emerge. The Buddha nature of Bonten and Taishaku, being called, will protect us, and the Buddha nature of the Buddhas and bodhisattvas, being summoned, will rejoice. This is what the Buddha meant when he said, "One who embraces it [the Lotus Sutra] even for a short time will delight me and all other Buddhas."

 

All Buddhas of the three existences, too, attain Buddhahood by virtue of the five characters of Myoho-renge-kyo. These five characters are the reason why the Buddhas of the three existences make their advent in the world; they are the Mystic Law whereby all living beings can attain the Buddha Way. You should understand this matter thoroughly, and, on the path of attaining Buddhahood, chant Nam-myoho-renge-kyo without arrogance or attachment to biased views.

 

Nichiren

 

 

Introduction and Preface to the Ongi Kuden

 Namu Myoho Renge Kyo [Devotion to the Lotus Sutra]

“Namu derives from Sanskrit, and here [in Japan] it is rendered as kimyo , meaning ‘to devote one’s life.’  This means to devote one’s life to the Person and the Law.  Devotion to the Law means to devote one’s life to the Lotus Sutra.  Devotion to the Person means to devote one’s life to Shakyamuni.  Devotion of one’s life means both the physical law of life and the spiritual law of life.  The ultimate principle embodies the oneness of these two.  In addition, devotion, (ki) indicates dedicating our lives to the principle of the eternal and unchanging truth revealed in the theoretical teachings of the Lotus Sutra.  ‘Life’ (myo) means to base ourselves upon wisdom that functions in accord with changing circumstances as revealed in the essential teaching of the Lotus Sutra.  Thus, to ‘devote one’s own life’ is the very meaning of Nam Myoho Renge Kyo.  T'ien-t'ai states ‘The eternal and unchanging truth and wisdom that functions in accord with changing circumstances are at each moment both contained within life, which embodies and permeates all phenomena.’”
Additionally, ‘to devote’ expresses our physical aspect and ‘life’ our spiritual aspect. The supreme principle reveals that the physical and the spiritual are one and inseparable within the ultimate reality of life.  T'ien-t'ai states that because we devote our lives to the ultimate reality, our devotion is called the Buddha vehicle. Also, while  “ of Nam Myoho Renge Kyo derives from Sanskrit, Myoho Renge Kyo derives from the Chinese language.  Therefore Nam Myoho Renge Kyo comprises both Chinese and Sanskrit.  Moreover, in Sanskrit, one says Saddharma pundarika sutram which is rendered as  Nam Myoho Renge Kyo.  Sad translates as Myo, dharma as Ho, pundarika as Renge and sutram to Kyo.  These nine characters correspond to the nine honored ones and express the principle that the nine worlds inherently possess the Buddha nature.  Myo represents the nature of enlightenment, while ho, indicates darkness or delusion.  The oneness of delusion and enlightenment is called Myoho, the Mystic Law.  Renge represents the principles of cause and effect, and also indicates the simultaneity of cause and effect.  Kyo indicates the words and speech, sounds and voices of all sentient beings.  Chang-an states, ‘The voice does the Buddha’s work.’, and is therefore called kyo.  Kyo also signifies that life spans the three existences of past, present and future.  All things are Myoho, all things are Renge, all things are Kyo.  Renge means the Buddha’s body encompassed by the nine honored ones on the eight petalled lotus.  You should ponder this carefully.” (Gosho Zenshu p.708)

 

Jozo and Jogen

I have received one sack of unpolished rice, one basket of melons, some yams and various other gifts.

Once there was a person who exerted himself in the service of a wealthy man named Rakutoku. Day and night he, his wife and their children were treated harshly and driven hard. Unable to bear the excessive ill-treatment, he hid himself and fled to another country. After serving for a time in the court of a great king in that country, he became an influential retainer and eventually the chief minister to the king. Later, employing the might of this country, he defeated the country where his former master resided. At that time, seeing this chief minister, the former master was greatly frightened and regretted his ill-treatment. Placing himself in the service of the chief minister, he brought him various treasures. And, with no thought for the defeat he had experienced, he now strove only to ensure that his life would be spared.

The case of the Lotus Sutra is the same. The Lotus Sutra is the master of Yakushi Buddha in the east, as well as the master of all Buddhas in the south, west, north and the worlds above and below. Shakyamuni Buddha and the other Buddhas revere the characters of the Lotus Sutra in the same way that people fear their sovereign and the stars venerate the moon.

We ordinary persons, however, have long been under the influence of the Devil of the Sixth Heaven. We have been forced into confinement in the realms of hell, hungry spirits and animals, and, without a moment of relief, day and night we are tortured by the wardens of hell. Even so, if we could somehow place ourselves under the protection of the Lotus Sutra, Shakyamuni Buddha and the Buddhas of the ten directions would treat us as their children, and thus even the heavenly kings Bonten and Taishaku. would refrain from approaching us out of fear. How much more, then, would the Devil of the Sixth Heaven fear us! Even though the devil king had formerly been our master, he would now stand in reverential awe of us. And, terribly fearful that should he cause trouble for us, his situation would worsen when he presented himself to the Lotus Sutra and the Buddhas of the ten directions, he would make us offerings. For this reason he spares no effort whatsoever to prevent all the living beings of the six paths from accepting the Lotus Sutra.

Therefore, how could this be? You have taken pity on Nichiren, who is hated by all people, sending various articles all the way to me in these mountains on more than just one or two occasions. This is no ordinary matter. Indeed, Shakyamuni Buddha himself may have entered your body. Or perhaps your deceased son has become a Buddha and, in order to guide his father and mother, has entered your hearts.

King Myoshogon was an evil king. However, because his two sons, Jozo and Jogen, guided him to the way, he and his wife were both able to place their trust in the Lotus Sutra and become Buddhas. Mysteriously enough, your own circumstances are much the same.

Kai-ko said: "He [the deceased son] was above the ordinary in both features and form. In addition, he was honest at heart and rich in wisdom. I felt it a terrible pity that someone such as he, outstanding in every respect, should die so young. Reconsidering the matter, however, I realized that it was because of this boy’s death that his mother became a seeker of the way and his father began to practice, praying for his repose. How marvelous, I thought. Moreover, the fact that they have put their trust in the Lotus Sutra, which all people detest, must mean that their deceased son has been at their side and encouraged them to do so." I also believe this to be the case.

Before, I had thought that your sincerity was just an ordinary matter, but now, for the first time, I have sensed the depth of your faith. If anything should happen to you, just as the moon emerges to shine in the dark night, so the five characters of Myoho-renge-kyo will appear as a moon for you. Be convinced that Shakyamuni Buddha, the Buddhas of the ten directions and the son who preceded you in death will appear in this moon. I will explain in greater detail on another occasion.

With my deep respect,

Nichiren

The seventh day of the seventh month

 

King Rinda

I have received the two sacks of parched rice you sent. Rice may seem like a very small thing, yet it is what sustains human life. And the Buddha says that life is something that cannot be purchased even for the price of an entire major world system.

Rice is what sustains life. It is like the oil that sustains the life of the lamp. The Lotus Sutra is a lamp, and its votary is the oil that sustains it. Or again, the lay supporters are the oil that sustains the lamp of the votary.

Among all the hundred flavors, the flavor of cow’s milk is the finest. The seventh volume of the Nirvana Sutra says: "Of all flavors, the finest is that of milk." When milk is treated, it becomes cream, and when cream is treated, it eventually becomes ghee. Of the five flavors represented by this process ghee is the finest.

If we employ these five flavors as similes for the various Buddhist teachings, we might say that the three thousand volumes of the Confucian school and the eighteen major scriptures of Brahmanism correspond to the flavors of ordinary foods. In comparison to these, even the Agon sutras are like the flavor of ghee.

[Among the Buddhist teachings,] the Agon sutras may be compared to the flavor of milk; the Kammuryoju and the other sutras of the Hodo period may be compared to the flavor of cream; the Hannya sutras may be compared to the flavor of curdled milk; the Kegon Sutra may be compared to the flavor of butter; and the Muryogi, Lotus and Nirvana sutras may be compared to the flavor of ghee.

Again, if the Nirvana Sutra is compared to the flavor of ghee, then the Lotus Sutra may be compared to a lord who rules over the five flavors. Thus the Great Teacher Miao-lo states: "If we discuss the matter from the point of view of the doctrines taught, then the Lotus Sutra stands as the true lord of all the teachings, since it alone preaches ‘opening the provisional and revealing the distant.’ This is the reason that it alone is permitted the word myo or ‘wonderful’ [in its title]. And he also says: "Therefore we understand that the Lotus Sutra is the true lord of the ghee."

These passages of commentary point out quite rightly that the Lotus Sutra is not to be included among the five flavors. The main import of these passages is that the five flavors are used to nourish life. But life itself is lord over all the five flavors.

The Tendai sect puts forth two views on this matter. The first is that the Kegon, Hodo, Hannya, Nirvana and Lotus sutras are all comparable to the flavor of ghee. This view would seem to be based on the opinion that the sutras preached previous to the Lotus Sutra and the Lotus Sutra itself are similar in nature. The scholars of the world are familiar only with this particular view, and are not familiar with the doctrine that the Lotus Sutra is the lord of the five flavors. Hence they are deceived and led astray by the other sects of Buddhism.

The view that, although the Lotus and other sutras differ with regard to whether or not they open up and incorporate the expedient means, they all represent the perfect teaching -- this is a doctrine that reflects the meaning of the theoretical teaching. However, the view that the various sutras mentioned above correspond to the five flavors, while the Lotus Sutra represents the lord of the five flavors -- this is a doctrine that reflects the essential teaching. This doctrine was touched upon by T’ien-t’ai and Miao-lo in their writings, but it was not clearly enunciated. This is why there are few scholars who are aware of it.

In the passage of commentary by Miao-lo quoted above, the words "If we discuss the matter from the point of view of the doctrines taught" refer to the daimoku or title of the Lotus Sutra, which is what is meant by "the doctrines taught." The words "opening the provisional" correspond to the character ge in the five-character daimoku, Myoho-renge-kyo. The words "revealing the distant" correspond to the character ren in the five-character daimoku. The words "it alone is permitted the word myo" correspond to the character myo. And the words "This is the reason" refer to the fact that when we speak of the Lotus Sutra as the essence of the lifetime teachings of the Buddha, we have in mind the daimoku of the Lotus Sutra. Therefore one should understand that the daimoku of the Lotus Sutra represents the soul of all the sutras; it represents the eye of all the sutras.

The Lotus Sutra should by rights be employed in eye-opening ceremonies to insure their effectiveness. But instead of that, the Dainichi and other sutras are employed in eye-opening ceremonies for all the various wooden or painted images of Buddhas. As a result, none of the Buddha images in the temples and pagodas of Japan, though their forms resemble that of the Buddha, are really Buddhas in mind. Rather they have the minds of ordinary beings who live in the nine lower worlds. The custom of revering stupid and ignorant teachers as though they were wise men began with this.

Such practices simply waste the funds of the nation; they do not produce effective prayers. On the contrary, the Buddhas are thereby transformed; they turn into devils and demons. This is what is causing distress to the ruler of the nation and the common people.

And now, because the votary of the Lotus Sutra and his lay supporters have appeared, people behave like the many kinds of ordinary beasts who hate the lion, king of beasts, or like the plants and trees that tremble before the icy wind. But I will say no more of that.

Why is the Lotus Sutra superior to other sutras? Why is it needed for the sake of all living beings? Let me give a simile.

The plants and trees have the earth as their mother, the sky as their father, the sweet rains as their food, the wind as their spirit, and the sun and moon as their wet nurses, and in this way they grow to maturity, bring forth flowers and bear fruit. in the same manner, all living beings have the true aspect [of all phenomena] as their earth, the aspect-free nature as their sky, the one vehicle as their sweet rain, and the pronouncement that the Lotus Sutra is foremost among all the sutras that the Buddha preached, now preaches or will preach, as their great wind. "Adorned with the power of meditation and wisdom" as their sun and moon, they nurture the blessings of perfect enlightenment, put forth the flowers of great pity and great compassion, and bear the fruit of peaceful Buddhahood. Such is the way that all living beings are nourished.

Then again, all living beings sustain life through the things they eat. There are many kinds of food. Some beings feed on dirt, some feed on water, some eat fire and some eat wind. The insect called a kalakula feeds on wind, the creature called a mole feeds on dirt. Then there are some demons that eat human skin and flesh, bone and marrow, some that eat urine and dung, some that eat lives and some that eat voices. There are fish that eat stones and the baku beast that eats iron. And the gods of the earth, the heavenly deities, the dragon gods, the deities of the sun and moon, the heavenly kings Taishaku and Daibonten, the beings of the two vehicles, the bodhisattvas and the Buddhas taste and savor the Buddhist Law and make it their body and spirit.

Let me give another simile. Once in the past there lived a great ruler named King Rinda, a wise monarch who ruled over the entire land of Jambudvipa. Now what was it that this king lived on? He listened to the sound of white horses neighing, and thus nourished the growth of his body, provided rest and tranquillity for his body and mind, and ruled over his kingdom. This occurred in the same way that the creatures called frogs listen to the cries of their mothers and are thus enabled to grow; that the autumn bush clover blooms when it hears the crying of the deer; that the ivory plant puts forth buds when it hears the sound of thunder; or that the pomegranate flourishes when it encounters a stone.

This being the case, King Rinda had gathered together a number of white horses and was taking care of them. And because these white horses would neigh only when they caught sight of white swans, he also gathered together a number of white swans that he kept in his care. As a result, not only did the king himself enjoy peace and tranquillity, but the hundreds of officials and the thousands of attendants who served him also prospered. Throughout the realm, the wind and rain came in their proper season, and other countries bowed their heads in submission. This situation continued for a number of years.

But, perhaps because of an error in his rule, or perhaps because the rewards accruing from his karma were exhausted, the thousands and ten thousands of white swans suddenly disappeared, and the countless numbers of white horses ceased their neighing. And because the king could no longer hear the neighing of the white horses, he was like a flower that wilts or the moon when it is eclipsed. His skin changed color, his strength waned away, his six sense organs grew dull and clouded, and he became like a senile old man. His queen, too, became old and feeble. The hundreds of officials and the thousands of attendants lamented, not knowing what to do. The skies clouded over, the earth trembled, great winds and droughts appeared, and famines and pestilence occurred, until so many persons had died that their flesh piled up in mounds and their bones were like heaps of tiles. Moreover, the country was beset by attacks from other nations.

At this time the king, lamenting over what to do, concluded that the only recourse was to pray to the Buddhas and gods. From times past there had been non-Buddhist believers in the kingdom, and they were numerous in many regions of the land. There were also many persons who honored the Law of the Buddha and regarded it as a treasure of the state. The king, declaring that he would honor the teachings of whichever group was successful at attracting the white swans and causing the white horses to neigh, first commanded the non-Buddhist believers to try the effectiveness of their teachings. But though they carried out their efforts over several days, not a single white swan appeared, and the white horses failed to neigh.

Then the king ordered the non-Buddhists to cease their prayers and the Buddhists to make the attempt with theirs. At that time there was a young monk known as Bodhisattva Ashvaghosha or Horse Neigh. When he was summoned before the king, he said, "If Your Majesty will abolish the erroneous doctrines of the non-Buddhists throughout the kingdom and work to spread the Law of the Buddha, it will be easy enough to make the horses neigh!"

The king issued an edict that this should be done. Then Bodhisattva Ashvaghosha addressed prayers to the Buddhas of the three existences and the ten directions, whereupon a white swan immediately appeared. When the white horses caught sight of the white swan, they whinnied in a single voice. No sooner had the king heard the single neigh of the horses than he opened his eyes. As two white swans, and then hundreds and thousands of them appeared, the hundreds and thousands of white horses were instantly filled with joy and began neighing. The king’s complexion was restored to its original state, like the sun recovering from an eclipse, and the strength of his body and the perceptive powers of his mind became many hundreds and thousands of times greater than they had been before. The queen was overjoyed, the great ministers and high officials took courage, the common people pressed their palms together in reverence, and the other countries bowed their heads.

The situation in the world today is no different from this. The period during the seven reigns of the heavenly deities and the five reigns of the earthly deities, that is, the first twelve reigns in Japanese history, was like the kalpa of formation. The power of good fortune and the power derived from the keeping of the precepts that had been accumulated in previous existences were such that, although the people of the time made no great effort toward goodness, the country was still well governed and people lived long lives.

Then came the period of human sovereigns. During the first twenty-nine reigns, the power derived from observing the precepts in past existences began to weaken. Government affairs proceeded poorly, and for the first time the country was visited by the three calamities and seven disasters. But because the texts describing how the three sovereigns and five emperors of antiquity had governed the world were introduced from China, these could be used in paying honor to the gods and overcoming the calamities and disasters that beset the nation.

When Emperor Kimmei, the thirtieth human sovereign, came to the throne, the power derived from good fortune and the observance of the precepts in past existences had further weakened in the country. Many people appeared who were completely dominated by their evil minds. Good minds were weakened and evil minds prevailed. The teachings of the Confucian texts were so ineffectual, and the weight of people’s offenses was so great, that as a result the Confucian texts were abandoned and people turned instead to the Buddhist scriptures.

For example, Moriya paid honor to numerous gods who had appeared during the seven reigns of the heavenly deities and the five reigns of the earthly deities, praying that the Buddhist teachings would not spread and that the Confucian texts would be honored as they had been before. Prince Shotoku, on the other hand, took Shakyamuni Buddha, the lord of teachings, as his object of worship, and adopted the Lotus Sutra and the other sutras as his scriptures. The two parties vied for supremacy, but in the end the gods were defeated, the Buddha emerged victorious, and just as had happened in India and China, the land of the gods for the first time became a land of the Buddha. The passage in the sutra that reads, "Now this threefold world is all my domain," was in the process of being fulfilled.

During the twenty-some reigns from Emperor Kimmei to Emperor Kammu, a period of 260 years or more, the Buddha was looked up to as the sovereign, and the gods were regarded as his years or more, the Buddha was looked up to as the sovereign, and the gods were regarded as his ministers. In this way the world was governed. But although the Buddhist teachings held a superior place and the gods an inferior one, the world was not well governed.

People began to question why this should be so; and in the reign of Emperor Kammu there appeared a sage known as the Great Teacher Dengyo who pondered the problem. "The gods have been defeated and the Buddha has emerged victorious," he asserted. "The Buddha is looked upon as the sovereign and the gods as his ministers; the relations between superior and inferior are correctly ordered in accordance with the rules of propriety, and therefore the nation should be well governed." How strange, then, that there is such unrest in the country! With this in mind, I began to examine all the sutras, and I realized that there is indeed a reason for such a state of affairs.

"The teachings of Buddhism have been guilty of a grave error. Among all the sutras, the Lotus Sutra ought to hold the position of sovereign, with the other sutras such as the Kegon, Daibon, Jimmitsu and Agon sutras occupying the position of minister or attendant or ordinary person. And yet the Sanron sect asserts that the Hannya sutras are superior to the Lotus Sutra, the Hosso sect holds that the Jimmitsu Sutra is superior to the Lotus Sutra, the Kegon sect holds that the Kegon Sutra is superior to the Lotus Sutra, while the Ritsu sect proclaims itself the mother of all the other sects. There is not a single votary of the Lotus Sutra, and those who do read and recite the Lotus Sutra have been, contrary to all expectations, derided and dismissed by the people of the world."

He proclaimed that because of this heaven was angered and the benevolent deities who would have guarded the nation found their powers weakened. And he declared that even though people praise the Lotus Sutra, they destroy its heart.

Then the priests of the seven major temples of Nara, of the fifteen great temples, and of all the temples and mountain monasteries throughout the country of Japan, hearing these words, were greatly incensed. "Mahadeva of India and the Taoist priests of China have appeared in our country!" they exclaimed. "They have taken on the form of this little monk known as Saicho! If anyone should encounter him, break his head in two and cut off his arms, beat him and curse him!"

But Emperor Kammu, being a wise ruler, inquired into and clearly perceived the truth of the matter, and concluded that the six sects of Nara were in error. For the first time he established a temple on Mount Hiei, making it the headquarters of the Tendai-Hokke sect. And he not only founded an ordination platform for the precepts of perfect and immediate enlightenment, but declared the Hokke sect to be superior to the six older sects connected with the seven major temples of Nara and the fifteen great temples.

In effect, the six sects came to be regarded as mere expedient teachings leading to the Lotus Sutra. It was like the earlier instance in which the gods yielded to the Buddha and became mere doorkeepers of Buddhism. Something like the same situation prevailed in Japan. For the first time it was made clear in this country that, as the sutra says, "[among those sutras] the Lotus is the foremost." A person who "is able to secretly expound the Lotus Sutra to one person" is the envoy of the Buddha, it declares, and for the first time such an envoy appeared in this country. For a period of twenty or more years, during the reigns of the three emperors Kammu, Heizei and Saga, throughout the entire country of Japan everyone was a votary of the Lotus Sutra.

But, just as the foul-smelling eranda tree exists in relation to the fragrant sandalwood, and just as Devadatta exists in relation to Shakyamuni, so at the same time as the Great Teacher Dengyo there appeared a sage known as the Great Teacher Kobo. He journeyed to China, studied the Dainichi Sutra and the teachings of the Shingon school, and then returned to Japan.

While the Great Teacher Dengyo was still alive, Kobo did not forcefully assert his contention that the Dainichi Sutra is superior to the Lotus Sutra. But after the Great Teacher Dengyo passed away, which was on the fourth day of the sixth month in the thirteenth year of the Konin era (822), he apparently concluded that the time had come to do so. Thus, in the fourteenth year of the Konin era, on the nineteenth day of the first month, the Great Teacher Kobo produced a document in which he ranked the Shingon teachings first, the teachings of the Kegon Sutra second, and those of the Lotus Sutra third. He also asserted that the Lotus Sutra is a doctrine of childish theory, that Shakyamuni Buddha is in the region of darkness, and that the men of the Tendai sect are thieves.

In this manner he attempted to deceive Emperor Saga by placing his own Shingon sect side by side with the seven older sects and asserting that the seven older sects represent mere expedient teachings, while the Shingon sect represents the ultimate truth.

In the period that followed, everyone throughout the country of Japan became a follower of the Shingon sect. In addition, a disciple of the Great Teacher Dengyo named Jikaku journeyed to China, where he made a thorough study of the secret doctrines of the Tendai and Shingon schools before returning to Japan. He wrote commentaries on two works, the Kongocho Sutra and the Soshitsuji Sutra, and founded a temple called Zento-in on Mount Hiei. In his commentaries he asserted that the Dainichi Sutra should be ranked first and the Lotus Sutra second, and he put forth countless other erroneous statements, just as Kobo had done earlier. I have touched upon this matter somewhat in my earlier letters.

This eminent teacher was followed by another, the Great Teacher Chisho, who propagated his teachings from the temple known as Onjo-ji. Among all the temples today, this one appears to me to be causing the greatest damage to the nation.

Among the three thousand priests of Mount Hiei there were some who, if Jikaku and Chisho had not insisted upon the point, would never have acknowledged the superiority of the Shingon teachings. But all of them had their mouths stopped and their minds deceived by Jikaku, also known as the Great Teacher Ennin; no one was able to say a word in opposition.

Moreover, the support lent by the ruler and his ministers surpassed even what it had been in the time of Dengyo and Kobo, so that Mount Hiei, the seven temples of Nara and indeed the whole country of Japan joined in declaring that the Lotus Sutra was inferior to the Dainichi Sutra. In the various temples where the Lotus Sutra had earlier been propagated, the teachings of the Shingon sect were now disseminated, and hailed as superior to the Lotus Sutra.

Four hundred years or more have passed since this situation developed. These erroneous opinions have continued to spread, and five sovereigns, from the eighty-first ruler of Japan to the eighty-fifth, have lost their thrones. Because the Buddhist way has fallen into decline, the way of the sovereign has likewise declined.

In addition, the major erroneous doctrine known as the Zen sect and the minor erroneous doctrine called the Nembutsu sect have joined the great evil doctrine called Shingon, and these evil sects now stand side by side, holding sway over the entire country. The goddess Tensho Daijin has lost heart and no longer protects her charges; Great Bodhisattva Hachiman has been sapped of his power and authority and has ceased to guard and defend the nation. In the end we are doomed to become the prey of foreign lands.

I, Nichiren, viewing this state of affairs and fearful of the warning about one who "is betraying Buddhism," and about one who "will fall into hell along with...," have attempted to inform the ruler of the nation of the general situation. But he, led astray by erroneous doctrines, refuses to believe me. On the contrary, he has become a deadly enemy.

Although I try to point out that this country is full of people who would like to do away with the Lotus Sutra, no one understands me, and so they merely go on committing errors of stupidity. And now, in addition, a votary of the Lotus Sutra has made his appearance, so that the people of Japan, on top of their stupidity, give way to anger, favoring erroneous teachings and viewing the correct teaching with hatred. In a country where the three poisons [of greed, anger and stupidity] prevail to such a degree, how can there be peace and stability?

In the kalpa of decline, the three major calamities will occur, namely, the calamities of fire, water and wind. And in the kalpa of decrease, the three minor calamities will occur, namely, famine, pestilence and warfare. Famine occurs as a result of greed, pestilence as a result of stupidity, and warfare as a result of anger.

At present the people of Japan number 4,994,828 men and women, all of them different persons but all alike infected by the three poisons. And these three poisons occur because of their relationship with Nam-myoho-renge-kyo. So all of these people at the same moment set out to curse, attack, banish and do away with Shakyamuni, Taho and all the other Buddhas of the ten directions. This is what leads to the appearance of the three minor calamities.

And now I wonder what karma from past existences has caused Nichiren and his associates to become the proponents of the daimoku of the Lotus Sutra? It seems to me that at present Bonten, Taishaku, the deities of the sun and moon, the Four Heavenly Kings, Tensho Daijin, Great Bodhisattva Hachiman and all the major and minor gods of the 3,132 shrines throughout Japan are like King Rinda of past times, that the white horses are Nichiren, and the white swans are my followers. The neighing of the white horses is the sound of our voices chanting Nam-myoho-renge-kyo. When Bonten, Taishaku, the deities of the sun and moon, the Four Heavenly Kings and the others hear this sound, how could they fail to take on a healthy color and shine with a brilliant light? How could they fail to guard and protect us? We should be firmly convinced of this!

In the memorial service held this last third month, you donated numerous strings of coins. As a result, this year we have been able to support over a hundred men at this mountain dwelling, and they are able to read and recite the Lotus Sutra and discuss its doctrines all day long. In this latter age and evil period, this represents the foremost Buddhist practice in the entire Jambudvipa world. How pleased must the spirits of your departed ancestors be! Shakyamuni Buddha said that a person who observes filial piety deserves to be called a World-Honored One. Are not you yourself just such a World-Honored One?

The matter of the late Daishin Ajari was surely most regrettable. But we should consider that what has happened will serve to further spread the teachings of the Lotus Sutra.

If my life is spared, there are many other things I want to write to you about on some future occasion.

Nichiren

The seventeenth day of the eighth month in the second year of Koan (1279), cyclical sign tsuchinoto-u

 

Lessening the Karmic Retribution

There were two brothers called Suri and Handoku. Both of them answered to the name Suri Handoku. You three believers are like them. When any one of you comes, I feel as though all three of you were with me.

The Nirvana Sutra teaches the principle of lessening karmic retribution. If one's heavy karma from the past is not expiated within this lifetime, he must undergo the sufferings of hell in the future, but if he experiences extreme hardship in this life, the sufferings of hell will vanish instantly. When he dies, he will obtain the blessings of Rapture and Tranquillity, as well as those of the three vehicles and the supreme vehicle. Bodhisattva Fukyo was not abused and vilified, stoned and beaten with staves without reason. He had probably slandered the True Law in the past. The phrase "after expiating his sins" indicates that because Bodhisattva Fukyo met persecution, he could eradicate his sins from previous lifetimes.

The twenty-four successors were all emissaries from the Buddha, who had predicted their advent. Of these, the fifteenth, Bodhisattva Kanadeva, was killed by a Brahman, and the twenty-fourth, Aryasinha, was beheaded by King Danmira. Buddhamitra and Bodhisattva Nargarjuna also suffered many persecutions. Yet others propagated Buddhism under the protection of devout kings, without encountering persecution. This would seem to show that there are both good and evil countries in the world, and accordingly there are two ways of propagation, shoju and shakubuku. Persecutions occurred even in the Former and Middle Days of the Law -- even in India, the center of Buddhism. Now is the beginning of the Latter Day, and this country is far away from India. I therefore expected that persecutions would arise, and I have long been awaiting them.

I expounded this principle a long time ago; so it should not be new to you. Kangyo-soku is one of the six stages of practice in the perfect teaching. It means that one does as he speaks and speaks as he does. Those at the stages of ri-soku and myoji-soku believe in the perfect teaching, but even though they praise it, their actions fail to reflect their words. For example, many people study the books of the Three Great Rulers and the Five Emperors, but there is not one case in ten million where society is governed as those ancient Chinese sages taught. Thus it is very difficult to establish peace in society. One may be letter-perfect in reciting the Lotus Sutra, but it is far more difficult to practice as it teaches. The Hiyu chapter states, "They will despise, hate, envy and bear grudges against those who read, recite, transcribe and embrace this sutra." The Hosshi chapter reads, "Since hatred and jealousy abound even during the lifetime of the Buddha, how much worse will it be in the world after his passing?" The Kanji chapter reads, "They will attack us with swords and staves...we will be banished again and again." The Anrakugyo chapter states, "The people will be full of hostility, and it will be extremely difficult to believe." These quotations are from the sutra, but there is no way of knowing when these prophecies will be fulfilled. In the past, Bodhisattva Fukyo and Priest Kakutoku read and lived these passages. But aside from the Former and Middle Days of the Law, now in the Latter Day, in all Japan only Nichiren seems to have done so. From my present situation, I can well imagine how followers, relatives, disciples and believers must have grieved when so many of their saints met persecution in the ancient days of evil kings.

Nichiren has now read the entirety of the Lotus Sutra. Even a single phrase or passage will assure one's Enlightenment; since I have read the entire sutra, my benefits will be far greater. Though I may sound presumptuous, my most fervent wish is to enable the whole nation to attain enlightenment. However, in an age when none will heed me, it is beyond my power. I will close now to keep this brief.

Nichiren

The fifth day of the tenth month in the eighth year of Bun'ei (1271)

 
 

Letter from Echi

 

The government’s persecution of me has clearly demonstrated my faith in the Lotus Sutra. There is no doubt that the moon wanes and waxes and that the tide ebbs and flows. In my case, too, since punishment has already occurred, benefit must be forthcoming. What is there to lament?

 

At the Hour of the Cock (around 6:00 P.M.) on the twelfth day, I incurred the wrath of the government authorities. Placed in the custody of the lord of Musashi, I left Kamakura at the Hour of the Ox (around 2:00 A.M.) on the thirteenth day for exile in the province of Sado. At present, I am in a place called Echi, which is the domain of Lord Homma, under the supervision of a person called Uma Tara, a deputy of Lord Homma Rokuro Zaemon-no-jo of Echi. I will probably be staying here for four or five days.

 

Your grief is understandable, but because I have been certain from the beginning that this would occur, I myself do not grieve. Rather, I regret that I have yet to be beheaded. Had I been decapitated on account of the Lotus Sutra in a past existence, I would not have been born as such a lowly person in this life. By undergoing repeated persecution, just as is noted in the sutra when it says, "again and again we will be banished," I can erase the grave offenses of my past and, for the first time, attain Buddhahood. I therefore engage in these difficult practices of my own accord.

 

Nichiren

 

Letter from Sado

This letter is addressed to Toki Jonin. It should also be shown to Shijo Kingo, Tonotsuji Juro, Sajiki no Ama and my other disciples. Send me the names of those killed in the battles at Kyoto and Kamakura. Also please have those who are coming here bring me the Geten Sho, volume two of the Hokke Mongu and volume four of the Hokke Gengi, as well as the collected Imperial reports and edicts.

The most dreadful things in the world are the pain of fire, the flashing of swords and the shadow of death. Even horses and cattle fear being killed; no wonder human beings are afraid of death. Even a leper clings to life; no wonder a healthy person struggles to live. The Buddha taught that offering one's little finger for the sutra is more rewarding than covering an entire galaxy with seven kinds of jewels. Sessen Doji offered his life, and Gyobo Bonji ripped off his own skin to seek the truth of Buddhism. Since nothing is more precious than life itself, those who dedicate their l ives to the Buddhist practice are certain to attain Buddhahood. If they are prepared to offer their lives, why should they begrudge any other treasure for the sake of Buddhism? On the other hand, if one is loath to part with his material possessions, how can he possibly give away his life, which is far more valuable?

Society dictates that one should repay a great obligation to another even at the cost of his own life. Many warriors die for their lords, perhaps even more than one would imagine. A man will die to defend his honor; a woman will die for a man. Fish want to survive; they deplore their pond's shallowness and dig holes to hid in, yet tricked by bait, they take the hook. Birds in a tree fear that they are too low and perch in the top branches, yet bewitched by bait, they too are caught in snares. Human beings are equally vulnerable. They give their lives for shallow, worldly matters but rarely for the noble cause of Buddhism. Small wonder they do not attain Buddhahood.

Buddhism should be spread by the method of either shoju or shakubuku, depending upon the age. These are analogous to the two worldly arts of the pen and the sword. The bodhisattvas of old practiced the Law as befitted the times. Sessen Doji offered his own body when told that he would be taught the Law in return. Prince Satta gave his own flesh and blood to carry out his bodhisattva practice. But should one sacrifice his life at a time when it is not required? In an age when there is no paper, one should use his own skin. In an age when there are no pens, one should use his own bones. In an age when society accepts the True Law and honors the percepts while denouncing those who break or ignore them, one should strictly follow them all. In an age when Confucianism or Taoism is used to assail Buddhism, one should risk his life to debate with the emperor, as did the priests Tao-an, Hui-yuan and Fa-tao. In and age when people confuse Hinayana and Mahayana, provisional and true teachings or exoteric and esoteric doctrines, as though unable to distinguish gems from pebbles or cows' milk from asses' milk, one should strictly differentiate between them, following the example of the Great Teachers T'ien-t'ai and Dengyo.

It is the nature of beasts to threaten the weak and fear the strong. Our contemporary scholars are just like them. They despise a wise man without power but fear the evil rulers. They are merely servile courtiers. Only by defeating a powerful enemy can one prove his real strength. When an evil ruler in consort with heretical priests tries to destroy true Buddhism and banish a man of wisdom, those with the heart of a lion will surely attain Buddhahood as Nichiren did. I say this not out of arrogance but because I am committed to true Buddhism. An arrogant man will be overcome with fear when he meets a strong enemy, just like the haughty ashura who shrank and hid himself in a lotus flower blossoming in Munetchi Lake when reproached by Taishaku. Even a word or phrase of true Buddhism will lead one to the path of enlightenment, if it suits the times and the capacity of the people. Even though one may study a thousand sutras and ten thousand doctrines, he cannot attain Buddhahood, should those teachings not fit the times and the people's capacity.

Now, twenty-six years since the battle of Hoji, the Kamakura government is again plagued by internal strife. Rebellions have already broken out twice on the eleventh and the seventeenth day of the second month of this year. Neither non-Buddhists nor the enemies of Buddhism can destroy the Buddha's True Law, but the Buddha's disciples definitely can. As the sutra says, a parasite in the lion's bowels will devour the lion. A man of great fortune cannot be ruined by his enemies but only by those close to him. The current rebellion is what the Yakushi Sutra means by "the disaster of internal strife." The Ninno Sutra states, "When the sage departs, the seven types of calamity will invariably arise." The Konkomyo Sutra states, "The thirty-three heavenly gods become furious because the king permits evil to run rampant." Although Nichiren is not a sage, he is equal to one, for he embraces the Lotus Sutra exactly as the Buddha taught. Furthermore, since he has long understood the ways of the world, all the prophecies he wrote have come true without exception. Therefore you should not doubt what he has told you concerning your future existence.

Nichiren is the pillar, sun, moon, mirror and eyes of the ruling clan of Kanto. On the twelfth day of the ninth month of last year when I was arrested, I boldly declared that if the country should lose Nichiren, the seven disasters would occur without fail. Didn't this prophecy come true just sixty and then one hundred fifty days later? And those battles were only the first signs. What lamenting there will be when the full effect appears People foolishly wonder why Nichiren is persecuted by the government if he is truly a wise man. Yet it is all just as I expected. King Ajatashatru killed his father and nearly murdered his mother, for which he was hailed by the six royal ministers. When Devadatta killed an arhat and shed the Buddha's blood, Kokalika and others were delighted. Nichiren is father and mother to the ruling clan and is like a Buddha or an arhat to this age. The sovereign and his subjects who rejoice at his exile are truly the most shameless of all. Those heretical priests who have been bewailing the exposure of their errors may be overjoyed for the moment, but eventually they will suffer no less than Nichiren and his disciples. Their joy is like Fujiwara Yasuhira's when he killed his brother and Minamoto Yoshitsune. The devil who shall destroy the ruling clan has already entered the country. This is the meaning of the passage from the Lotus Sutra which reads, " The devil enters one's body."

The persecutions Nichiren has faced are the result of karma formed in previous lifetimes. The Fukyo chapter states, "... after expiating his sins," indicating that Bodhisattva Fukyo was vilified and beaten by countless slanderers because of his past karma. So, too, it is with Nichiren, who in this life was born poor and lowly to a chandala family. In my heart I cherish some faith in the Lotus Sutra, but my body, while outwardly human, is fundamentally that of an animal, which once subsisted on fish and fowl and was conceived of the male and female fluids. My spirit dwells in this body like the moon reflected in a muddy pond or gold wrapped in a filthy bag. Since my heart believes in the Lotus Sutra, I do not fear even Bonten or Taishaku, but my body is still that of an animal. With such disparity between my body and my mind, no wonder the foolish despise me. Without doubt, when compared to my body, my mind shines like the moon or gold. Who knows what slander I may have committed in the past? I may possess the soul of Priest Shoi or the spirit of Mahadeva. Maybe I am descended from those who contemptuously persecuted Bodhisattva Fukyo or am among those who forgot their original faith in the Lotus Sutra. I may even be related to the five thousand arrogant people who would not remain to hear the sutra, or belong to the third and lowest group of Daitsu Buddha's disciples. It is impossible to fathom one's karma. Iron, when heated in the flames and pounded, becomes a fine sword. Wise men and saints are tested by abuse. My present exile is not because of any crime. It is solely so that I may expiate in this lifetime my past heavy slanders and be freed from the three evil paths in the next.

The Hatsunaion Sutra states, "In the coming age, there will be those who enter the priesthood, don surplices and make a show of studying my teachings. However, being neither diligent nor serious about their practice, they will slander the Mahayana sutras. You should be aware that these people are the ones who are following the heretical religions of today." Those who read this passage should reflect deeply on their own practice. The Buddha is saying that those of our contemporary priests who are lazy and remiss were disciples of the six non-Buddhist teachers in Shakyamuni's day. The followers of Honen who call themselves the Nembutsu sect not only turn people away from the Lotus Sutra, telling them to "discard, close, ignore and abandon" it, but advocate chanting only the name of Amida, a Buddha described in the provisional teachings. The followers of Dainichi, known as the Zen sect, claim that the true teachings of Buddhism have been transmitted apart from the sutras. They ridicule the Lotus Sutra as nothing more than a finger pointing to the moon or a meaningless string of words. These priests were certainly followers of the six non-Buddhist teachers, only now they have entered the stream of Buddhism. According to the Nirvana Sutra, the Buddha had enabled everyone to attain enlightenment by teaching the Juryo chapter of the Lotus Sutra. Yet, alas, when he illuminated the hundred and thirty-six hells underground, instead of finding them empty, he saw that the slanderers of Buddhism who were people of incorrigible disbelief were still being confined there by the guards of hell. They proliferated until they became the people of Japan today.

Since Nichiren himself committed slander in the past, he became a Nembutsu priest in this lifetime, and for several years he also laughed at those who practiced the Lotus Sutra, saying, "Not a single person has ever attained Buddhahood through that sutra" or "Not one person in a thousand can reach enlightenment through its teachings." Awakening from my slanderous condition, I feel like a drunken son, who, in his stupor, strikes his parents but thinks nothing of it. When he returns to his senses, he regrets it bitterly but to no avail. His offense is extremely difficult to erase. Even more so are past slanders of the Law, which stain the depth of one's heart. A sutra states that both the crow's blackness and the heron's whiteness are actually the deep stains of their past karma. The Brahmans and other non-Buddhists refused to recognize this causality and claimed it was the work of nature, and today, when I expose people's slanders in an effort to save them, they deny it with every excuse possible and argue back with Honen's words about barring the gates to the Lotus Sutra. From Nembutsu believers this is scarcely surprising, but even the Tendai and Shingon priests actively support them. On the sixteenth and the seventeenth day of the first month of this year, hundreds of priests and believers from the Nembutsu and other sects came to debate with Nichiren. Representing the Nembutsu, Insho-bo said, "Saint Honen did not instruct us to discard the Lotus Sutra. He simply wrote that everyone should chant the Nembutsu, and its great blessings will assure their ascension to the pure land. Even the Tendai priests of Onjo-ji and Enryaku-ji temples exiled to this island praise Saint Honen and say how excellent his teaching is. How do you dare try to refute it?" The local priests are even more ignorant than their counterparts in Kamakura. They are absolutely pitiful.

How terrible are the slanders Nichiren committed in his past and present existences! Since you have been born into this evil country and become the disciple of such a man, there is no telling what you may have to endure. The Hatsunaion Sutra reads, "Men of devout faith, because you committed countless sins and accumulated much evil karma in the past, you must expect to suffer retribution for everything you have done. You may be reviled, cursed with an ugly appearance, be poorly clad and poorly fed, seek wealth in vain, be born to an impoverished or heretical family, or be persecuted by your sovereign." It further states, "It is due to the blessings obtained by protecting the Law that one can diminish in this lifetime his suffering and retribution." Were it not for Nichiren, these passages from the sutra would virtually make the Buddha a liar. For none, save Nichiren have experienced all eight sufferings described in the sutra: (1) to be slighted; (2) to posses an ugly physical form; (3) to lack clothing; (4) to lack food; (5) to seek wealth in vain; (6) to be born to a poor family; (7) to be born to a heretical family; and (8) to be persecuted by one's sovereign. One who climbs a high mountain must eventually descend. One who slights another will in turn be despised. One who deprecates those of handsome appearance will be born ugly. One who robs another of food and clothing is sure to fall into the world of hunger. One who mocks noble men or anyone who observes the precepts will be born to a poor family. One who slanders a family that embraces the True Law will be born to a heretical family. One who laughs at those who cherish the precepts will be born a commoner and meet with persecution from his sovereign. This is the general law of cause and effect.

Nichiren's suffering, however, are not ascribable to this causal law. In the past he despised the votaries of the Lotus Sutra and ridiculed the sutra itself, sometimes with exaggerated praise and other times with contempt. He has met all eight of these terrible sufferings for such acts against the Lotus Sutra which is as magnificent as two jewels combined, two moons shining side by side, two stars conjoined or one Mount Hua placed atop another. Usually these sufferings would torment a person over many lifetimes, appearing one at a time. but Nichiren has denounced the enemies of the Lotus Sutra so severely that all eight descended upon him at once. His situation is like that of a peasant heavily in debt to his lord and others. As long as he remains on the estate, they are likely to defer his debts from one year to the next, rather than mercilessly hounding him. But as soon as he tries to leave, everyone will rush over and demand that he repay everything at once. Thus the sutra states, "It is due to the blessings obtained by protecting the Law that one can diminish...his suffering and retribution."

The Lotus Sutra reads, "There are many ignorant people who will vilify and attack us, the votaries of the Lotus Sutra, with swords, staves and stone... they will denounce us to the sovereign, ministers, Brahmans and other influential men... we will be banished again and again." Without hell's guards to torment them, slanderers could never emerge from hell. Were it not for the authorities who now persecute Nichiren, he could not expiate his past sin of slandering the Law. Nichiren is like Bodhisattva Fukyo who lived in ages past, and the people of this day are like the priests, nuns and lay men and women who disdained and persecuted Fukyo. The people are different, yet the cause is the same. Different people may kill their parents, but they all fall into the same hell of incessant suffering. Since Nichiren is making the same cause as Fukyo, he is certain to become a Buddha equal to Shakyamuni. Moreover, those who now persecute him are like Bhadrapala and the others who persecuted Fukyo. They will be tortured in the depths of hell for a thousand aeons. I therefore pity them deeply and wonder what can be done for them. Those who at first disdained and persecuted Fukyo later took faith in his teachings and became his followers. The greater part of their slander was thus expiated, but even the small part which remained caused them to suffer as terribly as one who had killed his parents a thousand times over. The people of this age refuse to repent at all and must therefore suffer for interminable aeons as described in the Hiyu chapter, perhaps even for the duration of sanzen- or gohyaku-jintengo.

There are also those who appeared to believe in Nichiren but began doubting when they saw him persecuted. They have not only forsaken the Lotus Sutra but actually think themselves wise enough to instruct Nichiren. The pitiful thing is that these perverse people must suffer in the depths of hell even longer than the Nembutsu believers. Ashura contended that the Buddha had only eighteen sensory functions but that he himself had nineteen. Brahmans claimed that the Buddha offered only one way to enlightenment but they had ninety-five. In the same way, the renegade disciples say that although Priest Nichiren is their teacher, he is too rigid, and they will spread the Lotus Sutra in a more flexible way. In so asserting, they are being as ridiculous as fireflies laughing at the sun and moon, an anthill belittling Mount Hua, small inlets despising the boundless sea, or a magpie mocking the Chinese phoenix. Nam-myoho-renge-kyo.

Nichiren

The twentieth day of the third month in the ninth year of Bun'ei (1272)

There is very little writing paper here in the province of Sado, and to write to you individually would take too long. However, if even one person fails to hear me, it will cause resentment. Therefore, I want all sincere believers to meet and read this letter together for encouragement. When disaster strikes, our personal troubles seem insignificant. I do not know how accurate the reports reaching me are, but there must surely be intense grieving over those killed in the recent battles. What has become of Izawa no Nyudo and Sakabe no Nyudo? Send me news of Kawanobe, Yamashiro, Tokugyo-ji and the others. Also, please be kind enough to send me the Essentials of Government in the Chen-kuan Era, the Anthology of Tales, and the Esoteric Teachings of the Eight Sects. Without these, I cannot even write letters.

 

 

Letter of Petition from Yorimoto

On the twenty-fifth day of the sixth month I respectfully read your official letter of the twenty-third, which I received through the intermediaries Shimada no Saemon Nyudo and Yamashiro no Mimbu Nyudo. In the letter you state: "I am shocked to hear that all those present on that occasion are unanimous in saying that you behaved in a disorderly manner at the place where Priest Ryuzo was preaching. They say you interrupted with a group of your cohorts, all wearing weapons."

That is a groundless falsehood. I do not know who told you so, but surely it would be fitting if, out of pity for me, you were to summon them to confront me in your presence and inquire into the truth or falsehood of their accusations.

Briefly, the root of this matter is as follows. On the ninth day of the sixth month, Sammi-ko, who is a disciple of the sage Nichiren, came to my residence and said: "Recently a priest named Ryuzo-bo has arrived from Kyoto and settled in Kuwagayatsu, west of the gate of the Daibutsu-den. He preaches day and night, urging those who have questions about Buddhism to come and hold discourse with him in order to settle their doubts about this life and the next. All the people in Kamakura, high and low, revere him as they would Shakyamuni Buddha. However, I hear that no one has ever actually debated with him. I want to go to Kuwagayatsu to debate with him and clarify whatever doubts the people might have about their next life. Won't you come and listen?"

At that time I was busy with official matters, so I did not originally intend to accompany him. However, I had heard that it concerned the Buddhist teachings, and I often went to hear preaching on that subject. Being a lay believer, however, I never said a single word. Therefore, I believe that a strict investigation on your part should be sufficient to reveal that I was not in any way abusive.

In any event, during his sermon, Ryuzo-bo said, "If anyone among you has a question about the Buddhist teachings, please do not hesitate to ask." Thereupon Sammi-ko, the disciple of the priest Nichiren, raised the following question: "That death is inevitable from the time of birth is certainly no cause for surprise; in addition, especially in recent times, countless people in Japan have perished in calamities. No one can fail to realize this transience, which lies before our very eyes. Under these circumstances I heard that you, a respected priest, had come from Kyoto to dispel the doubts of the people, so I came to listen. I was feeling hesitant, thinking it rude to ask a question in the middle of your sermon, so I am happy that you have invited anyone who has doubts to speak freely.

"What puzzles me first of all is this: I am a lowly person, born in the Latter Day of the Law in a remote land [far from the birthplace of Buddhism]. Yet fortunately Buddhism, which originated in India, has already been introduced to this country. One should embrace it by all means. However, the sutras amount to no less than five or seven thousand volumes. Since they are the teachings of a single Buddha, they must essentially be one sutra. But Buddhism is divided into eight sects, if one includes Kegon and Shingon, or ten sects, if one includes Jodo and Zen. Although these sects represent different gates of entry, I would presume that their truth must ultimately be one.

"However, the Great Teacher Kobo, the founder of the Shingon sect in Japan, said, 'The Lotus Sutra, when compared to the Kegon and Dainichi sutras, not only represents a different gate but is a doctrine of childish theory, and the Buddha who expounded it is still in the region of darkness.' He also stated, 'The Great Teacher T'ien-t'ai of the Hokke [Lotus] school and others have vied with one another to steal the ghee [of the Shingon].' The Great Teacher Tz'u-en, the founder of the Hosso school, said, 'The Lotus Sutra is expedient while the Jimmitsu Sutra is true; those sentient beings without the nature of enlightenment can never attain Buddhahood throughout eternity.'

"Ch'eng-kuan of the Kegon school said, 'The Kegon Sutra represents the root teaching and the Lotus Sutra, the branch teachings.' He also said, 'The Kegon Sutra is the teaching of enlightenment for the people of the sudden teaching, and the Lotus Sutra, the teaching of enlightenment for the people of the gradual teaching.' The Great Teacher Chi-hsiang of the Sanron school said, 'Of all the Mahayana sutras, the Hannya sutras are supreme.' Priest Shan-tao of the Jodo or Pure Land school said, 'Of those who practice the Nembutsu, ten persons out of ten and a hundred persons out of a hundred will be reborn in the Pure Land. However, not one in a thousand can be saved by the Lotus and other sutras.' Priest Honen urged people to 'discard, close, ignore and abandon' the Lotus Sutra in favor of the Nembutsu, and also likened the votaries of the Lotus Sutra to 'a band of robbers.' And the Zen sect declares itself to represent 'a special transmission outside the sutras, independent of the written word.'

"Shakyamuni, the lord of teachings, said of the Lotus Sutra, 'The World-Honored One has long expounded his doctrines and now must reveal the truth.' And Taho Buddha declared of Myoho-renge-kyo, 'All that you [Shakyamuni] have expounded is the truth.' The sutra also states that the various Buddhas of the ten directions, who were emanations of Shakyamuni, extended their tongues to the Brahma Heaven.

"The Great Teacher Kobo wrote that the Lotus Sutra is a doctrine of childish theory. Yet Shakyamuni Buddha, Taho Buddha and all the Buddhas of the ten directions unanimously declared that all its teachings are true. Which of all these statements are we to believe?

"Priests Shan-tao and Honen said of the Lotus Sutra that 'not one in a thousand can be saved by it,' and that one should 'discard, close, ignore and abandon' it. However, Shakyamuni Buddha, Taho Buddha and all the Buddhas of the ten directions, who are emanations of Shakyamuni, assert that [of those who embrace the Lotus Sutra,] none shall fail to attain Buddhahood, and that all shall achieve the Buddha Way. Shakyamuni, Taho and all the other Buddhas, and Priests Shan-tao and Honen, are in their statements as far apart as fire and water, or clouds and mud.

"Which of them are we to believe? Which of them are we to reject?

"In particular, of the forty-eight vows of the monk Hozo mentioned in the Muryogi Sutra, which both Shan-tao and Honen revere, the eighteenth vow states, 'Should I attain Buddhahood...excepting only those who commit the five cardinal sins or who slander the True Law.' Surely this means that even if Amida Buddha's original vow is true and enables one to attain rebirth in the Pure Land, those who slander the True Law are excluded from rebirth in the land of Amida Buddha."

"Now the second volume of the Lotus Sutra reads, 'One who refuses to take faith in this sutra [and instead slanders it]...After they die, they will fall into the Avichi Hell.' If these scriptural passages are true, then how can Shan-tao and Honen, who both regarded the Nembutsu sect as representing the essence of Buddhism, escape falling into the great citadel of the Avichi Hell? And if these two priests fall into hell, there can be no doubt that the scholars, disciples and lay believers who follow in their footsteps will also as a matter of course fall into the evil paths. These are the matters >

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Transfer interrupted!
What is your opinion, Priest Ryuzo?" In this manner, Sammi-ko posed his question.

Priest Ryuzo answered, "How could I doubt the worthies and learned men of high antiquity? Ordinary priest that I am, I believe them with profound reverence." Then Sammi-ko retorted, saying, "These words do not impress me as those of a wise man. Everyone believes in those Buddhist teachers who were revered in their own time. But the Buddha enjoins us in the Nirvana Sutra as his final instruction, 'Rely on the Law and not upon persons.' The Buddha taught us to rely on the sutras if the Buddhist teachers should be in error. You say those teachers could not possibly be in error, but between the Buddha's golden words and your personal opinion, I am committed to the former."

Then Priest Ryuzo asked, "When you speak of the many errors of the Buddhist teachers, to which teachers do you refer?" Sammi-ko answered, "I refer to the doctrines of the Great Teacher Kobo and Priest Honen, whom I mentioned before." Priest Ryuzo exclaimed, "That is impossible! I would not dare discuss the teachers of our nation. The people in this audience all follow in their footsteps. If they are angered, they will surely create an uproar. That would be a fearsome thing."

Then Sammi-ko attacked him, saying, "Because you asked me to specify which teachers were in error, I mentioned those whose teachings contradict the sutras and treatises. But now you suddenly have reservations and refuse to discuss the matter. I think that you merely perceive your own dilemma. In matters of doctrine, to fear others or stand in awe of society's opinion, and not expound the true meaning of the scriptural passages in accordance with the Buddha's teaching, is the height of foolishness. You do not appear to be a wise man. As a priest, how can you not speak out when evil doctrines spread throughout the land, when the people fall into the evil paths and the country stands on the brink of ruin? That is why the Lotus Sutra reads, 'We do not hold our own lives dear,' and the Nirvana Sutra says, '...even though it may cost him his life.' If you are a true sage, how can you begrudge your life in fear of the world or of other people?

"Even in non-Buddhist literature we find mention of a man named Lung-p'eng, who was beheaded, and of the worthy Pi Kan, who had his chest torn open. But because Lung-p'eng remonstrated with King Chieh of the Hsia dynasty and Pi Kan admonished King Chou of the Yin dynasty, their names have been handed down in history as those of worthy men.

"The Buddhist scriptures tell us that Bodhisattva Fukyo was beaten with staves, the Venerable Aryasimha was beheaded, the monk Chu Tao-sheng was banished to a mountain in Suchou, and the Learned Doctor Fa-tao was branded on the face and exiled to the area south of the Yangtze River. Yet because they propagated the True Law, they gained the name of sages."

The Priest Ryuzo replied, "Such people cannot possibly appear in the latter age. We are the sort who fear society and dread the opinions of others. Even though you speak so boldly, I doubt that you actually live up to your words."

Priest Sammi-ko retorted, "How can you possibly know another's mind? Let me tell you that I am a disciple of the sage Nichiren, who is now widely known throughout the country. Although the sage, my master, is a priest in the latter age, unlike the eminent priests of our day, he neither seeks invitations, nor does he flatter people, nor has he earned the slightest bad reputation in secular matters.

"He simply declares, in light of the sutras, that because the evil teachings of such sects as the Shingon, Zen and Jodo as well as slanderous priests fill this country, and everyone from the ruler on down to the multitudes of common people has taken faith in them, the people have all become archenemies of the Lotus Sutra and Shakyamuni, the lord of teachings. In this life they will be forsaken by the gods of heaven and earth and suffer invasion by a foreign country, and in the next life they will fall into the great citadel of the Avichi Hell.

"He has said that if he declares such a thing, he will incur great enmity, but that if he does not, he cannot escape the Buddha's condemnation. The Nirvana Sutra says, 'If even a good priest sees someone slandering the Law and disregards him, failing to reproach him, to oust him or to punish him for his offense, then that priest is betraying Buddhism.' Realizing that if in fear of the world's opinion he did not speak out, he would fall into the evil paths, my master has risked his life for more than two decades, from the Kencho era through this third year of the Kenji era (1277), without slackening in the least. Therefore he has undergone countless persecutions at the hands of individuals, and twice he has even incurred the ruler's displeasure. I myself was one of those who accompanied him when the wrath of the authorities fell upon him on the twelfth day of the ninth month in the eighth year of the Bun'ei era (1271), and I was considered equally guilty and came close to being beheaded myself. Despite all this, do you still say that I hold my own life dear?"

As Ryuzo-bo closed his mouth and turned pale, Sammi-ko persisted: "With such paltry wisdom it is unwarranted for you to declare that you will dispel the people's doubts. The monks Kugan and Shoi thought they knew the True Law and intended to save the people, but they fell into the hell of incessant suffering along with their disciples and lay believers. If you, with your limited knowledge of Buddhist doctrines, preach in an attempt to save many people, then surely you and your followers will fall into the hell of incessant suffering. You had better reconsider such preaching from this day forth. I had not felt that I should speak in this way; but I, too, cannot be exempted from the Buddha's warning that if one sees a misguided priest sending others into hell with his evil teachings and fails to reproach that priest and expose his errors, then he himself is an enemy of Buddhism. Moreover, I feel pity that all those, both high and low, who listen to your preaching will fall into the evil paths. Therefore I am speaking out in this way. A wise man is so called because he admonishes the ruler when the country is endangered or because he corrects others' mistaken views. But in your case I can do nothing, because, no matter what error you may see, you will no doubt refuse to correct it for fear of society's reaction. Even if I had Monju's wisdom and Purna's eloquence, they would be wasted on you." So saying, Sammi-ko rose to leave; but the members of the audience, rejoicing, joined their palms together and sought to detain him, imploring him to teach them the Buddhist doctrines for a little while. However, Sammi-ko left.

I have no further details to add, so you may surmise what really happened. How could a person who believes in the Lotus Sutra and aspires to the Buddha Way possibly contemplate misbehavior or deliberately use foul language when the Buddhist teaching is being expounded? However, I leave this to your judgment.

Having declared myself to be a follower of the sage Nichiren, I returned home and reported to you exactly what had happened during the debate. Moreover, no one was present on that occasion whom I did not know. 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.

In your official letter you also state, "I revere the elder of Gokuraku-ji temple as the World-Honored One reborn," but this I cannot accept. The reason is: if what the sutra states is true, the sage Nichiren is the envoy of the Buddha who attained enlightenment in the remote past, the provisional manifestation of Bodhisattva Jogyo, the votary of the essential teaching of the Lotus Sutra, and the great leader in the fifth five-hundred-year period [following the Buddha's passing]. In an attempt to have this sage executed, Priest Ryokan submitted a letter of petition to the authorities proposing that he be beheaded; but for some reason the execution was not carried out, and he was instead exiled far away to Sado Island. Was this not the doing of Priest Ryokan? I am sending you a copy of his petition together with this letter.

Even though Priest Ryokan preaches day and night on each of the six days of purification against killing even a blade of grass, he actually proposed that the priest who propagates the true teaching of the Lotus Sutra be beheaded. Has he not contradicted his own words? Is Priest Ryokan himself not possessed by the Devil of the Sixth Heaven?

Let me explain how this situation came about. Whenever Priest Ryokan preached, he would lament, saying, "I am endeavoring to help all people in Japan become 'observers of the precepts' and to have them uphold the eight precepts so that an end can be put to all the killings in this country and the drunkenness in the realm; but Nichiren's slander has prevented me from achieving my desire." Hearing of this, the sage Nichiren declared, "Somehow I must overthrow the delusion of his great arrogance and save him from the agonies of the hell of incessant suffering." Hearing this, I, Yorimoto, and his other disciples all anxiously advised him, saying: "Even though you speak out of profound compassion as a champion of the Lotus Sutra, since Priest Ryokan is revered throughout Japan, especially by the samurai in Kamakura, you should perhaps refrain from making strong statements."

Then, at the time of the great drought, the government ordered Priest Ryokan to perform a ceremony for rain on the eighteenth day of the sixth month in the eighth year of the Bun'ei era (1271), cyclical sign kanoto-hitsuji, in order to save the people. Hearing this news, the sage Nichiren said, "Although prayers for rain are a trifling matter, perhaps I should take this opportunity to demonstrate to everyone the power of the Law that I embrace." He sent a message to Priest Ryokan's place, saying: "If Priest Ryokan brings about rainfall within seven days, I, Nichiren, will stop teaching that the Nembutsu leads to the hell of incessant suffering and become his disciple, observing the two hundred and fifty precepts. But if no rain falls, that will show clearly that Priest Ryokan is deliberately confusing and misleading others, though he appears to be observing the precepts. In ancient times there were many instances in which the supremacy of one teaching over another was determined through prayers for rain, such as the challenge between Gomyo and the Great Teacher Dengyo, or between Shubin and Kobo."

The sage Nichiren sent this message to the priest Ryokan through the intermediaries Suo-bo and Irusawa no Nyudo, who are Nembutsu believers. This priest and lay priest are Ryokan's disciples, as well as Nembutsu believers, and do not yet believe in Nichiren's teaching. So the sage Nichiren said to them: "We will decide whose teachings are correct through this prayer for rain. If it rains within seven days, you can believe that you will be reborn in the Pure Land by virtue of the eight precepts and the Nembutsu, which you already uphold. But if it does not rain, you should place your faith in the Lotus Sutra alone." Delighted to hear this, the two delivered the message to the priest Ryokan at Gokuraku-ji temple.

With tears of joy, the priest Ryokan, along with more than 120 of his disciples, offered prayers, with the sweat of their faces rising up in steam and their voices resounding to the heavens. They chanted the Nembutsu, the Shou Sutra and the Lotus Sutra, and Ryokan preached on the eight precepts in an effort to produce rainfall within seven days. When no sign of rain appeared after four or five days, he grew frantic and summoned hundreds of his disciples from Taho-ji temple to join him, exhausting all his powers of prayer. But within seven days not a drop of rain fell.

At that time, the sage Nichiren sent a messenger to him on no less than three occasions, saying: "A wanton woman called Izumi Shikibu and a priest named Noin who broke the precepts were each able to cause rain immediately with just a thirty-one-syllable poem that made little sense and was full of excess flourishes. Why is it, then, that Priest Ryokan - who observes all the precepts and rules, has mastered the Hokke and Shingon doctrines and is renowned as the foremost in compassion - cannot produce rainfall within seven days, even when assisted by hundreds of his followers? Consider this: if one cannot cross a moat ten feet wide, can he cross one that is twenty or thirty feet? If you cannot bring about rainfall, which is easy, how can you attain rebirth and enlightenment in the Pure Land, which is difficult?

"Accordingly you should from this point on revise your prejudiced views which lead you to hate Nichiren. If you fear for your next life, come to me immediately as you have promised. I will teach you the Law that causes rain to fall and the path that leads to Buddhahood. Have you not failed to produce rain within seven days? The drought intensifies and the eight winds blow all the more violently, while the people's grief grows deeper and deeper. Stop your prayers immediately." When the messenger conveyed Nichiren's message word for word at the Hour of the Monkey (3:00 - 5:00 P.M.) on the seventh day, Priest Ryokan wept and his disciples and followers also cried aloud in their chagrin.

When the priest Nichiren incurred the wrath of the Kamakura government and was asked about this matter, he told the story as it really happened. So he said: "If Priest Ryokan had had any sense of shame, he would have disappeared from public view and retired to a mountain forest. Or, if he had become my disciple as he had promised, then he would have shown at least a little seeking spirit. But in actuality, he made endless false accusations against me in an attempt to have me executed. Is this the conduct of a noble priest?" I, Yorimoto, also personally observed the situation. Where other affairs are concerned, I would not dare to address my lord in this fashion, but in this matter alone, however I may consider it, I find I cannot remain silent.

You state in your official letter, "After meeting the priest Ryuzo and the elder of Gokuraku-ji temple, I look up to them as I would to Shakyamuni or Amida Buddha." Addressing this statement, too, with the utmost respect, I must point out that while in Kyoto, Priest Ryuzo was feeding morning and evening on human flesh; and when this became known, the priests of Enryaku-ji temple of Mount Hiei rose up against him, saying: "The world has entered the latter age and evil demons are rampant throughout the country. We must subdue them with the power of the Mountain King." They burned down his residence and intended to punish him, but he quickly escaped and no one knew of his whereabouts. Now he has reappeared in Kamakura and is again eating human flesh, causing right-minded people to tremble in fear. Nevertheless, you say you respect him as a Buddha or a bodhisattva. How can I, as your retainer, refrain from pointing out my lord's error? I wonder what the level-headed people in our clan think about this matter.

In the same letter you also state, "To defer to one's lord or parents, whether they are right or wrong, is exemplary conduct according with the will of Buddhas and gods and also with social propriety." As this matter is of the utmost importance, I will refrain from expressing my own opinion and instead cite authoritative works [of sages and worthy men]. The Classic of Filial Piety states, "[In a case of moral wrong,] a son must admonish his father, and a minister must admonish his lord." Cheng Hsuan says, "If a lord or a father behaves unjustly and his minister or son fails to remonstrate with him, then the state or the family will come to ruin." The Shinjo states, "If one fails to remonstrate against his ruler's tyranny, he is not a loyal minister. If one fails to speak out for fear of death, he is not a man of courage."

The Great Teacher Dengyo states, "In general, where unrighteousness is concerned, a son must admonish his father and a minister must admonish his lord. Truly one should know this: as is the case with lord and minister or with father and son, so it is with master and disciple. A disciple must speak out when his master goes astray." The Lotus Sutra states, "We do not hold our own lives dear. We value only the supreme Way." The Nirvana Sutra reads, "For example, if an envoy who is skilled in discussion and knows how to employ clever expedients should be sent to a foreign country to carry out a mission for his sovereign, it is proper that he should relate the words of his ruler without holding back any of them, even though it may cost him his life. And a wise man should do the same in teaching Buddhism." The Great Teacher Chang-an says, "'[He should relate the words of his ruler] without holding back any of them, even though it may cost him his life.' This means that one's body is insignificant while the Law is supreme. One should give his life in order to propagate the Law." He also states, "He who destroys or brings confusion to the Buddhist Law is an enemy of the Law. If one befriends another person but lacks the mercy to correct him, he is in fact his enemy. But he who is willing to reprimand and correct the offender...makes it possible for the offender to rid himself of evil, and so he acts like a parent to the offender." My fellow samurai may think that I, Yorimoto, am lacking in propriety [toward you], but in all other, worldly, affairs, I will resolutely heed the words of my lord and my parents.

I can only lament when I see my lord, to whom I am so profoundly indebted, being deceived by those who embrace evil teachings and in danger of falling into the evil paths. Because King Ajatashatru took Devadatta and the six non-Buddhist teachers as his mentors and opposed Shakyamuni, the lord of teachings, all the people of the kingdom of Magadha became enemies of Buddhism, and the 580,000 clansmen of the king also opposed the Buddha's disciples. Among them, only Minister Jivaka was the Buddha's disciple. The great king disapproved of his minister's devotion to the Buddha just as my lord disapproves of me, Yorimoto. But in the end he discarded the heretical doctrines of the other six ministers and took faith in the true teaching that Jivaka espoused. Perhaps, in the same way, I will save you in the end.

When I speak thus, you may wonder how I dare compare you to Ajatashatru, who committed the five cardinal sins. But it is clear in the light of the sutra that your offense is a hundred, a thousand, ten thousand times more grave than his, though I hesitate to say such a thing.

The Lotus Sutra states, "Now this threefold world is all my domain. The living beings in it are all my children." If this scriptural statement is correct, then Lord Shakyamuni is the father and mother, teacher and sovereign of all the people in Japan. Amida Buddha does not possess these three virtues. However, you ignore the Buddha of the three virtues and invoke the name of another Buddha [Amida] day and night, morning and evening, sixty or eighty thousand times a day. Is this not an unfilial deed? It was Shakyamuni Buddha himself who originally taught that Amida had vowed to save all people; but in the end he regretted it and said, "I alone can save them." After that, he never again taught that there are two or three Buddhas who can save the people. No one has two fathers or two mothers. What sutra says that Amida is the father of this country? What treatise indicates him as its mother?

The teachings of Nembutsu such as the Kammuryoju Sutra were expounded provisionally, in preparation for the Lotus Sutra. They are like the scaffolding used when building a pagoda. Some think that because [the Nembutsu teachings and the Lotus Sutra] are both a part of Buddhism, they differ only in that one was expounded earlier and one later; but these people are laboring under a profound misconception. They are like someone foolish enough to value the scaffolding even after the pagoda has been completed, or like someone who says that the stars appear brighter than the sun. Concerning such people, the sutra states, "Even though I teach and command, they neither believe nor accept," and "After they die, they will fall into the Avichi Hell."

All the inhabitants of Japan at present are people who reject Shakyamuni Buddha while invoking the name of Amida Buddha, who discard the Lotus Sutra and believe in the Kammuryoju and other sutras. Or they are lay men and women who make offerings to these slanderers, or renowned priests and even the ruler of the country who revere as wise men those who in fact commit the five or seven cardinal sins or the eight offenses. Of such people as all these, the sutra states, "In this way they will be reborn again and again [in the hell of incessant suffering] for kalpas without number."

Being aware to some small degree of these errors, I have ventured to bring them to your attention. Among those in service, despite their differences in rank, there are none who do not honor their lords, each according to his station. If, while personally knowing that my lord will fare badly in both this life and the next, I were to remain silent in fear of my fellow samurai or of the world at large, then would I not be guilty of complicity in your offense?

No one can deny that the Nakatsukasas of two generations, my father and myself, have dedicated our lives for the sake of our lord. When your father incurred the wrath of the authorities, his hundreds of retainers all shifted their allegiance; among them, my late father Yorikazu alone remained faithful to the end, accompanying him [into exile] to the province of Izu. Shortly before the battle that took place in Kamakura on the twelfth day of the second month in the eleventh year of the Bun'ei era (1274), I, Yorimoto, was in the province of Izu, but no sooner had I received word at the Hour of the Monkey on the tenth day than I hastened alone over the Hakone pass and joined with seven others who vowed before you to put an end to their lives. But the world at length grew calm again, and my lord now lives in peace. Since that time, you have included me among those who enjoy your trust in all matters, whether trifling or significant. How, then, could I estrange myself from you? I would obediently follow you even into the next life. If I should attain Buddhahood, I would save my lord as well, and if you were to attain Buddhahood, I expect you would do the same for me.

So I listened to the sermons of various priests and inquired into which teaching leads to Buddhahood. And I came to believe that, according to the teaching of the Lotus Sutra, the sage Nichiren is the sovereign of the threefold world, the father and mother of all people, and the emissary of Shakyamuni Buddha - Bodhisattva Jogyo.

More than four hundred years have now passed since the evil teaching called the Shingon school was introduced to Japan. The Great Teacher Dengyo brought it from China in the twenty-fourth year of the Enryaku era (805), but he considered it undesirable for this country, and therefore did not allow it to be designated as a sect in its own right, defining it merely as an expedient teaching of the Tendai-Hokke sect. Later when the Great Teacher Dengyo had passed away, the Great Teacher Kobo, not to be outdone by him, took advantage of the opportunity to establish the Shingon teaching as an independent sect; but Enryaku-ji temple on Mount Hiei would not accept it. However, Jikaku and Chisho were of limited insight, and although they lived on Mount Hiei, their hearts inclined toward Kobo of To-ji temple. Perhaps for this reason, they turned against their teacher Dengyo and for the first time established the Shingon sect at Enryaku-ji temple. This marked the beginning of our country's ruin.

For the more than three hundred years that followed, some insisted on the superiority of the Shingon teaching over the Lotus Sutra; others, on the superiority of the Lotus Sutra over the Shingon teaching; and still others, on the equality of both teachings. As the dispute continued unresolved, the imperial rule remained unaffected and did not come to an end. However, in the time of the Retired Emperor Goshirakawa, the seventy-seventh sovereign, the chief priest of the Tendai sect, Myoun, became exclusively committed to the Shingon teaching and was killed by Minamoto no Yoshinaka. This is an example of the passage that states, "May his head be split in seven pieces."

Then, in the time of the Retired Emperor Gotoba, the eighty-second sovereign, the Zen and Nembutsu sects appeared and spread throughout the land, as had the great evil teaching of Shingon. So the vows made by the Sun Goddess and the god Hachiman to protect one hundred sovereigns throughout one hundred reigns were broken, and the imperial authority came to an end. Through the workings of the Sun Goddess and the god Hachiman, affairs of state then came to be entrusted to the Gon no Tayu, Hojo Yoshitoki of the Kanto region.

These three evil teachings spread to Kanto, where they gained support within the ruling clan to a surprising degree. Therefore the two heavenly gods Bonten, Taishaku, the gods of the sun and moon, and the Four Heavenly Kings were enraged and admonished the rulers by means of unprecedented disturbances in the heavens and calamities on earth. When their admonitions went unheeded, they commanded a neighboring country to punish those who slandered the Lotus Sutra. The Sun Goddess and the god Hachiman were powerless to help. The sage Nichiren alone was aware of all this.

Such being the strictness of the Lotus Sutra, I have set aside all trivial concerns and served you devotedly until this day in my desire to lead my lord to enlightenment. Are not those who accuse me falsely thereby disloyal to you? If I leave the clan and abandon you now, you will immediately fall into the hell of incessant suffering. Then, even if I myself were to attain Buddhahood, I could only grieve, feeling that I had done so in vain.

As for the Hinayana precepts, the two hundred and fifty precepts were expounded for the heavenly gods by the great arhat Purna; but Vimalakirti reprimanded him, saying, "You should not place impure food in a jeweled vessel." Angulimala reproached Monju, saying, "You will never realize the truth of Emptiness expounded in the Mahayana teachings through [Hinayana] practices, which are as insignificant as mosquitoes and gadflies." Monju later set forth seventeen flaws in the Hinayana precepts, and the Buddha likewise repudiated them with the eight analogies. The Great Teacher Dengyo denounced them as donkey's milk and likened them to a toad. The later disciples of Ganjin accused the Great Teacher Dengyo of calumny and appealed directly to Emperor Saga; but because what Dengyo had said is clearly indicated in the sutras, their efforts were to no avail. The petition submitted to the emperor by the sects of Nara proved futile, and the great ordination platform [for conferring the Mahayana precepts] was erected at Enryaku-ji temple on Mount Hiei; so the Hinayana precepts have already long since been discarded. Even if I, Yorimoto, should compare Priest Ryokan to a mosquito, a gadfly or a toad, because such assertions are clearly based on the sutras, you would have no reason to find fault with me.

Now it is unimaginably grievous to me that you would order me to submit a written oath [discarding my faith in the Lotus Sutra]. If I, Yorimoto, were to follow the trend of the times, which goes against the Buddhist Law, and write such an oath, you would immediately incur the punishment of the Lotus Sutra. When the sage Nichiren, the envoy of Shakyamuni Buddha, was exiled because of the false charges leveled against him by the priest Ryokan, fighting broke out within one hundred days, just as he had predicted - and a great number of warriors perished. Among them were the scions of the Nagoe clan. Is not the priest Ryokan solely to blame for their deaths? And if you now pay heed to the views of the priests Ryuzo and Ryokan and force me to write this oath, will you not be equally guilty?

I am not sure whether those who slander me are simply ignorant of this causal principle or whether they are intentionally trying to do you harm. 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.

With my deep respect,

The twenty-fifth day of the sixth month in the third year of Kenji (1277), cyclical sign hinoto-ushi

Submitted by Shijo Nakatsukasa-no-jo Yorimoto

 

 

Letter to Akimoto

 

I have received the thirty cylindrical vessels and the sixty plates that you were kind enough to send.

 

A vessel is a kind of utensil. Because the great earth is hollowed out, water collects on it; and because the blue sky is pure, the moon shines in it. When the moon rises, the water glows with a pure light; and when the rain falls, the plants and trees flourish.

 

A vessel is hollowed out like the earth, and water can be collected in it the way water is stored in a pond. And the reflection of the moon floats on the surface of the water in the same way that the Lotus Sutra pervades our being.

 

But a vessel is susceptible to four faults. The first is called fuku which means that the vessel overturns or is rendered useless because a lid is put on it. The second is called ro, which means that the water leaks out. The third is called u, which means that the contents are contaminated. Though the water itself may be pure, if filth is dumped into it, then the water in the vessel ceases to be of any use. The fourth is called zo or "mixed." If rice is mixed with filth or pebbles or sand or dirt, then it is no longer fit for human consumption.

 

The vessel here stands for our bodies and minds. Our minds are a kind of vessel, and our mouths too are vessels, as are our ears. The Lotus Sutra is the Dharma water of the Buddha’s wisdom. But when this water is poured into our minds, then we may jar and upset it. Or we may shut it out by placing our hands over our ears, determined not to listen to it. Or we may spit it out of our mouths, determined not to let our mouths chant it. In such cases, we are like a vessel that has overturned or has had a lid placed on it.

 

Again, although we may have a certain amount of faith, we may encounter evil influences and find our faith weakening. Then we will deliberately abandon our faith, or, even though we maintain our faith for a day, we will set it aside for a month. In such cases, we are like vessels that let the water leak out.

 

Or we may be the kind of practitioners of the Lotus Sutra whose mouths are reciting Nam-myoho-renge-kyo one moment, but Namu Amida Butsu the next. This is like mixing filth with one’s rice, or putting sand or pebbles in it. This is what the Lotus Sutra is warning against when it says: "Desiring only to accept and embrace the sutra of the great vehicle and not accepting a single verse of the other sutras..."

 

The learned authorities in the world today suppose that there is no harm in mixing extraneous practices with the practice of the Lotus Sutra, and I, Nichiren, was once of that opinion myself. But the passage from the sutra [that I have just quoted] does not permit such a view. Suppose that a woman who had been the consort of a great king and had become pregnant with his seed should then turn round and marry a man of the common people. In such a case, the seed of the king and the seed of the commoner would become mixed together, and, as a result, the aid and assistance of heaven and the protection of the patron deities would be withdrawn and the kingdom would face ruin. The child born from two such fathers would be neither a king nor a commoner, but a kind of subhuman being.

 

This is one of the most important points in the Lotus Sutra. The doctrine of the sowing of the seed and its maturing and harvesting is the very heart and core of the Lotus Sutra. All the Buddhas of the three existences and the ten directions have invariably attained Buddhahood through the seeds represented by the five characters of Myoho-renge-kyo. The words Namu Amida Butsu are not the seeds of Buddhahood, nor can the mantras or the five precepts act as such seeds. One must be perfectly clear about this point, because this is the fault referred to as "mixed."

 

If a vessel is free of these four faults of overturning, leaking, being contaminated and being mixed, then it can be called a perfect vessel. If the embankments around a moat do not leak, then the water will never escape from the moat. And if the mind of faith is perfect, then the water of wisdom, the great impartial wisdom, will never dry up.

 

Now these vessels that you have sent me are sturdy and thick, and in addition they are coated with pure lacquer. They symbolize the firmness and sturdiness of the power of your faith in the Lotus Sutra.

 

It is said that Bishamonten presented four bowls to the Buddha and as a result became known as the foremost deity of good fortune in all the four continents of the world. Lady Jotoku presented eighty-four thousand bowls as an offering to the Buddha Unraionno, and as a result became the bodhisattva Myoon. And now, since you have presented these thirty vessels and sixty plates, is there any doubt that you will become a Buddha?

 

The country of Japan is known by ten different names, such as Fuso, Yamato, Mizuho and Akitsushima. In addition, it may be described as a country of sixty-six provinces and two islands that measures over three thousand ri in length, and varies in width from a hundred ri to five hundred ri. It is divided into the five provinces of the capital area and the seven marches, and it has 586 districts and 3,729 villages. In terms of fields it includes 11,120 cho of superior lands and 885,567 cho of other kinds. The population numbers 4,989,658 persons. There are 3,132 shrines and 11,037 temples. Men number 1,994,828 and women 2,994,830.

 

Among all these men, Nichiren alone deserves to be regarded as foremost. In what sense is he foremost? He is foremost in being hated by men and women. The reason is that, although the provinces of Japan are numerous and their inhabitants are likewise numerous, they are alike in heart and their mouths all utter Namu Amida Butsu. They look upon Amida Buddha as their object of worship, hate all the other nine directions, and long only for the west. Thus those who practice the Lotus Sutra, those who carry out Shingon practices, those who observe the precepts, those who are wise and those who are foolish all look upon these practices as secondary and upon the Nembutsu as their primary practice and, hoping in this way to expiate their offenses, they recite the Buddha’s name. Hence some of them recite it 60,000 times, 80,000 times or 480,000 times, while others recite it 10 times, 100 times or 1,000 times.

 

But I, Nichiren, one man alone, declare that the recitation of the name of Amida Buddha is an action that leads to rebirth in the hell of incessant suffering, that the Zen sect is the invention of the Devil of Heaven, that Shingon is an evil doctrine that will destroy the country, and that the Ritsu sect and the observers of the precepts are traitors to the nation.

 

Because I do so, from the sovereign on down to the common people, all persons fear me more than they would an enemy of their parents, an enemy from a past existence, a plotter of treason, a night raider or a bandit. They rage, they curse, they strike at me. Those who slander me are given grants of land, while those who praise me are driven from their areas or fined, and the people who desire to kill me are singled out for rewards. And on top of all this, I have twice incurred the wrath of the authorities.

I am not only the strangest person alive in the world today; in the reigns of the ninety human sovereigns, in the seven hundred or more years since the Buddhist teachings were first introduced to Japan, there has never been such a strange person.

 

I, Nichiren, am like the great comet of the Bun’ei era (1264), a disorder of the heavens such as had never happened in Japan before that time. I, Nichiren, am like the great earthquake of the Shoka era (1257), a freak of the earth that had never occurred in this land until that time.

 

In Japan since the history of the country began, there have been twenty-six perpetrators of treason. The first was Prince Oyama, the second was Oishi no Yamamaru, and so on down to the twenty-fifth, Yoritomo, and the twenty-sixth, Yoshitoki. The first twenty-four of these men were struck down by the imperial forces and had their heads exposed at the prison gate or their corpses left to rot in the mountain fields. But the last two succeeded in overthrowing the sovereign and gaining complete control of the nation, and at that time the imperial rule came to an end.

 

And yet these various perpetrators of treason are less hated by the mass of people than is Nichiren. If you ask why that should be, I will tell you. The Lotus Sutra contains a passage declaring that that sutra is first among all the sutras. However, the Great Teacher Kobo declares that the Lotus Sutra ranks third, while the Great Teacher Jikaku declares that the Lotus Sutra ranks second, and the Great Teacher Chisho agrees with Jikaku. Hence at present, when the priests of Mount Hiei, To-Ji and Onjo-ji confront the Lotus Sutra, they read the passage that says the Lotus Sutra is first, but what they understand when they read it is that the Lotus Sutra is second or third in standing.

 

The members of the courtier and warrior families have no detailed information about this matter. But since the eminent priests upon whom they rely in matters of faith all subscribe to this opinion, the lay followers share the same view as their teachers.

 

With regard to other groups, the Zen sect describes itself as a teaching transmitted apart from the sutras, and hence speaks with scorn of the Lotus Sutra. The Nembutsu sect asserts that "not one person in a thousand..." and that "not a single person has ever attained Buddhahood" through any other teaching, by which it means that, in comparison to the Nembutsu, the Lotus Sutra is too lofty to practice and therefore ought to be rejected. The Ritsu sect is composed of Hinayana doctrines. Even in the Former Day of the Law the Buddha would not condone the spread of such teachings, so surely he would never approve of them being propagated in the Latter Day of the Law, causing the ruler of the nation to be confused and misled.

 

Three women of antiquity -- Ta Chi, Mo Hsi and Pao Ssu -- misled the rulers of the three dynasties and caused them to lose their thrones. And in the same way, these evil doctrines are propagated throughout the nation and cause the Lotus Sutra to lose its proper place. As a result, the great sovereigns Antoku, Takahira and the others were cast aside by Tensho Daijin and Great Bodhisattva Hachiman and drowned in the sea or were exiled to distant islands. They were overthrown by families who for generations in the past had been their followers, and this was because they had lost the protection of the heavenly deities. They put their faith in those who are enemies of the Lotus Sutra. But because there was no one who understood this, they had no way to learn of their error. This is illustrated in the statement that wise men can perceive the cause of things, just as snakes know the way of snakes.

 

I, Nichiren, am no wise man. But just as a snake can understand the mind of a dragon and crows can foretell the coming of good or bad fortune in the world, so I was able to fathom the course that events would take. And I knew that if I spoke out on the matter, I would instantly meet with punishment, while if I did not speak out, I would fall into the great Avichi hell.

 

In studying the Lotus Sutra, there are three principles that must be understood. The first is that regarding slanderers. Monk Shoi, Monk Kugan, the scholar Vimalamitra and the Great Arrogant Brahman are examples. These men dressed their bodies in the three robes, lifted a single begging bowl up before their eyes, and meticulously observed the two hundred and fifty precepts, and yet they were in fact enemies of the Mahayana and in the end fell into the great citadel of the hell of incessant suffering.

 

In recent times in Japan there have been men like Kobo, Jikaku and Chisho who observed the precepts just as those earlier monks did and who did not differ from them in wisdom. But because they asserted that "The Shingon teaching of the Dainichi Sutra ranks first and the Lotus Sutra ranks second or third," if my view of the matter should by any chance be correct, they are now in the great citadel of the hell of incessant suffering.

 

It is a fearful thing to utter such words, and still more does one hesitate to put them into writing. But, when the Buddha himself has declared that the Lotus is foremost, if one learns of a person who ranks it second or third and, out of fear of other people or of government authorities, fails to speak out, then "one is in fact an enemy," that is, one is acting as a fearful enemy to all living beings. This is stated in both the sutras and the commentaries, and so I speak out.

 

To speak out without fearing and without flinching before society – this is what the sutra means when it says, "We care nothing for our bodies or lives but are anxious only for the unsurpassed way."

 

It is not that one does not recall the evil accusations, the sticks and stones that were suffered by Bodhisattva Fukyo. It is not that one is unafraid of the world. It is just that the censures of the Lotus Sutra are even more severe. It is like the case of Sukenari and Tokimune, who acted as they did even though they found themselves in the camp of the shogun because they longed to avenge themselves upon their enemy and were ashamed at the thought of failing to do so.

 

The above is the principle relating to slanderers.

 

As for the families of slanderers, the family members may pass their entire lives without slandering the Lotus Sutra. But even though they practice it every hour of the day and night, the fact that they were born into the family of a slanderer means that they will invariably be reborn in the hell of incessant suffering. For example, those persons who were born into the family of Monk Shoi or Monk Kugan and became their disciples or lay supporters all fell, against their will, into the hell of incessant suffering. Or it is like the family members of Yoshimori. Setting aside the question of those who gave their lives in battle, even the children still in their mothers’ wombs, torn from their mothers’ bellies, were killed before birth.

 

Now I, Nichiren, have mentioned the three great teachers Kobo, Jikaku and Chisho, who boldly state in their writings that the Lotus Sutra represents the region of darkness, that it is a false and deluded doctrine. If what the Lotus Sutra itself says is correct, then what do you suppose will become of all the priests at Mount Hiei, To-ji, Onjo-ji, the seven major temples of Nara and the other 11,037 temples throughout Japan? If the examples cited earlier are any indication, they will without a doubt fall into the great citadel of the hell of incessant suffering.

 

Such is the principle relating to the families of slanderers.

 

Next we come to the country of slanderers. Those persons who happen to live in a country where there are slanderers of the Law will all -- everyone in the entire country -- be condemned to the great citadel of the hell of incessant suffering. Just as all the various waters gather in the great ocean, so all kinds of misfortune gather about such a country. They will abound in the way that grass and trees abound on a mountain.

 

When the three calamities pile up month after month and the seven disasters appear day after day, then hunger and thirst will prevail and the country will be changed into a realm of hungry spirits. When plague and disease sweep over the land, the country will become a realm of hell. When warfare breaks out, it will be transformed into a realm of asuras. And when parents, brothers and sisters, ignoring the fact that they are kin, begin taking each other for a husband or wife, the country will become a realm of beasts. Under such circumstances, one does not have to wait until death to fall into the three evil paths. While one is still alive, the country in which one lives will be changed into these four evil realms.

 

Such is the principle relating to a country where slanderers live.

 

The people in such a country will be like those who lived in the Latter Day of Daishogon Buddha, or in the defiled age of Shishionno Buddha. Or, if what the Hoon Sutra tells us is true, people will eat the flesh of their own deceased parents or brothers or sisters or of any other dead person, and they will eat live creatures as well.

 

Japan at present is just such a country. The entire nation is full of Shingon teachers, members of the Zen sect and observers of the precepts who eat people. And this has come about wholly as a result of the false doctrines of Shingon.

 

Ryuzo-bo is merely one of the countless number of eaters of people whose case has happened to come to light. In a spirit similar to his, people procure human flesh and mix it with boar or deer meat, or cut it up and blend it with fish or fowl, pound it or pickle it and then sell it. It is impossible to tell how many people have eaten it. All this has happened because the country has been cast aside by the heavenly gods and abandoned by the benevolent deities who watch over and protect it. In the end, this country will be attacked by other nations, its inhabitants will fall to fighting among themselves, and it will be transformed into a veritable hell of incessant suffering.

 

Because I, Nichiren, have for some time been able to see the great error of its ways, because I wish to avoid the offense of complicity in slander, because I fear the accusations of the Buddhas, and because I understand my obligations and wish to repay the debt of gratitude I owe my country, I have announced and made known all of this to the ruler of the country and to all its inhabitants.

 

The precept against the killing of living creatures is the first among all the various precepts. The five precepts begin with the precept against taking life, and the eight precepts, the ten precepts, the two hundred and fifty precepts, the five hundred precepts, the ten major precepts of the Bommo Sutra, the ten inexhaustible precepts of the Kegon Sutra and the ten precepts of the Yoraku Sutra, all begin with the precept against killing. And among the three thousand penalties prescribed by the Confucian school, capital punishment stands in first place.

 

The reason is that "Nothing throughout the entire major world system matches the value of a living being," which means that not even all the jewels and treasures that fill the entire major world system can equal the value of a life. One who kills a mere ant will fall into hell, to say nothing of those who kill fish or birds! One who cuts a mere blade of green grass will fall into hell, to say nothing of those who cut up dead bodies!

 

And yet, grave as are these prohibitions against taking life, it is stated that if a person acts as an enemy of the Lotus Sutra, then one who puts such a person to death is performing an act of outstanding benefit. And if this is so, then how could it possibly be right to offer alms and support to such a person? This is why King Sen’yo put to death 500 Brahman teachers, why the monk Kakutoku put to death a countless number of slanderers of the Law, and why the great monarch Ashoka put to death 108,000 non-Buddhists.

 

These rulers and monks were looked upon as the most worthy kings in the entire land of Jambudvipa, as the wisest of all among the observers of the precepts. King Sen’yo was later reborn as Shakyamuni Buddha, the monk Kakutoku was reborn as Kasho Buddha, and the great monarch Ashoka was recognized as a man who had attained the way.

 

Today Japan resembles the countries of these persons. It is a country where, whether they are observers of the precepts, breakers of the precepts or persons without precepts, whether they are rulers, ministers or common people, everyone joins together as one in slandering the Lotus Sutra. The situation is such that, even if one should strip off his own skin and transcribe the Lotus Sutra on it, or should offer his own flesh as alms, the country would still be certain to perish and that person himself would fall into hell, so great is his offense. The only remedy is to bar the way to the Shingon sect, the Nembutsu sect, the Zen sect and the observers of the precepts, and to devote oneself to the Lotus Sutra!

 

Those men who can recite from memory the sixty volumes of the Tendai sect and who are thought by the ruler of the nation and the other authorities to be men of wisdom: is it because their wisdom fails them, or because, though they understand the true situation, they fear the world, that they praise the Shingon sect and join forces with the Nembutsu, Zen and Ritsu followers? Their guilt is a hundred, a thousand times greater than that of these followers! They may be compared to Shigeyoshi or Yoshimura.

 

The Great Teacher Tz’u-en wrote the ten-volume Hokke genzan, in which he praised the Lotus Sutra, and yet he fell into hell. This man was a leading disciple of the Tripitaka Master Hsuan-tsang, who was the teacher of Emperor T’ai-tsung, and was said to have been a reincarnation of the eleven-faced Kannon. The subject matter of his writings resembled the Lotus Sutra, but at heart it was identical with the sutras preached previous to the Lotus Sutra, and that was the reason he fell into hell.

 

The Great Teacher Chia-hsiang wrote the ten-volume Hokke genron, and that would under ordinary circumstances have condemned him to fall into the hell of incessant suffering. But he set aside his own manner of reading the Lotus Sutra and served the Great Teacher T’ien-t’ai, and thus was able to escape the pains of hell.

 

The men of the Hokke sect today are like these men. Mount Hiei should be a stronghold of the Lotus Sutra, and Japan should be a country devoted to the teachings of the single vehicle. And yet the Great Teacher Jikaku stole the post of chief priest of the sect that should have been devoted to the Lotus Sutra and instead became a chief priest of Shingon teachings, and all the three thousand priests of the mountain became his followers.

 

The Great Teacher Kobo stole the allegiance of Emperor Saga, who earlier had been a lay supporter of the Hokke sect, and turned the imperial palace into a temple of the Shingon sect.

 

Emperor Antoku, who relied on the chief priest Myoun as his teacher, had him pray with incantations for the defeat of the court minister Yoritomo. However, not only were these men punished by General of the Right Yoritomo, but in the end Emperor Antoku drowned in the western sea and Myoun was put to death by Yoshinaka.

 

The sovereign Takahira summoned the administrator of monks Jien, the Tendai chief priest, and other eminent priests of To-ji, Omuro and other temples, forty-one men in all, and had them erect a great altar in the imperial palace and perform incantations to overpower Yoshitoki, the acting administrator of the western sector of the capital. But on the seventh day, which fell on the fourteenth day of the sixth month, the capital was overwhelmed by Yoshitoki’s forces, the sovereigns were exiled to the province of Oki or to the island of Sado, the chief priest and the priests of Omuro and the others were severely reprimanded, and in some cases worried themselves to death.

 

The people of our time fail to understand the true origin of these events. This is entirely because they are confused as to the relative merit of the Lotus Sutra and the Dainichi Sutra.

 

And now, when Japan faces the threat of an attack from the great empire of the Mongols, we are told that the authorities are employing these same inauspicious doctrines in an attempt to overpower the Mongols through incantations. The daily records also make it clear that this is so. Can anyone who understands the true situation fail to sigh in sorrow?

 

How tragic, that we should be born in a country where people slander the True Law and should encounter such great hardships! Though we may escape being slanderers ourselves, how can we escape censure for belonging to a family of slanderers or a country of slanderers?

 

If you would escape censure for being a member of a family that includes slanderers, then speak to your parents or your brothers about this matter. Perhaps they will hate you for it, but perhaps they will put faith in your words.

 

If you would escape censure for living in a country where there are slanderers, then you should remonstrate with the sovereign, though you may be condemned to death or to exile. "We care nothing for our bodies or lives but are anxious only for the unsurpassed way," says the Lotus Sutra. And the commentary states, "One’s body is insignificant while the Law is supreme. One should give one’s life in order to propagate the Law."

 

The reason you have not succeeded in attaining Buddhahood from countless distant kalpas in the past down to the present is that, when a situation such as this has arisen, you have been too fearful to speak out. And in the future as well, this principle will prevail.

 

Now I, Nichiren, understand these things because of what I myself have undergone. But even if there are those among my disciples who understand them, they fear the accusations of the times and, believing that their lives, which are as frail as dew, are in fact to be relied upon, backslide, keep their beliefs hidden in their hearts or behave in other such ways.

 

A passage in the Lotus Sutra says that the sutra is "the most difficult to believe and the most difficult to understand," and I have learned the value of this passage through my own experience. Slanderers are as numerous as the particles of dust on the earth; believers are as few as the dirt that can be piled on a fingernail. Slanderers are a huge sea, upholders, one drop of water.

 

On Mount T’ien-t’ai there is a place called the Dragon Gate, which is a waterfall a thousand feet in height. At the beginning of spring the fish gather there and attempt to ascend the waterfall, and if there is one fish in a hundred or a thousand that succeeds in ascending the waterfall, it will become a dragon.

 

The current of this waterfall is swifter than an arrow or a flash of lightning. Not only is the waterfall difficult to ascend, but at the beginning of spring fishermen gather by the waterfall and spread hundreds and thousands of nets to catch the fish, or shoot arrows at the fish or scoop them up. Eagles, hawks, kites, owls, tigers, wolves, dogs and foxes gather there as well, day and night snatching up the fish and devouring them. Thus ten or twenty years may go by without a single fish changing into a dragon. It is like a person of common and humble station dreaming of being admitted to the palace of the emperor, or a woman of humble birth hoping to become empress.

 

And you should understand that taking faith in the Lotus Sutra is even more difficult than this.

 

The Buddha has constantly warned us, saying that no matter how great an observer of the precepts a person may be, no matter how lofty in wisdom and well versed in the Lotus Sutra and the other scriptures, if that person sees an enemy of the Lotus Sutra but fails to attack and denounce him or report him to the ruler of the nation, instead keeping silent out of fear of others, then he will invariably fall into the great citadel of the hell of incessant suffering. Suppose, by way of analogy, that one oneself commits no treasonable act, but knows of someone who is plotting treason. If one fails to inform the ruler, then one is guilty of the same crime as the person who is plotting treason.

 

The Great Teacher Nan-yueh has stated: "If one sees a foe of the Lotus Sutra and yet fails to censure him, one becomes a slanderer of the Law and will fall into the hell of incessant suffering." Even a man of great wisdom, if he sees such a person and fails to speak out, will fall into the depths of the hell of incessant suffering, and as long as that hell shall endure, he will never escape.

 

I, Nichiren, fearing these admonitions of the Buddha, accordingly accused all those throughout the nation who were deserving of it, and more than once I was condemned to exile or to the death penalty. Believing that my past offenses had now been eradicated and that I was blameless of any fault, I left Kamakura to take up residence in this mountain, and since then seven years have passed.

 

Let me describe this mountain. In Japan there are seven marches, and it is in the march called the Takaido, which is made up of fifteen provinces. Within these is the province of Kai, where there are three village districts called Iino, Mimaki and Hakiri, and it is in the one called Hakiri. It is a remote mountain region that stretches over an area of more than twenty ri in the northwestern part of the district.

 

The northern part is Mount Minobu, the southern, Mount Takatori, the western, Mount Shichimen, and the eastern, Mount Tenshi. They are like boards set up on all four sides. Around the outside of this area run four rivers, the Fujigawa running north to south and the Hayakawa running west to east at the rear of the area, and before the area the Hakirigawa, which runs west to east, and its tributary, which has a waterfall and is called the Minobugawa. You might suppose that Eagle Peak had been moved from central India and set down here, or that Mount T’ien-t’ai had been brought from China.

 

In the midst of these four mountains and four rivers is a flat area no broader than the palm of a hand, and here I have built a little hut to shield me from the rain. I have peeled bark off trees to make my four walls, and wear a robe made of the hides of deer that died a natural death. In spring I break off ferns to nourish my body, and in autumn I gather fruit to keep myself alive. But since the eleventh month of last year the snow has been piling up, and now, when we are into the first month of the new year, it goes on snowing. My hut is seven feet in height, but the snow is piled up to a depth of ten feet. I am surrounded by four walls of ice, and icicles hang down from the eaves like a necklace of jewels adorning my place of religious practice, while inside my hut snow is heaped up in place of rice.

 

Even in ordinary times people seldom come here, and now, with the snow so deep and the roads blocked, I have no visitors at all. So at the moment I am atoning for the karma that destines me to fall into the eight cold hells and, far from attaining Buddhahood in this present life, I am like the cold-suffering bird. I no longer shave my head, so I look like a quail, and my robe gets so stiff with ice that it resembles the icy wings of the mandarin duck.

 

To such a place, where friends from former times never come to visit, where I have been abandoned even by my own disciples, you have sent these vessels, which I heap with snow, imagining it to be rice, and from which I drink water, thinking it to be gruel. Please let your thoughts dwell on the effects of your kindness. There is much more I would like to say.

 

With my deep respect,

Nichiren

 

The twenty-seventh day of the first month in the third year of Koan (1280)

 

Reply to Akimoto Taro Hyoe

 

Letter to Domyo Zemmon

I have received your request for prayers for your father, and I will offer them in the presence of the Buddha. Concerning prayer, there are conspicuous prayer and conspicuous response, conspicuous prayer and inconspicuous response, inconspicuous prayer and inconspicuous response, and inconspicuous prayer and conspicuous response. However, the essential point is that, so long as you carry out faith in this sutra, all your wishes will be fulfilled in both present and future existences. The third volume of the Lotus Sutra states, "Even though the devil and his subjects are there, they will protect the Buddhist Law." And the seventh volume states, "...his illness will vanish immediately, and he will find perpetual youth and eternal life." You must not doubt these golden words. I deeply appreciate Myoichi-ama's visit to this mountain. I have given her a written scroll, which I would like you to read. Nam-myoho-renge-kyo.

Nichiren

The tenth day of the eighth month in the second year of Kenji (1276), cyclical sign hinoe-ne.

 

 

I have recently received an official pardon and am now returning to Kamakura. Can this be the year in which the passage, "By now the original vows that I made have already been fulfilled," comes true for me?

 

Had it not been for your protection, could I possibly have sustained my life? Could I have survived to be pardoned? All the achievements of my lifetime are solely thanks to you. The Lotus Sutra says, "The young sons of the heavenly deities will wait on and serve him. Swords and staves will not touch him, and poison will have no power to harm him." How reassuring this sutra is!

 

Such being the case, you must be an envoy sent by the heavenly gods Bonten and Taishaku. I will bestow my seals upon you as a promise that you will be reborn in [the Pure Land of] Eagle Peak. You should take one of them with you to your next existence. [When you arrive] at Eagle Peak, call out, "Nichiren, Nichiren!" and I will come to meet you at that time.

 

I will write to you again from Kamakura.

 

Nichiren

 

Letter to Gijo-bo
 

I have carefully reviewed your question about the Buddhist doctrines. The blessing of the Lotus Sutra can only be understood between Buddhas. It is the kind of enlightenment that even the wisdom of Shakyamuni Buddha’s emanations throughout the ten directions can barely fathom, if at all. This is why, as you well know, the Great Teacher T’ien-t’ai construed the character myo [of Myoho-renge-kyo] to mean that which is beyond ordinary comprehension. The Lotus Sutra proclaims a great diversity of practices, but only T’ien-t’ai, Miao-lo and Dengyo were able to understand the heart of the sutra. Among these men, the Great Teacher Dengyo was the reincarnation of T’ien-t’ai [and therefore well versed in the T’ien-t’ai doctrine]. Nevertheless, he sent envoys to T’ang China on many occasions in an effort to resolve the common doubts of others concerning the sutra. The essence of the sutra is the mutual possession of the Ten Worlds, one hundred worlds and one thousand factors, and the three thousand realms in a single moment of life. This is a doctrine of great importance which was revealed in the work entitled Maka shikan.

The teaching of the Juryo chapter bears special significance for me, Nichiren. T’ien-t’ai and Dengyo understood it in a general way but did not reveal it in words, and the same was true of Nagarjuna and Vasubandhu. The Jigage section of the chapter states, ‘...single-mindedly desiring to see the Buddha, not hesitating even if it costs them their lives...’ I, Nichiren, have called forth Buddhahood from within my life by living this sentence. This means that I myself embodied the Three Great Secret Laws, or the reality of the three thousand realms in a single moment of life, implied in the Juryo chapter. But let us keep this to ourselves!

Dengyo, the Great Teacher of Mount Hiei, journeyed to China to receive instruction in the profound meaning of this sentence from the sutra. ‘Single’ of ‘single-mindedly’ means the one pure way, and ‘mind’ indicates all phenomena and existences. The Great Teacher T’ien-t’ai explained the Chinese character for ‘mind’ by saying that it consists of four brush strokes representing the moon and three stars and implies that the mind that resides in the effect [of Buddhahood] is pure and clean. My interpretation of the passage is that ‘single’ stands for myo (mystic), ‘mind’ for ho (law), ‘desiring’ for ren (lotus), ‘see’ for ge (flower), and ‘Buddha’ for kyo (sutra). In propagating these five characters of Myoho-renge-kyo, one should ‘not hesitate even if it costs them their lives.’

‘Single-mindedly desiring to see the Buddha’ also means to see the Buddha in one’s own mind, to concentrate one’s mind on seeing the Buddha, and that to see one’s own mind is to see the Buddha. I have attained the fruit of Buddhahood, the eternally inherent three bodies, [by living this sentence]. In achieving this I am sure I surpass T’ien-t’ai and Dengyo, Nagarjuna and Mahakashyapa. The Buddha admonishes that one should by all means become the master of one’s mind rather than let one’s mind master oneself. This is why I have emphatically urged you not to hesitate to give up your body and your life for the sake of the Lotus Sutra. Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.

Nichiren

The twenty-eighth day of the fifth month in the tenth year of Bun’ei (1273)

 

The Great Teacher Miao-lo comments on this: "The benefits conferred by this sutra are lofty and its principles are the highest. Therefore this statement is made with regard to it. Nothing like this is said about any other sutra."

With regard to the meaning of this sutra passage, the definition of a kalpa is as follows. Suppose that the span of human life is eighty thousand years, and that it decreases one year every hundred years, or ten years every thousand years. Let us suppose that it decreases at this rate until the life span has reached ten years.
At this point, a person ten years old would be like an eighty-year-old man of today. Then the process would reverse, and, after a hundred years, the life span would increase to eleven years, and, after another hundred years, to twelve years. After a thousand years it would have increased to twenty years, and this would continue until it once more reached eighty thousand years. The time required to complete this combined process of decrease and increase is called a kalpa. There are various other definitions of a kalpa, but, for the time being, I will use the word kalpa in the sense defined above.

There are persons who, throughout this period of a kalpa, manifest hatred toward the Buddha by carrying out various activities in the three categories of body, mouth and mind. Such a person was Devadatta.
The Buddha was the son and heir of King Shuddhodana, and Devadatta was a son of King Dronodana. These two kings were brothers, so Devadatta was a cousin of the Buddha.

In the present as in the past, among sages as among ordinary men, trouble arising over a woman has been one of the prime causes of enmity. When Shakyamuni Buddha was still known as Prince Siddhartha, and Devadatta had been designated prince and heir to his father, it happened that a high minister named Yasha had a daughter named Yashodhara. She was the most beautiful woman in all of the five regions of India, a veritable goddess whose fame was known throughout the four seas. Siddhartha and Devadatta vied with each other to win her hand in marriage; hence discord arose between them.

Later, Siddhartha left his family and became a Buddha, and Devadatta, taking the monk Sudaya as his teacher, left his family to become a monk.

The Buddha observed the two hundred and fifty precepts and abided by the three thousand rules of conduct, so that all heavenly and human beings looked up to him with admiration and the four kinds of believers honored and revered him. Devadatta, however, did not command such respect from others, so he began to consider whether there was not some way he could gain worldly fame that would surpass that of the Buddha. He came across five criteria by which he might surpass the Buddha and gain recognition from society. As noted in the Shibun ritsu, they were: (1) to wear robes of rags; (2) to seek food only by begging; (3) to eat only one meal a day; (4) to sit out always in the open; and (5) to take neither salt nor the five flavors. The Buddha would accept robes given to him by others, but Devadatta. wore only robes made of rags. The Buddha would accept meals that were served to him, but Devadatta lived on alms alone. The Buddha would eat once, twice or three times a day, but Devadatta would eat only once. The Buddha would take shelter in graveyards or under trees, but Devadatta sat out in the open all day long. The Buddha would on occasion consent to take salt or the five flavors, but Devadatta accepted none of them. And because Devadatta observed these rules, people came to believe that he was far superior to the Buddha, and that they were as far apart as clouds and mud.

In this way Devadatta sought to deprive the Buddha of his standing. The Buddha was supported by the lay believer King Bimbisara. Every day the king supplied five hundred cartloads of alms to the Buddha as well as to his disciples, doing so over a period of years without missing a single day. Devadatta, jealous of such devotion and hoping to secure it for himself, won Prince Enemy Before Birth over to his side and persuaded him to kill his father.

He himself set out to kill the Buddha, hurling a rock and striking the Buddha with it. Such was the deed he carried out with his body. In addition, he slandered and cursed the Buddha, calling him a liar and a deceiver; such was the deed he committed with his mouth. And, in his heart, he thought of the Buddha as a foe from his previous lifetime; such was the deed he engaged in with his mind. The great evil of these three interacting deeds has never been surpassed.

Suppose that a terribly evil man, like Devadatta, were to engage in these three types of deeds, and, for an entire medium kalpa, curse and revile Shakyamuni Buddha, striking him with staves and behaving toward him with jealousy and envy. The enormous guilt he would incur would be weighty indeed.

This great earth of ours is 168,000 yojana thick, and therefore it is capable of supporting the waters of the four great seas, the dirt and stones of the nine mountains, every kind of plant and tree, and all living creatures, without ever collapsing, tipping or breaking apart. And yet, when Devadatta, a human being whose body measured five feet, committed no more than three cardinal sins, the great earth broke open and he fell into hell; the hole through which he fell still exists in India. The Tripitaka Master Hsuan-tsang states in the text known as Saiiki ki, or Record of the Western Regions, that when he journeyed from China to India for the sake of his practice, he saw it there.

However, it is said that if one neither at heart thinks ill of the votary of the Lotus Sutra in the latter age nor in one’s bearing shows envy toward him, but merely reviles him in a joking manner, then the consequences will be even worse than those brought about by Devadatta when, by committing the three types of deeds, he cursed and reviled the Buddha for an entire medium kalpa. How much worse, then, would the consequences be if the people of the present age were to set about conducting themselves like Devadatta, carrying out these three types of deeds with truly evil hearts over a period of many years--cursing and reviling the votary of the Lotus Sutra, subjecting him to defamation and insult, envying and feeling jealous of him, beating and striking him, putting him to death under false charges and murdering him!

Question: When someone displays animosity toward the votary of the Lotus Sutra in this latter age, what hell will that person fall into?

Answer: The second volume of the Lotus Sutra states:

If this person [should slander a sutra such as this,] or on seeing those who read, recite, copy and uphold this sutra, should despise, hate, envy or bear grudges against them, [the penalty this person must pay--listen, I will tell you now:] When his life comes to an end, he will enter the Avichi hell, be confined there for a whole kalpa, and when the kalpa ends, die there again. He will keep repeating this cycle for a countless number of kalpas.
Five hundred yojana beneath the surface of the earth is the palace of King Emma. And fifteen hundred yojana beneath the palace of King Emma are the eight great hells and the other hells that comprise the 136 hells. Of these 136 hells, 128 are for the consignment of persons who have committed minor offenses; the eight great hells are for those who have committed grave offenses. Of the eight great hells, seven are for persons who have committed one or more of the ten evil acts. The eighth hell--the hell of incessant suffering--is for the consignment of three types of persons: those who have committed one or more of the five cardinal sins, those who have been unfilial, and those who have slandered the Law. The passage I have just quoted makes it clear that persons who curse, revile or slander the votary of the Lotus Sutra in this latter age, even if they do so merely in jest, will fall into this hell.

The Hosshi chapter in the fourth volume of the Lotus Sutra states: "If there is someone who seeks the Buddha way and during a certain kalpa [presses palms together in my presence and recites numberless verses of praise, because of these praises of the Buddha he will gain immeasurable blessings]. And if one lauds and extols those who uphold this sutra, his good fortune will be even greater."

The Great Teacher Miao-lo remarks: "Those who vex or trouble [the practitioners of the Lotus Sutra] will have their heads split into seven pieces, but those who give alms to them will enjoy good fortune surpassing the ten honorable titles." Among human beings, the foremost is the ruler known as wheel-turning king. When a wheel-turning king is about to appear in the world, an omen precedes him, a huge tree known as an udumbara growing up in the midst of the ocean, bearing flowers and fruit.

When a gold wheel-turning king appears, the mountains and seas of the four continents become level; the great earth becomes soft as cotton; the seas become sweet as amrita, the mountains become mountains of gold; and the plants and trees turn into the seven kinds of treasures.

The wheel-turning king can travel throughout the entirety of the four continents in an instant; therefore the heavenly beings guard and protect him, the spirits gather about and serve him, and the dragon kings cause rain to fall at the proper time. If an ordinary person of inferior capacity follows such a ruler, then he, too, can travel throughout the four continents in an instant. All of these things come about solely because the wheel-turning king abides by the ten good precepts; these are the rewards that result from that observance.

Incomparably superior to the wheel-turning kings are Bishamon and the others who comprise the Four Heavenly Kings. These are the great kings who preside freely over the four continents.

The heavenly being called Taishaku is the lord of the Trayastrimsha heaven. The Devil of the Sixth Heaven dwells at the summit of the world of desire and rules over the threefold world. These beings were able to obtain their positions because they observed the highest class of the ten good precepts and carried out the highly virtuous act of making impartial offerings.

The heavenly king known as Daibonten is the most highly honored among the heavenly beings in the threefold world. He dwells at the summit of the world of form, is attended by the Devil of the Sixth Heaven and Taishaku, and holds a major world system in his hand. In addition to having practiced the kind of meditation that is still accompanied by illusions, he has cultivated the four infinite virtues -- pity, compassion, joy and indifference.
The voice-hearer is one like Shariputra or Mahakashyapa who, in addition to observing the two hundred and fifty precepts and practicing meditation without illusions, has concentrated his attention on the concepts of suffering, emptiness, impermanence and nonself. He has cut off all the illusions of thought and desire arising in the threefold world and can move entirely at liberty through water or fire. For these reasons, he has Bonten and Taishaku as his attendants.

The cause-awakened one is one who is incomparably superior to the voice-hearer, one whose advent in the world rivals that of a Buddha. Long ago there was a hunter who lived in an age of famine. At that time he gave a bowl of food consisting of millet as an offering to a pratyekabuddha named Rida. As a result, this hunter was reborn as a rich man in the human and heavenly realms for a period of ninety-one kalpas. In our present world, he was called Aniruddha, and was known as the foremost in divine insight among the Buddha’s disciples.
The Great Teacher Miao-lo comments on this as follows: "A meal of millet is a trifling thing. But because the donor gave all that he possessed, and because the recipient was a superior being, the donor was able to obtain marvelous recompense."

The meaning of this passage of commentary is that, though a meal of millet may be insignificant, because it was given as an offering to a pratyekabuddha, a person of great worth, the donor was reborn again and again with wonderful rewards.

Next are those known as bodhisattvas, represented by Monju and Miroku. These great bodhisattvas are remarkable beings who are incomparably superior to the pratyekabuddhas. Buddhas are beings who have completely dispelled the darkness associated with the forty-two stages of ignorance and have attained the level of perfect enlightenment; they are like the full moon on the fifteenth night of the eighth month. These bodhisattvas have dispelled the darkness of forty-one stages of ignorance, thus reaching the mountain summit of near-perfect enlightenment, the next to the last stage; they are like the moon on the fourteenth night.

The great being known as a Buddha is a hundred, a thousand, ten thousand, a hundred thousand times superior to the various persons described above. A Buddha is invariably distinguished by thirty-two features. Among these features are a pure and far-reaching voice, an unseen crown of the head, a knot of flesh on the head like a topknot, a tuft of white hair between the eyebrows, and markings of the thousand-spoked wheel. Of these thirty-two features, each one was acquired as the result of a hundred blessings.

What do we mean by a hundred blessings? Let us suppose that all the persons in Japan, in China, and in the sixteen great countries, the five hundred middle-sized countries, and the ten thousand small countries that make up the five regions of India are blind, indeed, that all living beings throughout the continent of Jambudvipa, the four continents, the six heavens of the world of desire, and throughout the entire major world system are blind. And let us suppose that there is a great physician who is capable of bestowing a splendid benefit by opening, in one instant, the eyes of all these beings, and making them as they once were. That act would count as the bestowal of a single blessing. And when a hundred such blessings are accumulated, it leads to the appearance of one of the thirty-two features.

From this it is apparent that the benefits represented by merely one of these features are greater in number than all the plants and trees within a major world system, or all the drops of rain that fall upon the four continents.
In the time of the kalpa of decline, a great wind known as samghata arises, pulling up Mount Sumeru by the roots, lifting it to the highest heaven in the world of form, and then reducing it to particles of dust. But despite all that, not a single hair on the body of the Buddha so much as stirs.

In the breast of the Buddha is a great fire, made up of the Great Wisdom of Equality, the Shining Light of Great Knowledge, and the Fire Pit of Meditation. When the Buddha enters nirvana, this great fire blazes forth from his breast and consumes his body. Though the heavenly deities and the dragons and other beings of the six heavens of the world of desire and the four seas, distressed at the thought of losing the Buddha, gather round and cause torrential rains to fall, until the earth of the entire major world system is under water and Mount Sumeru is about to be washed away, still they cannot put out this huge fire.

The Buddha is thus a person of great virtue. But King Ajatashatru, gathering together evil men from the sixteen great states of India, plotting with heretics from all around, and acknowledging Devadatta as his teacher, turned numberless hordes of evil from the sixteen great states of India, plotting with heretics from all around, and acknowledging Devadatta as his teacher, turned numberless hordes of evil persons loose, causing them to curse, attack and kill the Buddha’s disciples. Not only that, but he turned against his father, a worthy ruler who was guilty of no fault, pinning him down in seven places with foot-long spikes. He also approached the queen--the mother who gave him birth-snatched away her jeweled hairpins, and held a sword to her head. Because of these terrible crimes, his body broke out in virulent sores in seven places.

It was fated that when twenty-one days had passed, on the seventh day of the third month, the earth would break open and he would fall into the hell of incessant suffering, to remain there for an entire kalpa. But because he sought out the Buddha, not only did his sores heal, but he was able to escape from the pains of the hell of incessant suffering and to live forty years longer.

The high minister Jivaka was an emissary of the Buddha, and as a result he was able to step into the flames and rescue the son of the rich man of Champa. From this it would appear that once one has made offerings and paid homage to the Buddha, regardless of whether one is an evildoer or a woman, one will be able without fail to attain Buddhahood and achieve the way.

Devadatta had thirty of the distinctive features, but lacked the tuft of white hair and the markings of the thousand-spoked wheel. Because he lacked two of the features that distinguish the Buddha, he was afraid that his disciples would belittle him. So he gathered fireflies and stuck them between his eyebrows to resemble the tuft of white hair. And for the markings of the thousand-spoked wheel, he had a blacksmith make pieces of iron in the shape of chrysanthemum blossoms and tried to stick them on the soles of his feet, but he succeeded only in burning his feet. The burns grew worse until he was at the point of death, when he confessed to the Buddha what he had done. The Buddha then stroked the burns with his hand and all the pain went away.
One might suppose that Devadatta would then repent and reform his ways, but instead he went about telling people that Gautama practiced petty healing tricks and that he resorted to magic.

And yet the Buddha harbored no grudges, even against such enemies. How, then, could he ever cast aside anyone who had even once put faith in him?

This is how great the Buddha was. Therefore, when he was depicted in wooden statues or in paintings, his image walked about like the wooden statue carved by King Udayana, or preached the various sutras like the painted image fashioned by Matanga.

So venerable is this personage known as Shakyamuni Buddha, the lord of teachings. And yet the blessings to be obtained by honoring him not for an hour or two, not for a day or two, but for the entire space of a kalpa--pressing one’s palms together, raising one’s eyes to the face of the Buddha, bowing one’s head, abandoning all other concerns, going about it as though attempting to put out the fire in one’s own head, as though thirsty and seeking water, as though hungry and seeking a meal--the blessings to be obtained by incessantly making offerings and paying homage to the Buddha in this way cannot match those to be obtained by praising and making offerings to the votary of the Lotus Sutra in this latter age, even though it be only one word spoken in jest, the sort of unenthusiastic praise a stepmother might offer to her stepchild.

The blessings to be obtained from the latter act, it is stated, are a hundred, a thousand, ten thousand, a hundred thousand times greater than those to be obtained by conducting oneself with a believing heart in the three categories of body, mouth and mind, and offering alms to the living body of the Buddha for an entire kalpa. This is what the Great Teacher Miao-lo means when he writes that one will "enjoy good fortune surpassing the ten honorable titles."

The ten honorable titles are ten epithets that are applied to the Buddha. Miao-lo is saying that the blessings to be obtained by making offerings to the votary of the Lotus Sutra in the latter age are greater than those to be obtained by making offerings to the Buddha of the ten honorable titles. This is one of the twenty ways cited by the Great Teacher Miao-lo in which the Lotus Sutra surpasses all other sutras.

The two doctrines outlined above were preached by the Buddha himself, and yet they may be difficult to believe. How, you may ask, could one possibly acquire greater blessings by making offerings to an ordinary person than by making offerings to a Buddha?

And yet if you declare that these doctrines are mere lies, then you call into doubt the golden words spoken by Shakyamuni Buddha himself, you make light of the testimony to their truth given by Taho Buddha, and you disregard the sign manifested by the Buddhas of the ten directions when they extended their tongues. And if you do these things, you will fall into the Avichi hell alive. You will be as nervous and uneasy at heart as a person who tries to ride an unruly horse over a rocky slope.

On the other hand, if you believe these doctrines, you will become a Buddha of perfect enlightenment. How, then, are you to go about nurturing faith in the Lotus Sutra? For if you try to practice the teachings of the sutra without faith, it would be like trying to enter a jeweled mountain without hands [to pick up its treasures], or like trying to make a thousand-mile journey without feet. The answer is simply to examine the proof that is at hand, and thus to take hold of faith that is far off.

On the first day of the first month of the Buddha’s eightieth year, when he had finished preaching the Lotus Sutra, he made this announcement: "Ananda, Miroku, Mahakashyapa--I came into the world in order to preach the Lotus Sutra. I have accomplished my original intention, and now there is no further reason for me to remain in the world. Three months from now, on the fifteenth day of the second month, I will enter nirvana."

Everyone, both those among the Buddha’s followers and outsiders, doubted this pronouncement. But since the Buddha’s words are never spoken in vain, when the fifteenth day of the second month at last came, he did in fact enter nirvana. As a result, people recognized that the golden words of the Buddha were true, and they began to have a certain amount of faith in his words.

The Buddha made another prediction, saying, "A hundred years after I pass away, a great ruler named King Ashoka will appear. He will rule over one-third of the continent of Jambudvipa, and will erect eighty-four thousand stupas and pay honor to my remains." People doubted this statement as well, but just as the Buddha had predicted, the king appeared; and from this time onward, people believed.

The Buddha also said, "Four hundred years after I pass away, there will be a great ruler named King Kanishka. He will gather together a group of five hundred arhats, and they will compile the work known as the Daibibasha ron." This prediction also came about just as the Buddha had stated.

As a result of these proofs, people came to believe the predictions of the Buddha. if, therefore, the two doctrines I cited earlier are nothing but lies, then everything that is in the Lotus Sutra must be a lie.

In the Juryo chapter the Buddha says that he became a Buddha in the distant past of gohyaku-jintengo. We are ordinary human beings; we can hardly remember what has happened to us since our birth in this present existence, much less what happened one or two lifetimes back. How, then, can we be expected to have faith in what happened in the past of gohyaku-jintengo?

Moreover, the Buddha made a prediction to Shariputra, saying, "In ages to come, after a countless, boundless, inconceivable number of kalpas have passed,... you will be able to become a Buddha with the name Flower Glow." And he also made a prediction concerning Mahakashyapa, saying, "In future existences ... And in his final incarnation he will be able to become a Buddha named Light Bright."

But these passages in the sutra concern events in the distant future, and so it is difficult to expect ordinary persons like ourselves to have faith in them. It is thus difficult for ordinary persons, who have no knowledge of the distant past or future, to have faith in this sutra. That being the case, even if we were to carry out its practice, what meaning could it have for us?

In light of all this, it would seem that when one who is able to show clearly visible proof in the present expounds the Lotus Sutra, there will also be persons who will believe.

In the declaration concerning sutra readings that you, Horen Shonin, have sent to me, you state: "To mark the thirteenth year of the departure of my late beloved father I have performed a five-time recitation of the one-vehicle sutra of Myoho-renge-kyo."

Shakyamuni Buddha, the lord of teachings, is known by the title World-Honored One of Great Enlightenment. The character that signifies "honored" can be interpreted as "lofty," and the character for "lofty" can be interpreted as "filial piety." Shakyamuni Buddha is honored with the title World-Honored one because, among all the persons noted for their filial devotion, he is the most outstanding.

The body of Shakyamuni Buddha was golden-hued and endowed with thirty-two features. Among these thirty-two was an unseen crown of the head, which means that although the Buddha was sixteen feet tall, the Brahman of the Bamboo Staff school was unable to measure his height, and the deity Bonten was unable to see the top of his head. Hence the name an unseen crown of the head." And he gained this characteristic because he was a great man who was foremost in filial devotion.

There are two classics on filial piety. One is a non-Buddhist work, the Classic of Filial Piety, by the sage known as Confucius. The other is a Buddhist text, the work known now as the Lotus Sutra. Though one text is Buddhist and the other not, with regard to this point, their import is the same.

What inspired Shakyamuni to devote himself to religious practice over kalpas equal in number to dust particles in an effort to attain Buddhahood? It was nothing other than the ideal of filial devotion. All the living beings of the six paths and the four forms of birth are our fathers and mothers. Therefore, as long as Shakyamuni was unable to treat them all with filial devotion, he refrained from becoming a Buddha.

The Lotus Sutra offers a secret means for leading all living beings to Buddhahood. It leads one person in the realm of hell, one person in the realm of hungry spirits, and thus one person in each of the nine realms of existence to Buddhahood, and thereby the way is opened for all living beings to attain Buddhahood. The situation is like the joints in a piece of bamboo: if one joint is ruptured, then all the joints will split. Or it is like the move known as shicho in the game of go: if one stone is declared "dead," then many stones will "die." The Lotus Sutra also is like these. Metal has the power to cut down trees and plants, and water has the power to extinguish any kind of fire. In like manner, the Lotus Sutra has the power to bring all living beings to the state of Buddhahood.
Among the living beings of the six paths and the four forms of birth there are both men and women. And these men and women all were our parents at some point in our past existences. Therefore, as long as even one of these fails to attain Buddhahood, then we ourselves cannot become a Buddha.

Hence persons of the two vehicles are referred to as those who do not know how to repay their debt of gratitude, and it is taught that they will never be able to attain Buddhahood. This is because they do not universally manifest their sense of filial devotion.

The Buddha became enlightened to the Lotus Sutra, and as a result of the filial devotion that he showed to the mothers and fathers of the six paths and the four forms of birth, his person was endowed with blessings.
And these blessings enjoyed by the Buddha can be transferred by him to persons who put their faith in the Lotus Sutra. It is like the food eaten by a loving mother, which turns into milk for the nourishment of her baby. For the Buddha has said: "Now this threefold world is all my domain, and the living beings in it are all my children."
Shakyamuni, the lord of teachings, takes these blessings and, in the form of the words that make up the Lotus Sutra, brings them to the mouths of all living beings for them to taste. A baby does not know the difference between water and fire, and cannot distinguish medicine from poison. But when he sucks milk his life is nourished and sustained. Although one may not be versed in the Agon sutras the way Shariputra was, although one does not have the understanding of the Kegon Sutra that Bodhisattva Gedatsugatsu had, and although one has not committed to memory all the sacred teachings set forth by the Buddha in the course of his lifetime, as had Bodhisattva Monju, if one listens to even one character or one phrase of the Lotus Sutra, one cannot fail to attain Buddhahood.

The five thousand persons of overweening pride lacked faith, having listened to the Lotus Sutra but failed to understand it. But because they did not slander it, after three months had passed they were able to attain Buddhahood. These are the persons referred to when the Nirvana Sutra says: "Whether they have faith or do not have faith, all shall be reborn in the immovable land of Buddhahood."

In the case of the Lotus Sutra, even though a person may not have faith in it, so long as he does not slander it, then once he has heard it, he will attain Buddhahood, strange as it may seem. It is like a person bitten by the reptile known as the seven-step snake. He may go one step, or as many as seven steps, but by that time the poison will have had its effect upon him, strange as it may seem, and he will be unable to take an eighth step. Or it is like the seven-day embryo in the womb. Within seven days time, the embryo will invariably change shape. It will never retain the same shape for eight days.

And you, Horen Shonin, are at present in a similar situation. The blessings of Shakyamuni, the lord of teachings, have already been transferred to your person. And your person is a continuation of the face and form of your departed father.

It is like a seed that puts forth sprouts, or a flower that produces fruit. Though the flower falls, the fruit remains; though the seed is hidden from sight, the sprout is visible to us.

Thus the blessings that you yourself enjoy are in fact treasures belonging to your late father. When the pine flourishes, the cypress will rejoice; when the grasses wither, the orchids weep. And if even feelingless beings such as plants and trees can behave in this way, then how much more so those who have feelings, let alone those who are bound together as father and son?

In your declaration regarding sutra readings, you state: "From the morning when my compassionate father closed his eyes to the thirteenth anniversary of his passing, I have recited the Jigage before Shakyamuni Buddha and have transferred the merits to the spirit of the departed."

At present it would appear that the people of Japan put faith in the Law of the Buddha. But in ancient times, before the Buddhist Law was introduced to this country, people knew nothing about either the Buddha or his Law. It was only after the battle between Moriya and Prince Jogu that some persons took faith in Buddhism, though others did not.

The situation was similar in China. After Matanga had introduced Buddhism to China, he held a debate with the Taoists. When the Taoists were defeated in debate, then for the first time there were persons who put their faith in Buddhism, though there were many more who did not.

In China there was a man named Wu-lung who was highly skilled at calligraphy and was often requested to write things for other people. But regardless of where the request came from, he absolutely refused to write out any passages from the Buddhist sutras. When he was on his deathbed, he summoned his son I-lung to his side and said, "You have been born into our family and have inherited talent in the art of calligraphy. Out of filial devotion to me, you must never transcribe the Buddhist sutras. In particular, do not transcribe the Lotus Sutra! Lao Tzu, whom I honor as my teacher, bears the title Honorable One of Heaven. Heaven cannot have two suns in it; and yet, in the Lotus Sutra, the Buddha declares that ‘I am the only person [who can rescue and protect others]!’ I find such a claim suspicious in the extreme! If you fail to heed my dying words and transcribe any of the Buddhist texts, I will instantly change into an evil spirit and put an end to your life!"

After he said this, his tongue split into eight pieces, his head broke into seven parts, blood spurted from his five sense organs, and his life came to an end. But his son, unable to judge good from bad, was unaware that his father had manifested these evil signs and had fallen into the Avichi hell because he had slandered the Law. Therefore, the son abided by the dying words of his father, never transcribing Buddhist sutras, much less allowing himself to recite such texts.

And so he continued awhile in this manner. The ruler of that time was called Ssu-ma. This ruler, wishing to have some sutra texts transcribed in connection with a Buddhist celebration, inquired as to who was the most skilled calligrapher in all of China, and was informed that it was I-lung. He summoned I-lung and explained his wishes, but I-lung repeatedly refused the work. The ruler, unable to prevail upon him, resigned himself to employing someone else to write out the sutra text, but he was dissatisfied with the results. Summoning I-lung once more, he said, "You inform me that it is out of respect for your father’s dying wishes that you refuse to undertake the sutra transcriptions I have requested. Though I hardly regard that as a valid excuse, I will accept it for the time being. I therefore ask only that you write out the title of the sutra."

Three times the ruler issued his command, but I-lung continued to decline. The ruler, his countenance clouded over with anger, said, "All of heaven and earth are within the jurisdiction of the ruler! And if that is so, then your late father, too, is a subject of mine, is he not? You have no right to slight an official undertaking simply because of private reasons! You must transcribe at least the title of the sutra. If you refuse, even though the place may be the site of a Buddhist celebration, I will have you beheaded at once!"

Therefore I-lung transcribed just the title of the sutra. He wrote "Myoho-renge-kyo, Volume One," and so on for each volume, down to Volume Eight.

When evening came, he returned to his home and said to himself with a sigh, "I have violated my father’s dying words and, because the ruler’s command left me no choice, have transcribed a Buddhist sutra and behaved in an unfilial way. The gods of heaven and the deities of earth must surely be looking upon me with anger and regarding me as an unfilial son!"

So saying, he retired for the night. In that night’s dream a brilliant light appeared, shining like the morning sun, and a heavenly being stood in his courtyard, accompanied by countless followers. In the air above the head of the heavenly being there were sixty-four Buddhas. I-lung pressed his palms together and said, "Who may this heavenly being be?"

The being replied, "I am your father, Wu-lung. Because I slandered the Law of the Buddha, my tongue split into eight pieces, blood spurted from my five sense organs, my head broke into seven parts, and I fell into the hell of incessant suffering. The terrible torments I endured at the time of my death were hardly bearable, but the sufferings that followed while I was in the hell of incessant suffering were a hundred, a thousand, a hundred thousand times worse! The pains a person would feel in the human realm if he were to have his fingernails pried off with a dull knife or his head cut off with a saw, if he were forced to walk over live coals or were confined in a cage of thorns, would be as nothing compared to my pains. I longed for some way to tell you of my plight but could think of none. How inexpressible was my regret at the fact that, at the time of my death, I warned you never to transcribe the words of the Buddhist sutras and that I left that as my last instruction! But it was too late for regrets, and no matter how I despised myself for what I had done, or cursed my tongue, it was to no avail.

"Then yesterday morning the single character myo, which begins the title of the Lotus Sutra, came flying through the air above the cauldron that is the hell of incessant suffering, and there changed into a golden-hued Shakyamuni Buddha. This Buddha possessed the thirty-two features and his face was like the full moon. He spoke in a loud voice, saying, ‘Even those who have destroyed enough good causes to fill the universe, if they hear the Lotus Sutra just once, will never fail to attain enlightenment.’"

"Then from this one character myo a heavy rain began to fall that extinguished the flames of the hell of incessant suffering. King Emma tipped his crown in a gesture of respect, the wardens of hell put aside their staffs and stood at attention, and all the transgressors in hell looked around in astonishment and asked what had happened."

"Then the character ho appeared in the air and underwent the same kind of transformation, followed by the character ren, the character ge, and the character kyo. In this way sixty-four characters appeared and became sixty-four Buddhas. Sixty-four Buddhas appearing in the hell of incessant suffering were like sixty-four suns and moons coming out in the sky. Amrita, or sweet dew, then descended from the sky and fell upon the transgressors."

"The transgressors asked the Buddhas why these wonderful things were happening. The sixty-four Buddhas answered, saying, ‘Our golden-hued bodies do not come either from sandalwood or from jeweled mountains. They come from the eight times eight characters, the sixty-four characters that make up the titles of the eight volumes of the Lotus Sutra, which were transcribed by I-lung, the son of Wu-lung, who is here in the hell of incessant suffering. The hand of I-lung is part of the body fathered by Wu-lung, and the characters written by that hand are as though written by Wu-lung himself’

"When the Buddhas had spoken in this way, the transgressors in the hell of incessant suffering said, ‘When we were in the saha world, we, too, had sons and wives and followers. We have wondered why none of them performed religious acts for our repose, and thought that, perhaps, although they were performing acts of goodness, the effect was too weak to reach us here. We sighed and sighed but to no purpose. One day, two days, one year, two years, half a kalpa, a whole kalpa went by, and then at last we met with a good friend who was able to save us.’"

"So all of us have become followers and are about to ascend to the Trayastrimsha heaven. I have come to pay my respects to you before we go." Thus spoke the heavenly king. In his dream I-lung was filled with joy. After he and his father had parted, he had wondered in what world he would see him again. But now he could see the figure of his father and encounter the Buddhas as well. The sixty-four Buddhas then announced, "We are serving no particular master. You shall be our patron. From today on, we will guard and protect You as though you were our parent. You must continue to be diligent. When your life ends, we will without fail come and lead you to the inner court of the Tushita heaven." Such was the promise they made. I-lung, filled with awe, swore an oath, saying, "From this day forth, I will never transcribe so much as a single character of non-Buddhist scriptures." It was similar to the oath taken when Bodhisattva Vasubandhu vowed never again to recite Hinayana sutras, or when Nichiren declared that he would never recite the name of Amida Buddha.

After I-lung awakened from his dream, he reported to the ruler what had happened. The ruler then issued a proclamation, saying, "The Buddhist ceremony that I undertook is hereby completed. You will write a prayer describing the events that have taken place." I-lung did as he was instructed. As a result, people in China and Japan came to take faith in the Lotus Sutra. These events are described in the Chinese work entitled Hokke denki, or The Lotus Sutra and Its Traditions.

What I have said here pertains to the blessings that derive from transcribing the sutra. For those who carry out one or another of the five practices, the act of transcribing the sutra produces the lowest grade of blessings. How much more immeasurable, then, are the blessings to be won by reading or reciting the sutra.

As to the blessings derived by you, who, as chief mourner, have recited the Jigage every morning for a period of thirteen years, they "can only be understood and shared between Buddhas."

The Lotus Sutra represents the bone and marrow of all the sacred teachings of the Buddha’s lifetime, and the Jigage section represents the soul of the twenty-eight chapters of the sutra. The various Buddhas of the three existences look upon the Juryo chapter as their very life, and the bodhisattvas of the ten directions likewise regard the Jigage as their eyes.

But it is not for me to describe the blessings deriving from the Jigage. Rather I refer to the subsequent Fumbetsu kudoku chapter, which elaborates on them. It says that those persons who became Buddhas after hearing the Jigage are equal in number to the particles of dust in a minor world system or a major world system. Moreover, those who attained enlightenment by listening to the six chapters from the Yakuo chapter on are merely those who had remained unenlightened after gaining blessings from the Jigage. And in the forty volumes of the Nirvana Sutra the Buddha once more explained the blessings to be derived from the Jigage to the fifty-two types of beings who were gathered there.

So it becomes clear that the great bodhisattvas, heavenly beings and others, numerous as the particles of dust in the worlds of the ten directions, who gathered together like clouds on the occasion of the Buddha’s preaching [of the Kegon Sutra] at the place of enlightenment; and the various sages who attended on the occasion of his preaching of the Daijuku and Daibon sutras; and the twelve hundred and more honored ones who listened to the Dainichi Sutra and the Kongocho Sutra--it becomes clear that at some time in the past these persons listened to the Jigage section of the Lotus Sutra. But because their faith was weak, they failed to attain enlightenment, even though incalculably long periods--sanzen-jintengo and gohyaku-jintengo--passed by. However, when they encountered Shakyamuni Buddha, the blessings of the Lotus Sutra began to work for them, so that they were able to gain enlightenment through the sutras preached prior to the Lotus Sutra, and did not have to wait until the assembly at Eagle Peak to do so.

Consequently, the Buddhas throughout the ten directions looked up to the Jigage as their teacher and attained Buddhahood. The Jigage is like a father and a mother to the persons of the world.

A person who embraces the Juryo chapter of the Lotus Sutra is sustaining the life of the Buddhas. Would any Buddha, then, abandon a person who embraces the very sutra through which that Buddha attained enlightenment? If any Buddha should abandon such a person, it would be as though he were abandoning himself.
Suppose there was a woman who had given birth to three thousand outstanding warriors of the caliber of Tamura or Toshihito. Would one choose to make an enemy of such a woman? To do so would be like handing three thousand generals over to the side of one’s opponent, would it not? So, in the same way, anyone who would treat a person who embraces the Jigage of the Lotus Sutra as an enemy would be making an enemy of all the Buddhas of the three existences.

All the characters in which the Lotus Sutra is written represent living Buddhas. But because we have the eyes of common mortals, we see them as characters. It is like the example of the Ganges River. Hungry spirits see the waters of the river as fire; human beings see them as water; and heavenly beings see them as sweet dew. The waters are the same in all cases, but each type of being sees them in a different way, according to the effects of its karma.

As for the characters of the Lotus Sutra, a blind person cannot see them at all. A person with the eyes of a common mortal sees them as black in color. Persons in the two vehicles see them as void. Bodhisattvas see various different colors in them, while a person whose seeds of Buddhahood have reached full maturity sees them as Buddhas. So the sutra states: "If one can uphold this [sutra], he will be upholding the Buddha’s body." And T’ien-t’ai says: "This sutra of Myoho-renge-kyo, before which I bow my head, in its single case, with its eight scrolls, twenty-eight chapters, and 69,384 characters, is in each and everyone of its characters the true Buddha, who preaches the Law for the benefit of living beings."

In light of all this, we can say that each morning, [when he recites the jigage,] the priest Horen is sending forth golden-hued characters from his mouth. These characters are 510 in number, and each character changes into a sun, and each sun changes into a Shakyamuni Buddha. They emit great beams of light that penetrate the earth and shine upon the three evil paths and the great citadel of the hell of incessant suffering. They also shine toward the east, west, north and south, and upward, ascending to the realm where there is neither thought nor no thought. They visit the realm where your departed father is dwelling, wherever it may be, and there hold discourse with him.

"Who do you think we are?" they say. "We are the characters of the Jigage of the Lotus Sutra that your son Horen recites each morning. These characters will be your eyes, your ears, your feet, your hands!" Thus do they earnestly converse with him.

And at that time your departed father will say, "Horen is not my son. Rather he is a good friend to me." And he will turn and pay respects in the direction of the saha world. For what you are doing is truly an act of filial devotion.

We speak of embracing the Lotus Sutra. But although there is only one sutra, the manner in which we embrace it may vary from one period to the next. There may be times when a person literally rends his flesh and offers it to his teacher, and in this way attains Buddhahood. Or at other times a person may offer his body as a couch to his teacher, or as so much firewood. At yet other times a person may bear the blows of sticks and staves for the sake of the sutra, or may practice religious austerities or observe various precepts. And there may be times when, even though a person does the things described above, he still does not attain Buddhahood. It depends upon the time and is not something fixed.

Therefore the Great Teacher T’ien-t’ai declares that on, should use whatever method "accords with the time." And the Great Teacher Chang-an says: "You should let your choices be fitting and never adhere solely to one or the other."

Question: At what times should one offer one’s body, and at what times should one observe the precepts?

Answer: A person of wisdom is one who, understanding the time, spreads the teachings of the Lotus Sutra accordingly; this is his most important task. If a person’s throat is dry, what he needs is water; he has no use for bows and arrows, weapons and sticks. If a person is naked, he wants a suit of clothes but has no need for water. From one or two examples you can guess the principle that applies in general.

Suppose there is a great demon who is working to spread the teachings of the Lotus Sutra. In such a case one should offer one’s own body as alms to the demon; there is no need to offer any other food or clothing.
Or suppose there is an evil ruler who is bent upon destroying the teachings of the Lotus Sutra. In such a case, even at the cost of one’s life one must not follow him. And if there should be eminent priests who keep the precepts and practice religious austerities, and who appear to be spreading the teachings of the Lotus Sutra but are, in fact, subverting them, you should perceive the truth of the matter and reprimand them.

The Lotus Sutra says: "We care nothing for our bodies or lives but are anxious only for the unsurpassed way." And the Nirvana Sutra states: "It is proper that he [the ruler’s envoy] should relate the words of his ruler without holding back any of them, even though it may cost him his life." The Great Teacher Chang-an comments on this: "‘[He should relate the words of his ruler] without holding back any of them, even though it may cost him his life’ means that one’s body is insignificant while the Law is supreme. One should give one’s life in order to propagate the Law."

Judging from outward appearances, at present I, Nichiren, am the most perverse man in all of Japan. Among a hundred, a thousand, ten thousand and a hundred thousand persons of the four categories of believers in the sixty-six provinces and two outlying islands of our country, I am detested by the entire populace of both high and low station. In the seven hundred or more years since the Law of the Buddha was first introduced to Japan, there has never been anyone who was hated to such a degree because of the Lotus Sutra. I have never heard that such persons existed in India or China, nor do I believe that they could have existed. Thus, I am the most perverse man in the entire continent of Jambudvipa.

And because of this, people fear the authority of the government officials and regard with apprehension the sneers of the populace. Even my own kindred dare not visit me, to say nothing of those who are not related to me. Persons who have been helped by me, not only in religious matters but in secular affairs as well, fearful of the eyes of others and hoping thereby to put an end to talk, make a show of condemning me, though I do not think they do so in their hearts.

Several times I have met with difficulties, and twice I have incurred the wrath of the government authorities. Not only have I myself suffered punishment, but some of those who are associated with me have had to suffer official punishment, have had their lands confiscated, have been dismissed from service by their lords or have been abandoned by their parents and brothers. As a result of all this, I have been cast aside by those who followed me in the past, and at present am without followers.

In particular, in the case of the most recent instance of punishment from the government, it was certain that I would be executed, but instead, for some unknown reason, the government authorities banished me to the island province of Sado. Among those sent to Sado, most die; few live. And after I had finally managed to reach my place of exile, I was looked upon as someone who had committed a crime worse than murder or treason.
After leaving Kamakura for Sado, each day I seemed to face more and more powerful enemies. The persons I encountered were all advocates of the Nembutsu, and as I made my way through the fields and over the mountains, the sound of the grasses and trees by the wayside rustling in the wind I supposed to be the attacks of my enemies.

At last I reached the province of Sado. There, true to the nature of that northern land, I found the wind particularly strong in winter, the snows deep, the clothing thin and the food scarce. I well understood then how the mandarin orange tree, uprooted and transplanted to a different locale, can quite naturally turn into a triple-leafed orange tree.

My dwelling was a dilapidated grass hut in the midst of a field thick with eulalia and pampas grass where corpses were buried. Rain leaked in; the walls did not keep out the wind. Day and night the only sound reaching my ears was the sighing of the wind by my pillow; each morning the sight that met my eyes was the snow that buried the roads far and near. I felt as though, still living, I had passed through the realm of hungry spirits and fallen into one of the cold hells. I experienced the same thing as Su Wu, who was detained for nineteen years in the land of the northern barbarians and ate snow to keep himself alive, or Li Ling, who dwelled for six years in a rocky cave, clothed in a coat of straw.

Now, as it happens, the sentence of exile has been lifted. But I found that there was no safety for me in Kamakura, nor could I remain there for any length of time. And so, beneath the pines and among these mountain rocks, I have hidden my body and set my mind at peace. But, except for having the earth itself to eat and the grass and trees to wear, I am cut off from all provisions of food and clothing. What feelings prompted you, I wonder, to come pushing through the wilderness to visit me in such a place?

Have the spirits of my departed father and mother perhaps taken possession of you? Or is this some blessing brought about by the World-Honored One of Great Enlightenment? I cannot hold back my tears!

Question: You pointed to the great earthquake of the Shoka era and the great comet of the Bun’ei era and said that our country would face danger from revolt within and invasion from abroad because it failed to heed the Lotus Sutra. May I ask your reasons?

Answer: Heavenly calamities and strange occurrences on earth such as these two are not to be found anywhere in the three thousand or more volumes of non-Buddhist writings. The major comets or major earthquakes described in the Three Records, the Five Canons and the Shih chi, or Records of the Historian, are comets with tails one or two feet in length, ten or twenty feet, or perhaps fifty or sixty feet, but not one with a tail that stretches across the whole sky. The same applies for the magnitude of the earthquakes described therein. And if we examine the Buddhist scriptures, we find that during the entire period since the Buddha passed away, no such major portents as these have ever appeared.

Even in India, when King Pushyamitra wiped out the teachings of Buddhism in the five regions of India, burned the temples and pagodas in the sixteen major states, and cut off the heads of monks and nuns, no such portents as these appeared. Likewise in China, when the emperor of the Hui-ch’ang era abolished over forty-six hundred temples and monasteries and forced 260,500 monks and nuns to return to secular life, there were no manifestations of this kind. In our own country, when the Buddhist teachings were introduced during the reign of Emperor Kimmei, Moriya showed enmity toward the Buddhist Law, and later Priest Kiyomori burned the seven major temples of Nara, and the priests of Mount Hiei burned and destroyed Onjo-ji temple, but even then no such major comet appeared.

It seemed to me that it was essential for people to know that an even more portentous event was about to occur in this world of ours, Jambudvipa. Therefore I composed a work entitled "Rissho Ankoku ron" and presented it to His Lordship, the lay priest of Saimyo-ji. In that document I stated (and here I summarize): "This great portent [great earthquake] is a sign that our country is about to be destroyed by some other country. This will happen because the priests of the Zen, Nembutsu and other sects are attempting to destroy the Lotus Sutra. Unless the heads of these priests are cut off and cast away at Yui Beach in Kamakura, the nation will surely be destroyed."
Later, when the great comet of the Bun’ei era appeared, I had the proof of disaster in my very hand, and I became more convinced than ever of what was about to take place.

On the twelfth day of the ninth month in the eighth year of the Bun’ei era (1271), when I incurred the wrath of the authorities, I repeated my warning, saying, "I am the pillar of Japan. If you lose me, you lose the country!" I knew that my advice was unlikely to be heeded at that time, but I wanted to give it anyway for future reference.

Again, on the eighth day of the fourth month of last year (1274), when I had an interview with Hei no Saemon-no-jo, he asked when the Mongol forces would invade Japan. I replied that the sutra texts gave no clear indication of the month and day, but that since the eyes of heaven were so filled with anger these days, it would surely be no later than the present year.

People may wonder how I happen to know such things. I am a person of little worth, but I am working to spread the teachings of the Lotus Sutra. When the ruler and the ministers and the common people of a country show animosity toward the votary of the Lotus Sutra, then the gods of earth and the gods of heaven, who were present when the Lotus Sutra was preached and who took a vow to protect its votary, will, respectively, begin to shake with anger and emit beams of light as a threat to the nation. And if, in spite of all remonstrance, the ruler and his ministers fail to heed the warnings, then, in the end, the gods will take possession of human beings and will cause revolt within the nation and attack from abroad.

Question: What proof can you offer for these assertions?

Answer: A sutra says: "Because evil men are respected and favored and good men are subjected to punishment, the stars and constellations along with the winds and rains, all fail to move in their proper seasons."

In effect, heaven and earth are a mirror of the nation. In our state now there are heavenly calamities and strange occurrences on earth. Let it be known that the ruler of the state must be committing some error. The situation is revealed as though in a mirror, so there is no disputing it. If the ruler of the state is guilty of minor errors only, then only minor calamities will be revealed in the heavenly mirror. But the fact that we are now witnessing major calamities must mean that the ruler is committing major errors.

The Ninno Sutra speaks of innumerable types of minor disasters, twenty-nine types of medium disasters, and seven types of major disasters. One name for this sutra is Ninno or Benevolent King, but another name is the Mirror of Heaven and Earth. And this sutra can be used as a "mirror of heaven and earth" in which to catch a clear reflection of the nation’s ruler. Moreover, the sutra states: "Once the sages have departed, then the seven disasters are certain to arise."

One should understand from this that there is a great sage in this country of ours. And one should also understand that the ruler of the nation does not put faith in the sage.

Question: In earlier times, when Buddhist temples were destroyed, why did no omens such as we see at present appear?

Answer: The omens that appear are large or small depending upon whether the errors that cause them are grave or minor. The omens that have appeared this time are greatly to be wondered at. They have appeared not just once or twice, not on merely one or two occasions. Rather they have become more and more frequent with the passing of time. From this you should understand that the errors being committed by the ruler of the nation are more serious than those committed by rulers in earlier times, and that it is a graver error for a ruler to treat a sage with enmity than it is for him to kill many of the common people, or to kill many of his ministers, or to kill his parents.

In Japan at present, the ruler, his ministers. and the common people are committing major offenses such as have not been known in India, China or anywhere in the whole continent of Jambudvipa in the 2,220 years or more since the passing of the Buddha. It is as though all the persons throughout the worlds of the ten directions who are guilty of committing any of the five cardinal sins were to be gathered together in a single spot.

The priests of this country have all become possessed by the spirits of Devadatta and Kokalika; the ruler of the nation has become a reincarnation of King Ajatashatru or King Virudhaka. And in the case of the ministers and the common people, it is as though one gathered together evil men like the ministers Varshakdra and Chandrakirti, or like Sunakshatra and Girika, and had them constitute the people of Japan.

In ancient times, when there were two or three persons guilty of any of the five cardinal sins or of unfilial conduct, the ground where those persons were standing split apart and they were swallowed up. But now the whole country is filled with such persons. Therefore, the entire earth under Japan would have to split apart in one instant and the whole country fall into the hell of incessant suffering. There would be no point in its simply opening up to swallow one or two persons.

It is like the case of an aging person who pulls out a white hair here and there. When he becomes truly old, his whole head turns white and it is no longer any use trying to pull out the hairs one by one. The only thing to do then is to shave off all the hair in one stroke.

Question: Your argument is that, though you are a votary of the Lotus Sutra, your advice is not heeded, and therefore these heavenly calamities and strange occurrences on earth arise. But the eighth volume of the Lotus Sutra states: "Their heads will split into seven pieces." And the fifth volume states: "If people speak ill of and revile him, their mouths will be closed and stopped up." Why is it that, though you have been cursed and treated with animosity for many years now, these latter things have not occurred?

Answer: By way of answer, let me ask in turn if the persons who cursed and reviled and beat Bodhisattva Fukyo had their mouths stopped or their heads split apart?

Question: [They did not.] But in that case, the text of the sutra is not consistent with itself, is it?

Answer: There are two types of persons who show animosity toward the Lotus Sutra. The first are persons who cultivated the roots of goodness in former existences, who in their present existence are searching for some connection with Buddhism, who conceive a desire for enlightenment and are capable of attaining Buddhahood. It is these persons whose mouths are stopped or whose heads split apart.

The other type are persons who have slandered the Law in their previous existences, slander it in their present existence, and for existence after existence go on creating karma that will condemn them to the hell of incessant suffering. These persons, even though they may curse, will not have their mouths stopped. They are like men who have already been sentenced to execution and are awaiting their turn in prison. While they are in prison, regardless of what evil acts they may commit, they will receive no further punishment other than the death sentence already passed upon them. However, with regard to persons who are eventually to be released, if they commit evil acts in prison, then they will receive warnings.

Question: Since this is a very important point, may I ask you to explain it in detail?

Answer: It is explained in the Nirvana Sutra and in the Lotus Sutra.
 
 
Nichiren

 

Letter to Ichinosawa Nyudo

In the first year of the Kocho era (1261), when the reverse marker of Jupiter was in the sector of the sky with the cyclical sign kanoto-tori, on the twelfth day of the fifth month, I incurred the displeasure of the government authorities and was exiled to the village of Ito in the province of Izu. It is the place where the subcommander of the Imperial Guard Minamoto no Yoritomo was banished. However, before long, in the third year of the Kocho era (1263), the year with the cyclical sign mizunoto-i, on the twenty-second day of the second month, I was pardoned and allowed to return to Kamakura.

Then, in the eighth year of the Bun'ei era (1271), the year with the cyclical sign kanoto-hitsuji, on the twelfth day of the ninth month, I once more incurred the displeasure of the government and was summarily sentenced to have my head cut off. Because of certain circumstances, the execution was temporarily postponed. Instead, I was placed in the custody of the former governor of Musashi, who held the island province of Sado in the north as part of his feudal domain. In accordance with the designs of his retainers, I was sent to that island.

The inhabitants of the island are a wild and barbarous lot, with no understanding of the law of cause and effect. Needless to say, they treated me very roughly. Nevertheless, I did not harbor the slightest resentment against them. The reason is this: Even the ruler of the country of Japan, the lord of Sagami, whom one would expect to have at least some understanding of principles, failed to investigate the circumstances of my case, though I was in fact attempting to aid the nation. Instead, contrary to all reason and justice, he had me condemned to death. Therefore, even the good men among his subjects were not to be counted upon, and so there was surely no point in hating the evil ones.

Since the time I began declaring this teaching, I have resolved to dedicate my life to the Lotus Sutra and to spread my name in the pure lands of the Buddhas of the worlds in the ten directions. Hung Yen took the liver of his dead lord, Duke Yi of Wei, cut open his own stomach and inserted the liver before he died. Yu Jang, because his lord, Chih Po, had suffered disgrace, fell on his sword to avenge the wrong. These men went to such lengths to repay what was no more than a worldly debt of gratitude. The reason why people continue to transmigrate through the six paths for countless kalpas without ever being able to attain Buddhahood is because they begrudge their bodies and do not lay down their lives for the sake of the Lotus Sutra.

The bodhisattva called Kiken for a period of twelve hundred years burned his own body as an offering to the Buddha Pure Bright Excellence of Sun and Moon, and for seventy-two thousand years he burned his arms as an offering to the Lotus Sutra, after which he was reborn as Bodhisattva Yakuo. Bodhisattva Fukyo over a period of many kalpas suffered abuse and ridicule and was attacked with sticks and staves, tiles and rocks, all for the sake of the Lotus Sutra. But was he not reborn as Shakyamuni Buddha? Thus we can see that the path to Buddhahood requires different forms of practice depending upon the age.

In our present day, the Lotus Sutra is of course supreme as it was in the past. And yet, because the way of practicing it differs from age to age, even if one were to retire to the mountain forests and read and recite it, or live in the villages and expound its doctrines, or observe all the various precepts or even burn one's arms in offering, he would nevertheless fail to attain Buddhahood.

It would seem as though the teachings of Buddhism are now flourishing in Japan. And yet there is something strange in regard to these teachings, though people are unaware of it. They are like insects that unwittingly fly into a flame, or birds that enter the mouth of a serpent.

The teachers of the Shingon sect and the adherents of the Kegon, Hosso, Sanron, Zen, Pure Land and Ritsu sects all believe that they have grasped the Law and freed themselves from the sufferings of birth and death. But the founders who first established these sects failed to discern the true meaning of the sutras upon which they based their teachings. They proceeded only in a shallow manner, employing the sutras in a way that fitted with their own ideas. In doing so, they went against the Lotus Sutra, which means that their teachings were not in accord with the true intention of the Buddha. They were unaware of this, however, and as they proceeded to propagate their doctrines, both the rulers of the nation and the common people came to believe in them. In addition, these doctrines spread to other countries, and many years have gone by since they were first propagated. As a result, the scholars of this latter age, unaware that the founders of these sects were in error, look up to those who practice and propagate their teachings as men of wisdom.

If the source is muddy, the stream will not flow clear; if the body is bent, the shadow will not stand upright. Shan-wu-wei and the others who founded the Shingon sect were already destined for hell. Perhaps among them there were some who repented in time and hence managed to avoid falling into hell. Or perhaps there were some who merely propagated the teachings of their own sutras and neither praised nor attacked the Lotus Sutra, and thus, though they could not free themselves from the sufferings of birth and death, were nevertheless able to avoid falling into the evil paths. But the people of this latter age are not aware of these matters, and instead all alike put their faith in these teachings. They are like people who board a damaged vessel and set out upon the great sea, or like people who, drunk with wine, lie down to sleep in the midst of a fire.

When I, Nichiren, perceived this state of affairs, I immediately aroused the aspiration for enlightenment [in order to save them] and began to speak out regarding the matter. I was aware from the beginning that, no matter how I addressed them, the people of the time would probably not believe me, and that I would on the contrary most likely be sentenced to exile or execution.

The nation of Japan today has turned its back on the Lotus Sutra and cast aside Shakyamuni Buddha. For that reason, its people are not only bound to fall into the great citadel of the Avichi Hell in their next existence, but they will surely encounter great troubles in their present existence as well. That is to say, invaders will come from a foreign land, and everyone, from the ruler on down to the common people, will lament with a single voice.

To illustrate, if a thousand brothers join together to slay their parent, the burden of guilt will not be divided among them in a thousand portions. Rather each of every one of the brothers must [receive the full karmic retribution, and all alike will] fall into the great citadel of the hell of incessant suffering, to remain there for the space of a kalpa. And the same is true of [the people of] this country of Japan.

Since the far-off time of gohyaku-jintengo, this saha world has been the domain of Shakyamuni Buddha, the lord of teachings. Of the vast earth, the skies, the mountains and seas, the plants and trees, there is not a single portion that belongs to any other Buddha. And all the living beings within it are likewise the children of Shakyamuni.

For example, it is said that at the beginning of the Kalpa of Formation, the god Bonten descends from on high and gives birth to the various beings who inhabit the six paths. Just as Bonten is then the parent of all those beings, in the same way Shakyamuni Buddha is the parent of all living beings in this world. Moreover, the Lord Buddha Shakyamuni is the enlightened teacher for all the living beings in this country of ours. It is thanks to our teacher that we can understand who our parents are. It is owing to Shakyamuni that we can distinguish black from white.

But because of the teachings of men like Shan-tao and Honen, who have been possessed by the Devil of the Sixth Heaven, the practitioners of the Nembutsu proceed to build Amida halls throughout the country. They build Amida halls in each district, each village and each hamlet, or the general populace build Amida halls in their own houses, or people make painted or wooden images of Amida Buddha to put up in their houses and dwellings. The name of Amida is on everyone's lips, some chanting it in a loud voice, some chanting it ten thousand times, some chanting it sixty thousand times [a day]. And persons with a degree of wisdom make haste to encourage them in these practices. This is like adding dried grass to a fire, or loosing winds to blow upon the waters and stir them up.

Of the inhabitants of this country, there is not one who is not a disciple and subject of the Lord Shakyamuni. If a person does not paint or carve a single image of Amida or of any Buddha other than Shakyamuni, or does not chant Amida's name, then, although he may be an evil person, he still has not clearly shown that he has rejected Shakyamuni Buddha. But all those persons who worship Amida Buddha exclusively have already clearly shown that they have rejected Shakyamuni Buddha. Those who chant the vain and profitless formula of the Nembutsu--they are the truly evil ones!

This Buddha, who is neither father nor mother to them, nor sovereign nor teacher, they treat with the kind of tenderness one might show to a beloved wife. At the same time, they cast aside Shakyamuni, our real sovereign, parent and enlightened teacher, and fail to open their mouths to recite the Lotus Sutra, which is like a wet nurse to us. How can they be called anything but unfilial?

And these unfilial persons number not just one or two, a hundred or a thousand; they include not just the inhabitants of one or two provinces. From the ruler on down to the common people, everyone in the entire land of Japan, without a single exception, is guilty of committing three of the cardinal sins!

As a result, the sun and moon change color and glare down on this, the earth shakes and heaves in anger, great comets fill the sky, and huge fires break out all over the land. Yet these persons fail to perceive their error and instead take pride in what they do, saying, "We unceasingly recite the Nembutsu, and in addition we build Amida halls and pay honor to Amida Buddha!"

Such ways may seem wise, but in fact they are worthless. Suppose there is a young couple. The husband is so in love with his wife, and the wife thinks so tenderly of her husband, that they completely forget about their parents. As a result, the parents go about in thin clothing, while the bedroom of the young couple is warm and snug. The parents have nothing to eat, while the young couple's stomachs are full. Such young people are committing the worst kind of unfilial conduct, and yet they fail to see that they are doing wrong. And a wife who would deliberately turn her back on her own mother, a husband who would go against his own father--are they not guilty of an even graver offense?

Amida Buddha dwells in a region ten billion Buddha lands away and has not the slightest connection with this saha world. However one may claim [that such a connection exists], there is no basis for it. It is like trying to mate a horse with an ox, or a monkey with a dog!

I, Nichiren, am the only person who is aware of this. If, begrudging my life, I should refrain from speaking out, I would not only be failing to repay the debt of gratitude I owe to my country, but I would also be acting as the enemy of the Lord Buddha Shakyamuni. On the other hand, I knew from the outset that if I set aside my fears and declared matters 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 myself be intimidated by others but have spoken out on these matters.

Just as I anticipated, I was exiled no less than twice. During the second of these sentences, in the summer of the ninth year of the Bun'ei era (1272), I was sent to a place called Ichinosawa in Ishida Village in the province of Sado. The headman and his men in the region to which I had been assigned, in both official and unofficial matters, treated me with greater malice than if I had been a lifelong enemy of their parents or a foe from some previous existence. But the nyudo of the lodgings where I was put up, as well as his wife and servants, though they seemed fearful at first, privately came to look on me with pity, perhaps because of some bond formed between us in a previous existence.

The rations of food that I received from the headman were very scanty. And since I had a number of disciples with me, we often had no more than two or three mouthfuls of rice to a person. Sometimes we portioned out the food on square trays made of bark, and sometimes we simply received it in the palms of our hands and ate it then and there. The master of the house in private treated us with compassion. Though outwardly he appeared to be fearful of the authorities, at heart he had great pity for us, something that I will never forget in any future lifetime. At the time, he meant more to me than the very parents who gave me birth. However great the obligations I incurred with respect to him, I must endeavor to somehow repay them. Even more, I must not fail to do what I had promised him.

The nyudo was deeply concerned at heart about the life to come, and had for a long time devoted himself to chanting the Nembutsu. Moreover, he had constructed an Amida hall and dedicated his lands in offering to Amida Buddha. He was also afraid of how the steward of the area might react, and so he did not come forward and take faith in the Lotus Sutra. From his point of view, this was probably the most reasonable course to take. But at the same time, he will without doubt fall into the great citadel of the hell of incessant suffering. I had thought, for example, that even if I were to send him a copy of the Lotus Sutra, he would not be willing to abandon the practice of the Nembutsu out of his fear of worldly opinion, and so it would simply be like adding water to fire. There was no doubt that the flood of his slander of the Law would extinguish the small flame of his faith in the Lotus Sutra. And if he were to fall into hell, I, Nichiren, would in turn be to blame. Thus, while asking myself anxiously again and again what ought to be done, I have so far not sent him a copy of the Lotus Sutra.

[In the midst of all this,] I received word that the copy of the Lotus Sutra that I had earlier intended to send him had been destroyed in a fire at Kamakura. More than ever it seemed as though the nyudo had no connection with the Lotus Sutra, and I wondered at myself for ever having promised to send him a copy.

Moreover, when the nun of Kamakura was leaving Sado to return home, she found herself in difficulty for money to cover her journey. Although reluctant to do so, I asked the nyudo to provide for her expenses, though I regret having made such a request. I could of course simply return the sum of money to him along with interest. But my disciples point out that I would still be failing to keep my original promise. I am faced with difficulties any way I turn, and yet I am afraid that people may think I am given to irresponsible and deceitful behavior. Therefore I feel I have no choice but to send a copy of the entire Lotus Sutra in ten volumes. Since the nyudo's grandmother seems at heart to be more deeply drawn to the sutra than does the nyudo himself, I entrust it to you for her sake.

The things I, Nichiren, say sound like the words of a fool, and so no one heeds them. Nevertheless, I must note that in the tenth month of the eleventh year of the Bun'ei era (1274), cyclical sign kinoe-inu, when the kingdom of the Mongols launched an attack on Tsukushi, the defenders of the island of Tsushima held fast, but So, the vice governor of Tsushima, fled. As a result, the Mongols were able to attack the peasants and other commoners, killing or taking prisoners among the men, and herding the women together and tying them by the hands to their ships or taking them prisoner. Not a single person escaped.

In the attack on the island of Iki the same thing happened. And when the Mongol ships pressed on [to Tsukushi], the magistrate who was in charge of the area, the former governor of Buzen, fled in defeat. Several hundred of the Matsurato men were struck down or taken prisoner, and the population of one costal village after another suffered the same fate as the people of Iki and Tsushima.

And when the Mongols attack the next time, what will it be like? When thousands and millions of fighting men from their country come swarming and pressing upon Japan, what will happen?

Their forces in the north will first of all attack the island of Sado. In no time at all, they will kill the stewards and constables of the area. And when the common people attempt to flee to the northern mountains, they will be killed or taken prisoner, or will perish in the mountains.

We must stop to consider why such terrible things should occur. The reason, as I stated earlier, is that every single person in this country has committed three of the cardinal sins. Therefore, Bonten, Taishaku, the gods of the sun and moon and the Four Heavenly Kings have entered into the body of the Mongol ruler and are causing him to chastise our nation.

I, Nichiren, may be a fool, but, having declared myself to be the messenger of Shakyamuni Buddha and the votary of the Lotus Sutra, it is nothing short of amazing that my words go unheeded. And because of this failure, the nation now faces ruin. Not only are my words not heeded, but I have been driven out of province after province, been dragged about, attacked and beaten, or sent into exile, and my disciples have been killed or had their lands taken away from them.

If someone were to mete out such treatment to an actual messenger of his parents, could that person's actions possibly be condoned? And I, Nichiren, am parent to all the people of Japan, I am their sovereign, I am their enlightened teacher! Should they turn against one like me?

It is absolutely certain that those who chant the Nembutsu are destined to fall into the hell of incessant suffering. You may depend on it!

When the Mongols come to make their assault, what will you do? Even if you should put this copy of the Lotus Sutra on your head or hang it around your neck and flee to the northern mountains, the fact remains that over a period of many years you have given support to the Nembutsu believers and have recited the Nembutsu yourself, and in doing so have made yourself the enemy of Shakyamuni Buddha and of the Lotus Sutra.

If at that time you should lose your life, you must bear no resentment toward the Lotus Sutra. And when you are brought before King Emma in his palace, what will you say? At that time, though you may feel foolish in saying so, you will probably declare that you are a follower of Nichiren.

But enough of that. As for this copy of the Lotus Sutra that I am sending, you should ask Gakujo-bo to read it for you regularly. But whatever anyone may say, you must not allow any of the Nembutsu priests, Shingon teachers or observers of the precepts to look at it. And though people may claim to be disciples of Nichiren, if they do not possess some proof of that fact from my hand, you must not trust them.

With my deep respect,

Nichiren

The eighth day of the fifth month

 

Letter to Jakunichi-bo

I deeply appreciate your sending a letter to this distant place. It is extremely rare to be born as a human being. Not only are you endowed with human life, but you have had the rare fortune to encounter Buddhism. Moreover, out of the Buddha's many teachings, you have found the daimoku of the Lotus Sutra and become its votary. Truly you have served tens of billions of Buddhas in your past existences!

Nichiren is the supreme votary of the Lotus Sutra in Japan. In this land only he has lived the twenty-line verse of the Kanji chapter. Eight hundred billion myriad bodhisattvas pledged with this verse to propagate the Lotus Sutra but not one of them fulfilled it. The parents who gave life to this extraordinary person, Nichiren, are the most blessed of all people in Japan. It is destiny that they should have been my parents, and I, their child. Since Nichiren propagates the Lotus Sutra as the envoy of Shakyamuni, then his parents must also share this relationship. They are like King Myoshogon and Lady Jotoku who followed their sons, Jozo and Jogen, in the practice of Buddhism. Could the two Buddhas Shakyamuni and Taho have been reborn as Nichiren's parents? Or if not, could his parents have been among the eight hundred billion myriad bodhisattvas or the Four Bodhisattvas led by Jogyo? It is beyond comprehension.

Names are important for all things. That is why the Great Teacher T'ien-t'ai placed "designation" first among the five major principles. Giving myself the name Nichiren signifies that I attained enlightenment by myself. This may sound boastful, but there are specific reasons for what I say. The sutra reads, "Just as the light of the sun and moon illuminates all obscurity, this person will practice among the people and dispel the darkness of all mankind." Consider exactly what this passage reveals. "This person will practice among the people..." means that the first five hundred years of the Latter Day of the Law will witness the advent of Bodhisattva Jogyo, who will illuminate the darkness of human ignorance and earthly desires with the torch of Nam-myoho-renge-kyo. Nichiren's endeavors to have all the Japanese embrace the Lotus Sutra are the work of Bodhisattva Jogyo. His unremitting efforts never slacken, even here on this mountain.

The passage continues, "After my death, you must embrace this sutra. Those who do so shall travel the straight road to Buddhahood." Therefore, those who become Nichiren's disciples and followers should realize the profound karmic relationship they share with him and spread the Lotus Sutra in the same spirit. Being a votary of the Lotus Sutra is a bitter and yet unavoidable destiny.

Fan K'uai, Chang Liang, Taira no Masakado and Fujiwara no Sumitomo never acted cowardly because they cared so deeply about their honor and abhorred disgrace. But disgrace in this life is nothing. What counts is disgrace which appears in the next life. Advance on the Lotus Sutra's path to enlightenment, bearing in mind the time when devils, demons and the guards of hell will strip you of your garments on the bank of the river of three crossings. The Lotus Sutra is the robe which will keep you from disgrace after this life. The Lotus Sutra reads, "...the naked have obtained clothing."

Believe in the Gohonzon with all your heart, for it is the robe to protect you in the next life. No wife would ever leave her husband unclothed, nor could any parents fail to feel compassion for their child shivering in the cold. Shakyamuni Buddha and the Lotus Sutra are like one's wife and parents. You have helped Nichiren and saved him from disgrace in this life; in return, he will protect you from disgrace in the next. Death came to someone yesterday, it may come to us today. Blossoms turn into fruit and brides become mothers-in-law. Chant Nam-myoho-renge-kyo and deepen your faith.

I cannot thank you enough for your frequent letters. Jakunichi-bo, please convey all these teachings in detail to the other disciples.

Nichiren

The sixteenth day of the ninth month

 

 

Letter to Konichi-bo

In the ninth month of the eighth year of Bun'ei (1271), when the  reverse marker of Jupiter was in the sector of the sky with the  cyclical sign kanoto-hitsuji, I incurred the displeasure of the ruler and  was exiled to Sado Island in the northern sea. While I was living in  Kamakura in Sagami Province, I used to long vaguely for Awa  province because it was my birthplace. Yet, although it was my  home, the feelings of the people there made it somehow difficult for  me to be on close terms with them, so I rarely went to visit. Then I  was arrested and was to have been put to death, but instead, I was  banished from Sagami Province. It seemed that unless some  extraordinary circumstance arose, I would never be able to return to  Kamakura, and that therefore I would never be ale to visit my  parents' grave again. Thinking of this, I was belatedly consumed by  remorse. Why, I lamented, before finding myself in this predicament,  had I not crossed seas and traversed mountains every day, or at  least once a month, to visit my parents' grave and to inquire after my  teacher?

Su Wu was a prisoner in the land of the northern barbarians for  nineteen years. He envied the geese migrating southward.  Nakamaro went to China as an emissary of the Japanese imperial  court. Years passed, but he was not permitted to return home.  Whenever he saw the moon rise in the east, he would console  himself by thinking that the same moon must be shining above Mount  Mikasa in his native province and that the people there must even at  that moment be gazing at it. Just when I was overwhelmed by similar  longings for home, I received from my native province the robe you  had entrusted to someone journeying to Sado Island. Su Wu's life  was sustained by a mere letter tied to a goose's leg, while I actually  received such clothing! His joy could not possibly have compared to  mine.

The people of this country are continually deceived by the Nembutsu  priests, or by the Zen, Ritsu or Shingon sect. Thus they act  outwardly as though they revere the Lotus Sutra, but in their hearts  they do not believe in it. So although I, Nichiren, do not think that I  have done anything particularly wrong, when I assert the supremacy  of the Lotus Sutra, they all resent me, just as the people in the  Latter Day of the Law of Ionno Buddha detested Bodhisattva Fukyo.  From the ruler on down to the common people, they hate even to  hear my name, let alone see my person, therefore, though I was  innocent of any wrongdoing, having been exiled, I could not possibly  be pardoned. To compound matters, I had denounced the Nembutsu --which the people of Japan revere more deeply than their own  parents and more highly than the sun and moon--as the karmic  cause that leads to the hell of incessant suffering. I attacked the Zen  sect as the work of devils, and Shingon as a heresy that will ruin the  nation, and insisted that the temples of the Nembutsu priests, the  Zen sect, and the Ritsu priests be burned down, and the priests of  the Nembutsu beheaded. I even went so far as to assert that the  two deceased lay priests of Saimyo-ji and Gokuraku-ji temples had  fallen into the Avichi Hell. Such was the gravity of my offense.  Having voiced such serious charges to all people both high and low,  even had I spoken in error, I could never again rise in the world.  Even worse, I repeated such remarks morning and evening and  discussed them day and night. I also sternly informed Hei no  Saemon and several hundred officers that no matter what  punishment I might incur, I would not cease declaring these matters.  Therefore, even if a boulder at the bottom of the sea, which requires  a thousand men to move it, were to surface by itself, or if rain falling  from the sky should fail to reach the ground, still I, Nichiren, could  not possibly have returned to Kamakura.

Nevertheless, I encouraged myself by thinking that if the teaching of  the Lotus Sutra were indeed true and the gods of the sun and moon  did not abandon me, I might yet have an opportunity to return to  Kamakura and also visit my parents' grave. Climbing a high  mountain, I would shout these words aloud: "What has happened to  Bonten, Taishaku, the gods of the sun and moon, and the Four  Heavenly Kings? Are Tehsho Daijin and Hachiman no longer in this  country? Do you intend to break the vow you made in the Buddha's  presence and forsake the votary of the Lotus Sutra? Even if you fail  to protect me, Nichiren, I will have no regrets, no matter what may  happen to me. Remember, however, what you each solemnly  pledged in the presence of the Lord Shakyamuni, Taho Buddha and  all the Buddhas of the ten directions. If you do not protect me,  Nichiren, now, but instead abandon me, will you not be making a  great lie out of the Lotus Sutra, in which the Buddha declared that he  was 'honestly discarding the provisional teachings?' You have  deceived all the Buddhas throughout the ten directions and the three  existences, an offense even graver than Devadatta's outrageous  falsehoods and more blameworthy than Kokalika's deceptions. Now  you may be respected as Great Bonten and live at the top of the  world of form, or be revered as the Thousand-eyed God and dwell  on the summit of Mount Sumeru. But if you discard me, Nichiren, you  will become firewood to feed the flames of the Avichi Hell and be  forever confined to the great citadel of incessant suffering. If you  dread committing this offense, make haste to manifest some sign to  the country [showing my teachings to be correct], so that I may be  permitted to return home!"

Then in the eleventh month, shortly after my arrest on the twelfth day  of the ninth month, a rebellion broke out, and on the eleventh day of  the second month in the following year, several generals, mighty  protectors of Japan, were executed for no apparent reason. It was  clear the Heaven had meted out its punishment. Apparently shaken  by this incident, the authorities released my imprisoned disciples.

However, I myself had not yet been pardoned, so I continued to  berate the heavenly gods all the more vehemently. Then one day, a  white-headed crow flew overhead. I remembered that Prince Tan of  Yen had been released when a horned horse and a white-headed  crow appeared, and recalled Priest Nichizo's poem: "Even the  mountain crow's head/Has turned white./The time for my return  home/Must have come at last." I was now convinced that I would be  released before long. As I had expected, the government issued a  letter of pardon on the fourteenth day of the second month in the  eleventh year of Bun'ei (1274), which arrived in the province of  Sado on the eighth day of the third month.

I left [my place of residence on] Sado on the thirteenth day of that  month and reached a harbor called Maura, where I spent the night of  the fourteenth. I should have arrived at the harbor of Teradomari in  Echigo Province on the fifteenth, but a gale prevented my boat from  making port. Fortunately, however, after two days at sea, we  reached Kashiwazaki, and on the following day I arrived at the  provincial seat of Echigo. Thus, after traveling for twelve days, I  finally returned to Kamakura on the twenty-sixth day of the third  month. On the eighth day of the fourth month, I had an interview with  Hei no Saemon. As I had expected all along, my warnings went  unheeded. Altogether I had remonstrated with the authorities three  times for the sole purpose of saving Japan from ruin. Mindful that  one whose warnings are thrice ignored should retire to a mountain  forest, I left Kamakura on the twelfth day of the fifth month.

I had thought at that time of going to my birthplace to visit my  parents' grave once again. However, it is the tradition of both  Buddhism and the secular world that one should return home in  glory. Had I returned without any honor worthy of mention, would I  not have proven to be n unfilial son? And in view of the fact that I  had already overcome such hardships and returned to Kamakura, I  thought that I might have some future opportunity to go home in  triumph, and that I would wait until such time to visit my parents'  grave. Because I feel deeply about this, I have yet to travel to my  birthplace. But I am so homesick that whenever someone says that  the wind is blowing from the east, I rush out from my dwelling to feel  it, and if told that clouds are gathering in the eastern sky, I stand in  the garden to watch them. With such emotions my heart warms even  toward someone I would not otherwise be friendly with if that person  is from my native province. Imagine, then, how beside myself I was  with joy at receiving your letter! I opened and read it in great haste,  only to learn that you had lost your son Yashiro on the eighth day of  the sixth month, the year before last. I had been delighted before I  opened you letter, but then, having read the sad news, I wished I  had not opened it in such a hurry. I felt regret such as Urashima no  Ko must have experienced upon opening his casket.

I never think lightly of the people from my native province or cease  to care about what happens to them, even if they have caused me  sorrow or treated me cruelly. Your son specially impressed me. His  handsome appearance made him stand out among the others, and in  his thoughtful air there seemed to be no trace of obstinacy. It was  during one of my lectures on the Lotus Sutra [that I saw him for the  first time]. Since there were many strangers present, I did not  venture to address him. When my lecture ended, my listeners left,  as did you son. But later he sent a messenger to convey the  following:

"I am from a place called Amatsu in the province of Awa. Since my  childhood, I have always greatly admired your commitment. My  mother also thinks highly of you. You may think that I am speaking  with undue familiarity, but there is something about which I would like  to seek your counsel in confidence. I know that I should wait until  after we have met several times and become better acquainted.  However, as I am in the service of a certain warrior, I have little time  to spare, and moreover, the matter is quite urgent. Therefore, while  fully aware that I am being rude, I implore you to grant me an  interview."

In this way he courteously asked to consult with me. Moreover,  since he was from my native province, I told him he need not stand  on ceremony and invited him to my place. He talked in great detail  about the past and future. Then he said: "Impermanence is the way  of the world. No one knows when he may die. Moreover, I am  committed to a warrior's service, and I cannot avoid a challenge to  combat that I have lately received. I dread what may await me in my  next life. I beg you to help me."

I gave him instruction, quoting sutra passages. Then he lamented,  saying, "I can do nothing for my deceased father. But should I die  before my widowed mother, I would be an unfilial son. Should  anything happen to me, please ask your disciples to look after her."

In this respectful way he made his request. Am I right in assuming  that nothing untoward happened on that occasion but that some later  incident brought about his death?

No one born human, whether high or low, is free from sorrow and  distress. Yet, troubles vary according to the time and differ  according to the person. In this respect, sorrow is like illness: No  matter what malady one may suffer from, as it worsens, he will think  that no illness could be more dreadful than his. There is the sorrow  of parting from one's lord, of parting from one's parent, and of parting  from one's spouse, none of which can be lightly dismissed.  However, one may serve another lord, or find comfort in remarrying.  But the sorrow of having lost one's parent or child seems only to  deepen as the days and months pass. Yet, although death is  sorrowful in any case, for parents to die and their children to live on  is the natural course of things. It is pitiful indeed for an aged mother  to be preceded by her child in death! You may well feel resentment  toward both gods and Buddhas. Why did they not take you instead  of your son? Why did they let you survive only to be tormented by  such grief? Truly, it is hard to bear.

Even animals of little intelligence cannot endure to part from their  young. The golden pheasant at the Bamboo Grove Monastery  plunged into flames and died in order to save her eggs. The stag at  Deer Park offered himself to the king in order to save a female  deer's unborn fawn. How much greater, then, must be the love of  human beings toward their children! Thus, Wang Ling's mother  smashed her own skull [and died in order to prevent her son from  becoming a traitor], and the consort of Emperor Shen Yao had her  abdomen cut open for the sake of an unborn prince. When you  consider these examples, I am certain you must feel that you  yourself would not hesitate to plunge into fire or smash your own  skull if by so doing you could see your son again. In imagining your  grief, my tears will not cease to flow.

You say in your letter, "Because my son killed others, I would like  you to tell me into what kind of place he may be reborn." A needle  sinks in water, and rain will not remain in the sky. Those who kill  even an ant are destined for hell, and those who merely cut up dead  bodies cannot avoid the evil paths. All the more must they suffer  who kill human beings. However, even a large rock can float on the  sea when carried aboard a boat. Does not water extinguish even a  great fire? Even a small error will destine one to the evil paths if one  does not repent of it. Yet even a grave offense can be eradicated if  one repents of it sincerely.

Let me cite a few examples. The monk who stole millet was reborn  as an ox for five hundred consecutive lifetimes. The person who  plucked water oats fell into the three evil paths. The more than  eighty thousand kings, including Rama, Batsudai, Birushin, Nagosa,  Katei, Bishakya, Gakko, Komyo, Nikko, Ai and Jitanin, all ascended  the throne by killing their fathers. As they did not encounter good  teachers, their offenses could not be eradicated and, in the end,  they fell into the Avichi Hell.

There was a wicked man named Ajita in Varanasi. Falling in love  with his own mother, he killed his father and made her his wife.  When the arhat who had been his father's teacher admonished him,  he killed that arhat, and when his mother took another man for a  husband he killed his mother as well. Thus he committed three of the  five cardinal sins. Shunned by his neighbors, he had no place to  turn. He went to the Jetavana Monastery and sought admittance to  the Order, but the monks refused. The evil in his heart grew more  rampant than ever, and he burned down many of the monks'  quarters. Finally, however he met Shakyamuni Buddha and was  permitted to become a monk.

There was a kingdom called Saiseki in northern India that was ruled  by a king named Ryuin. Ryuin killed his father, but later, horrified by  his own act, he abandoned his country, presented himself before the  Buddha and repented of his wrongdoing; thereupon the Buddha  forgave him.

King Ajatashatru was by nature given to the three poisons of greed,  anger and stupidity, and was forever committing one or another of  the ten evil acts. Moreover, he killed his father, attempted to take his  mother's life, and, accepting Devadatta as his teacher, massacred  countless disciples of the Buddha. Due to his accumulated  misdeeds, on the fifteenth day of the second month, the very day on  which the Buddha was to pass away, virulent boils broke out in  seven areas of his royal body, a sign that he will fall into the hell of  incessant suffering. The king writhed in agony; he felt as if he were  being burned by a great fire or doused with boiling water. His six  ministers presented themselves before him and summoned the six  non-Buddhist teachers, asking them to cure him of his foul sores.  This was just like the people of Japan today relying on the Zen and  Ritsu leaders or the Nembutsu and Shingon Priests as good  teachers in the belief that the prayers of these man can subdue the  Mongols and help them in their next life. Moreover, Ajatashatru's first  teacher, Devadatta, had memorized the sixty thousand non-Buddhist  and eighty thousand Buddhist teachings. His understanding of both  secular and religious matters was as clear as the sun, the moon or a  burnished mirror. He was like the learned priests of the Tendai sect  in the world today who are well versed in both the exoteric and  esoteric teachings and know all the Buddhist scriptures by heart.  Because Ajatashatru was guided by such teachers and ministers, he  had refused to become the Buddha's follower. And for this reason,  his country, Magadha, had suffered repeated disturbances in the  heavens and frequent strange occurrences on earth, being ravaged  incessantly by violent winds, severe droughts, famine and  pestilence. Moreover, it had been attacked by another country. Now,  in addition to all this, he was suffering from virulent boils. When his  kingdom appeared to be on the verge of ruin, he suddenly presented  himself before the Buddha and repented of his evildoings, and his  offenses were eradicated.

In any event, even though one's parents may be evildoers, if that  person himself is virtuous, his parents' offenses will be forgiven. On  the other hand, although the child may be an evildoer, if the parents  are good people, their child's faults will be pardoned. Hence, even  though your late son Yashiro committed evil, if you, the mother who  gave birth to him, grieve for him and offer prayers for him day and  night in the presence of Shakyamuni Buddha, how can he not be  saved? Rather, as a believer in the Lotus Sutra, he will surely lead  his parents to Buddhahood.

Those who believe in the Lotus Sutra should beware of and guard  themselves against the sutra's enemies. Know that the Nembutsu  priests, the upholders of the precepts, and the Shingon teachers--in  fact, all those who refuse to chant Nam-myoho-renge-kyo--are the  enemies of the Lotus Sutra, no matter how earnestly they may read  it. If you do not know your enemies, you will be deceived by them.  How I wish I could see you personally and talk to you about these  matters in detail! Whenever you see Sammi-bo or Sado-ko, who will  visit your area from Minobu, have them read this letter to you. Place  it in the custody of Myoe-bo. Those lacking in wisdom would no  doubt mock me or criticize this letter as mere clever words on my  part. Or they would compare me with others, saying, "This priest  could never match the Great Teacher Kobo or surpass the Great  Teacher Jikaku!" Consider those who say such things ignorant.

Nichiren

Written in the third month in the second year of Kenji (1276), cyclical  sign hinoe-ne, in the mountains of Hakiri Village in the Nambu area  of Kai Province.

 

 

I have received three hundred mon of coins from the wife of Abutsu-bo. Since both of you are of the same mind, have someone read this letter to you and listen to it together.

 

I have also received the unlined summer robe you sent to me here in the recesses of this mountain in Hakiri Village, Kai Province, all the way from the province of Sado where you live. The Hosshi chapter in the fourth volume of the Lotus Sutra states: "If there is one who, in his quest for the Buddha Way, shall throughout one kalpa join his palms and in my presence praise me with countless verses, because of this praise of the Buddha he will gain immeasurable benefit. But one who praises the bearers of this sutra will have blessings surpassing even that." This means that the benefit of making offerings to a votary of the Lotus Sutra in the evil age of the Latter Day of the Law surpasses that of serving in all sincerity as noble a Buddha as Shakyamuni with one's body, mouth and mind for an entire medium kalpa. Although this may seem unbelievable, you should not doubt it, because such are the Buddha's golden words.

 

The Great Teacher Miao-lo further clarifies this passage from the sutra by saying, "If there is one who troubles [a preacher of the Dharma], then his head will be split into seven pieces; if there is one who makes offerings [to the preacher], his good fortune will surpass that of the ten honorable titles." In other words, the benefit of making offerings to a votary of the Lotus Sutra in the Latter Day of the Law exceeds that of making offerings to a Buddha endowed with the ten honorable titles. On the other hand, one who persecutes a votary of the Lotus Sutra in the impure age will have his head broken into seven pieces.

 

I, Nichiren, am the most extraordinary person in Japan. The reason I say so is this. The seven reigns of heavenly gods I will set aside, and the five reigns of earthly gods are beyond my knowledge, but throughout the ninety reigns from the time of the first human emperor Jimmu until the present, or during the more than seven hundred years since the reign of Emperor Kimmei [when Buddhism was introduced to this country], no one has ever been so universally hated as Nichiren on account of either secular or Buddhist matters. Mononobe no Moriya burnt down temples and pagodas, and Kiyomori Nyudo had Todai-ji and Kofuku-ji temples destroyed, but the people of their clans did not harbor hatred toward them. Masakado and Sadato rebelled against the imperial court, and the Great Teacher Dengyo incurred antagonism from the priests of the seven major temples of Nara, but these men were not hated by priests, nuns, laymen and laywomen throughout the whole of Japan. In my case, however, parents, brothers, teachers and fellow priests - every single person from the ruler on down to the common people - treat me as if I were their parents' enemy, and show me more hostility than if I were a rebel or a robber.

 

Thus, at times I have been vilified by several hundred people; and at other times, besieged by several thousand, I have been attacked with swords and staves. I have been driven from my residence and banished from my province. Finally I twice incurred the regent's displeasure, being exiled once to Izu Province and again to Sado Island. When I was banished to Sado in the northern sea, I had neither provisions to sustain me nor even clothes as coarse as those made of wisteria vines to cover my body. The people there, both priests and laity, hated me even more than did the men and women of Sagami Province. Abandoned in the wilderness and exposed to the snow, I sustained my life by eating grass.

 

I felt as though I were personally experiencing the sufferings of Su Wu, who survived by eating snow while living in captivity in the land of the northern barbarians for nineteen years, or of Li Ling, who was imprisoned in a rocky cave on the shore of the northern sea for six years. I underwent this ordeal not because of any fault of my own but solely because of my desire to save all the people of Japan.

 

However, while I was in exile there, you and your husband Ko Nyudo, avoiding the eyes of others, brought me food by night. You were ready to give your lives for my sake without fearing punishment from the provincial officials. Therefore, although life in Sado was harsh, I was loath to leave, feeling as if my heart were being left behind, and I seemed to be pulled back with each step I took.

 

I wonder what karmic bonds we formed in the past. Just when I was thinking how mysterious it was, you sent your most precious husband as your messenger to this distant place. I thought it must be a dream or an illusion. Even though I cannot see you, I am convinced that your heart remains here with me. Whenever you yearn for me, Nichiren, look toward the sun which rises in the morning and the moon which appears in the evening. I will invariably be reflected in the sun and the moon. In the next life, let us meet in the pure land of Eagle Peak. Nam-myoho-renge-kyo.

 

Nichiren

 

The sixteenth day of the sixth month

 

Letter to Misawa

Please tell the people of Suruga that they should unite firmly in faith.

I have received your offerings of a hundred oranges, kelp, green laver, ogo and other produce which you took the trouble of sending to me in this remote mountainous place. I have also received the quilted robe made by Utsubusa-no-ama.

I have read your letter most attentively. Although the people who study Buddhism outnumber the dust particles of the earth, those who actually become Buddhas are fewer than the number of dust particles one can place on his fingernail. This the Lord Buddha Shakyamuni clearly states in the Nirvana Sutra. On reading it, I wondered why it should be so difficult, but after some thought, I realized the most plausible answer. Although one studies Buddhism, it is difficult to practice it correctly because of the foolishness of his mind, or because, even though one may be wise, he follows an evil teacher and fails to realize that he is being misled. Moreover, even though one may encounter a good teacher and the sutra of the true teaching and thereby learn the True Law, inevitably, at the time when he resolves to free himself from the sufferings of birth and death and attain Buddhahood, he will encounter the three obstacles and four devils, just as surely as a shadow follows the body and rain is accompanied by clouds. 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.

Let us leave the first six for now. The seventh is caused by the Devil of the Sixth Heaven. When a common mortal of the Latter Day of the Law is ready to attain Buddhahood, having realized the true meaning of all the Buddha’s teachings and understood the profound teaching of the Maka Shikan, this devil is greatly surprised. He says to himself, "This is most vexing. If I allow this person to remain in my domain, he will not only free himself from the sufferings of birth and death but lead others to enlightenment as well. Moreover, he will take over my realm and change it into a pure land. What shall I do?" The devil then summons all his underlings from the threefold world of desire, form and formlessness and tells them, "Each of you now go and harass that votary, according to your respective skills. If you should fail to make him abandon his Buddhist practice, then enter into the minds of his disciples, patrons and the people of his land and thus try to persuade or threaten him. If these attempts are also unsuccessful, I myself will go down and enter the mind and body of his sovereign to persecute that votary. Together, how can we fail to prevent him from attaining Buddhahood?"

I, Nichiren, have long been aware of all this, and therefore know how difficult it is for a common mortal of the Latter Day to become a Buddha in this lifetime. The sutras describe in many places how Shakyamuni Buddha attained enlightenment, and the obstacles he suffered because of the Devil of the Sixth Heaven seem absolutely unbearable. The fiendish acts of Devadatta and of King Ajatashatru were due solely to the workings of that devil. The Lotus Sutra says, "Since hatred and jealousy abound even during the lifetime of the Buddha, how much worse will it be in the world after his passing?" A common mortal like Nichiren would not be able to bear any of the Lord Buddha Shakyamuni’s sufferings for a single day or even for a single moment, let alone all the various persecutions which befell him during a period of more than fifty years. Moreover, it is taught that in the Latter Day of the Law, persecutions will be ten billion times greater than those in Shakyamuni’s day. I wondered how I could possibly withstand them. A sage, however, is said to be capable of predicting what will occur in the future. With regard to the three periods of past, present and future, and understanding of the future is the mark of a true sage. I, Nichiren, may not be a sage, but I have for some time known that Japan would in our day bring ruin upon itself [because of its attachment to heretical teachings].

I knew that if I dared to say this openly, then surely I must be the votary of the Lotus Sutra whom the Buddha prophesied would appear after his death and fulfill the Buddha’s teaching, "...how much worse will it be in the world after his passing?" But if though knowing what the future holds, I remained silent, I would be condemned to be born a mute or a stutterer in lifetime after lifetime. I myself would become a great enemy of the Lord Shakyamuni and a traitor to the ruler of Japan. After death, I would fall into the great citadel of the hell of incessant suffering. For years, therefore, I have continually admonished myself that, even though I might lack food or clothing, or be rebuked by my parents, brothers, teacher and friends, or be persecuted by the ruler and all the people, if I were going to waver even in the slightest on that account, I would have done better never to have spoken out in the first place.

Since the infinite past, I may have met the Lotus Sutra several times and set my heart on attaining enlightenment. However, while I may have been able to bear one or two minor difficulties, I must have given up when faced with a succession of great obstacles. In this life, I knew that if I were truly resolved to withstand the harshest trials, then I must speak out. This I did, and I encountered major persecutions one after another, just as the sutra predicts.

My resolution is now inflexible. Determined to endure any hardship, I have fulfilled the Buddha’s prediction, and I have no doubt [that I am the votary of the Lotus Sutra]. Now I am living here in these desolate mountains and forests. Even if you should abandon your faith in the Lotus Sutra, how could I regard as strangers people who, if only for a day or even for a moment, have helped me survive? Never have I cared what happens to me personally. I promised that no matter what might befall me, I would maintain my faith without regressing, and if I became a Buddha, I would lead all of you to enlightenment. You have less knowledge of Buddhism than I, and moreover, you are lay believers with lands, families and retainers. Therefore, it may be extremely difficult for you to sustain your faith throughout life. This is why I have always told you that because of your position, it would be better to feign ignorance of this teaching. No matter what may happen in the future, be assured that I will never forsake or neglect you.

As for my teachings, regard those before my exile to Sado as equivalent to the Buddha’s pre-Lotus Sutra teachings. I had thought that if the ruler of this country desired to govern well, he would summon the priests of the Shingon sect for an open debate with me, and that, on that occasion, I would reveal for the first time the true teaching of supreme importance. Before my exile, I withheld this teaching even from my disciples for fear that if I should tell them, even in confidence, they might inadvertently disclose it to the Shingon priests, who would then avoid the debate. This is why I refrained from revealing the true teaching to all of you as well.

Then on the night of the twelfth day of the ninth month in the eighth year of Bun’ei (1271), I was very nearly beheaded at Tatsunokuchi. From that time, I felt pity for my followers because I had not yet revealed the true teaching to any of them. With this in mind, I secretly conveyed my teaching to my disciples from the province of Sado. After the Buddha’s death, great scholars and teachers of Buddhism such Mahakashyapa, Ananda, Nagarjuna, Vasubandhu, T’ien-t’ai, Miao-lo, Dengyo and Gishin knew this teaching, but kept it in their hears and did not express it in words. The reason was that the Buddha had forbidden them to spread it, stating, "After my death, this great Law should not be revealed until the Latter Day of the Law arrives." I, Nichiren, may not be an envoy sent by the Buddha, but my appearance in this world coincides with the age of the Latter Day. Moreover, quite unexpectedly, I came to realize this teaching, which I now expound to prepare the way for a sage.

With the appearance of this teaching, all the teachings advocated by the scholars and teacher of Buddhism during the Former and Middle Days of the Law will be like stars after sunrise or an awkward apprentice beside a skilled craftsman. It is predicted that once this Law is revealed in this era, the Buddha images as well as the priests of the temples built in the Former and Middle Days will all lose their power to benefit people, and only this one great Law shall spread all over the world. Since all of you have a bond with this teaching, you should feel reassured.

Utsubusa came a long distance to visit me despite her advanced age, but since I was told that it was merely a casual visit on her way back from the shrine of her ancestors, I would not see her, although I pitied her greatly. Had I permitted her to see me, I would have been allowing her to commit slander against the Lotus Sutra. The reason is that all gods are subjects, and the Buddha is their lord. It is against even the code of society to visit one’s lord on the way back from calling on one of his subjects. Moreover, Utsubusa is a nun, a follower of the Buddha. She should have the Buddha foremost in mind. Because she made this and other mistakes as well, I refused to see her. She was not the only one, however. I refused to see many others who stopped by to visit me on their return from the hot spring resort at Shimone. Utsubusa is the same age that my parents would be. I feel deeply sorry to have disappointed her, but I want her to understand this point.

After you came here to see me the year before last, I received word - true or not, I do not know - that you were ill, and I wanted to send a messenger to inquire after you. However, my disciples said that much as they understood how I felt, they advised against it, as it might embarrass you. Therefore I abandoned the idea, acknowledging that such is the way of the world. I thought that if you were really ill, you would inform me, since you have always been sincere and faithful. I did not hear from you, however, so I myself deliberately refrained from inquiring after you, although I have been anxious about you all this time. Change is the way of all things, but last year and this year too the world has changed so greatly that I feared I might not be able to see you any more. Just when I was longing to hear from you, your letter arrived. Nothing could have given me greater pleasure. Please tell the Lady Utsubusa about all that I have written here.

I would like to explain further about my teaching, but this letter is already too long. Earlier I mentioned the Zen, Nembutsu and Ritsu sects. However, of the many sects of Buddhism, Shingon is the very teaching which brought ruin upon China and will destroy Japan as well. Not only were six priests - Shan-wu-wei, Chin-kang-chih and Pu-k’ung of China, and Kobo, Jikaku and Chisho of Japan - confused as to the relative superiority of the Lotus Sutra and the three sutras of Dainichi, but also the first three made false objects of worship representing the two worlds and misled people to believe that these mandalas had originated in India. Being so deceived, the latter three priests learned the doctrines of Shingon, brought them to Japan and spread them throughout the land, from the ruler down to the common people. Emperor Hsuan-tsung of China lost his empire because of the Shingon doctrines, and our country is also steadily declining. The retired eighty-second emperor, Gotoba, was robbed of his power by the Kamakura government despite Bodhisattva Hachiman’s oath to protect one hundred successive rulers. This misfortune was solely the result of the prayers offered by eminent priests who followed the three Shingon priests - Kobo and the others - on behalf of the imperial court. These evil prayers "returned to the originators."

Because the Kamakura shogunate attacked the evil doctrine of Shingon and its evil men, it might have ruled our land for eighteen generations more, in accordance with the oath of Bodhisattva Hachiman. However, it has now turned to the men of the same evil doctrine it once opposed. Therefore, as Japan no longer has a ruler worthy of protection, Bonten, Taishaku, the gods of the sun and moon, and the Four Heavenly Kings have replied to this slander by ordering a foreign country to invade Japan. They have also dispatched the votary of the Lotus Sutra as their envoy. The ruler, however, does not heed his warnings. On the contrary, he sides with the evil priests, thus creating chaos in both religious and secular realms. As a result, he has become a formidable enemy of the Lotus Sutra. And as his slander has long continued, this country is on the verge of ruin.

Today’s epidemic is no less than the harbinger of defeat in a great war which is to come. How pitiful! How tragic!

Nichiren

The twenty-third day of the second month
 

Letter to Myomitsu Shonin

- Myomitsu Shonin Goshosoku -

I have received the five kan of blue-duck coins you sent.

The first of the five precepts is not to take life, and the first of the six paramitas is that of almsgiving. The ten good precepts, the two hundred and fifty precepts, the ten major precepts and all the other rules of conduct begin with the prohibition against the taking of life.

Every being, from the highest sage on down to the smallest mosquito or deer fly, holds life to be its most precious possession. To deprive a being of life is to commit the gravest kind of sin.

When the Buddha appeared in this world, he made compassion for living beings his basis. And as an expression of compassion for living beings, not to take life and to provide sustenance for the living are the most important precepts.

In providing another with sustenance, one obtains three kinds of benefits. First, one sustains one's life. Second, one brings color to one's face. Third, one gains strength.

"To sustain one's life" means that one is born in the human or heavenly realms and receives the karmic reward of long life. When he becomes a Buddha, he manifests himself as a Dharma-body Tathagata, whose body is as vast as space.

Because he "gains strength," having been born in the human or heavenly realms, he becomes a person of virtue and influence, attracting many followers. When he becomes a Buddha, he manifests himself as a bliss-body Tathagata, dwelling on a lotus pedestal where he shines like the full moon when it appears in a clear sky on the fifteenth night of the eighth month.

And because "he brings color to his face," having been born in the human or heavenly realms, he acquires the thirty-two features and becomes as lovely and striking as a lotus flower. When he becomes a Buddha, he displays himself as a manifested-body Tathagata, like Shakyamuni Buddha.

If we inquire into the origin of Mount Sumeru, we find that it began with a single speck of dust, and likewise the great ocean began with a single drop of dew. One added to one becomes two, two becomes three, and so on to make ten, a hundred, a thousand, ten thousand, a hundred thousand, or an asogi. Yet one is the mother of all.

As for the beginning of Buddhism in the country of Japan: after the seven generations of heavenly gods and the five generations of earthly gods, the hundred reigns of human sovereigns began, the first of whom was called Emperor Jimmu. In the time of the thirtieth sovereign following Jimmu, Emperor Kimmei, the Buddhist scriptures were introduced to Japan from the kingdom of Paekche, along with a statue of Shakyamuni, the lord of teachings, as well as priests and nuns.

Then Prince Shotoku, the son of Emperor Yomei, began to study the Buddhist writings. He had a copy of the Lotus Sutra brought from China, wrote a commentary on the text, and endeavored to propagate its teachings.

Later, in the time of the thirty-seventh sovereign, Emperor Kotoku, the Administrator of Monks Kanroku introduced the Sanron and Jojitsu sects from the kingdom of Silla to Japan. And during the same period the priest Dosho introduced the Hosso and Kusha sects from China, and a priest named the Preceptor Shinjo introduced the Kegon sect.

In the reign of the forty-fourth sovereign, Empress Gensho, a holy man from India introduced the Dainichi Sutra, and in the time of the forty-fifth sovereign, Emperor Shomu, the priest Ganjin came from China, introducing the Ritsu sect to Japan. At the same time, he brought with him copies of the Hokke Gengi, Hokke Mongu, Maka Shikan, Jomyo Sho, and other works of the T'ien-t'ai school. But he did not propagate the teachings of the Shingon and Hokke [Tendai] schools.

In the reign of the fiftieth sovereign, Emperor Kammu, there was a young priest named Saicho, who was later to be known as the Great Teacher Dengyo. Before going to China, he spent fifteen years studying on his own the writings and commentaries of the Shingon and Tendai schools. Later, in the seventh month of the twenty-third year of the Enryaku era (804), he sailed for China. He returned to Japan in the sixth month of the following year, and thereafter instructed several dozen learned priests of the seven major temples of Nara in the teachings of the Tendai and Shingon sects.

Four hundred years have passed since then. In all, it has been more than seven hundred years since Buddhism was first introduced to Japan. During that time, there have been persons who urged the populace to call upon the name of Amida, to call upon the name of Dainichi, or to invoke the name of Shakyamuni. But there has never been anyone who urged them to chant Nam-myoho-renge-kyo, the daimoku of the Lotus Sutra.

And this does not apply to Japan alone. In India, in the thousand years following the death of the Buddha, there were great scholars such as Mahakashyapa, Ananda, Ashvagosha, Nagarjuna, Asanga and Vasubandhu who worked to propagate Buddhism throughout the five regions of India. And in the first several hundred years after Buddhism was introduced to China, people such as Kashyapa Matanga, Chu-fa-lan, the Learned Doctor Kumarajiva, Nan-yueh, T'ien-t'ai and Miao-lo wrote commentaries and expounded the teachings of the sutras. But none of these persons ever urged that the daimoku of the Lotus Sutra be chanted in the same manner as the name of Amida. They only chanted it themselves, or, when lecturing on the Lotus Sutra, the lecturer himself alone recited it.

The teachings of the eight sects and the nine sects differ from one another, yet generally speaking, we find that in the majority of cases, the founders and leaders of these sects recited the name of Amida. Next in number were those who recited the name of Bodhisattva Kannon, and next those who invoked the name of Shakyamuni Buddha, followed by those who called upon the name of Dainichi, Yakushi, or others. But for some reason there were none who chanted the daimoku of the Lotus Sutra, the very heart and core of the Buddha's entire lifetime of teachings.

You should inquire very carefully into the reason why this was so. A renowned physician, for example, though he discerns the causes of all kinds of illnesses as well as the relative efficacy of various medicines, nevertheless refrains from indiscriminately applying the most powerful medicine but instead employs other medicines, depending upon the nature of the illness. Thus perhaps it was because, during the two thousand years of the Former and Middle Days of the Law following the death of the Buddha, the sickness of delusion had not yet become critical, and therefore no one urged that the five characters of Myoho-renge-kyo, the finest medicine in all the Buddha's lifetime of teachings, be applied. But now we have entered the Latter Day of the Law, and people are all suffering from grave illness. This illness can hardly be cured by such minor medicines as invocations to Amida, Dainichi or Shakyamuni.

Though the moon is beautiful, the full splendor of its light can only be seen in autumn. Though the cherry blossoms are lovely, they open only in spring. All things are regulated by the time. And since that is so, may we not suppose that, during the two thousand years of the Former and Middle Days of the Law, the time had not yet come for the daimoku to spread?

However, it is the messengers of the Buddha who propagate his teachings. And these disciples of the Buddha have different doctrines that they received from him. Thus, the scholars who appeared during the thousand years of the Former Day of the Law and the teachers who appeared during the thousand years of the Middle Day of the Law were in most cases men who had been entrusted with Hinayana or provisional Mahayana doctrines or with the theoretical teaching of the Lotus Sutra or other ancillary doctrines. Bodhisattva Jogyo, who is entrusted with the daimoku, the core of the essential teaching, had not yet made his advent in the world.

But now he will appear in the Latter Day of the Law and propagate the five characters of Myoho-renge-kyo to all the nations and to all the people of the world. Surely it will spread in the same way that the invocation of Amida's name has spread throughout Japan at the present time.

I, Nichiren, am not the founder of any sect, nor am I a latter-day follower of any older sect. I am a priest without precepts, neither keeping the precepts nor breaking them. I am an ordinary creature like an ox or a sheep, divorced from both the possession of wisdom and the absence of it.

Why did I first begin to chant as I do? Bodhisattva Jogyo is the one destined to make his advent in this world to propagate the five characters of Myoho-renge-kyo. But before he had even appeared, I began, as though speaking in a dream, hardly knowing what I was doing, to chant the words Nam-myoho-renge-kyo, and so I chant them now. In the end, is this a good thing I do, or a bad thing? I do not know, nor can anyone else tell for certain.

But when I reverently open the Lotus Sutra and peruse it, I see that even the bodhisattvas Monju, Miroku, Kannon and Fugen, who had reached the stage of togaku, were scarcely able to uphold so much as a single phrase or verse of this sutra, because the sutra itself states that it can "only be understood and shared between Buddhas."

The Kegon Sutra represents the first exposition of the sudden teaching preached immediately following the Buddha's enlightenment, a sutra embodying the complete and perfect teaching, yet it was entrusted to the four bodhisattvas, including Dharma Wisdom, to expound. The Hannya sutras, though not on the same level as the Kegon Sutra, nevertheless represent the loftiest among the other sutras that the Buddha had preached thus far. And yet Subhuti was the one entrusted with the task of expounding them.

Only the Lotus Sutra represents the wonderful teaching preached directly from the golden mouth of Shakyamuni Buddha, who is perfectly endowed with the three bodies. Therefore even the bodhisattvas Fugen and Monju were hardly able to expound so much as a single phrase or verse of it. How much more difficult then must it be for us, who are no more than common mortals living in the Latter Day of the Law, to embrace in our own persons even one or two words of this sutra!

Because the founders of the various sects read and lectured on the Lotus Sutra, their respective disciples all assumed that their own teacher had grasped the heart of the Lotus Sutra. However, if we look carefully into the essence of the matter, we find that the Great Teacher Tz'u-en read the Lotus Sutra while making the Jimmitsu Sutra and the Yuishiki Ron his teachers, and the Great Teacher Chia-hsiang read the Lotus Sutra while making the Hannya sutras and the Chu Ron his teachers. Men like Tu-shun and Fa-tsang read the Lotus Sutra while making the Kegon Sutra and the Jujubibasha Ron their teachers. And Shan-wu-wei, Chin-kang-chih and Pu-k'ung read the Lotus Sutra while making the Dainichi Sutra their teacher. All these men thought that they had read the Lotus Sutra. But in fact they had not read so much as a single phrase or verse of it.

In the end, as the Great Teacher Dengyo put it, "Even though he praises the Lotus Sutra, he destroys its heart." They were like non-Buddhist believers who, though they read the Buddhist sutras, interpret them to be the same as the non-Buddhist teachings; or like bats which, in their blindness, mistake day for night. Or they were like a red-faced man who, looking into a clear mirror, supposes that the whole mirror has turned red, or like a round-faced man who, seeing his reflection in a narrow sword blade, thinks that his face has become long and narrow.

But I, Nichiren, am different from such persons. I firmly uphold the teaching that the Lotus Sutra is supreme among all the sutras that the Buddha "has preached, now preaches and will preach." Moreover, I chant the daimoku, which is the heart and core of the entire sutra, and I urge others to do likewise. [When one does so,] he will be like mugwort growing in a field of hemp or wood marked with a carpenter's inking line. Though the mugwort and the wood may not be straight to begin with, they will as a matter of course become so.

In the same way, one who chants the daimoku as the Lotus Sutra teaches will never have a twisted mind. For you must know that, unless the mind of the Buddha enters into our body, we cannot in fact chant the daimoku.

The Buddhist teachings that have been disseminated by other persons are in all cases those that they have learned and received from their respective teachers. It is like the case of the fiefs possessed by the shogun's immediate vassals of the estates administered by the stewards in the various provinces. Though their lands may measure no more than one or two cho, they in all cases received them through the favor of the late shogun. How much more indebted to him are persons whose holdings measure a hundred cho, a thousand cho, a whole province or two whole provinces!

One who carries on the doctrines of a good teacher is called a worthy man. One who realizes the truth for himself without the aid of a teacher is called a sage. In the lands of India, China and Japan since the passing of the Buddha, there have been two sages. They were T'ien-t'ai and Dengyo. These two men deserve to be called sages.

They also deserve to be called worthy men. The Great Teacher T'ien-t'ai carried on the doctrines of Nan-yueh; in that sense he was a worthy man. But he also realized the supreme vehicle of Buddhahood by himself at the place of meditation; in this sense he was a sage.

Similarly, the Great Teacher Dengyo received instruction in the Shikan teachings and the great precepts of perfect and immediate enlightenment from his teachers Tao-sui and Hsing-man. In that sense he was a worthy man. But even before he journeyed to China, while still in Japan, he had already understood and mastered all the doctrines of the Shingon and Shikan sects without the aid of a teacher, and had come to realize that the wisdom of the Tendai sect surpassed that of the six sects or the seven sects. In this sense he was a sage.

So it is that one of the Confucian classics declares: "Those who are born with an understanding of this are the highest." (By "highest" is meant the sage.) "Those who study and thereby reach this understanding are the next." (By "next" is meant the worthy man.) And one of the Buddhist sutras contains the passage, "In my religious practices, I am without the aid of a teacher."

Shakyamuni, the lord of teachings, is the foremost sage of this saha world. T'ien-t'ai and Dengyo were both sages as well as worthy men. Ashvaghosha, Nagarjuna, Asanga, Vasubandhu, Lao Tzu and Confucius were all both sages and worthy men, either of the Hinayana teachings, the provisional Mahayana teachings, or of non-Buddhist teachings; however, none of them was a sage or worthy man of the Lotus Sutra.

Now I, Nichiren, am neither a sage nor a worthy man; I neither adhere to the precepts nor am I without precepts; I neither possess wisdom nor lack it. Nevertheless, I was born some 2,220 years after the passing of the Buddha, in the last five-hundred-year period, when the daimoku of the Lotus Sutra is destined to spread. And before any other person of the various sects--whether here in Japan or in the far-off lands of India and China--could begin the invocation of the daimoku, I began chanting Nam-myoho-renge-kyo in a loud voice and have continued to do so for more than twenty years.

During that time, I have been cursed and beaten, and at times have sustained injury. Twice I have been exiled, once I was condemned to death, and the other great trials that I have suffered are too numerous to mention; I have been like a soybean plunked into a large pot of boiling water or a big fish in a tiny puddle.

The Lotus Sutra says: "Since hatred and jealousy toward this sutra abound even during the lifetime of the Buddha, how much worse will it be in the world after his passing!" It also states: "In the world at that time the people will be full of hostility, and it will be extremely difficult to believe." And it says: "There will be many ignorant people who will curse and speak ill of us," and "They will attack us with swords and staves, and with rocks and tiles,... again and again we will be banished."

If I, Nichiren, had not been born in the land of Japan, then these passages of the sutra would have been mere words on the Buddha's part--empty of all significance. They would have been like blossoms that open but form no fruit, or like thunder that rumbles but never ushers in rain. These golden words of the Buddha would have been in vain, and the Lotus Sutra, which speaks honestly, would have been found to incorporate great falsehoods. When I consider all this, it seems to me that I must be the equal of the sages T'ien-t'ai and Dengyo, and that I stand above Lao Tzu and Confucius.

In this entire country of Japan, I am the only person who has chanted Nam-myoho-renge-kyo. I am like the single speck of dust that marks the beginning of Mount Sumeru or the single drop of dew that spells the start of the great ocean. But then two people, three people, ten people, a hundred people will join in chanting it, until it spreads to one province, two provinces, and all the sixty-six provinces of Japan, and reaches the two islands of Iki and Tsushima as well. Those persons who have spoken slanderously of me will in time chant in the same way; and everyone from the ruler on down to the multitude of common people will, as described in the Jinriki chapter of the Lotus Sutra, chant Nam-myoho-renge-kyo with a single voice. Though the trees may desire to be still, the wind will not cease to blow; though we may wish spring to linger, it must give way to summer.

Though the people of Japan think highly of the Lotus Sutra, because of their animosity toward me, the priest Nichiren, they refuse to chant Nam-myoho-renge-kyo. But when the invaders from the great kingdom of the Mongols strike once or twice again as they did at Iki and Tsushima, attacking and killing the men and taking the women prisoner, battling their way as far as the capital Kyoto and the city of Kamakura, seizing the sovereign himself, along with his high ministers and hundred officials, flinging them in the dirt before their oxen and horses, and kicking and violently abusing them--how then will the people of Japan be able to keep from chanting Nam-myoho-renge-kyo?

In the past, I was struck several times in the face with the fifth scroll of the Lotus Sutra, but I felt no resentment at it. In fact, I was actually delighted. For to be attacked in the manner described in the Fukyo chapter, to suffer assault as predicted in the Kanji chapter, to is a great honor indeed.

But how vexing such attacks must be to Bonten, Taishaku, the gods of the sun and moon and the Four Heavenly Kings, who inscribed an oath in the presence of the Buddha that they would not permit evil men to strike the votary of the Lotus Sutra! It would be no small matter if those who slander me were to incur no punishment from Heaven in their present body. So those deities [who fail to punish them] will not only be destroyed throughout past, present and future, but even now are surely being called upon to account to the Buddha for their actions. And when that happens, it will be no fault of Nichiren's! Rather, by siding with those priests who slander the Law, they are summoning disaster upon themselves.

In view of all this, your sincerity in sending a gift of five stings of blue-duck coins whenever the opportunity arises truly entitles you to be known as one who propagates the daimoku of the Lotus Sutra in Japan. As first one person, then two persons, then a thousand, ten thousand, a hundred thousand and then all the people throughout the country come to chant the daimoku, before you know it their blessings will accumulate in your person. Those blessings will be like the drops of dew that gather to form the great ocean or the specks of dust that pile up to become Mount Sumeru.

The ten demon daughters in particular have vowed to protect those who recite the daimoku of the Lotus Sutra; it would follow from this that these goddesses must look upon you, Myomitsu Shonin, and your wife as a mother looks upon an only child. They will prize you as a yak cherishes its own tail, and watch over you day and night. How reassuring!

There is much more that I would like to say, but I do not have time to go into detail. Please explain these things carefully to your wife. I do not write these words merely to flatter.

The more gold is heated in the flames, the brighter will be its color; the more a sword is whetted, the sharper it will become. And the more one praises the blessings of the Lotus Sutra, the more his blessings will increase. Bear in mind that the twenty-eight chapters of the Lotus Sutra contain only a few passages elucidating the truth, but a great many words of praise.

Nichiren

The fifth day of the intercalary third month

 

I have received the one kan of coins which you sent me and respectfully reported it in the presence of Myoho-renge-kyo.
 
The country of Japan is located in Jambudvipa to the south of Mount Sumeru. Jambudvipa measures seven thousand yojana in both length and breadth. In it there are eighty-four thousand countries, namely, the five regions of India, sixteen major kingdoms, five hundred intermediate kingdoms, and ten thousand minor kingdoms, as well as countless smaller countries like scattered grains of millet and islands like particles of dust. All of these lands lie in the great ocean like fallen leaves floating here and there on a pond. Our country of Japan is a small island in the great sea. It was once so small that it would disappear from sight when the tide rose - becoming barely visible only when the tide ebbed - until the two deities enlarged it to its present size. Its first human ruler was a great emperor named Jimmu. For some thirty reigns after him, neither a Buddha nor sutras nor priests existed in this country, only ordinary people and gods. Because there was no Buddhism, the people neither knew of hell nor aspired to the pure land. Even when death parted them from their parents or siblings, they had no idea what would become of the deceased. They must have thought of death as something like the vanishing of dew or like the setting of the sun and moon.
 
Then, during the reign of the thirtieth emperor, the great ruler Kimmei, King Songmyong of Paekche, a state northwest of Japan, sent to this country a gilded bronze image of Shakyamuni Buddha, a set of sutras expounded by that Buddha, and several priests who were to read them to the people. However, the Buddha was a statue and not a living person, and the sutras bore no resemblance to non-Buddhist writings. The priests spoke, but no one could understand what they preached. Moreover, their appearance was neither that of men nor of women. For all these reasons, the people were doubtful and dismayed. The ministers of the left and the right met in the emperor's presence and discussed the matter from various angles. The opinion prevailed that Buddhism should not be adopted, so the statue of the Buddha was discarded and the priests were imprisoned.
 
Then, on the fifteenth day of the second month in the second year of Emperor Bidatsu's reign, Prince Shotoku, son of Emperor Yomei, faced east and chanted "Namu Shakyamuni Buddha," whereupon the Buddha's relics materialized in his hand. In the sixth year of Emperor Bidatsu's reign, the prince read and recited the Lotus Sutra. Since then more than seven centuries have passed and more than sixty emperors have reigned, and Buddhism has gradually spread throughout Japan. Among the sixty-six provinces and the two islands, there is no place where it has not reached. In every province, every district, and every town, village, and hamlet, Buddhist halls, pagodas, and temples have been built, and Buddhism now dwells in 171,037 places. Men of wisdom as brilliant as the sun and moon have spread Buddhism in generation after generation, and worthy men who shine like the myriad stars fill every province. For their own sakes, they practice Shingon, the Hannya sutras or the Ninno Sutra, or chant the name of Amida Buddha, or believe in Kannon, Jizo or the three thousand Buddhas, or read and recite the Lotus Sutra. But when they encourage the practice of ignorant priests and lay people, they merely say: "Just chant 'Namu Amida Butsu.' Suppose a woman has a baby. If the child falls into a moat or a river, or if he is lonely, he will cry 'Mother! Mother!' Hearing this, the mother will never fail to set everything else aside and come to his aid. The same holds true with Amida Buddha. We are infants and he is our mother. So, if you fall into the pit of Hell or the moat of Hunger, just chant 'Namu Amida Butsu,' and he will never fail to come save you - just as an echo follows a sound." This is what all these men of wisdom have always taught. Therefore, our country of Japan has long since followed the custom of chanting that phrase.
 
Now I, Nichiren, am neither a resident of the capital, the center of the country, nor the son of a general on the frontiers. I am merely the son of a commoner and come from a remote province. But I chant Nam-myoho-renge-kyo, which not a single person in Japan has ever chanted during the past more than seven hundred years. Next, I have declared that to chant the name of Amida Buddha as people do, revering him as they would their parents, the sun and moon, or their lords, feeling as though they had found a ship on which to make a crossing or found water when they were thirsty or food when they were hungry, creates the karma that will cause them to fall into the hell of incessant suffering. They were therefore as startled and resentful as if stones had been cooked in with their food, as if their horse had stumbled over a rock and bolted, as if a gale had begun to blow while they were crossing a body of water, as if a great fire had broken out in a populated area, as if they had suddenly been attacked by an enemy, or as if a harlot had become an empress.
 
However, for twenty-seven years, from the twenty-eighth day of the fourth month in the fifth year of Kencho (1253) up until now, the eleventh month of the second year of Koan (1279), I have not once retreated but continued to speak out all the more strongly - just as the moon waxes or as the tide rises. At first, when I, Nichiren, alone chanted the daimoku, those who saw me, met me, or heard me stopped up their ears, glared at me with furious eyes, contorted their mouths, clenched their fists, and ground their teeth. Even my parents, brothers, teachers and friends became my enemies. Then the steward and the lord of the manor where I lived turned against me. Later the whole province was in an uproar, and eventually the entire populace grew alarmed. Meanwhile, some people began to chant Nam-myoho-renge-kyo either to mimic or to mock me, or seemingly out of faith, or seemingly to disparage me. Now one tenth of the people in Japan chant only Nam-myoho-renge-kyo. The remaining nine tenths are those who chant both the daimoku and Amida Buddha's name, those who are wavering between the two, and those who chant only the Nembutsu. People of this last group revile me as though I were an enemy of their parents or their lord, or a sworn foe from a past existence. Heads of villages, districts, and provinces hate me as though I were a traitor.
 
As I continued to proclaim my teaching in this way, I was driven out of place after place, forced to move on throughout Japan like a log adrift on the sea at the wind's mercy, or like a tiny feather that soars high into the air and then hovers about, now rising, now falling. At times I was thrashed, arrested, wounded, or exiled far away. At times my disciples were killed or I myself was banished. Then, on the twelfth day of the ninth month in the eighth year of Bun'ei (1271), I incurred the wrath of the government and was subsequently exiled to the northern island province of Sado.
 
Though I had never violated the secular laws even in the slightest, the authorities accused me, saying, "This priest has gone so far as to declare that the late lay priests Saimyo-ji and Gokuraku-ji have fallen into hell. He is worse than a traitor." They were about to behead me at a place called Tatsunokuchi in Kamakura in Sagami Province, but then they apparently reconsidered, thinking: "True, his crime is indeed heinous, but he is a votary of the Lotus Sutra nonetheless. If we kill him rashly, there is no telling what disaster might occur. On the other hand, if we leave him on a remote island, he will surly perish of some cause or other. Not only is he hated by the ruler, but the common people all regard him as they would an enemy of their parents. He will probably be killed or die of hunger either on his way to Sado or after he has arrived in that province." Thus they decided to dispose of me in this way.
 
However, possibly due to the protection of the Lotus Sutra and the Ten Goddesses, or perhaps because Heaven realized my innocence, although many of the islanders hated me, there was an old man named Nakaoki no Jiro Nyudo [who befriended me]. He was as wise as he was advanced in years, and he enjoyed robust health and commanded the esteem of the local people. Probably because this venerable man said of me, "This priest can be no ordinary person," his sons did not strongly resent me. Since most of the other people were in the service of the retainers of the Nakaoki family, they too made no attempt to harm me on their own authority and carefully obeyed the government's instructions.
 
Though water may be muddied, it will become clear again. Though the moon may hide behind the clouds, it will surely reappear. Similarly, in time my innocence became apparent, and my predictions proved not to have been in vain. Perhaps on that account, although the members of the Hojo family and influential lords insisted that I should not be pardoned, I was finally released from my sentence of exile at the sole decision of Regent Hojo Tokimune and returned to Kamakura.
 
I, Nichiren, am the most loyal subject in all of Japan. I do not believe that there has ever been, nor ever will be, anyone who can equal me in this respect. The reason I say so is as follows. When the great earthquake struck during the Shoka era (1257-1259) and the huge comet appeared in the first year of Bun'ei (1264), a number of wise men, both Buddhist and non-Buddhist, performed divinations, but they could neither determine the causes of these disasters nor foretell what was to come. As for me, Nichiren, I secluded myself in a scripture library, and after pondering the texts, I concluded that because the people revere the priests of provisional Mahayana and Hinayana teachings such as Shingon, Zen, Nembutsu, and Ritsu, and make light of the Lotus Sutra, Bonten and Taishaku would rebuke them by ordering a country in the west to attack Japan. I submitted a written warning to this effect to the late lay priest Saimyo-ji. People of all religions scoffed at it and dismissed it, but nine years later, in the fifth year of Bun'ei (1268), an official declaration arrived from the great Mongol Empire announcing its intention to attack Japan. Because my prediction had thus come true, the Nembutsu believers, Shingon teachers, and others resented me and plotted against my life.
 
To give an analogy, in China, among the concubines of Emperor Hsuan-tsung, there was a beautiful woman known as the Lady of the Shang-yang Palace. She was the greatest beauty in the empire. The emperor's consort, Yang Kuei-fei, saw her and thought, "If she is allowed to serve near the emperor, she will surely steal his favor away from me." So she forged an imperial edict and had the lady's parents and brothers either banished or executed. The lady herself was imprisoned and tortured for no less than forty years.
 
My own case is similar to this. "If Nichiren's warnings become widely known, the government will have to ask him to pray for the defeat of the great Mongol Empire. And if Japan should in fact be victorious, he will become the foremost priest in this country. We, on the other hand, will lose our influence and prestige." So thinking, perhaps the priests of the other sects brought false charges against me. Unaware of their motives, the regent believed their words and is now about to bring the nation to ruin.
 
In a similar way, the second emperor of the Ch'in dynasty of China, instigated by Chao Kao's slanderous tongue, had Li Ssu executed, and later he himself perished at the hands of Chao Kao. And Emperor Daigo of Japan, prompted by the slanderous words of the minister of the left, Fujiwara no Tokihira, banished the minister of the right. Afterward the emperor fell into hell.
 
The present regent is just like these two emperors. He believes the words of the Shingon teachers, the Zen sect, the Ritsu priests, those who observe the precepts and the Nembutsu priests, all of them enemies of the Lotus Sutra, and treats me, Nichiren, with animosity. Although I am of lowly birth, I embrace the Lotus Sutra, which Shakyamuni, Taho, all the Buddhas of the ten directions, Bonten, Taishaku, the gods of the sun and moon, the Four Heavenly Kings, the dragon deities, Tensho Daijin, and Bodhisattva Hachiman protect and treasure, just as people treasure and are unwilling to part with their eyes, as the heavenly gods revere Taishaku, or as a mother loves her child. Therefore, all these Buddhas and gods will punish those who persecute the votary of the Lotus Sutra, even more severely than one would chastise an enemy of his parents or than the government punishes rebels.
 
Now you two are the late Jiro Nyudo's son and daughter-in-law. It is perhaps because you are the son and daughter-in-law of so profoundly wise a man that, following in his footsteps, you not only believe in the Lotus Sutra, which the ruler of the country himself rejects, but also provide for the votary of the Lotus Sutra, each year bringing me offerings and traveling a thousand ri to see me. Moreover, on the thirteenth anniversary of the death of your infant daughter, you erected a sixteen foot sotoba with the seven characters Nam-myoho-renge-kyo inscribed on it. When the north wind blows, it is said, fish in the southern sea who are touched by it will be released from their sufferings; and when the wind comes from the east, birds and deer in the western mountains who come in contact with it will escape from the path of Animality and be born in the inner court of the Tushita Heaven. How much greater still will be the blessings of those human beings who rejoice at this sotoba, touch it with their hands, or gaze upon it with their eyes! I believe that because of the benefit derived from your erecting this sotoba, your deceased parents must be illuminating the pure land as brilliantly as would the sun and moon in the heavens. Furthermore, you yourselves, their filial son and his wife, as well as your children, will live to be one hundred and twenty, and after death, you will be with your parents in the pure land of Eagle Peak. You should consider this to be as certain as the fact that the moon is reflected in clear water, or that a hand drum produces a sound when struck. Should you erect any sotobas in the future, be sure to have the daimoku of the Lotus Sutra inscribed on them as well.
 
Written at Mount Minobu
 
Nichiren
 
The thirtieth day of the eleventh month in the second year of Koan (1279), cyclical sign tsuchinoto-u
 
To the wife of Nakaoki Nyudo
 

 

Letter to Nichimyo Shonin
 
Once there was a person named Gyobo Bonji. He traveled from country to country for twelve years in search of the teachings of a Buddha. In those days none of the three treasures -- the Buddha, the Law and the Priesthood -- had yet appeared. Nevertheless, Bonji continued his quest for Buddhism as desperately as a thirsty man seeks water or as a starving person looks for food. One day a Brahman came to him and said, "I possess a verse of the sacred teaching. If you are a true seeker of Buddhism, I will impart it to you." Bonji beseeched him to do so. The Brahman said, "To prove your sincerity, first peel off your skin for parchment, break off one of your bones for a writing brush, grind up its marrow for pigment, and draw your blood to mix the ink. If you are willing to do all this, I will teach you the Buddha’s verse."

Bonji was overjoyed. He peeled off his skin, dried it and made parchment of it. When he had done all the things demanded of him just as he had been told, the Brahman suddenly vanished. Bonji bewailed his fate, now gazing up to heaven, now flinging himself to the ground. The Buddha, feeling his sincerity, emerged from beneath the earth and taught him: "Practice that which accords with the Law; do not practice that which contradicts it. One who practices the Law will dwell in peace and security both in this life and the next." The moment Bonji heard this, he became a Buddha. This teaching consists of twenty Chinese characters.
 
Once [in one of his previous existences] when Shakyamuni was a wheel-turning king engaged in bodhisattva practice, he revered an eight-character phrase which stated: "He who is born is destined to die. To extinguish this cycle is to enter the joy of nirvana." As an offering to the eight characters, he transformed his own body into a thousand burning candles. Moreover, he inscribed those characters on stone walls and main roads so that those who read them would arouse the aspiration for enlightenment. The light of those candles reached as high as the Trayastrimsha Heaven, where it served as illumination for Taishaku and the other deities.
 
In another past existence Shakyamuni was carrying out bodhisattva austerities in search of Buddhism. One day a leper said to him, "I possess the true teaching which consists of twenty characters. If you will massage my leprous body, embrace and lick it, feeding me two or three pounds of your own flesh every day. I will impart the teaching to you." Shakyamuni did exactly as the leper said. As a result, he obtained the twenty-character teaching and attained Buddhahood. The teaching went, "The Tathagata is enlightened to the truth of nirvana, and has forever freed himself from the sufferings of birth and death. Anyone who wholeheartedly listens to him will surely obtain immeasurable happiness."
 
There was once a person called Sessen Doji who lived in the Snow Mountains. Although he had mastered all non-Buddhist teachings, he had not yet encountered Buddhism. Then, one day, he happened to hear a terrifying demon recite a verse which began: "All is changeable, nothing is constant. This is the law of birth and death." The demon, however, spoke only the first eight characters of the verse, leaving the rest unsaid. Although Sessen Doji was exceedingly glad to have heard the first eight characters, he felt as though he had been given only half the wish-granting jewel. It was like a plant which flowers but bears no fruit. When he asked for the remaining eight characters, the demon replied, "I have had nothing to eat for several days. I am too dazed with hunger to preach the remaining eight characters. First give me some food!" Doji asked, "What do you eat?" The demon answered, "I feed on the warm flesh and blood of human beings. Though I can fly anywhere throughout the four continents in the space of a moment, I can obtain no warm flesh and blood. Human beings are protected by heaven, so I cannot kill them unless they commit evil."
 
Sessen Doji said, "I will make you an offering of my own body, so teach me the remaining eight characters." The demon said, "You are a cunning fellow, aren’t you? Surely you are trying to deceive me." Doji replied, "If one is offered gold and silver in exchange for tiles and stones, should he not accept it? If I die to no purpose on this mountain, then my body will be devoured by kites, owls, wolves and tigers, and will bring me no benefit whatsoever. On the other hand, if I give my life for the remaining eight characters, it will be like exchanging filth for food."
 
The demon was still suspicious. Doji assured him, saying, "I have guarantors to vouch for my honesty. Like the Buddhas of ages past, I call upon Bonten, Taishaku, the gods of the sun and the moon and the Four Heavenly Kings to be my witnesses." Finally the demon consented to impart the second half of the verse. Doji removed his deerskin garment and spread it out for the demon to sit upon. Then he knelt down and joined his palms together in supplication, begging the demon to be seated. The fierce demon complied and began to recite, "Extinguishing the cycle of birth and death, one enters the joy of nirvana." When Doji had learned the entire verse, he inscribed it on trees and stones. This completed, he cast himself into the demon’s mouth. Doji was actually Shakyamuni in one of his past existences, while the demon was Taishaku in disguise.
 
Bodhisattva Yakuo burnt his elbows for seventy-two thousand years as an offering to the Lotus Sutra. Bodhisattva Fukyo was for many years abused, humiliated, beaten and stoned by countless monks, nuns, laymen and laywomen because he venerated them by uttering the twenty-four characters which read: "I deeply respect you. I would not dare despise you or be arrogant, for you will all practice the bodhisattva way and surely attain Buddhahood." Bodhisattva Fukyo was the Lord Shakyamuni in one of his past lifetimes. King Suzudan performed menial labor in the service of the hermit Ashi for a thousand years in order to receive the five characters of Myoho-renge-kyo. He even went so far as to make a bed of his own body for his master. As a result, he was reborn as Shakyamuni Buddha.
 
Myoho-renge-kyo consists of eight volumes. Reading these eight volumes is in effect equal to reading sixteen, for the sutra was expounded by Shakyamuni Buddha and verified by Taho Buddha. The sixteen volumes, in turn, represent innumerable volumes, for their truth was verified by all the Buddhas of the ten directions. In the same way, each character in the sutra equals two, for it was uttered by Shakyamuni and confirmed by Taho. Again, a single character equals innumerable others, for the validity of the sutra was attested to by all the Buddhas of the ten directions. A single wish-granting jewel can cause as many treasures to rain down as would two such jewels or, even more, a would innumerable jewels. Likewise, each character in the Lotus Sutra is like a jewel, and since it stands for innumerable others, it is like an uncountable number of jewels. The character myo [of Myoho-renge-kyo] was uttered by two tongues, the tongues of Shakyamuni and Taho. The tongues of these two Buddhas are like an eight-petaled lotus flower one petal overlapping another, on which rests a jewel, the character of myo.
 
The jewel of the character myo contains all the benefits which Shakyamuni Buddha received by practicing the six paramitas in his past existences: the benefits he obtained through the practice of almsgiving by offering his body to a starving tigress and by giving his life in exchange for that of a dove; the benefits he obtained when he was King Shudama, who, in order to observe the precepts, kept his word though it meant his death; the benefits he obtained as a hermit called Ninniku by enduring the tortures inflicted upon him by King Kari; the benefits he obtained as Prince Nose and as the hermit Shojari, and all his other benefits. We, people in the evil age of the Latter Day of the Law, have not formed even a single good cause, but Shakyamuni, [by bestowing upon us the character myo,] has granted us as many benefits as if we ourselves had fulfilled all the practices of the six paramitas. This precisely accords with his statement. "Now this three-fold world is all my domain. The living beings in it are all my children." Bound as we common mortals are by earthly desires, we can instantly attain the same virtues as the Lord Buddha Shakyamuni, for we receive all the virtues which he accumulated. The sutra states, "At the start I pledged to make all people perfectly equal to me, without any distinction between us." This means that those who believe in and practice the Lotus Sutra are equal to Shakyamuni Buddha.
 
To illustrate, a father and mother unite in conjugal harmony to give birth to a child. No one can dispute that the child is the flesh and blood of its parents. A calf begotten by an ox king will become an ox king; it will never become a lion king. A cub sired by a lion king will become a lion king; it will never become a human king or heavenly king. Now the votaries of the Lotus Sutra are the children of Shakyamuni Buddha, as the sutra states, "The living beings in it are all my children." It is not difficult for them to become kings of the Law just as Shakyamuni Buddha did.
 
Unfilial children, however, are not allowed to succeed their parents. King Yao had an heir named Tan Chu, and King Shun had a prince named Shang Chun. As both sons were lacking in filial piety, they were disowned by their respective fathers and demoted to the rank of commoners. Ch’ung Hua and Yu were the children of commoners, but both were extremely filial. Hearing of this, King Yao and King Shun summoned Ch’ung Hua and Yu, respectively, and abdicated their thrones to them. Commoners became royalty in a day. Just as a commoner can become a king, so can an ordinary person become a Buddha instantly. This is the heart of the doctrine of ichinen sanzen.
 
How, then, can we obtain this benefit? Should we peel off our skins as Gyobo Bonji did, follow Sessen Doji’s example and offer our bodies to a demon, or emulate Bodhisattva Yakuo in burning our elbows? As the Great Teacher Chang-an stated, "You should distinguish between the shoju and shakubuku methods and never adhere solely to one or the other." What practice one should perform in order to master the True Law and attain Buddhahood depends upon the times. Were there no paper in Japan, then you should peel off your skin. Had the Lotus Sutra not yet been introduced to our country and the only individual to appear who knew it was a demon, then you should offer your body to him. Were there no oil available in our land, then you should burn your elbows. But of what use is it to peel off one’s skin when the country is abundantly supplied with excellent paper?
 
Hsuan-tsang journeyed throughout India in search of the Law for seventeen years, covering a distance of a hundred thousand ri. Dengyo remained in China for only two years, but he traveled three thousand ri across the billowing sea to arrive there. They were both men, sages and worthies at that, and theirs was a more virtuous age. Never have I heard of a woman who journeyed a thousand ri in search of Buddhism as you did. True, the dragon king’s daughter attained enlightenment without changing her dragon form, and the nun Mahaprajapati received a prediction that she would become a Buddha in the future. I am not certain, but they may have been female forms assumed by Buddhas or bodhisattvas. After all, those events occurred in the Buddha’s lifetime.
 
A woman’s nature differs from a man’s just as fire differs from water, fire being hot and water cold. Fishermen are skilled in catching fish, and hunters are proficient in trapping deer. A sutra states that it is a woman’s nature to be jealous, but no sutra says that women are good at seeking Buddhism. A woman’s mind is compared to a breeze; even if it were possible to bind the wind, one could never grasp a woman’s mind. A woman’s mind is likened to characters written on the surface of water; they do not remain a moment. A woman is compared to a liar; one cannot tell whether a liar’s words are true or false. A woman’s mind is compared to a river, for all rivers meander.
 
The Lotus Sutra, however, is the teaching which contains Shakyamuni’s declaration that he would now "honestly discard the provisional teachings." It is the sutra of which Taho Buddha said, "All that you [Shakyamuni Buddha] have expounded is the truth." It demands that its believers be "honest and upright, gentle in mind," "gentle, peaceful and upright," and so on. Those who believe in this sutra, therefore, must have minds which are as straight as a tight-stretched bowstring or a carpenter’s inking line. One may call dung sandalwood, but it will not have the sandalwood’s fragrance. A liar never becomes a truthful person simply because one calls him honest. All the sutras are the Buddha’s golden teachings, his true words. When compared with the Lotus Sutra, however, they are false, flattering, abusive or forked-tongued. The Lotus Sutra alone is the truth of truths. Only honest people are able to take faith in this sutra, a teaching free from all falsehood. Certainly you are a woman of true words.
 
Think of it! Even were one to meet a person who could cross the ocean carrying Mount Sumeru on his head, one could never find a woman like you. Even though one might find a person who could steam sand and make boiled rice of it, one could never meet a lady of your virtue. Let it be known that Shakyamuni Buddha, Taho Buddha, all the Buddhas of the ten directions, great bodhisattvas such as Jogyo and Muhengyo, Bonten, Taishaku, the Four Heavenly Kings and other deities will protect you and be with you always, just as a shadow accompanies the body. You are undoubtedly the foremost votary of the Lotus Sutra among the women of Japan. Therefore, following the example of Bodhisattva Fukyo, I bestow on you the Buddhist name, Nichimyo Shonin.
 
From Kamakura in Sagami Province to the northern province of Sado is a journey of more than a thousand ri over treacherous mountains and the raging sea. The wind and rain make untimely onslaughts; bandits  in the mountains and pirates lie in wait on the sea. The people at every stage and every post town are as bestial as dogs or tigers, and you must have felt as though you were undergoing the sufferings of the three evil paths. Moreover, we live in troubled times. Since last year our country has been filled with rebels, and finally, on the eleventh day of the second month of this year, a battle broke out. It is now almost the end of the fifth month, but society has not yet been restored to tranquillity. Nevertheless, despite all the risks involved, you traveled to Sado carrying your infant daughter, since her father, from whom you have long been separated, was not to be depended upon for her care.
 
I cannot even imagine the hardships you must have suffered during your journey, much less describe them in words, so I will lay down my writing brush.
 
Nichiren
 
The twenty-fifth day of the fifth month in the ninth year of Bun’ei (1272)

 

Letter to Niike

Letter to Niike (MW Vol. I, pp. 253 - 262; Gosho Zenshu pp. 1439 - 1444) What joy to have been born in the Latter Day of the Law and to have shared in the propagation of true Buddhism! How pitiful are those who, though born in this time, cannot believe in the Lotus Sutra!

No one can escape death once he is born as a human being, so why do you not practice in preparation for the next life? When I observe what people are doing, I realize that although they profess faith in the Lotus Sutra and clasp its scrolls, they act against the spirit of the sutra and thereby readily fall into the evil paths. To illustrate, a person has five major internal organs, but should even one of them become diseased, it will infect all the others and eventually he will die. The Great Teacher Dengyo stated, "Even though one praises the Lotus Sutra, he destroys its heart." He meant that even if one embraces, reads and praises the Lotus Sutra, if he betrays its intent, he will be destroying not only Shakyamuni but all other Buddha in the universe.

The sum of our worldly misdeeds and evil karma may be as great as Mount Sumeru, but once we take faith in this sutra, they will vanish like frost or dew under the sun of the Lotus Sutra. However, if one commits even one or two of the fourteen slanders set forth in this sutra, his offense is almost impossible to expiate. Killing a single Buddha would be a far greater offense than destroying all living beings in the universe, and to violate the sutra's spirit is to commit the sin of destroying all Buddhas. One who commits any of these fourteen is a slanderer.

Hell is a dreadful dwelling of fire, and Hunger is a pitiful state where starving people devour their own children. Anger is strife, and Animality is to kill or be killed. The hell of the blood-red lotus is so called because the intense cold of this hell makes one double over until his back splits open and the bloody flesh emerges like a crimson lotus flower. And there are hells even more horrible. Once one falls into such an evil state, even a throne or the title of general means nothing. He is no different from a monkey on a string, tormented by the guards of hell. What use are his fame and fortune then? Can he still be arrogant and persist in his false beliefs?

Stop and ponder! How rare is the faith that moves one to give alms to a priest who knows the heart of the Lotus Sutra! He will not stray into the evil paths if he does so even once. Still greater are the benefits arising from ten or twenty contributions, or from five years, ten years, or a lifetime of contributions. They are even beyond the measure of the Buddha's wisdom. The Buddha taught that the blessings of a single offering to the votary of this sutra are a hundred thousand myriad times greater than those of offering boundless treasure to Shakyamuni for more than eight billion aeons. When you embrace this sutra, you will overflow with happiness and shed tears of joy. It seems impossible to repay our debt to Shakyamuni, but by your frequent offerings to me deep in these mountains you will repay the merciful kindness of the Lotus Sutra and Shakyamuni Buddha. Strive ever harder in faith and never give in to negligence. Everyone appears to believe sincerely when he first embraces the Lotus Sutra, but as time passes, he tends to become less devout; he no longer reveres nor serves the priest and arrogantly forms distorted views. This is most frightening. Be diligent in developing your faith until the last moment of your life. Otherwise you will have regrets. For example, the journey from Kamakura to Kyoto takes twelve days. If you travel for eleven but stop on the twelfth, how can you admire the moon over the capital? No matter what, be close to the priest who knows the heart of the Lotus Sutra, keep learning from him the truth of Buddhism and continue your journey of faith.

How swiftly the days pass! It makes us realize how short are the years we have left. Friends enjoy the cherry blossoms together on spring mornings and then they are gone, carried away like the blossoms by the winds of impermanence, leaving nothing but their names. Although the blossoms have scattered, the cherry trees will bloom again with the coming of spring, but when will those people be reborn? The companions with whom we composed poems praising the moon on autumn evenings have vanished with the moon behind the shifting clouds. Only their mute images remain in our hearts. The moon has set behind the western mountains, yet we shall compose poetry under it again next autumn. But where are our companions who have passed away? Even when the approaching Tiger of Death roars, we do not hear. How many more days are left to the sheep bound for slaughter?

Deep in the Snow Mountains lives a bird called Kankucho which, tortured by the numbing cold, cries that it will build a nest in the morning. Yet, when the day breaks, it sleeps away the hours in the warm light of the morning sun without building its nest. So it continues to cry vainly throughout its life. The same is true of people. When they fall into hell and suffocate in its flames, they long to be reborn as humans and vow to put everything else aside and serve the three treasures in order to attain enlightenment in their next life. But even on the rare occasions when they happen to be reborn human, the winds of fame and fortune blow violently and the lamp of Buddhist practice is easily extinguished. The squander their wealth without a qualm on meaningless trifles but begrudge even the smallest contribution to the Buddha, the Law, and the Priest. This is very serious, for then they are being hindered by messengers from hell. This is the meaning of "Good by the inch invites evil by the yard."

Furthermore, since this is a land whose people slander the Lotus Sutra, the gods who would be protecting them thirst for the Law and ascend to heaven, forsaking their shrines. The empty shrines are the occupied by demons who mislead the worshippers. The Buddha, his teachings completed, returned to eternal paradise. Temples and shrines were abandoned to become the dwellings of devils. These imposing structures stand in rows, built at state expense, and still the people suffer. These are not merely my own words; they are found in the sutras, so you should learn them well.

Neither Buddhas nor gods would ever accept contributions from those who slander the Law. Then how can we human beings accept them? The deity of Kasuga Shrine proclaimed through an oracle that he would accept nothing from those with impure hearts, though he should have to eat the flames of burning copper; that he would refuse to set foot in their homes, though he should have to sit on red-hot copper. He would rather come down to a miserable hut with weeds choking the passageway, or to a poor thatched cottage. He declared that he would never visit the unfaithful even if they hung sacred festoons for a thousand days to welcome him, but that he would go to a house where the people believe, no matter how others might shun their wretchedness. Lamenting that slanderers overturn this country, the gods abandoned it and ascended to heaven. "Those with impure hearts" means those who refuse to embrace the Lotus Sutra, as is stated in the fifth volume of the Lotus Sutra. If the gods themselves regard alms from slanderers as "flames of burning copper," how could we common mortals possibly consume them? If someone were to kill our parents and then try to offer us some gift, could we possibly accept it? Not even sages or saints con avoid the hell of incessant suffering if they accept offerings from slanderers. Nor should you associate with slanderers, for if you do, you will share the same guilt as they. This you should fear above all.

Shakyamuni is the father, sovereign and teacher of all other Buddhas and all gods, of the whole assembly of men and heavenly beings, and of all sentient beings, What god would rejoice if Shakyamuni were killed? Today all the people of our country have proved to be enemies of Shakyamuni, but more than lay men or women, it is the priests with twisted understanding who are the Buddha's worst enemies. There are two kinds of understanding, true and perverted. No matter how learned a person may appear, if his ideas are warped you should not listed to him. Nor should you follow priests merely because they are venerable or of high rank. But if a person has the wisdom to know the spirit of the Lotus Sutra, no matter how lowly he may appear, worship him and serve him as though he were a living Buddha. This is stated in the sutra. That is why the Great Teacher Dengyo said that the lay men and women who believe in this sutra, even if they lack knowledge or violate the precepts, should be seated above Hinayana priests who strictly observe all 250 commandment. The priests of this Mahayana sutra should therefore be seated even higher. Ryokan of Gokuraku-ji temple is believed to be a living Buddha, but men and women who believe in the Lotus Sutra should be seated high above him. It seems extraordinary that this Ryokan, who observes the 250 commandments, should become angry and glower whenever he sees or hears about Nichiren. The sage, it seems, has been possessed by a devil. He is like a basically even tempered person who, when drunk reveals an evil side and causes trouble. The Buddha taught that giving alms to Mahakashyapa, Shariputra, Maudgalyayana and Subhuti, who did not yet know of the Lotus Sutra, would lead one to fall into the three evil paths. He said that these four great disciples were more base than wild dogs or jackals. They adamantly upheld the 250 Buddhist commandments, and their observance of the three thousand standards was as perfect as the harvest moon. But until they embraced the Lotus Sutra they were still like wild dogs to the Buddha. In his comparison, our priests are so base that they are beyond description.

So flagrantly do the priests of Kencho-ji and Engaku-ji temples break the code of conduct that it resembles a mountain which has collapse into rubble. Their licentious behavior is like that of monkeys. It is utterly futile to look for salvation in the next life by giving alms to such priests. There is no doubt that the protective gods have abandoned our land. Long ago the gods, bodhisattvas, and men of Learning pledged together in the presence of Shakyamuni that if there be a land hostile to the Lotus Sutra, they would become frost and hail in summer to drive the country into famine, or pestilence to devour the crops; or cause droughts, or floods to ruin the fields and farms; or become typhoons and sweep the people to their deaths; or transform themselves into demons and plague the people. Bodhisattva Hachiman was among those present. Does he not fear breaking the oath made at Eagle Peak? Should he break his promise, he would surely be doomed to the hell of incessant suffering -- a fearful, terrible thing to contemplate. Until the envoy of the Buddha actually appeared to expound the Lotus Sutra, the rulers of the land were not hostile to it, for they revered all the sutras equally. However, now that I am spreading the Lotus Sutra as the Buddha's envoy, everyone -- from ruler to the lowliest subject --has become a slanderer. So far Hachiman has done everything possible to prevent hostility toward the Lotus Sutra from developing among our people, as reluctant to abandon them as parents would be to abandon an only child, but now in fear of breaking the pledge he made at Eagle Peak, he has razed his shrine and ascended to heaven. Even so, should there be a votary of the Lotus Sutra who would give his life for it, Hachiman will watch over him. But since both Tensho Daijin and Hachiman have gone, how could the other gods remain in their shrines? Even if they did not wish to leave, how could they stay another day if I reproach them for not keeping their promise? A person may be a thief and as long as no one knows, he can live wherever he wishes. But when denounces as a thief by someone who knows him, he is forced to flee at once. In the same way, because I know of their vow, the gods are compelled to abandon their shrines. Contrary to popular belief, the land has become inhabited by demons. How pitiful!

Many have expounded the various teachings of Shakyamuni, but until now, no one, not even T'ien-t'ai or Dengyo, has taught the most important of all. That is as it should be, for that teaching appears and spreads with the advent of Bodhisattva Jogyo during the first five hundred years of the Latter Day of the Law.

No matter what, always keep your faith in the Lotus Sutra steadfast. Then, at the last moment of your life, you will be welcomed by a thousand Buddhas, who will take you swiftly to the paradise at Eagle Peak where you will experience the true happiness of the Law. If your faith weakens and you do not attain Buddhahood in this lifetime, do not reproach me. If you do, you would be like the patient who refuses the medicine his physician prescribes and takes the wrong medicine instead. It never occurs to him that it is his fault, and he blames the physician when he does not recover. Faith in this sutra means that you will surely attain Buddhahood if you are true to the entirety of the Lotus Sutra, adhering exactly to its teachings without adding any of your own ideas or following the arbitrary interpretations of others.

Attaining Buddhahood is nothing extraordinary. If you chant Nam-myoho-renge-kyo with your whole heart, you will naturally become endowed with the Buddha's thirty-two features and eighty characteristics. Shakyamuni stated, "At the start I pledged to make all people perfectly equal to me, without any distinction between us" Therefore, it is not difficult to become a Buddha. A bird's egg contains nothing but liquid, yet by itself this develops into a beak, two eyes, and all the other parts which form a bird, and can fly into the sky. We, too are like the egg, ignorant and base, but when nurtured by the chanting of Nam-myoho-renge-kyo, we develop the beak of the Buddha's thirty-two features and the feathers of his eighty characteristics and are free to soar into the skies of the ultimate reality. The Nirvana Sutra states that all people are enclosed by the shell of ignorance, lacking the beak of wisdom. The Buddha comes back to this world, just as a mother bird returns to her nest, and cracks the shell so that all people, like fledglings, may leave the nest and soar into the skies of enlightenment.

"Knowledge without faith" describes those who may be knowledgeable about the Lotus Sutra but do not believe in it. These people will never attain Buddhahood. Those of "faith without knowledge" may lack knowledge but believe, and can attain Buddhahood. These are not merely my own words but are explicitly stated in the sutra. In the second volume of the Lotus Sutra, the Buddha said to Shariputra, "It is by faith and not by your own intelligence that you can attain enlightenment." This explains why even Shariputra, unsurpassed in his intelligence, was able to attain Buddhahood only by embracing and firmly believing in the sutra. Knowledge alone could not bring him to enlightenment. If Shariputra could not reach enlightenment through his vast knowledge, how can we, of little knowledge, dare to dream that we may attain Buddhahood if we do not have faith? The sutra explains that people in the Latter Day of the Law will be arrogant, though their knowledge of Buddhism is trifling, and will show disrespect to the Priest, neglect the Law and thereby fall into the evil paths. If one truly understands Buddhism, he should show this in his respect for the Priest, reverence for the Law and offerings to the Buddha. Shakyamuni Buddha is not among us now, so you must respect the person with enlightened wisdom as you would the Buddha himself. If you sincerely follow him, your blessings will be bountiful. If one wishes for happiness in his next existence, he should renounce his desire for fame and fortune and respect the priest who teaches the Lotus Sutra as a living Buddha, no matter how humble that priest's station. Thus it is written in the sutra.

The Zen sect today violates the five great principles of humanity -- benevolence, righteousness, propriety, wisdom and faith. To honor the wise and virtuous, to respect the elderly and protect the young, are recognized universally as humane conduct in both Buddhist and secular realms. But the Zen priests, who are nothing but uneducated rabble, are not even intelligent enough to distinguish black from white. They have now donned gaudy priestly garments and become so conceited that they belittle the learned and virtuous priests of the Tendai and Shingon sects. They observe none of the proper manners and think that they rank higher than all others. These people are so insolent that even the animals are more respectable. Regarding this, the Great Teacher Dengyo wrote that the otter shows his respect before eating the fish he has caught, the crow in the forest carries food to its parents and grandparents, the dove takes care to perch three branches lower than its father, wild geese keep perfect formation when they fly together, and lambs kneel to drink their mother's milk. He asks, if lowly animals conduct themselves with such propriety, how can human beings be so lacking in courtesy? Judging from the words of Dengyo, it is only natural that the Zen priests should be confused about Buddhism when they are ignorant even of how men should behave. They are acting like devils.

Understand clearly what I have taught you here and practice without negligence all the teachings of the Lotus Sutra's eight volumes and twenty-eight chapters. When you long to see me, pray toward the sun and at the same time, my image will be reflected there. Have the priest who is my messenger read this letter to you. Trust him as a priest with enlightened wisdom and ask him any questions you may have about Buddhism. 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. Have him read this letter again and again and ask whatever questions you wish. In expectation of seeing you again, I will conclude here.

Respectfully, Nichiren

The second month in the third year of Koan (1280)

 

Tomorrow, I am to leave for the province of Sado. In the cold tonight, I think of how it must be for you in prison, and feel pity for you. How admirable, that you have read the entirety of the Lotus Sutra with both body and mind! You will therefore be able to save your father and mother, your six kinds of relatives, and all living beings. Others read the Lotus Sutra with their mouths alone, reading only the words, but do not read it with their hearts. And even if they read it with their hearts, they do not read it with their actions. Praiseworthy indeed are those like you who read the sutra with both body and mind! The Lotus Sutra says [concerning one who reads this scripture]: "The young sons of the heavenly deities will attend and serve him. Swords and staves shall not touch him, and poison will have no power to harm him." Thus no injury will befall you. When you are released from prison, come to me quickly. I look forward eagerly to seeing you again.

 

With my deep respect,

Nichiren

 

The ninth day of the tenth month in the eighth

 

Letter to Shomitsu-bo
 
With regard to the Dainichi Sutra, Shan-wu-wei, Pu-k'ung and Chin-kang-chih declared that the principle of the Dainichi Sutra is the same as the principle of the Lotus Sutra, but in the matter of mudras and mantras, the Lotus Sutra is inferior. On the other hand, the Chinese priests Liang-hsu, Kuang-hsiu and Wei-chuan declared that the Dainichi Sutra cannot compare to the Kegon, Lotus or Nirvana Sutra, but is merely one of the sutras belonging to the Hodo category.
 

The Great Teacher Kobo of Japan states, "The Lotus Sutra is inferior even to the Kegon Sutra, and so of course it cannot compare to the Dainichi Sutra." He also says: "The Lotus Sutra was preached by Shakyamuni, while the Dainichi Sutra was preached by the Buddha Mahavairochana or Dainichi. The lord of teachings who proclaims the sutra is different in the two cases. In addition, Shakyamuni Buddha is a mere messenger of Dainichi Buddha. He preached the exoteric doctrines, which represent no more than the first step toward the esoteric doctrines." And again he states, "The Buddha of the Juryo chapter, which is the heart of the Lotus Sutra, is a Buddha in terms of the exoteric teachings; but from the point of view of the esoteric teachings, he is no more than a common mortal who is bound by and entangled in illusions and desire."
 

Nichiren, after pondering the matter, has this to say: The Dainichi Sutra is one of the newer translations and was transmitted to China by the Learned Doctor Shan-wu-wei of India in the reign of Emperor Hsuan-tsung of the T'ang, in the fourth year of the K'ai-yuan era (716). The Lotus Sutra is one of the older translations, transmitted to China by the Learned Doctor Kumarajiva in the time of the Later Ch'in (384-417). The two are separated by an interval of more than three hundred years.
 

A hundred years or more after the Lotus Sutra was brought to China, the Great Teacher T'ien-t'ai Chih-che established in the realm of doctrinal studies the classification of the five periods and the four teaching. He refuted the doctrinal interpretations that had been put forward by the scholars of the preceding five hundred years or more, and through his practice of meditation he awakened to the truth of ichinen sanzen, realizing for the first time the principle of the Lotus Sutra. The Sanron school that had preceded the Great Teacher T'ien-t'ai and the Hosso school that appeared after his time both taught the doctrine of the eight worlds but made no mention of the Ten Worlds. So these sects could not possibly have established the doctrine of ichinen sanzen.
 

The Kegon school had its beginnings among the various teachers of northern and southern China before T'ien-t'ai's advent. These teachers declared that the Kegon Sutra was superior to the Lotus Sutra, but at that time they did not refer to themselves as the Kegon school. It was Fa-tsang and Ch'eng-kuan, men of the reign of Empress Tse-t'ien, the consort of Emperor Kao-tsung of the T'ang, who first began using the term Kegon school.
 

This school, in its doctrinal interpretations, posits the five teachings, and, in its mediational practices, sets forth the principles of the ten mysteries and the six forms. All these teachings appear to be extremely impressive, and one might think that by means of them Ch'eng-kuan would have been able to refute the teachings of T'ien-t'ai. But in fact what Ch'eng-kuan did was to borrow T'ien-t'ai's doctrine of ichinen sanzen and define it as the true intent of the passage in the Kegon Sutra that reads, "The mind is like a skilled painter." We might say, then, that the Kegon school was actually defeated by T'ien-t'ai, or perhaps we should say that it was guilty of stealing the doctrine of ichinen sanzen. Ch'eng-kuan was, to be sure, a strict observer of the precepts. Not a single precept of either the Mahayana or Hinayana codes did he violate in any way. And yet he stole the doctrine of ichinen sanzen, a fact that ought to be made known by word of mouth.
 

Whether or not the term "Shingon school" was used in India is a matter of serious doubt. It may simply be that, because there is a group of sutras known as the Shingon sutras, Shan-wu-wei and others affixed the term "school" to the teachings based on these sutras when they introduced them to China. One should be well aware of this point.
 

In particular one should note that, when Shan-wu-wei came to judge the relative merits of the Lotus Sutra and the Dainichi Sutra, he set forth the interpretation that the two are equal in principle but that the latter is superior in terms of practice. By this he meant that, although the principle of ichinen sanzen is the same in both the Lotus and the Dainichi sutras, the Lotus Sutra contains no mention of mudras and mantras, and is therefore, in terms of the practices to be carried out, inferior to the Dainichi Sutra. So long as it lacks actual descriptions of the formulas for practice, one cannot say that it represents the esoteric teachings in both theory and practice.
 

Nowadays many people in Japan, as well as many leaders of the different sects, subscribe to this opinion of Shan-wu-wei, including the leaders of the Tendai sect, who should be the last to do so. In this they are just like the members of the various sects who, although jealous [of the Nembutsu believers], have all begun themselves to call out the name of Amida, and have completely abandoned the particular object of worship revered in their own sects. So the Tendai priests have all sunk to the level of Shingon believers.
 

I am very suspicious of the logic underlying Shan-wu-wei's argument. This Learned Doctor Shan-wu-wei declares that the Lotus Sutra and the Dainichi Sutra are equal in principle but that the latter is superior in terms of practice. He is taking the doctrine of ichinen sanzen first enunciated by the Great Teacher T'ien-t'ai and reading it into the Dainichi Sutra and on that basis arbitrarily declaring that the two sutras are alike. But should we accept such an assertion?
 

For example, long ago, Hitomaro composed a poem that goes:
 
How I think of it -
 
dim, dim in the morning mist
 
of Akashi Bay,
 
that boat moving out of sight
 
beyond the islands.
 
Ki no Shukubo, Minamoto no Shitagau, and others have praised this poem, declaring it to be "the father and mother of poetry." Now suppose someone should announce that he had composed a poem and, without changing a single syllable, should proceed to recite this poem by Hitomaro and then boast that his talent was in no way inferior to that of Hitomaro. Would anyone be likely to agree with his claim? Uneducated people like hunters and fishermen might just possibly do so.
 

Now this principle of ichinen sanzen that was first put forward by the Great Teacher T'ien-t'ai is the father and mother of the Buddhas. Yet, a hundred years or so later, Shan-wu-wei steals this doctrine and proceeds to declare in his writings that the Dainichi Sutra and the Lotus Sutra are equal in principle and that the principle they have in common is this one of ichinen sanzen. Should any person of wisdom or understanding give credence to such a claim?
 

He further asserts that the Dainichi Sutra is superior in terms of practice because the Lotus Sutra contains no mention of mudras and mantras. Now is he speaking of the relative worth of the Sanskrit versions of the Dainichi and Lotus sutras? Or is he speaking of the relative worth of the Chinese versions of these two sutras?
 

The Learned Doctor Pu-k'ung's translation of the Hokke Gengi, or Rituals Based on the Lotus Sutra, indicates that the Lotus Sutra does in fact contain mudras and mantras. Similarly, the older translation of the Ninno Sutra by Kumarajiva contains no mudras or mantras; but the later translation of the same sutra by Pu-k'ung does contain mudras and mantras.
 

These various sutras as they existed in India no doubt had a countless number of such practices associated with them. But because India and China are far apart and it was difficult to transport everything, the sutras were abridged [when they were brought to China].
 

Although the Lotus Sutra does not mention mudras and mantras, it has the merit of declaring that persons in the two realms of shomon and engaku can attain Buddhahood, and even records the kalpas when this will happen, the lands where it will take place, and the names that the various shomon disciples will bear when they become Buddhas. And it also declares that the Buddha attained enlightenment in the incomparably distant past. The Dainichi Sutra may describe mudras and mantras, but it says nothing about the attainment of Buddhahood by those of the two vehicles of shomon and engaku, or the Buddha's original enlightenment in the far distant past.
 

If we compare this doctrine of the attainment of Buddhahood by persons of the two vehicles with the matter of mudras and mantras, we will see that they are as far apart in importance as heaven and earth. In all the various sutras that the Buddha preached in the forty or more years before he preached the Lotus Sutra, persons of the two vehicles of shomon and engaku are described as [incapable of attaining Buddhahood, like] rotten seeds that will never sprout. They are condemned not merely in a word or two but in innumerable passages in sutra after sutra. In the Lotus Sutra, however, all these passages are refuted; and it is proclaimed that persons of the two vehicles can in fact attain Buddhahood.
 

As for mudras and mantras, where in any sutra has one ever encountered a passage condemning them? And since they have never been condemned, the Dainichi Sutra, as many other sutras do, feels no hesitation in mentioning mudras and mantras, and therefore teaches them.
 

A mudra is a gesture made with the hand. But if the hand does not become Buddha, how can mudras made with the hand lead one to Buddhahood? A mantra is a motion made with the mouth. But if the mouth does not become Buddha, how can mantras made with the mouth lead one to Buddhahood? If the persons of the two vehicles do not encounter the Lotus Sutra, then even though they may perform the mudras and mantras of the twelve hundred and more honored ones for innumerable kalpas, they will never attain Buddhahood in body, mouth or mind.
 

One who would declare as superior a text that contains no mention of the fact that persons in the two vehicles can attain Buddhahood, though this is a highly superior teaching, but instead describes mudras and mantras, though these are a matter of inferior significance, must be a thief in terms of principle and a heretic in terms of practice - the kind who regards inferior things as superior. Because he committed this error, Shan-wu-wei was censured by Emma, the king of hell. Later he repented of it, revered the Great Teacher T'ien-t'ai, and put his faith in the Lotus Sutra; so he escaped the realm of evil.
 

The Buddha's original enlightenment in the far distant past is not even hinted at in the Dainichi Sutra. And yet this original enlightenment is the source of all Buddhas. Thus if we take the vast ocean as a symbol of the Buddha's original enlightenment in the distant past, then the fish and birds that inhabit it are comparable to the twelve hundred and more honored ones of the Shingon teachings. Without the revelation of the Buddha's enlightenment countless ages ago, the twelve hundred and more honored ones would become like so many bits of floating weed that lack any root, or like the nighttime dew that lasts only until the sun rises.
 

People of the Tendai sect fail to understand this matter and thus allow themselves to be deceived by the Shingon teachers. And the Shingon teachers themselves, unaware that their own sect is in error, go on vainly accumulating distorted ideas that can only lead to the evil paths of existence.
 

The priest Kukai [Kobo] not only failed to understand this principle, but in addition he borrowed a false interpretation of the Kegon sect that had already been refuted in the past; and adopted the erroneous view that the Lotus Sutra is inferior even to the Kegon Sutra. This is like talking about the length of turtles' fur or the existence of rabbits' horns. Since turtles in fact have no fur growing on their shells, can we argue about how long the fur is? Since rabbits have no horns on their heads, how can we go about discussing the existence of such horns?
 

Even someone [like Shan-wu-wei] who declared that the Lotus Sutra and the Dainichi Sutra are the same in principle could not escape the censure of King Emma. How then can someone who says that the Kegon Sutra is inferior to the Dainichi Sutra, and that the Lotus Sutra is in turn inferior to the Kegon Sutra, escape the charge of slandering the Law? Though the individuals involved may differ, the slander is the same. From this we can discern the reason why Kukai's principal disciple, the Administrator of Monks Kakinomoto no Ki, turned into a blue demon [after his death]. Unless Kukai has repented of his mistaken opinions and rectified them, he no doubt still remains in the realm of evil. What then will be the fate of his followers?
 

Question: Priest, why do you alone spew forth such evil words about other people?
 

Answer: I, Nichiren, am not condemning others. I am only pointing out the questionable places in their doctrines. If anyone wants to get angry at me, then let him!
 

Long ago, the doctrines of Brahmanism spread throughout the five regions of India and prevailed there for eight hundred or a thousand years, so that everyone, from the wheel-turning kings on down to the myriad common people, bowed his head in reverence. And yet all its ninety-five schools were from first to last refuted by the Buddha. The fallacious doctrines of the priests of the Shoron school prevailed for more than a hundred years, but were later refuted; and the mistaken opinions of the Buddhist leaders of northern and southern China, after being accepted for more than three hundred years, were likewise refuted. In Japan, the doctrines of the six sects of Nara were refuted after prevailing for more than two hundred and sixty years; in fact, the Great Teacher Dengyo refutes them in some of his writings.
 
In Japan, there are five sects that belong to Mahayana Buddhism, namely, the Hosso, Sanron, Kegon, Shingon and Tendai sects. There are three Hinayana sects, the Kusha, Jojitsu and Ritsu sects. Next, though the Shingon, Kegon, Sanron and Hosso sects derive from Mahayana Buddhism, if one examines them closely, one will find that in fact they all belong to the Hinayana.
 

A sect may be defined as something that encompasses all the three types of learning, namely precepts, meditation and wisdom. Leaving aside meditation and wisdom for the moment, we should note that by means of the precepts they uphold, the various sects can be clearly divided into those of Mahayana and those of Hinayana. Neither the To-ji branch of the Shingon sect, nor the Hosso, Sanron or Kegon sect, has its own ordination platform for the administering of the precepts, and therefore they must use the platform at Todai-ji in Nara. This means that they are binding themselves to the precepts put forth by the Ritsu sect, a Hinayana sect, which are no better than donkey's milk or stinking excrement. In terms of the precepts that they observe, therefore, all these sects are to be classified as Hinayana.
 

The Great Teacher Dengyo received instruction in the teachings of the two sects of Tendai and Shingon [in China] and brought them back to Enryaku-ji temple on Mount Hiei. But in urging the establishment of an ordination platform for administering the precepts, Dengyo referred to the perfect meditation, perfect wisdom and perfect precepts of the perfect and immediate enlightenment of the Tendai sect. So it appears that he did not think it proper to use the term Shingon sect alongside the name Tendai sect. In the memorial that he submitted to the imperial court, he refers to the Shikan (concentration and insight) and Shingon (Vairochana discipline) practices of the Tendai-Hokke sect. And the oath concerning the precepts that Dengyo handed down to his disciple Jikaku in fact speaks of "the Shikan and Shingon of the Tendai-Hokke sect," with the term "Shingon sect" clearly omitted.
 

The Tendai-Hokke sect is known as the Buddha-founded sect, having been established by Shakyamuni Buddha himself. The Shingon sect was the invention of common mortals, and its scholars and teachers of later times were the ones who began to use the term "sect" to describe themselves. However, they ascribed the founding of the sect to the Buddha Dainichi and Bodhisattva Miroku. But only the single sect devoted to the Lotus Sutra conforms to the true intent of Shakyamuni Buddha.
 

The Hinayana teachings are divided into two sects, eighteen sects, or even twenty sects; but in essence they all expound a single principle, namely, the impermanence of all phenomena.
 

The Hosso sect teaches that all phenomena arise from the mind alone but have actual existence. There are countless different sects belonging to the Mahayana teachings, but insofar as they subscribe to this view - that the mind alone produces all phenomena but that phenomena have actual existence - then they may be regarded as constituting a single sect. The Sanron sect teaches that all phenomena arise from the mind alone and are without real existence. Again, there are countless different Mahayana sects, but insofar as they subscribe to this view - that the mind alone produces all phenomena and that phenomena have no real existence - then they may be regarded as constituting a single sect. So all these sects stress one or the other of two partial truths of the Mahayana: that phenomena have actual existence or that they are non-substantial (ku) in nature.
 

As for the Kegon and Shingon sects, if we were to speak generously of them, we could say that they represent the doctrine of the Middle Way that is independent of non-substantiality and temporary existence, while if we were to speak strictly of them, we would have to say that they are on a level with the two above-mentioned Mahayana views of phenomena. In terms of their content, the Dainichi Sutra cannot compare even with the Kegon or Hannya sutras. But because so many distinguished persons still put their faith in the Dainichi Sutra, the situation is rather like that of a king who bestows his love on a woman of humble station. The Dainichi Sutra is like a woman of humble station because its principles do not go beyond the doctrine of the Middle Way that is independent of non-substantiality and temporary existence. And the scholars and teachers who have upheld the Dainichi Sutra are comparable to a king because they command respect and influence among the people.
 

Since we are now living in the latter age when people are shallow in wisdom and puffed up with pride, it is unlikely that anyone will heed the points I have made in the discussion above. But when a sage or worthy man appears, then the full truth of the matter will no doubt become clear. Because I feel pity for you, I have written this letter as a guide. I hope you will study it when you have time.
 

The points touched on here are very important matters of doctrine. When you pay your respects to Bodhisattva Kokuzo, you should make a regular practice of reading this aloud.
 
Sent to Shomitsu-bo
 
Nichiren

 

Letter to the Brothers

- Kyodai Sho -

 

The Lotus Sutra is the heart of the eighty thousand teachings and the core of the twelve types of sutras. All the Buddhas, whether of the past, present or future, attain enlightenment because they take this sutra as their teacher. Throughout the universe, they lead the people with the sight they have obtained from the supreme vehicle. Entering the sutra repository and examining the complete collection contained therein, I found that there were two versions of the sutras and treatises brought to China between the Yung-p'ing era of the Latter Han and the end of the T'ang dynasty. There were 5,048 volumes of the older translations and 7,399 volumes of the newer translations. Each sutra, by virtue of its contents, claimed to be the highest teaching of all. However, comparison reveals that the Lotus Sutra is as superior to all the other sutras as heaven is to the earth. It rises above them like a cloud above the ground. If other sutras should be compared to stars, the Lotus Sutra is like the moon. If they are as torches, stars or the moon, the Lotus Sutra is then as bright as the sun.

 

More specifically, the Lotus Sutra contains twenty important principles. The first two are the teachings of sanzen-jintengo and gohyaku-jintengo. Sanzen-jintengo is explained in the seventh chapter entitled Kejoyu-hon. Suppose someone grinds a galaxy into dust. Then he takes this dust with him and goes one thousand galaxies toward the east, where he drops one particle. He then proceeds another thousand galaxies eastward and drops the second particle. He continues on in this manner, dropping another particle and another until he has exhausted the entire galaxy of dust particles. Then he gathers up all the galaxies along his journey, whether they received a particle or not, and reduces them all to dust. He places these dust particles in a row, allowing one entire aeon to pass for the placement of each particle. When the first aeon has passed he places the second particle, and then the third, until as many aeons have passed as there are particles of dust. The total length of time represented by the passage of all those aeons is called sanzen-jintengo.

 

It was this long ago--in the remote past indicated by sanzen-jintengo--that the three groups of Shakyamuni's disciples, including Shariputra, Mahakashyapa, Ananda and Rahula, learned the Lotus Sutra from a bodhisattva who was the sixteenth son of Daitsu Buddha. However, deluded by evil people, they eventually abandoned the Lotus Sutra. They fell back into the Kegon, Hannya, Daijuku or Nirvana Sutra, or further down into the Dainichi, Jinmitsu or Kanmuryoju Sutra, or even backslid to the Hinayana teachings of the Agon sutras. Continuing this descent, they fell down through relatively blessed lives of Rapture or Tranquility and finally into the paths of evil. During this period of sanzen-jintengo they were most often born into the hell of incessant suffering. Sometimes they were born in the seven major hells, or less frequently, in the hundred and some other hells. On very rare occasions they were born into lives of Hunger, Animality or Anger, and only after myriads of aeons they were able to be born again as humans into lives of Tranquility or Rapture.

 

The third chapter of the Lotus Sutra states, "They dwell in hell so long that they come to think it as natural as playing in a garden, and the other evil paths seem like their own home." Those who commit the ten evil acts fall into the hell of Tokatsu or Kokujo and there must spend five hundred lifetimes or one thousand hell-years. Those who commit the five cardinal sins fall into the hell of incessant suffering, and after staying there for one medium aeon, are born again in this world.

 

Why is it, then, that those who abandon the Lotus Sutra fall into the hell of incessant suffering and have to stay there for such an unimaginably great number of aeons? The sin of discarding one's faith in the sutra must at the time seem nowhere near as terrible as killing one's parents. However, even if one killed his parents in one, two, ten, one hundred, one thousand, ten thousand, one hundred thousand, one million or even one billion lifetimes, he would not have to remain in hell for a period as long as sanzen-jintengo. Even if one were to kill one, two, ten, one hundred, one thousand, ten thousand, or as many as one billion Buddhas, would he have to dwell in hell for as long as gohyaku-jintengo? The three groups of men of Learning, however, had to suffer through the period of sanzen-jintengo, and the great bodhisattvas, through that of gohyaku-jintengo, because of the sin they committed by discarding the Lotus Sutra. This shows what an unimaginably terrible sin it is.

 

To put this simply, if one strikes at the air, his fist will not hurt, but when he hits a rock, he feels pain. The sin of killing an evil person is minor, compared to the sin of killing a good person, which is grave. If one kills someone who is not his kin, it is like striking mud with his fist, but if he kills his own parents, it is like hitting a rock. A dog may bark at a deer and not have its skull broken, but if it barks at a lion, its intestines will rot. The Ashura tried to swallow the sun and the moon and had his head split into seven pieces. Because Devadatta harmed the Buddha, the earth split open and swallowed him alive. The seriousness of a sin depends on whom one harms.

 

The Lotus Sutra is the eye of every Buddha. It is the eternal master of Shakyamuni himself. If one discards one character or even a single dot, his sin is graver than that of one who kills his parents ten million times over, or even of one who sheds the blood of Buddhas everywhere in the universe. This is why those who forsook the Lotus Sutra had to suffer for as long as sanzen-jintengo or gohyaku-jintengo. Moreover, it is extremely difficult to meet a person who teaches this sutra exactly as it reads. It is even more difficult than for a one-eyed turtle to find a piece of floating sandalwood or for someone to dangle Mount Sumeru from the sky with a fiber from a lotus stem.

 

The Great Teacher Tz'u-en was the disciple of Priest Hsuan-chuang and the teacher of Emperor T'ai-tsung. He was a saint who was not only well-versed in the Sanskrit and Chinese scriptures but had memorized all of the Buddha's sutras. It is said of him that the Buddha's ashes fell from the tip of his writing brush and that light shone forth from his teeth. His contemporaries respected him as though he were the sun and the moon, and men in later ages earnestly sought out his teachings as guides for living. Even so, the Great Teacher Dengyo denounced him, writing, "Even though he praises the Lotus Sutra, he destroys its heart." The quotation means that even though he intended to praise the Lotus Sutra, in the end, he destroyed it.

 

Priest Shan-wu-wei was once the king of Udyana in India. He abdicated the throne, became a priest, and in the course of his Buddhist practice journeyed through more than fifty countries in India, finally mastering all the esoteric and exoteric teachings of Buddhism. Later he went to China and became the teacher of Emperor Hsuan-tsung. Every Shingon priest in both China and Japan has since become his follower. Though he was such a noble person, he died suddenly, tormented by Enma, the king of hell, although no one knows why.

 

Nichiren considers that this happened because Shan-wu-wei was at first a votary of the Lotus Sutra, but when he read the Dainichi Sutra, he declared it superior to the Lotus Sutra. Similarly, Shariputra, Maudgalyayana and others were not doomed to wander through the evil paths for the period of sanzen-jintengo or gohyaku-jintengo because they had committed the ten evils or the five cardinal sins. Nor was it because they had committed any of the eight rebellious acts. It was because they met someone who was an evil influence, and discarded the Lotus Sutra to take faith in the provisional teachings.

 

According to the Great Teacher T'ien-t'ai, "If one befriends an evil person, he will lose his mind." "Mind" means the heart which believes in the Lotus Sutra, while "lose" means to betray one's faith in the Lotus Sutra and follow other sutras. The Lotus Sutra reads, "...but when they are given the medicine, they refuse to take it." The Great Teacher T'ien-t'ai stated, "Those who had lost their minds would not take the excellent medicine, even though it was given them. Lost in suffering, they fled to other countries."

 

Since this is so, the believers of the Lotus Sutra should fear those who plague their practice more then they fear bandits, burglars, midnight killers, tigers, wolves or lions--even more than invasion by the Mongols. This world is the province of the Devil of the Sixth Heaven. All of its people have been related to him since time without beginning. He has not only built the prison of twenty-five realms within the six paths and confined all mankind, but also made wives and children into shackles and parents and sovereigns into nets that block off the skies. To confound the Buddha nature which is the people's true mind, he causes them to drink the wine of greed, anger and stupidity, and feeds them nothing but poisoned dishes that leave them prostrate on the ground of the three evil paths. When he happens on one with a seeking mind, he acts to obstruct him. If he sees that he is powerless to make a believer in the Lotus Sutra fall into evil, he tries to deceive him gradually by luring him toward the Kegon Sutra, which resembles the Lotus Sutra. This was done by the priests Tu-shun, Chih-yen, Fa-tsang and Ch'eng-kuan. Then, the priests Chia-hsiang and Seng-ch'uan craftily deceived the believers in the Lotus Sutra into falling back upon the Hannya sutras. Hsuan-chuang and Tz'u-en led them toward the Jinmitsu Sutra, while Shan-wu-wei, Chin-kang-chih, Pu-k'ung, Kobo, Jikaku and Chisho deluded them into following the Dainichi Sutra. Bodhidharma and Hui-k'o caused them to stray into the Zen sect, while Shan-tao and Honen tricked them into believing the Kanmuryoju Sutra. In each case the Devil of the Sixth Heaven possessed these Buddhist scholars in order to deceive the believers, just as foretold in the Kanji chapter of the Lotus Sutra: "The devil enters one's body."

 

The devil of fundamental darkness can even enter the life of a bodhisattva who has reached the highest stage of practice and prevent him from attaining the Lotus Sutra's ultimate blessing--Buddhahood itself. Thus he can easily obstruct those in any lower stage of practice. The Devil of the Sixth Heaven enters the lives of a man's wife and children and deludes him. He also possesses the sovereign in order to threaten the votary of the Lotus Sutra, or causes parents to hinder the faith of devoted children.

 

Prince Siddhartha wanted to renounce his title, but his son, Rahula, had already been conceived. His father, King Shuddhodana, therefore admonished him to wait until after the child was born before he left to become a monk. However, a devil delayed the childbirth for six years.

 

In the distant past, Shariputra began his practice of bodhisattva austerities during the Latter Day of Sendara Buddha. He had already practiced for sixty aeons when the Devil of the Sixth Heaven became worried that in another forty aeons, Shariputra would complete his bodhisattva practice. The devil disguised himself as a Brahman, and begged Shariputra for his eye. Shariputra gave him an eye, but from that moment, he lost his will to practice and then gave up, thereby falling into the hell of incessant suffering for countless aeons. Sixty-eight million believers in the Latter Day of Daishogon Buddha were deceived by Priest Kugan and three other priests so that they denounced Priest Fuji and as a result fell into the same hell for as many aeons as there are particles of dust on earth. The men and women in the Latter Day of Shishionno Buddha followed Priest Shoi who observed the precepts, but mocked Kikon and also remained in hell for countless aeons.

 

It is the same with Nichiren's disciples. The Lotus Sutra reads, "Since hatred and jealousy abound even during the lifetime of the Buddha, how much worse will it be in the world after his passing?" It also reads, "The people will be full of hostility, and it will be extremely difficult to believe." The Nirvana Sutra reads, "By suffering sudden death, torture, slander or humiliation, beatings with a whip or rod, imprisonment, starvation, adversity or other relatively minor hardships in this lifetime, he will not have to fall into hell." The Hatsunaion Sutra reads, "You may be poorly clad and poorly fed, seek wealth in vain, be born to an impoverished or heretical family, or be persecuted by your sovereign. It is due to the blessings obtained by protecting the Law that one can diminish in this lifetime his suffering and retribution."

 

This means that we, who now believe in the True Law, once committed the sin of persecuting its votary in the past, and should therefore be destined to fall into a terrible hell in the future. However, the blessings gained by practicing the True Law are so great that we can change our karma to suffer terribly in the future by meeting relatively minor sufferings in this life. As the sutra describes, one's past slander may cause him to be born into a poor or heretical family or be persecuted by his sovereign. A "heretical family" is one which slanders the True Law and "persecution by one's sovereign" means to live under the rule of an evil king. These are the two sufferings confronting you now. In order to expiate your past slanders, you are opposed by your parents who hold heretical views, and must live in the age of a sovereign who persecutes the votary of the Lotus Sutra. The sutra makes this absolutely clear. Cast off any thoughts you may have to the contrary. If you doubt that you committed slander in the past, you will not be able to withstand the minor sufferings of this life. Then, you might give in to your father's opposition and desert the Lotus Sutra against your will. Remember that should this happen, you are certain to fall into the hell of incessant suffering and drag your parents into it as well, causing all of you indescribable grief. To grasp this requires a great seeking spirit.

 

Each of you has continued your faith in the Lotus Sutra and can therefore rid yourselves of your heavy sins from the past. For example, the flaws in iron come to the surface when it is forged. Put into flames, a rock just turns to ashes, but gold is rendered into pure gold. This persecution more than anything else will prove your faith genuine, and the Jurasetsu (Ten Goddesses) of the Lotus Sutra will surely protect you. The demon who appeared to test Sessen Doji was actually Taishaku. The dove saved by King Shibi was Bishamon. It is even possible that the Jurasetsu have possessed your parents in order to test your faith. Any weakness will be cause for regret. The cart which overturns on the road ahead is a warning to the one behind.

 

In an age like this no one can help but thirst for the true way. You may hate this world, but you cannot escape. All Japanese are certain to meet with terrible fortune in the immediate future. The revolt which broke out on the eleventh day of the second month in the ninth year of Bun'ei (1272) was like blossoms being lashed by a gale or like bolts of silk burning in an inferno. Who can help but abhor a world like ours?

 

In the tenth month in the eleventh year of Bun'ei (1274), the people on Iki and Tsushima islands were slaughtered at one stroke. How can we say that this is no concern of ours? The soldiers who went off to confront the invaders--how forlorn they must have been! They had to leave behind their aged parents, little children, young wives and cherished homes to go out and defend a strange and foreboding sea. They saw clouds on the horizon and imagined them to be the enemy's banners. They saw ordinary fishing boats, thought them Mongol warships and were paralyzed with fear. Once or twice a day they climbed the hills to look out over the sea. Three or four times in the middle of the night they saddled and unsaddled their horses. They felt the stark reality of the shura in their own lives. All this and the persecutions you have suffered as well can ultimately be blamed on the fact that this country's sovereign has become an enemy of the Lotus Sutra. His opposition was instigated by the slanderous priests who follow the Hinayana precepts or the Nembutsu and Shingon doctrines. You must endure this trial and see for yourselves the blessings of the Lotus Sutra. Nichiren will also loudly call upon the Buddhist gods. Now more than ever, you must neither show nor feel any fear.

 

Women are faint-hearted, and your wives have probably given up. Yet you must grit your teeth and never slacken in your faith. Be as fearless as Nichiren when he faced Hei no Saemon. Although theirs was not the road to enlightenment, the sons of Lord Wada and Lord Wakasa, as well as the warriors under Masakado and Sadato, fought to the death to preserve their honor. Death comes to all, even should nothing untoward ever happen. Therefore you must never be cowardly or make yourselves the subject of ridicule.

 

I am deeply worried about you both. Therefore I will relate a story which is important for you. There were two princes named Po-i and Shu-ch'i who were sons of the king of Hu-chu in China. Their father had willed his title to the younger brother, Shu-ch'i, yet after he passed away Shu-ch'i refused to ascend to the throne. Po-i urged Shu-ch'i to assume the title, but Shu-ch'i insisted that Po-i, the elder brother, do so instead. Po-i persisted, asking how the younger brother could contradict their father's will. Shu-ch'i agreed that their father's will clearly named him, yet he still refused the throne, claiming that he could not bear to push his elder brother aside.

 

Both brothers then abandoned their parents' country and traveled to another where they entered the service of King Wen of the Chou dynasty. Shortly thereafter, the country was attacked and King Wen was killed by King Chou of the Yin dynasty. Less than a hundred days after King Wen's death, his son, King Wu, prepared to do battle with King Chou, but Po-i and Shu-ch'i, holding fast to the reigns of his horse, strove to dissuade him, saying, "You should be in mourning for three years after your father's death. If you now start a war, you will only dishonor his name." King Wu grew furious at this and was about to kill them both, but T'ai-kung Wang, his father's minister, restrained him.

 

The two were so loath to have anything more to do with this king that they went off to seclude themselves in Mount Shou-yang, where they lived solely on bracken. One day a person named Ma-tzu passed by and asked, "Why have you hidden yourselves in a place like this?" They told the whole story to Ma-tzu, who replied, "If that is so, don't these bracken also belong to the king?" Thus reproached, they immediately stopped eating the plants.

 

It is not the way of heaven to forsake sages. Thus a god appeared to them as a white deer and provided them with milk. After the deer had gone away, Shu-ch'i said, "Since the white deer's milk is so sweet to drink, its meat must taste even better!" Po-i tried to silence him, but heaven had already heard his words, and they were abandoned at once. Thus they eventually starved to death. Even though a person acts wisely throughout his life, one careless word can ruin him. Not knowing what thoughts you may have in your hearts, I worry about you a great deal.

 

When Shakyamuni Buddha was a prince, his father, King Shuddhodana, could not bear losing his only heir and therefore would not allow him to renounce his royal station. The king kept two thousand soldiers posted at the city's four gates to prevent him from leaving. Nevertheless, the prince eventually left the palace against his father's will. In general, it is the son's duty to obey his parents, yet on the path to Buddhahood, not following one's parents may ultimately bring them good fortune. The Shinjikan Sutra explains the essence of filial piety as follows: "By renouncing one's obligations and entering nirvana one can truly repay those obligations in full." That is, in order to enter the true way, one leaves his home against his parents' wishes and attains Buddhahood. Then he can truly repay his debt of gratitude to them.

 

In worldly affairs as well, if one's parents foment a rebellion, it is dutiful not to follow them. This is mentioned in the Confucian scripture, the Classic of Filial Piety. When the Great Teacher T'ien-t'ai had commenced mediating on the Lotus Sutra, the apparitions of his deceased parents sat on his knees and tried to obstruct his practice of Buddhism. This was the work of the Devil of the Sixth Heaven who took the form of his father and mother in order to oppose him.

 

I have just cited the story of Po-i and Shu-ch'i. There is one more lesson you should learn from history. Emperor Ojin, who is now Bodhisattva Hachiman, was the sixteenth ruler of Japan. Emperor Ojin had two sons: The first was Prince Nintoku and the second, Prince Uji. The emperor transferred his throne to the younger brother, Uji. After their father passed away, Uji asked his elder brother to take the throne, but the elder brother reproached him, saying, "How can you refuse to comply with our father's will?"

 

They argued back and forth, and for three full years no one claimed the throne. Therefore, the people suffered indescribable grief. It was like a curse upon the nation, and Prince Uji finally thought, "As long as I am alive, my brother will not assume the throne." So he committed suicide. At this Prince Nintoku was wracked with sorrow and fell into despair. Seeing this, Prince Uji came back to life in order to give words of encouragement to his brother, then he passed away again. It is recorded that when Nintoku at last ascended the throne, the nation became peaceful and received eighty boatloads of tribute from the three Korean kingdoms of Silla, Paekche and Koguryo.

 

There are other cases where the relationship between the sons of wise kings was not harmonious. What bonds have enabled you two brothers to continue on such good terms? Could you be princes Jozo and Jogen reborn, or the embodiments of Bodhisattvas Yakuo and Yakujo? When your father disowned Munenaka, I expected that Munenaga would refuse to side with his brother, thereby making it even more difficult to reconcile your father and Munenaka. Yet if what Tsuruo told me is true, you two are determined to resolve this together. I am overjoyed to hear this surprising news, as I told you in my other letter. Could there ever be a more wonderful story than your own?

 

The Record of the Western Regions tells about a hermit who lived in the Deer Park at Benares, India, hoping to master occult powers. He learned to turn rocks into jewels and change the forms of men and animals, but he could not yet ride on clouds or travel to the Palace of the Immortals. In order to accomplish these goals, he took as his disciple a man of integrity. Giving him a long sword, the hermit bade him stand in one corner of a meditation platform, telling him to hold his breath and utter not a word. If the disciple could remain mute through that whole night until dawn, the hermit was certain to master the occult. Determined, he sat in the center of the platform with another long sword in hand and chanted the incantations. Making his apprentice take a vow, he said, "Even at the cost of your life, say nothing!" The man answered, "Though I die, not a word will leave these lips."

 

In this manner they passed the night until, as dawn was just about to break, the apprentice cried out suddenly, and the hermit immediately failed in his attempt. He reproached the disciple, shouting, "How could you have broken your vow? This is deplorable!" Repenting deeply, the disciple said, "I dozed off for a little while, and in a dream, my previous master appeared and rebuked me. Yet I endured this, not uttering a word, for my debt of gratitude to you is much greater. My former master grew furious and threatened to behead me, but I still said nothing. Finally I was beheaded, and when I saw my own corpse on the journey of death my sorrow was indescribable. Still, I did not speak. Eventually I was reborn in a Brahman family in southern India. The pain I felt on entering and leaving the womb was unbearable, yet I held my breath without crying. I grew up to be a young man and took a wife. My parents died; my child was born; I felt sorrow and joy but said not a word. Living on like this, I reached my sixty-fifth year. Then my wife said to me, 'If you still refuse to say anything, I will kill your beloved child.' The thought flashed through my mind that I was already in the last years of my life, and if my child were killed, I could not beget another. Feeling that I must shout...I suddenly awoke."

 

The hermit said, "We were not strong enough. You and I have been deceived by a devil. Our task has ended in failure." Lamenting, his disciple said, "Because I was so weak-willed, my teacher failed to master the occult." The hermit regretfully replied, "It is my fault for not having admonished you enough beforehand." Nonetheless, as the record states, his disciple was so grieved that he could not fulfill his obligation to his teacher that he brooded over it and died miserably.

 

In China the occult evolved from Confucianism, and in India it is found among the Brahman teachings. Yet it does not even approach the primitive Agon teachings of Hinayana Buddhism, much less the teachings of tsugyo, bekkyo or engyo. Therefore, how could it be possible to approach the Lotus Sutra? The four devils fiercely oppose even the attainment of the occult. Therefore, how much greater are the tribulations which will confront the disciples of the votary of the Lotus Sutra, for he is the first to embrace and the first to propagate Nam-myoho-renge-kyo, the ultimate principle of the Lotus Sutra, in Japan. It is impossible to imagine, let alone describe in words.

 

The Maka Shikan is the Great Teacher T'ien-t'ai's masterwork and contains the essence of all the Buddhist sutras. During the five hundred years after Buddhism was introduced to China, there appeared seven great teachers to the north of the Yangtze River and three to the south. Their wisdom was as brilliant as the sun and the moon, and their virtue extolled far and wide, yet they were confused as to which sutras were shallow or deep, inferior or superior, and to the order in which they had been taught. It was the Great Teacher T'ien-t'ai who not only clarified the teachings of Buddhism but also brought forth the wish-granting jewel of ichinen sanzen from the repository of Myoho-renge-kyo and bestowed it upon all people in the three countries. This teaching originated in China. Not even the great scholars of India could formulate such a concept. So the Great Teacher Chang-an wrote, "We have never before heard of any teachings as lucid as the Maka Shikan," and, "Even the great masters of India were not in a class with him." The doctrine of ichinen sanzen revealed in the fifth volume of the Maka Shikan is especially profound. If you propagate it, devils will arise without fail. Were it not for these, there would be no way of knowing that this is the true teaching. One passage from the same volume reads, "As practice progresses and understanding grows, the three obstacles and four devils emerge, vying with one another to interfere...You should be neither influenced nor frightened by them. If you fall under their influence, you will be led into the paths of evil. If you are frightened by them, you will be prevented from practicing true Buddhism." This quotation not only applies to Nichiren but also is the guide for his disciples. Reverently make this teaching your own and transmit it as an axiom of faith for future generations.

 

The three obstacles in this quotation are bonno-sho, go-sho and ho-sho. Bonno-sho are the obstacles to one's practice which arise from greed, anger, stupidity and the like; go-sho are the obstacles posed by one's wife or children, and hosho are the hindrances caused by one's sovereign or parents. Of the four devils, the functions of the Devil of the Sixth Heaven are of this last kind. In Japan today, is there anyone who has actually encountered the three obstacles and four devils? Yet many people claim they have mastered the Maka Shikan. The statement, "If you fall under their influence, you will be led into the paths of evil," does not indicate merely the three evil paths but also Tranquility and Rapture, and in general, all of the nine worlds. Therefore, all of the sutras except the Lotus Sutra--including those of Kegon, Agon, Hodo and Hannya as well as the Nirvana and Dainichi sutras--will lead people toward paths of evil. Also, with the exception of the Tendai sect, the adherents of the seven other major Buddhist sects are in reality agents of hell who drive others towards evil paths. Even in the Tendai sect, there are those who profess faith in the Lotus Sutra yet actually lead others toward the pre-Lotus Sutra teachings. They, too are agents of hell who cause people to fall into the evil paths.

 

Now you two brothers are like the hermit and his disciple. If either of you gives up halfway, you will both fail to attain Buddhahood. You are like the two wings of a bird or the two eyes of a man. And your wives are your support. Women support others and thereby cause others to support them. When a husband is happy, his wife will be fulfilled. If a husband is a thief, his wife will become one, too. This is not a matter of this life alone. A man and wife are as close as a body and shadow, flowers and fruit, or roots and leaves, in every existence of life. Insects eat the trees they live in, and fish drink the water in which they swim. If grass withers, orchids grieve; if pine trees flourish, oaks rejoice. Even trees and grass are so closely related. The hiyoku is a bird with one body and two heads. Both of its mouths nourish the same body. Hiboku are fish with only one eye each, so the male and female remain together for life. A husband and wife should be like them.

 

You two wives should have no regrets even if you are harmed by your husbands because of your faith in this teaching. If both of you unite in encouraging their faith, you will follow the path of the Dragon King's daughter and become the model for women attaining enlightenment in the evil Latter Day of the Law. Insofar as you can act this way, no matter what may happen, I, Nichiren, will tell the two saints, the two heavenly gods and the Ten Goddesses as well as Shakyamuni and Taho to make you Buddhas in every future existence. The Rokuharamitsu Sutra states that one should become the master of his mind rather than let his mind master him.

 

Whatever trouble may occur, consider it as transitory as a dream and think only of the Lotus Sutra. Nichiren's teaching was especially difficult to believe at first, but now that my prophecies have been fulfilled, those who slandered without reason have come to repent. Even if other men and women become my believers in the future, they will not replace you in my heart. Among those who believed at first, many later discarded their faith, fearing society's rejection. Among these are some who oppose me more furiously than those who slandered from the beginning. In Shakyamuni's lifetime, Priest Sunakshatra at first believed the Buddha, then later not only backslid but slandered so viciously that even the Buddha could not save him from falling into the hell of incessant suffering. This letter was especially written for Munenaga. It should also be read to his wife and Munenaka's. Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.

 

Nichiren

 

The sixteenth day of the fourth month in the twelfth year of Bun'ei (1275)

 

 

Tell Joken-bo, Gijo-bo and other priests on my behalf: "Nichiren has often been on the verge of  being killed. Twice he was exiled and once almost beheaded. This is not because of any worldly  wrongs on his part. [As a youth,] he received great wisdom from the living Bodhisattva Kokuzo. He  had been praying to the bodhisattva to become the wisest person in Japan. The bodhisattva must  have taken pity on him, for he presented him with a great jewel as brilliant as the morning star,  which Nichiren tucked away in his right sleeve. Thereafter, on perusing the entire body of sutras, he  was able to discern in essence the relative worth of the eight sects as well as of all the  scriptures."
 

The Shingon sect is especially blameworthy, because it attempts to destroy the Lotus Sutra. It is  essential to refute Shingon, so in preparation I first attacked the errors of the Zen and Nembutsu  sects. I have good reason for my accusation. I will reserve discussion of the rights or wrongs of  Buddhist schools in India and China for some other time, but for Japan, all the people have  discarded the correct teaching of the Lotus Sutra and are therefore without exception destined to  fall into the evil paths. This is because, at each and every temple, the Shingon sect invariably exists  side by side with the Hokke [Lotus] sect just as a shadow follows the body. Thus, to the correct  practice of the Lotus Sutra is added the Shingon practice of the eighteen paths, and to its  performance of penitence is joined that based on the Amida Sutra. And in conferring titles upon  priests of the Tendai sect, the Shingon procedure predominates, while that of the Lotus Sutra is  relegated to a secondary position.
 

In reality, the sutras of Shingon belong to the provisional teachings previous to the Lotus Sutra and  are inferior even to the Kegon or the Hannya sutras. Yet Jikaku and Kobo were confused on this  point and held that the Shingon sutras were equal or even superior to the Lotus Sutra. The  ceremony for "opening the eyes" of a newly-made image of the Buddha is therefore conducted  with the mudra of the Buddha-eye Goddess and the mantra of Dainichi Buddha. As a result, all  the wooden and painted images of the Buddha in Japan have been rendered soulless and sightless  and, in consequence, have been possessed by the heavenly devil, bringing ruin upon their own  worshipers. This is why the imperial court [in Kyoto] is about to perish. Now the evil teaching of  Shingon has made its appearance in Kamakura and threatens to destroy all of Japan.
 

The Zen and Pure Land sects also hold extremely perverted views. I knew that if I declared this, it  would certainly cost me my life. Yet I was determined to requite the favor of Bodhisattva Kokuzo.  With this in mind, on the twenty-eighth day of the fourth month in the fifth year of Kencho (1253), I  pointed out the errors of the various sects for the first time to a small audience including Joen-bo  on the southern side of the image hall in Dozen-bo’s quarters in Seicho-ji temple, located in Tojo  Village in Awa Province. For more than twenty years since then, I have persisted in my declaration  without retreating a step. For this reason, I was at times driven from my dwelling and at other times  exiled. In former days Bodhisattva Fukyo was beaten with staves; now Nichiren must face the  sword.
 

All the people in Japan, both wise and foolish, from the sovereign down to the common people, say  that the priest Nichiren is no match for the scholars, teachers, great masters and eminent priests  of old. I waited for the right time to dispel their distrust of me. The time finally came when great  earthquakes occurred in the Shoka era, followed by the appearance of a huge comet in the Bun’ei  era. Observing these, I made this prediction: ‘Our country will suffer two terrible disasters, internal  strife and foreign invasion. The former will take place in Kamakura, in the form of internecine  strife among the descendants of the Gon no Tayu. The latter may come from any direction, but  that from the west would be the most violent. This latter will occur solely because of the fact that  all the Buddhist sects in Japan are erroneous, and Bonten and Taishaku will therefore command  other countries to attack us. So long as the country refuses to heed me, it will certainly be defeated,  no matter whether it has a hundred, a thousand or even ten thousand generals as brave as  Masakado, Sumitomo, Sadato, Toshihito, or Tamura. If these words of mine prove  false, then the people are free to believe in the distorted views of the Shingon, Nembutsu and other  sects." This is the prediction that I made known far and wide.
 

I especially warn the priests on Mount Kiyosumi. If they treat me with less respect than they show  their own parents or the three treasures, they will become wretched beggars in this life and will fall  into the hell of incessant suffering in the next. I will explain why. The villainous Tojo Saemon  Kagenobu once hunted the deer and other animals kept by Seicho-ji and tried to force the priests  in the various lodging temples to become Nembutsu believers. At that time I pitted myself against  Tojo and supported the lord of the manor. I composed a fervent oath which read, ‘If the two  temples, Kiyosumi and Futama, should come into Tojo’s possession, I will discard the Lotus Sutra!’  Then I tied it to the hand of the object of worship, to which I prayed continuously. Within a year,  both temples were freed from Tojo’s grasp. Certainly Bodhisattva Kokuzo will never forget this, so  how can those priests who make light of me avoid being forsaken by the heavenly gods? Hearing  me say this, the more foolish of you may think that I am invoking a curse upon you. That is not so,  however. I am warning you simply because it would be a pity if you should fall into the hell of  incessant suffering after your death.
 

Let me say a few words about Ama Gozen, the wife of the lord of the manor. Being a woman,  and a foolish one at that, she must have been turned against my teaching by threats from others. I  pity her, for, having forgotten her debt of gratitude, she will fall into the evil paths in her next  existence. Despite that, however, she extended great favor to my parents, so I am praying that I  may somehow be able to save her from that fate.
 

The Lotus Sutra is nothing other than a scripture that reveals that Shakyamuni became a Buddha in  the distant past of gohyaku-jintengo. It also predicts that Shariputra and the other disciples will  become Buddhas in the future. Those who do not believe the sutra will fall into the hell of incessant  suffering. Not only did Shakyamuni himself declare all this, but Taho Buddha also testified to its  truth and the Buddhas from the ten directions extended their tongues by way of verification.  Furthermore, the Lotus Sutra states that the votary of this sutra will receive the protection of the  bodhisattvas as numerous as the dust particles of a thousand worlds who emerged from the earth,  the bodhisattvas Monju and Kannon, Bonten, Taishaku, the gods of the sun and moon, the Four  Heavenly Kings and the ten demon daughters. Therefore, there is no other way to attain  Buddhahood than by practicing the Lotus Sutra, for it is the only scripture which reveals things past  and future.
 
 
I have never seen Tsukushi, nor do I know anything about the barbarians [of the west]. Yet, the  prediction I made concerning the Mongols in light of the entire body of the sutras has already come  true. Hence, when I say that you will all fall into the hell of incessant suffering because of your  ingratitude, how can my words prove false! You may be safe for the time being, but wait and see  what happens later. All of Japan will be reduced to the same miserable state in which the islands of  Iki and Tsushima now find themselves. When vast numbers of Mongol hordes close in on the  province of Awa, those of you priests who cling to prejudiced views will cringe in terror and finally  fall into the hell of incessant suffering, saying, ‘Now I know that the priest Nichiren was right.’ What  a pity! What a pity indeed!
 
Nichiren
 
The eleventh day of the first month
To the priests of Seicho-ji in the province of Awa
This letter is to be read aloud by the priests Sado and Suke Ajari before the statue of Bodhisattva  Kokuzo for all the priests of Seicho-ji to hear.

Muryogi Sutra [Sutra of Innumerable Meanings]

The character 'ryo' [of Muryogi] represents the essential teaching. This is because it means to discern and to encompass. The heart of the essential teaching reveals the three enlightened properties of the Law, of Wisdom and of Action - of the Buddha's Life. However, the three enlightened properties don't refer exclusively to the attributes of the Buddha. Rather, the essential teaching reveals that all phenomena in the universe are themselves manifestations of the Buddha of absolute freedom and that [illuminated by the Mystic Law] they perfectly manifest their individual characters with the emergence of the Buddha nature from within their lives.

For this reason, encompassing the doctrine of theoretical ichinen sanzen expounded in the theoretical teachings, the essential teachings explain actual ichinen sanzen, the principle that each entity is itself a manifestation of the Buddha, originally endowed with the three properties. In other words, each entity's individuality is as unique as cherry, plum, peach or apricot [Jp: o, bai, to, ri] and, just as it is, manifests itself as the Buddha who inherently possesses the three enlightened properties. This is the meaning of 'ryo.' Now Nichiren and his disciples who chant Nam Myoho Renge Kyo are the original lords of the three properties. (Gosho Zenshu p. 784)

Chapter 3: Ten Merits [Jukudoku]

The sutra states: "The king [the Buddha] and the queen [this sutra] come together, and this son [a bodhisattva] is born of them." (3LS p. 21)

"The benefit and virtue of a Buddha are boundless, his wisdom fathomless, and his powers vast, but there is some seed or cause which has given birth to them all." (Gosho Zenshu p 786)

The sutra states: "Entering deeply into the secret law of the Buddhas, [the bodhisattva] will interpret [the sutra] without error or fault." (3LS p. 21)

The True Law in the Latter Day of the Law is Nam Myoho Renge Kyo. These five characters are the 'secret law' that will never deceive the people. When the people all have faith in the True Law their country will be peaceful. (Gosho Zenshu p. 786)

The sutra states: "Good sons! Seventhly, the inconceivable merit-power of this [Lotus] Sutra is as follows: if good sons or daughters, hearing this sutra either during the Buddha's lifetime or after his extinction, rejoice, believe and raise the rare mind; keep, recite, read, copy and expound it; practice it as it has been preached; aspire to Buddhahood; cause all the good roots to sprout; raise the mind of great compassion; and want to relieve all living beings of sufferings, the Six Paramitas will naturally present in them, though they cannot yet practice the Six Paramitas." (3LS p. 23)

If all the people in the Land embrace the True Law, then that country will be peaceful. Thus the Hokke Gengi states 'if you rely upon this Law, then the realm will be at peace.' 'This Law' here means the Lotus Sutra. There can be no doubt that if people believe in the sutra, the land will be peaceful and secure. (Gosho Zenshu p. 786)

The sutra states, "Good sons! Ninthly, the inconceivable merit-power of this sutra is as follows: if good sons or good daughters, receiving this sutra, leap for joy; acquire the unprecedented; keep, read, recite, copy and adore this sutra; and explain its meaning discriminatingly and widely for living beings, they will instantly destroy the heavy barrier of sins resulting from previous karma and become purified." (3LS p. 24)

Various sins are just like dewdrops. The 'sun of wisdom' [Nam Myoho Renge Kyo] is capable of dissolving them all. (Gosho Zenshu p. 786)

 

 

New Year's Gosho

 

I have received a hundred mushimochi cakes and a basket of fruit. New Year's Day marks the first day, the first month, the beginning of the year and the start of spring. A person who celebrates this day will gain virtue and be loved by all, just as the moon becomes full gradually, moving from west to east, and the sun shines more brightly traveling from east to west.

 

First of all, as to the question of where exactly hell and the Buddha exist, one sutra states that hell exists underground and another sutra says that the Buddha is in the west. However, closer examination reveals that both exist in our five-foot body. The reason I think so is that hell is in the heart of a man who inwardly despises his father and disregards his mother, just like the lotus seed, which contains both flower and fruit at the same time. In the same way, the Buddha dwells inside our hearts. For example, flint can produce fire and gems possess value in themselves. We common mortals can see neither our own eyebrows, which are so close, nor heaven in the distance. Likewise, we do not see that the Buddha exists in our own hearts. You may question how is it that the Buddha can reside within us when our bodies, originating from our parents' sperm and blood, are the source of the three poisons and the seat of the carnal desires. But repeated consideration shows the validity of my claim. The pure lotus flower blooms out of the muddy pond, the fragrant sandalwood grows from the soil, the graceful cherry blossoms come forth from trees, the beautiful Yang Kuei-fei was born of a maidservant, and the moon rises from behind the mountains to shed light on them. Misfortune comes from one's mouth and ruins him, but fortune comes from one's mind and makes him worthy of respect.

 

The sincerity of making offerings to the Lotus Sutra at the beginning of the New Year is like flowers blooming from trees, a lotus unfolding in a pond, sandalwood blossoming on the Snow mountains, or the moon beginning to rise. Japan, in becoming an enemy of the Lotus Sutra has now invited misfortune from a thousand miles afar, whereas those who believe in the Lotus Sutra will gather fortune from ten thousand miles afar. The shadow is cast by the body, and just as the shadow follows the body, misfortune will befall the country whose people are hostile to the Lotus Sutra. The believers in the Lotus Sutra, on the other hand are like the sandalwood endowed with fragrance. I will write you again.

 

Nichiren

 

The fifth day of the first month.

 

 

No Safety in the Threefold World

I have received the various articles you sent me. Concerned about my life in the mountains, you had your messenger plow through the snow to call on me. Your sincerity has no doubt been recognized by the Lotus Sutra and the ten demon daughters.

The Nirvana Sutra states, "Human life runs its course more swiftly than a mountain stream; the person here today will not likely be here tomorrow." The Maya Sutra reads, "Imagine, for instance, a flock of sheep being driven by a chandala to the slaughterhouse. Human life is exactly the same; step by step one approaches the place of death." The Lotus Sutra states, "There is no safety in the threefold world; it is like a burning house, replete with a multitude of sufferings, truly to be feared,..."

In these passages from the sutras, our compassionate father, the World-Honored One of Great Enlightenment, admonishes the ordinary persons of the latter age, warning them, his ignorant children. Nevertheless, they do not awaken for even one instant; nor do they conceive a desire to attain the way for even a single moment. In order to decorate their bodies, which, if abandoned in the fields, would be stripped naked overnight, they spend their time striving to pile up articles of clothing.

When their lives come to an end, within three days their bodies will turn into water that washes away, into dust that mixes with the earth, and into smoke that rises up into the sky, leaving no trace behind. Nevertheless, they seek to nurture these bodies and to amass great wealth.

This principle has been known since ancient times, but today the situation is pitiable. The country of Japan has been visited by continuous famine for the last several years, and supplies of food and clothing are exhausted. The domestic animals have all been consumed, and persons who eat human flesh are appearing. They tear flesh from the bodies of the dead, children and the sick, mix it with fish or deer meat, and sell it. People purchase this mixture and eat it. Thus, this country has unwittingly become an abode of wicked demons.

Moreover, from the spring of last year through the middle of the second month of this year, epidemics have spread throughout the country. In five families out of ten, in fifty households out of a hundred, all the members have died from disease. Others have escaped illness but are suffering from great spiritual distress, and thus are in even greater agony than those who are ill. Even the people who managed to survive have lost the children who used to follow them as closely as shadows, or the spouses from whom they had been as inseparable as a pair of eyes, or the parents upon whom they had relied as they would upon heaven and earth. For them, what meaning does life hold? How could sensible people not abhor this world? The Buddha taught that there is no safety in the threefold world, but the current state of affairs seems excessively tragic.

Although I myself am only an ordinary person, I informed the ruler that the Buddha had left behind teachings predicting such a situation. However, he did not heed my admonitions, but rather began to persecute me even more harshly, so there was nothing further I could do. This country has already become a slanderer of the Law and, by turning into an enemy of the Lotus Sutra, it has also made itself an enemy of the Buddhas and the gods of the three existences and the ten directions.

Please consider deeply. No matter what grave crimes I Nichiren, have been charged with, I am a votary of the Lotus Sutra. No matter what grave crimes a person who chants Namu Amida Butsu may be guilty of, it cannot be denied that he is a follower of the Nembutsu. Because I chant Nam-myoho-renge-kyo with my own mouth, I have been reviled, struck. exiled and had my life threatened. However, in spite of all this, I have continued to exhort others to do likewise. Am I not then a votary of the Lotus Sutra?

In the Lotus Sutra, it is stipulated that those who bear a grudge against its votary are destined to fall into the Avichi hell. The fourth volume states that the offense of harboring malice toward a votary of the Lotus Sutra in the latter age is graver than that of reviling the Buddha for an entire medium kalpa The seventh volume teaches that people who disparage the votary will suffer in the Avichi hell for a thousand kalpas. The fifth volume states that after the Buddha’s death, when the Latter Day of the Law arrives, a votary of the Lotus Sutra will certainly appear, and that at that time, in that country, an immeasurably great multitude of monks who either uphold or violate the precepts will gather and denounce the votary to the ruler of the country, causing him to be banished and ruined.

These passages from the sutra all coincide precisely with what has happened to me. I am therefore convinced that I will attain Buddhahood in the future. I will speak in more detail when we meet.

Nichiren

The thirteenth day of the second month in the fourth year of Kenji (1278), cyclical sign tsuchinoe-tora

Reply to Lord Matsuno

 

 

 

 

I have received your gift of a sack of rice, sent in donation for a memorial service on the anniversary of Lord Ueno's passing. I will offer it in the presence of the Buddha and recite the Jigage.

 

As for what it means to be filial, by first knowing about unfilial behavior, we can understand the meaning of filial piety. As an example of unfilial conduct, a person called Yu-meng once struck his father, and as a result was destroyed by a bolt of lightening. A person called Pan-fu cursed his mother, and as a result was attacked and devoured by a poisonous snake. King Ajatashatru killed his father, and as a result contracted white leprosy. King Virudhaka killed one of his parents, and as a result he was trapped in a burning boat on a river and fell alive into the hell of incessant suffering. Never have there been instances of people incurring such retribution for killing unrelated persons. By considering the results of unfilial conduct, we can understand how great the benefit of filial conduct must be.

 

The more than three thousand volumes of outer scriptures concern no other matters; they teach nothing but filial conduct toward one's father and mother. Yet though [by following these teachings] one may fulfill his duties to his parents in the present life, he will be unable to help them in their life to come. The debt of gratitude owed to one's father and mother is as vast as the ocean. If one cares for them while they are alive but does nothing to help them in their next life, his actions, by comparison, are like a single drop of water.

 

The more than five thousand volumes of inner scriptures likewise concern no other matters; they simply set forth the merits of filial piety. However, though the Buddha's first forty years and more of teachings may seem to be about filial conduct, he did not reveal the true teaching on filial conduct in them. Therefore, though they appear to fall within the realm of teachings of filial conduct, they are in fact unfilial.

 

The Venerable Maudgalyayana rescued his mother from the suffering of the realm of hungry spirits. However, he was only able to lead her to the worlds of Humanity and Heaven, and could not enable her to enter the path of attaining Buddhahood. Shakyamuni Buddha, at the age of thirty, expounded the Dharma to his father, King Shuddhodana, enabling him to attain the highest of the four fruits. And at the age of thirty-eight, he enabled his mother, Lady Maya, to attain the stage of arhat. Yet, while such deeds may resemble filial conduct, the Buddha was in fact thereby guilty of unfilial behavior, for, though he freed his parents from the six paths, he caused them to enter a path that would never lead to Buddhahood. This is like reducing a crown prince to the status of commoner, or like marrying a princess of royal blood to a man of lowly birth.

 

For this reason, the Buddha declared that, [had he only expounded the provisional teachings,] "I would have fallen into miserliness and greed, and such a thing would never do." Having given his parents a meal of boiled barley while begrudging them amrita, and having offered them unrefined sake while denying them refined sake, the Buddha had become the most unfilial of persons. Like King Virudhaka, he should have fallen alive into the great citadel of the hell of incessant suffering, and like King Ajatashatru, he should have contracted white leprosy in that very body. However, forty-two years [after he attained enlightenment], he expounded the Lotus Sutra, saying, "Though these persons may arouse thoughts of extinction and enter nirvana, yet in that land, seeking the Buddha wisdom, they will be able to hear this sutra." Because Shakyamuni expounded the Lotus Sutra in order to repay the dept of gratitude he owed to his father and mother, Taho Buddha, who had come from the Land of Treasure Purity, praised him as a Buddha of true filial piety. And the Buddhas of the ten directions assembled and declared him to be the most filial among all the Buddhas.

 

Pondering matters in this light, we can see that the people of Japan are all unfilial. In a passage of the Nirvana Sutra, the Buddha taught that unfilial people would be more numerous than the dust particles of the earth. Thus, the sun, the moon and the eighty-four thousand stars in heaven each grow enraged and glare with furious eyes at the country of Japan. That is what today's divination masters are reporting to the ruler as "frequent disturbances in the heavens." And with strange happenings on the earth occurring day after day, the country is like a small boat tossed about on the great sea. This is the reason why the children of Japan have lost their vitality, and why the women are vomiting blood.

 

Your are the most filial person in all of Japan. Bonten and Taishaku will descend from heaven to serve as left and right wings to you, and the gods of the earth in the four directions will support your feet, revering you as their father and mother. There is still much that I would like to say, but I will conclude here.

 

With my deep respect,

Nichiren

 

The eighth day of the third month in the third year of Koan (1280)

 

On Flowers and Seeds

- Keka Joju Gosho -

 

 

I have not heard from either of you since that time. But I was very pleased to learn that you read at Kasagamori the two letters I wrote in the Kenji era in memory of the saint Dozen-bo.

 

If a tree is deeply rooted, its branches and leaves will never wither. If the spring is inexhaustible, the stream will never run dry. Without wood, the fire will burn out. Without earth, plants cannot grow. Nichiren is like the plant, and my master, the earth. I, Nichiren, am indebted solely to my revered teacher, Dozen-bo, for the fact that I have become the votary of the Lotus Sutra and that now I am widely talked about, both in a good and bad sense.

 

There are four leaders of the Bodhisattvas of the Earth: The first is called Jogyo...and the fourth, Anryugyo. If Bodhisattva Jogyo appears in the Latter Day of the Law, so must Bodhisattva Anryugyo.

 

The rice plant flowers and bears grain, but its spirit remains in the soil. Therefore, the stalk sprouts to flower and bear grain once again. The blessings which I, Nichiren, obtain from propagating the Lotus Sutra will return to Dozen-bo. How sublime! It is said that if a master has a good disciple, both will attain Buddhahood, but if a master fosters a bad disciple, both will fall into hell.

 

If master and disciple are not of the same mind, they cannot accomplish anything. I will elaborate on this point later.

 

You should always talk with one another and surmount the sufferings of life and death to attain the pure land of Eagle Peak, where you may agree to speak in one mind.

 

The sutra reads, "They will display the three poisons and appear to cherish misleading philosophies. This is the means by which my disciples save the people."

 

Be sure to keep in mind what I have stated thus far.

 

Respectfully,

Nichiren

 

The fourth month in the first year of Koan (1278)

 

On Itai Doshin

- Itai Doshin Ji -

I have received the white winter robe and the thick-quilted one, as well as one kan of coins, through the offices of Hoki-bo. Hoki-bo and Sado-bo and the believers at Atsuhara, united in their courageous faith, proved the true strength of itai doshin.
If itai doshin (many in body, one in mind) prevails among the people, they will achieve all their goals, whereas in dotai ishin (one in body, different in mind), they can achieve nothing remarkable. The more than three thousand volumes of Confucianism and Taoist literature are filled with examples. King Chou of Yin led 700,000 soldiers into battle against King Wu of Chou and his 800 men. Yet King Chou's army lost because of disunity while King Wu's men defeated him because of perfect unity. Even an individual at cross purposes with himself is certain to end in failure. Yet a hundred or even a thousand people can definitely attain their goal if they are of one mind. Though numerous, the Japanese will find it difficult to accomplish anything, because they are divided in spirit. On the contrary, I believe that although Nichiren and his followers are few in number, because they act in itai doshin, they will accomplish their great mission of propagating the Lotus Sutra. Many raging fires are quenched by a single shower of rain, and many evil forces are vanquished by a single great truth. Nichiren and his followers are proving this.

You have served the Lotus Sutra with devotion for many years, and in addition, you demonstrated remarkable faith during the recent incident at Atsuhara. Many people including Hoki-bo and Sado-bo have told me so. I have listened carefully and reported everything to the god of the sun and to Tensho Daijin.

I should have replied to you earlier, but there was no one who could bring this letter to you. Nissho left here so quickly that I had no time to finish writing before his departure.

Some people may be ondering whether the Mongols will really attack again, but I believe that invasion is now imminent. An invasion would be deplorable--it would mean the ruin of our country--but if it does not happen, the Japanese people will slander the Lotus Sutra more than ever and all of them will fall into the hell of incessant suffering.

The nation may be devastated by the superior strength of the Mongols, but slander of Buddhism will cease almost entirely. Defeat would be like moxa cautery which cures disease or acupuncture which relieves pain. Both are painful at the moment but bring happiness later.

I, Nichiren, am the emissary of the Lotus Sutra, while the Japanese are like King Mihirakula who eliminated Buddhism throughout India. The Mongol Empire may be like King Himatala of the Snow Mountains, a messenger from heaven sent to punish those hostile to the votary of the Lotus Sutra. If the Japanese repent, they will be like King Ajatashatru who became a devout follower of Buddhism, thereby curing his own leprosy and prolonging his life by forty years. Like Ajatashatru, they will profess faith in spite of their earlier disbelief, and awaken to the entity of life.

With my deep respect,

Nichiren

The sixth day of the eighth month

 

On Omens

 

Strange occurrences in the heavens frighten all people, and  calamities on earth disturb everyone. When the Buddha was about  to expound the Lotus Sutra, he caused the five omens and the six  omens to appear. Of these, the omen of the earth shaking indicates  that the earth trembled in six different ways. Interpreting these in the  third volume of his Hokke Mongu, the Great Teacher T'ien-t'ai  states: "[One of the six is that] the east rises and the west falls. The  eastern quarter corresponds to the color green and governs the  liver, which in turn governs the eyes. The western quarter  corresponds to the color white and governs the lungs, which in turn  govern the nose. Hence, the east rising and the west falling  indicates that the benefit of the eyes appear, and in response, the  earthly desires of the nose disappear. Similarly, when the benefits of  the nose appear, in response, the earthly desires of the eyes  disappear. In like manner, the rise and fall of the other directions  signify the appearance of benefit and the disappearance of earthly  desires with respect to the other sensory organs."

Concerning this, the Great Teacher Miao-lo says: "The directions  signify the six sense organs. It is already established that the eyes  and the nose represent, respectively, east and west. It follows, then,  that the ears and the tongue correspond, respectively, to north and  south. The center corresponds to the mind, while the four directions  indicate the body. The body is endowed with the four sense organs,  and the mind is connected to all four. Hence the mind induces rise or  fall with respect to [the sensory functions of] the body."

The ten directions are "environment" (eho), and sentient beings are  "life" (shoho). Environment is like the shadow, and life, the body.  Without the body there can be no shadow. Similarly, without life,  environment cannot exist, even though life is supported by its  environment. The eyes correspond to the eastern quarter. From this  we also know that the tongue corresponds to the southern quarter,  the nose to the western quarter, the ears to the northern quarter, the  body to all four quarters, and the mind to the center. Therefore,  when the people's five sense organs are disordered, the four  quarters as well as the center will be startled and shaken, and as  signs of the consequent destruction of the land, mountains will  collapse, grasses and trees wither and rivers run dry. When the  people's eyes, ears and other sense organs are confused and  disturbed, extraordinary changes occur in the heavens, and when  their minds are agitated, the earth quakes.

What sutra was ever preached without the earth trembling in six  different ways? This phenomenon invariably occurred each time the  Buddha expounded a sutra. However, when the Buddha, about to  expound the Lotus Sutra, caused the earth to quake in six different  ways, the people were especially astounded. Bodhisattva Miroku  asked a question about this phenomenon and Bodhisattva  Monjushiri answered. This was because the omen was greater in  both magnitude and duration than when the other sutras were  preached, and the people's questions were therefore much more  difficult to resolve. Thus Miao-lo states: "No Mahayana sutra was  ever preached without multitudes of people gathering, without the  Buddha emitting a ray of light from his forehead, without flowers  raining down from heaven or without the earth quaking. However,  never before had the people been as greatly mystified as they were  now." This means that omens had heralded the preaching of all the  other sutras as well, but none had ever been as awesome [as those  which occurred when the Lotus Sutra was expounded]. For this  reason the Great Teacher T'ien-t'ai states, "People say that when a  spider weaves its web, it means that some happy event is near, and  that if a magpie chatters, it foretells the coming of a guest. Even  such trifles are presaged by some sign. How then could great affairs  be without omens? By means of the near, the distant is revealed."  Thus the Buddha manifested great portents never before seen  during his more than forty years of preaching when he expounded  the theoretical teaching of the Lotus Sutra.

However, the omens that heralded the essential teaching far  exceeded the signs preceding the theoretical teaching, even more  so than these had in turn surpassed the omens presaging the pre- Lotus Sutra teachings. A magnificent treasure tower sprang up from  the ground, and then multitudes of bodhisattvas emerged from  beneath the earth. The great quakes on these occasions were like  gales blowing over the ocean, creating waves the size of mountains  which toss a small ship about like a reed leaf, engulfing even its  sails. Therefore, while Miroku had inquired of Monju about the  omens that appeared in the Jo chapter, concerning those great  portents that occurred in the Yujutsu chapter he directly questioned  the Buddha himself. Miao-lo explains this by saying, "Since the  theoretical teaching concerns matters which are shallow and  comparatively recent, Monju could be relied upon to answer him. On  the other hand, the Buddha's original enlightenment in the remote  past was so difficult to comprehend that none but the Buddha himself  could be depended on for an explanation." The Buddha did not  trouble to explain the omens of the theoretical teaching, but Monju  knew generally what they signified. The omens of the essential  teaching, however, he could not even begin to fathom. And these  omens concerned only events occurring in Shakyamuni's lifetime.

Then, when the Buddha came to preach the Jinriki chapter, he  displayed ten mystic powers. They were incomparably more  wondrous than either the omens of the Jo chapter or those of the  Hoto and Yujutsu chapters. The beam of light which the Buddha had  emitted [from his forehead] at the time of the Jo chapter illuminated  only eighteen thousand worlds to the east, but that which he emitted  [from his entire body] at the time of the Jinriki chapter encompassed  all the worlds of the ten directions. While the quaking of the earth in  the Jo chapter was limited to the worlds of the major world systems,  in the Jinriki chapter the worlds of the Buddhas of the ten directions  all trembled in six different ways. And the signs which have  appeared in our own time are equally astounding. The great omens  of the Jinriki chapter foretold that the essence of the Lotus Sutra  would spread after the Buddha's death when the two thousand years  of the Former and Middle Days of the Law had passed and the  Latter Day of the Law had begun. A passage from the sutra states,  "Because [there will be those who] faithfully uphold this sutra after  the Buddha's passing, all the Buddhas rejoice and display their  limitless mystic powers." It also speaks of "[one who is able to  uphold this sutra] in the evil age of the Latter Day of the Law,..."

Question: All omens, whether good or bad, foretell something that  will occur in an hour or two, a day or two, a year or two, or in seven  or twelve years at the most. How could there be any omens that  foretell what will take place more than two thousand years later?

Answer: The event presaged by omens which appeared during the  reign of King Chao of the Chou dynasty became a reality after a  thousand and fifteen long years. King Kiriki's dream came true no  less than twenty-two thousand years later. How, then, can you doubt  that there are omens which portend something more than two  thousand years before it actually happens?

Question: Why were the omens presaging the time after  Shakyamuni Buddha's passing greater than those which concerned  his lifetime?

Answer: The earth trembles in response to the agitation of the  people's six sense organs. Depending on the extent of this agitation,  the six different ways in which the earth quakes will vary in intensity.  The pre-Lotus Sutra teachings seem to extinguish people's earthly  desires [associated with their six sense organs], but in reality they  do not. In contrast, the Lotus Sutra conquers the fundamental  darkness [from which all earthly desires originate]. Hence the earth  trembles violently. Moreover, there are many more evil persons in  this latter age than during the Buddha's lifetime. It was for these  reasons that, for the Latter Day, the Buddha caused far greater  omens to appear than those concerning his own time.

Question: What proof can you offer [that the number of evil persons  is greater in the Latter Day]?

Answer: The sutra states, "Since hatred and jealousy toward this  sutra abound even during the Buddha's lifetime, how much worse will  it be in the world after his passing?" Setting aside the seven reigns  of heavenly gods and the five reigns of earthly gods, in the more  than two thousand years of the ninety reigns of human rulers, the  great earthquake of the Shoka era and the extraordinary phenomena  which appeared in the heavens during the Bun'ei era were prodigies  unprecedented in Japan. If the people are filled with joy, auspicious  omens will appear in the heavens, and quakes caused by the god  Taishaku will shake the earth. On the other hand, if their minds are  obsessed with evil, there will be ominous changes in the heavens  and terrible calamities on earth. The magnitude of sinister  occurrences in the heavens varies according to the degree of the  people's anger; the same holds true of disasters on earth. Japan  today is filled with people, from the ruler on down to the common  citizens, whose minds are possessed by great evil. This evil is born  of their hatred for me, Nichiren.

There is a sutra entitled Shugo Kokkai, a scripture which came after  the Lotus Sutra. It relates how King Ajatashatru went to the Buddha  and asked, "Every year, my country has been beset by great  droughts, violent gales, floods, famine and pestilence. Moreover, we  have been attacked by another nation. Why should all these  disasters occur, when this is the very country in which the Buddha  made his advent?"

The Buddha replied, "Splendid, splendid! It is admirable of you, O  great king, to have asked this question. But you have committed  many wrongs and evils. Among them, you killed your own father and,  taking Devadatta as your teacher, you did me injury. Because these  two offenses are so serious, your country is beset by innumerable  disasters." The sutra goes on to quote the Buddha as saying, "After  my death, in the Latter Day of the Law, when monks like Devadatta  fill the land, a single monk will appear who embraces the True Law.  Those evil monks will exile and put to death this man of the True  Law. They will violate not only the kings's consort but the daughters  of the common people as well, thereby filling the country with the  seed of slanderers. For this reason, the nation will suffer various  calamities and will later be invaded by a foreign country."

The followers of Nembutsu in the world today are exactly like the evil  monks mentioned in the above sutra. Moreover, the conceit of the  Shingon teachers exceeds that of Devadatta ten billion times. Let  me briefly describe the bizarre conduct of the Shingon sect. Its  priests paint a picture of the nine honored ones seated on a eight- petaled lotus in the center of the Womb World. Then they climb onto  this picture and, stepping on the faces of the Buddhas, conduct their  ceremony of anointment. It is as if they were trampling on the faces  of their own parents or treading on the emperor's head. Such priests  as these fill the entire country, becoming the teachers of both high  an low. No wonder the nation faces ruin!

What I have stated earlier is the most important of my teachings. I  will explain it again on another occasion. I have written to you a little  about this matter before, but do not tell it to others indiscriminately.  You have sent me expression of your sincerity not only once or  twice but whenever the opportunity presented itself. I can find no  words [to express my appreciation].

 

 

On Persecutions Befalling the Buddha

- Shonin Gonanji -

Now in the second year of Koan (1279), it is twenty seven years since I first proclaimed the true teaching at Seicho-ji temple. It was noon on the twenty-eighth day of the fourth month in the fifth year of Kencho (1253), on the southern side of Jibutsu-do Hall in the Shobutsu-bo of the temple, located in Tojo Village. Tojo is now a district, but was then a part of Nagasa District in Awa Province. Here is located what was the second, but is now the country's most important shrine to the Sun Goddess, built by Minamoto no Yoritomo, founder of the Kamakura shogunate. The Buddha fulfilled the purpose of his advent in a little over forty years; T'ien-t'ai took about thirty years, and Dengyo, some twenty years. I have repeatedly spoken of the indescribable persecutions they suffered during those years. For me it took twenty-seven years, and the persecutions I faced during this period are well known to you all.

The Lotus Sutra reads, "Since hatred and jealousy abound even during the lifetime of the Buddha, how much worse will it be in the world after his passing?" Shakyamuni Buddha suffered innumerable persecutions: For ninety days he was forced to eat horse fodder; a huge boulder was dropped on him, and though it missed him, his foot was injured and bled; a group of eight priests led by Sunakshatra, outwardly acting as the Buddha's disciples but in spirit siding with Brahmans, watched every moment of the day and night for a chance to kill him; King Virudhaka killed great numbers of the Shakya clan; King Ajatashatru had many of Shakyamuni's disciples trampled to death by wild elephants and subjected the Buddha to a series of severe tribulations. Such were the persecutions that took place "in the Buddha's lifetime."

In the more than two thousand years "after his passing, "no one, not even Nagarjuna, Vasubandhu, T'ien-t'ai or Dengyo, encountered any of the still greater persecutions predicted to occur. No one can say they were not votaries of the Lotus Sutra, but if they were, why did none shed even a drop of blood, as did the Buddha, nor suffer even greater trials? Could the sutra's predictions be false and the Buddha's teachings nothing but great lies?

However, in these twenty-seven years, Nichiren was exiled to the province of Izu on the twelfth day of the fifth month in the first year of Kocho (1261), was wounded on the forehead and had his left hand broken on the eleventh day of the eleventh month in the first year of Bun'ei (1264). He was to be executed on the twelfth day of the ninth month of the eighth year of Bun'ei (1271), but was instead exiled to the province of Sado. In addition, many of his disciples were murdered or executed, banished or heavily fined. I do not know whether these trials equal or surpass those of the Buddha. Nagarjuna, Vasubandhu, T'ien-t'ai and Dengyo came nowhere near me in what they endured. Had it not been for the advent of Nichiren in the Latter Day of the Law, the Buddha would have been a great liar and the testimony given by Taho and all the other Buddhas would have been false. In the twenty-two hundred and thirty years since the Buddha's death, Nichiren is the only person in the whole world to fulfill the Buddha's prophecy.

In the Latter Day of the Law of both Shakyamuni and the Buddhas before him, the rulers and people who despised the votaries of the Lotus Sutra seemed to be free from punishment at first, but eventually they were all doomed to fall. Among those who attacked Nichiren, there were at first no signs of punishment. During these twenty-seven years, the Buddhist gods who vowed to protect the votary of the Lotus Sutra--Bonten, Taishaku, the gods of the sun and moon, and the Four Heavenly Kings--did little to help Nichiren. But by now they have realized in terror that unless they fulfill the oath they swore before the Buddha, they will fall into the hell of incessant suffering. Consequently they are now earnestly carrying out their vow by punishing those who attacked the votary of the Lotus Sutra. The deaths of Ota Chikamasa, Nagasaki Tokitsuna and Daishin-bo, for example, who were all thrown from their horses, can be attributed to their treachery against the Lotus Sutra. There are four kinds of punishment: general and individual, conspicuous and inconspicuous. The massive epidemics, nationwide famines, insurrections and foreign invasion suffered by Japan are general punishment. Epidemics are also inconspicuous punishment. The tragic deaths of Ota and the others both conspicuous and individual.

Each of you should summon up the courage of a lion and never succumb to threats from anyone. The lion fears no other beast, nor do its cubs. Slanderers are like howling jackals, but Nichiren's followers are like roaring lions. Hojo Tokiyori and Hojo Tokimune, the past and present regents, pardoned me when they found I was innocent of the accusations against me. The regent will no longer take action on any charge without confirming its validity. You may rest assured that nothing, not even a person possessed by a powerful demon, can harm Nichiren, because Bonten, Taishaku, the gods of the sun and moon, the Four Heavenly Kings, Tensho Daijin and Hachiman are safeguarding him. Strengthen your faith day by day and month after month. Should you slacken even a bit, demons will take advantage.

We common mortals are so foolish that we do not fear the warnings in the sutras or treatises so long as they do not concern us directly. But you must be fully prepared for the havoc Hei no Saemon and Adachi Yasumori, in their outrage, will wreak upon us. People are now being sent to Tsukushi to fight the Mongols; consider yourself in the same position as those who are on their way or who are already at the battlefield. So far our believers have not experienced anything so terrible. The warriors in Tsukushi, however, now face a dreadful fate, and if they are killed in battle, they will be doomed to fall into hell. Even if we too should meet such severe trials, we will attain Buddhahood in the future. Our present tribulations are like moxa cautery, minor pain necessary to remove greater pain.

You need not frighten those peasant believers from Atsuhara, but you should encourage them in every way possible. Tell them to be prepared for the worst. Do not expect good times, but take the bad times for granted. If they complain of hunger, tell them about the hell of starvation. If they grumble that they are cold, tell them of the eight freezing hells. If they say they are frightened, explain to them that a pheasant sighted by a hawk, or a mouse stalked by a cat, is as desperate as they are. I have repeated the foregoing almost daily for the past twenty-seven years. Yet with Nagoe no Ama, Shofu-bo, Noto-bo, Sammi-bo and others, who are so cowardly, close-minded, greedy, and filled with doubt, it is like pouring water on lacquerware or slicing at thin air.

There was something very strange about Sammi-bo. However, I was afraid that any admonition would be taken by the ignorant as mere jealousy of his wisdom, and therefore, I refrained from speaking out. In time his wicked ambition led to treachery, and finally to his doom during the Atsuhara Persecution. If I had scolded him more strictly, he might have been saved. I did not mention this before because no one could understand it. Even now the ignorant will say that I am speaking ill of the deceased. Nevertheless, I mention this for the benefit of other believers. I am sure that those who persecuted the believers at Atsuhara were frightened by the fate of Sammi-bo.

Even if others are clad in armor and instigate, my disciples should never do the same. If there are some who prepare for fighting, please write to me immediately.

With my deep respect,

Nichiren

The first day of the tenth month

This letter should be kept by Shijo Kingo.

 

 

 

- Nyosetsu Shugyo Sho -

It is now clear that those who are born in this land and believe in this sutra when its propagation is undertaken in the Latter Day of the Law will suffer persecutions even more severe than those which occurred in the Buddha's lifetime. In that age the master was a Buddha, and his disciples were great bodhisattvas and arhats. Moreover, the Buddha expounded the Lotus Sutra only after he had thoroughly taught and trained everyone who was to hear it, including the gods, humans both lay and ordained, and the eight kinds of lowly beings. Still, some of his followers rejected it.

Now in the Latter Day of the Law, even though the teaching, the people's capacity and the time for propagation are in accord, we must expect all the more hostility. For this is the age of conflict in which the Pure Law has been lost. Moreover, the teacher is but a common person, and his disciples come from among impious men defiled by the three poisons. For this reason, people reject the virtuous teacher and seek out evil priests instead.

What is more, once you become a follower of the Lotus Sutra's true votary whose practice accords with the Buddha's teachings, you are bound to face the three powerful enemies. Therefore, from the very day you take faith in this teaching, you should be fully prepared to face the three kinds of persecutions which are certain to be more terrible now after the Buddha's passing. Although my disciples had already heard this, some became so terrified when both great and small persecutions confronted us that they even forsook their faith. Did I not warn you in advance? I have been teaching you day and night directly from the sutra, which says, "Since hatred and jealously abound even during the lifetime of the Buddha, how much worse will it be in the world after his passing?" You have no reason to be suddenly frightened when you witness me driven from my home, wounded, or officially censured and exiled--this time to a distant province.

Question: The votary who practices according to the Buddha's teachings should live a peaceful life in this world. Why then are you beset by the three powerful enemies?

Answer: Shakyamuni faced the nine great persecutions for the sake of the Lotus Sutra. In the distant past, Bodhisattva Fukyo was attacked with sticks and stones. Chu Tao-sheng was exiled to Mount Su, Priest Fa-tao was branded on the face, and Aryasinha was beheaded. The Great Teacher T'ien-t'ai was opposed by the seven northern and three southern sects, and the Great Teacher Dengyo was vilified by the six sects in the old capital of Nara. The Buddha and these bodhisattvas and great saints were all votaries of the Lotus Sutra, yet they suffered great persecutions. If you deny that they practiced according to the Buddha's teachings, then where can you find those who did? This is the age of conflict in which the Pure Law has been lost. Moreover, in this evil country, the ruler, his ministers and even the general public are without exception tainted by slander. They have opposed the true teaching and revered heretical doctrines and priests instead. Therefore, demons have invaded the land furiously, causing the three calamities and seven disasters to strike again and again.

This is indeed an accursed time to live in this land. However, the Buddha has commanded me to be born in this age, and it would be impossible to go against his decree. And so, I have put complete faith in the sutra and launched the battle of the provisional and true teachings. Donning the armor of endurance and girding myself with the sword of the true teaching, I have raised the banner of Myoho-renge-kyo, the essence of the entire eight volumes of the Lotus Sutra. Then drawing the bow of the Buddha's declaration, "I have not yet revealed the truth" and notching the arrow of "honestly discarding the provisional teachings," I have mounted the cart drawn by the great white ox and battered down the gates of the provisional teachings. Attacking first one and then another, I have refuted the Nembutsu, Shingon, Zen, Ritsu and other sects. Some of my adversaries have fled headlong while others have retreated, and still others have been captured to become my disciples. I continue to repulse their attacks and defeat them, but there are legions of enemies opposing the single king of the Law and the handful who follow him. So the battle goes on even today.

"The practice of the Lotus Sutra is shakubuku, the refutation of the provisional doctrines." True to the letter of this golden saying, the believers of all provisional teachings and sects will ultimately be defeated and join the followers of the king of the Law. The time will come when all people, including those of Learning, Realization and Bodhisattva, will enter on the path to Buddhahood, and the Mystic Law alone will flourish throughout the land. In that time because all people chant Nam-myoho-renge-kyo together, the wind will not beleaguer the branches or boughs, nor will the rain fall hard enough to break a clod. The world will become as it was in the ages of Fu Hsi and Shen Nung in ancient China. Disasters will be driven from the land, and people will be rid of misfortune. They will also learn the art of living long, fulfilling lives. Realize that the time will come when the truth will be revealed that both the Person and the Law are unaging and eternal. There cannot be the slightest doubt about the sutra's solemn promise of a peaceful life in this world.

Question: How should one practice if he is to be faithful to the Buddha's teachings?

Answer: The Japanese people of this age are one in their opinion of what practice accords with the Buddha's teachings. They believe that since all vehicles are incorporated in the one supreme vehicle, no teaching is superior or inferior, shallow or profound, but that all are equal to the Lotus Sutra. Hence the belief that repeating the Nembutsu chant, embracing Shingon esotericism, practicing Zen meditation, or professing and chanting any sutra or the name of any Buddha or bodhisattva equals following the Lotus Sutra.

But I insist that this is wrong. The most important thing in practicing Buddhism is to follow and uphold the Buddha's golden teachings, not the opinions of others. Our master, Shakyamuni Buddha, wished to reveal the Lotus Sutra from the moment of his enlightenment. However, because the people were not yet mature enough to understand, he had to employ provisional teachings for some forty years before he could expound the true teaching of the Lotus Sutra. In the Muryogi Sutra, which served as an introduction to the Lotus Sutra, the Buddha clearly distinguished the provisional teachings from the true teaching. He declared, "I have preached the Law in many ways, devising many means. But in these more than forty years, I have not yet revealed the truth." The eighty thousand bodhisattvas, including Bodhisattva Daishogon, fully understood why Shakyamuni had preached the provisional teachings, demonstrated that they were nothing more than means, and finally discarded them entirely. They expressed their understanding by declaring that no one can attain supreme enlightenment by embracing any of the provisional sutras, which expound bodhisattva austerities spanning millions of aeons. Finally the Buddha came to reveal the Lotus Sutra and stated, "The World-Honored One has long expounded his doctrines and now must reveal the truth." He also warned, "In all the Buddha's lands of the universe there is but one supreme vehicle, not two or three, and it excludes the provisional teachings of the Buddha," and "Honestly discarding the provisional teachings, I will expound the Supreme Law," and "Never accept even a single phrase from the other sutras." Thus, ever since that time, the supreme vehicle of the Mystic Law has been the only teaching profound enough to enable all people to attain Buddhahood. Even though no sutra other than the Lotus Sutra can provide even the slightest benefit, the Buddhist scholars of the Latter Day claim that all sutras must lead to enlightenment because they were expounded by the Buddha. Therefore, they arbitrarily profess faith in any sutra and follow whatever sect they choose, whether Shingon, Nembutsu, Zen, Sanron, Hosso, Kusha, Jojitsu, or Ritsu. The Lotus Sutra says of such people, "One who refuses to take faith in this sutra and instead slanders it immediately destroys the seeds for becoming a Buddha in this world....After he dies he will fall into the hell of incessant suffering." Thus the Buddha himself concluded that one's practice accords with the Buddha's teachings only when he bases his faith precisely on the standard of the sutra, believing that there is but one Supreme Law.

Question: Then it would be wrong to say that faith in any sutra or any Buddha of the provisional teachings equals faith in the Lotus Sutra. But what of one who believes only in the Lotus Sutra and carries out the five practices of the Hosshi chapter or follows the easy practices of the Anrakugyo chapter? Could we not say that his practice accords with the Buddha's teachings?

Answer: Anyone who practices Buddhism should first understand the two types of practice--shoju and shakubuku. Any sutra or treatise must be practiced in one of these two ways. Although scholars in this country may have studied Buddhism extensively, they do not know which practice accords with the time. The four seasons continually repeat themselves, each in turn manifesting its own characteristics. In summer it is hot; in winter, cold. Flowers blossom in spring, and fruit ripens in autumn. Therefore, it is only natural to sow seeds in spring and reap the harvest in fall. If one sowed in autumn, could he harvest in spring? Heavy clothing is useful in bitter cold, but of what use is it in sweltering heat? A cool breeze is pleasant in summer, but what good is it in winter? Buddhism works in the same way. There are times when Hinayana Buddhism should be disseminated for the benefit of humanity, times when the provisional Mahayana doctrines are necessary, times when the true Mahayana teaching must spread to lead people to Buddhahood. The two millennia of the Former and Middle Days of the Law required the spread of Hinayana and provisional Mahayana Buddhism, while the first five hundred years of the Latter Day call for the kosen-rufu of the perfect, supreme teaching of the Lotus Sutra. As predicted by the Buddha, now is the age of conflict when the Pure Law has been lost, and the provisional and true teachings of Buddhism are hopelessly confused.

When one must face enemies, he needs a sword, staff or a bow and arrows. However, when he has no enemies, such weapons are of no use at all. In this age the provisional teachings have turned into enemies of the true teaching. When the time is right to propagate the supreme teaching, the provisional teachings become enemies. If they are a source of confusion, they must be thoroughly refuted from the standpoint of the true teaching. Of the two types of practice, this is shakubuku, the practice of the Lotus Sutra. With good reason T'ien-t'ai stated: "The practice of the Lotus Sutra is shakubuku, the refutation of the provisional doctrines." The four easy practices in the Anrakugyo chapter are shoju. To carry them out in this day would be as foolish as sowing seeds in winter and expecting to reap the harvest in spring. It is natural for a rooster to crow in the morning but strange for him to crow at dusk. Now when the true and provisional teachings are utterly confused, it would be equally unnatural for one to seclude himself in the mountains, carrying out the easy practice of shoju, and avoid refuting the enemies of the Lotus Sutra. He would lose all chance to practice the Lotus Sutra. Now in the Latter Day of the Law, who is carrying out the practice of shakubuku in strict accordance with the Lotus Sutra? Suppose someone, no matter who, should loudly proclaim that the Lotus Sutra alone can lead people to Buddhahood and that all other sutras, far from enabling them to attain enlightenment, only drive them into hell. Observe what happens should he thus try to refute the teachers and doctrines of all the other sects. The three powerful enemies will arise without fail.

The true master, Shakyamuni Buddha, practiced shakubuku during the last eight years of his lifetime, the Great Teacher T'ien-t'ai for more than thirty years, and the Great Teacher Dengyo for more than twenty, Nichiren has been refuting the provisional teachings for more than twenty years, and the great persecutions he has suffered during this period are beyond number. I do not know whether they are equal to the nine great persecutions suffered by the Buddha, but surely neither T'ien-t'ai nor Dengyo ever faced persecutions as great as Nichiren's for the sake of the Lotus Sutra. They encountered only envy and slander, whereas I was twice exiled by the regent, this time to a remote province. Furthermore, I was nearly beheaded at Tatsunokuchi, wounded on the forehead at Komatsubara, and slandered time and again. My disciples have also been exiled and thrown into prison, while my lay followers have been evicted and had their property confiscated. How can the persecutions faced by Nagarjuna, T'ien-t'ai or Dengyo possibly compare with these? Understand then that the votary who practices the Lotus Sutra exactly as the Buddha teaches will without fail be attacked by the three powerful enemies. Shakyamuni himself, T'ien-t'ai and Dengyo were the only three who perfectly carried out the Buddha's teachings in these more than two thousand years. Now in the Latter Day of the Law, the only such votaries are Nichiren and his disciples. If we cannot be called votaries faithful to the Buddha's teachings, then neither can Shakyamuni, T'ien-t'ai nor Dengyo. Could Devadatta, Kokalika, Sunakshatra, Kobo, Jikaku, Chisho, Shan-tao, Honen, Ryokan and others like them be called votaries of the Lotus Sutra? Could Shakyamuni Buddha, T'ien-t'ai, Dengyo or Nichiren and his disciples be followers of the Nembutsu, Shingon, Zen, Ritsu or other sects? Could the Lotus Sutra be called a provisional teaching, and the Amida Sutra and others be the Lotus Sutra? None of this could ever be possible, even if east were to become west and west become east; even if the earth and all its trees and plants were to fly up and become the heavens, while the sun, the moon and the stars tumbled down and became the earth.

What a great pity it is that all the Japanese people are delighted to see Nichiren and his disciples suffer at the hands of the three powerful enemies! What befell another yesterday may befall oneself today. Nichiren and his disciples have but a short time to endure, the time it takes for frost or dew to vanish in the morning sun. When our prayers for Buddhahood are answered and we dwell in the land of eternal enlightenment where we will experience the boundless joy of the Law, what pity we will feel for those suffering incessantly in the depths of hell! How they will envy us then!

Life flashes by in but a moment. No matter how many terrible enemies we may encounter, banish all fears and never think of backsliding. Even if someone were to cut off our heads with a saw, impale us with lances, or shackle our feet and bore them through with a gimlet, as long as we are alive, we must keep chanting Nam-myoho-renge-kyo, Nam-myoho-renge-kyo. Then, if we chant until the very moment of death, Shakyamuni, Taho and all other Buddhas in the universe will come to us instantly, exactly as they promised during the ceremony at Eagle Peak. Taking our hands and bearing us upon their shoulders, they will carry us to Eagle Peak. The two saints, the two heavenly gods, and the Ten Goddesses will guard us, while all the Buddhist gods raise a canopy over our heads and unfurl banners on high. They will escort us under their protection to the Buddha land. How can such joy possibly be described! Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.

Nichiren

The fifth month of the tenth year of Bun'ei (1273)

Postscript: Keep this letter with you at all times and read it over and over.

 
 
On Prayer

- Kito Sho -

Nichiren, the shramana of Japan

 
Question: Of the types of prayer that one offers based upon the teachings of the Kegon sect, the Hosso sect, the Sanron sect, the three Hinayana sects, the Shingon sect or the Tendai sect, which type is effective?

Answer: Since they represent the preaching of the Buddha, they can all in some sense be considered prayer. But prayers that are based upon the Lotus Sutra are certain to be true prayers.

Question: What is the reason for that?

Answer: The persons of the two vehicles, though they spent kalpas numerous as the dust particles of the earth practicing the sutras that correspond to the first four flavors, could never attain Buddhahood. But by listening to the Lotus Sutra for just an instant they became Buddhas. For this reason, Shariputra, Mahakashyapa and the others who make up the twelve hundred persons and the twelve thousand persons, and all the other persons of the two vehicles who attained Buddhahood, will certainly respond to the prayers of those who practice the Lotus Sutra. And they will take upon themselves the pains of such practitioners.

Therefore it is stated in the Shinge chapter [of the Lotus Sutra]:

The World-Honored One in his great mercy makes use of a rare thing,
in pity and compassion teaching and converting,
bringing benefit to us.
in numberless millions of kalpas who could ever repay him?
Though we offer him our hands and feet,
bow our heads in respectful obeisance,
and present all manner of offerings,
none of us could repay him.
Though we lift him on the crown of our heads,
bear him on our two shoulders,
for kalpas numerous as Ganges sands
reverence him with all our hearts;
though we come with delicate foods,
with countless jeweled robes,
with articles of bedding,
various kinds of potions and medicines;
with ox-head sandalwood and all kinds of rare gems,
construct memorial towers and spread the ground with jeweled robes;
though we were to do all this by way of offering for kalpas numerous as Ganges sands,
still we could not repay him.

In this passage from the sutra, the four great voice-hearers, having heard the message of the Hiyu chapter and learned how they can become Buddhas, are expounding on how difficult it is to repay one’s debt of gratitude to the Buddha and to the Lotus Sutra. Therefore, we can understand that, to persons of the two vehicles, the practitioners of this sutra are more important than a father or a mother, than a beloved child, than their own two eyes or their body and life itself.

Though I do not think that the great voice-hearers such as Shariputra and Maudgalyayana would actually cast aside a practitioner who praised any of the teachings put forth by the Buddha in the course of his lifetime, still it is likely that they feel a small degree of resentment toward the various sutras that were preached previous to the Lotus Sutra. This is because a strong warning has been given that "Within the Buddha’s teachings ... they are like seeds that have already been spoiled." But now these voice-hearers have become the Buddha Flower Glow, the Buddha Rare Form and the Buddha Universal Brightness, a most unexpected stroke of good fortune. They must feel as though the K’un-lun Mountains had crumbled apart and they were able to enter those mountains of jewels. That is why the passage of appreciation says: "This cluster of unsurpassed jewels has come to us unsought."

So there can be no doubt that all persons of the two vehicles will protect the practitioner of the Lotus Sutra. Even lowly creatures know enough to repay a debt of gratitude. Thus the bird known as the wild goose will invariably carry out its filial duty to the mother bird when she is about to die. And the fox never forgets its old hillock. If even creatures such as these will do so, then how much more so a human being?

A man named Wang Shou was traveling along a road when he became hungry and weary. Beside the road was a plum tree that was loaded with fruit. Wang Shou ate the fruit and thereby satisfied his hunger. But he said to himself, "I have eaten the fruit of this plum tree and thus restored my strength and spirits. It would not be right if I failed to repay this debt of gratitude." So saying, he took off his robe and hung it on the plum tree before going on his way.

A man named Wang Yin was traveling along a road when he became thirsty for a drink of water. Crossing a river, he drank some of the water, and then he tossed a coin into the river as payment for the water he had drunk.

A dragon will invariably protect a monk who is wearing a Buddhist surplice. The reason is that a dragon once received a Buddhist surplice from the Buddha and, placing it around its beloved child in the dragon palace, was able to prevent the child from being eaten by garuda birds.

A garuda bird will invariably protect a person who carries out his filial duty toward his parents. Dragons would eat the beloved chicks of the garuda bird after shaking them off Mount Sumeru. But the Buddha instructed the garuda bird to take the offerings of rice that Buddhist monks set aside from the alms given them by filial persons, and to place these offerings on top of Mount Sumeru. In this way, the garuda bird was able to prevent its chicks from being eaten by dragons.

Heaven will invariably protect a person who observes the precepts and practices good. If persons who are born into the human realm do not observe the precepts or practice good, then when these persons in the human realm die, they will in most cases be reborn in the realm of the asura. And if the persons in the realm of the asura become very numerous, they will grow arrogant and will inevitably offend against heaven.

However, if persons who are born into the human realm observe the precepts and practice good, when they die they will invariably be reborn in the realm of heavenly beings. And if those in the realm of heavenly beings become very numerous, the asuras will be frightened and will not dare to offend against heaven. That is the reason why heaven invariably protects persons who observe the precepts and practice good.

Persons of the two vehicles are more excellent in the virtue gained from their observance of the precepts and more astute in wisdom than ordinary persons in the six paths. Therefore, how could they possibly ever abandon those who practice the Lotus Sutra, since the Lotus Sutra is the means that has enabled them to attain Buddhahood?

Moreover, none of the bodhisattvas and ordinary persons, though in order to become a Buddha they practiced the teachings of the various sutras preached in the forty and more years previous to the Lotus Sutra for a period of countless kalpas, could ever succeed in attaining Buddhahood. But by practicing the Lotus Sutra, they were able to attain Buddhahood. And now these Buddhas of the worlds of the ten directions are endowed with the thirty-two distinctive features and eighty characteristics that distinguish a Buddha, and are looked up to by persons in the other nine realms just as the stars cluster about the moon, as the eight mountains surround Mount Sumeru, as the persons of the four continents look up to the sun, or as the common people look up to the wheel-turning king. And the fact that these Buddhas are looked up to in this manner is due, is it not, to the benefit and blessing bestowed by the Lotus Sutra?

Therefore, in the Lotus Sutra the Buddha gives this warning: "There is no need to enshrine the relics of the Buddha there." And the Nirvana Sutra says: "What the Buddhas take as their teacher is the Law. Therefore the Buddhas honor, respect and make offerings to it." In the passage from the Lotus Sutra, the Buddha is saying that his relics need not be enshrined in the stupa alongside the Lotus Sutra. And the passage from the Nirvana Sutra indicates that the Buddhas should honor, respect and make offerings to the Lotus Sutra.

The Buddhas, because they were enlightened by the Lotus Sutra, were able to attain Buddhahood. Therefore, if they should fail to preach the sutra to others, they would be withholding from others the seeds of Buddhahood and would be committing a fault. For this reason, Shakyamuni Buddha made his appearance in this saha world and prepared to preach it. But the Devil of the Sixth Heaven, who is a manifestation of fundamental darkness, entered into the bodies of all the various people and caused them to hate the Buddha and impede his preaching.

Thus the king known as Virudhaka killed five hundred persons of the Shakya clan; Angulimala chased after the Buddha; Devadatta rolled a huge stone down on him; and Chincha, the daughter of a Brahman, tied a bowl to her belly and claimed to be pregnant with the Buddha’s child.

The lord of a Brahman city proclaimed that a fine of five hundred ryo of gold should be levied against anyone who invited the Buddha into the city. As a result, the people of the city blocked the road with thorns, threw filth into the wells, built a barricade of spikes at the gate, and put poison in the Buddha’s food, all because of their hatred of him.

The nun Utpalavarna was murdered, Maudgalyayana was killed by the Brahmans of the Bamboo Staff school, and Kalodayin was buried in horse dung, all because of animosity toward the Buddha.

Nevertheless, the Buddha managed to survive these various ordeals, and, at the age of seventy-two, forty-two years after he first began preaching the Buddhist Law, at a mountain called Gridhrakuta northeast of the city of Rajagriha in central India, he began to preach the Lotus Sutra. He preached it for a period of eight years. Then, on the bank of the Ajitavati River at the city of Kushinagara in eastern India, in the middle of the night on the fifteenth day of the second month, when he was eighty years of age, he entered nirvana.

But before that, he had revealed his enlightenment in the form of the Lotus Sutra. Therefore, the words of this sutra are indeed the very soul of Shakyamuni Buddha. And since every single word constitutes the soul of the Buddha, Shakyamuni Buddha will protect persons who practice this sutra as though he were protecting his very own eyes. He will accompany such persons just as a shadow accompanies a body. How then could the prayers of such persons not be answered?

During the first forty and more years of the Buddha’s teaching life, the various bodhisattvas had tried to attain Buddhahood through the sutras beginning with the Kegon Sutra, but they were unable to do so. But when the Hoben chapter of the Lotus Sutra was preached, announcing the concise replacement of the three vehicles with the one vehicle, then:

The bodhisattvas seeking to be Buddhas in a great force of eighty thousand, as well as the wheel-turning kings [who] come from ten thousands of millions of lands, all press their palms and with reverent minds wish to hear the teaching of perfect endowment.

And when, in response to this desire, they heard the expanded replacement of the three vehicles with the one vehicle, then, we are told, "When the bodhisattvas hear this Law, they will be released from all entanglements of doubt."

After that, bodhisattvas from this world and from other regions gathered round like clouds and were ranged in ranks like stars. And when the Hoto chapter was preached, the Buddhas of the ten directions gathered round, each accompanied by countless numbers of bodhisattvas.

Monju appeared from the sea accompanied by countless bodhisattvas, and in addition there were the eighty myriads of millions of nayutas of bodhisattvas, and the bodhisattvas who were more numerous than the sands of eight Ganges rivers, and the bodhisattvas numerous as the dust particles of one thousand worlds who emerged from the earth, and in the Fumbetsu kudoku chapter, the bodhisattvas numerous as the sands of the six hundred and eighty myriads of millions of nayutas of Ganges rivers, the bodhisattvas multiplied a thousand times, the bodhisattvas numerous as the dust particles of a world, the bodhisattvas numerous as the dust particles of a major world system, the bodhisattvas numerous as the dust particles of an intermediate world system, the bodhisattvas numerous as the dust particles of a minor world system, the bodhisattvas numerous as the dust particles of four four-continent worlds, or the dust particles of three four-continent worlds, two four-continent worlds or one four-continent world and the persons numerous as the dust particles of eight worlds.

There were the eighty-four thousand bodhisattvas of the Yakuo chapter; the eighty-four thousand bodhisattvas and the forty-two thousand heavenly sons of the Myoon chapter; the eighty-four thousand persons of the Fumon chapter; the sixty-eight thousand persons of the Dharani chapter; the eighty-four thousand persons of the Myoshogonno chapter; and the bodhisattvas numerous as the Ganges sands and the bodhisattvas numerous as the dust particles of a major world system of the Kambotsu chapter.

If we were to count up all these bodhisattvas, they would be as numerous as the dust particles of the worlds of the ten directions, as the plants and trees in the worlds of the ten directions, as the stars in the worlds of the ten directions, or as the drops of rain in the worlds of the ten directions. And all of these beings attained Buddhahood through the Lotus Sutra, and are dwelling on the earth, under the earth or in the sky of this present major world system.

The Venerable Mahakashyapa lives on Mount Kukkutapada, Monjushiri lives on Mount Clear and Cool, Bodhisattva Jizo lives on Mount Kharadiya, Kannon lives on Mount Potalaka, Bodhisattva Miroku lives in the Tushita heaven, Nanda and the countless other dragon kings and asura kings live at the bottom of the sea or at the seaside, Taishaku lives in the Trayastrimsha heaven, Bonten lives in the Summit of Being heaven, Makeishura lives in the sixth heaven of Freely Enjoying Things Conjured by Others, the Four Heavenly Kings live on the slopes of Mount Sumeru, and the, sun, the moon and the crowds of stars appear before our eyes and shine over our heads. The river gods, the stream gods and the mountain gods were all among the honored ones present at the assembly when the Lotus Sutra was preached.

It has now been over twenty-two hundred years since the Buddha preached the Lotus Sutra. Human beings have a short life span, and therefore there are no persons alive today who have seen the Buddha with their own eyes. But in the heavenly realm the span of a day is long and the beings there have long lives, and, as a result, there are uncountably numerous heavenly beings still alive who have seen the Buddha and listened to him preach the Lotus Sutra.

Fifty years in the life of a human being is equivalent to no more than one day and one night in the lives of beings in the Heaven of the Four Heavenly Kings. And these heavenly beings, passing such days and nights, with thirty such days to a month and twelve such months to a year, live to be five hundred years old. Therefore, twenty-two hundred or more years in the lives of human beings will be equivalent to only forty-four days in the lives of beings in the Heaven of the Four Heavenly Kings.

Hence from the point of view of the deities of the sun and the moon and the heavenly king Bishamon, it has been only forty-four days, or less than two months, since the Buddha passed away. And from the point of view of Taishaku and Bonten, not even a month, not even a brief period has passed since the Buddha departed. In such a short time, how could these heavenly beings have forgotten the vow that they took in the presence of the Buddha, or the debt of gratitude they owe to the sutra that allowed them to attain Buddhahood, and thus abandon the practitioners of the Lotus Sutra? When we think of it in this way, we can feel greatly assured.

Therefore we know that the prayers offered by a practitioner of the Lotus Sutra will be answered just as an echo answers a sound, as a shadow follows a form, as the reflection of the moon appears in clear water, as a mirror collects dewdrops, as a lodestone attracts iron, as amber attracts particles of dust, or as a bright mirror reflects the color of an object.

Concerning the ways of the ordinary world, though a person may not be inclined to a certain act, if he is urged to it by his parents, his sovereign, his teachers, his wife and children, or his close friends, and if he is a person of conscience, he will overlook his own inclinations and will sacrifice his name and profit, and even his life, in order to perform the act. How much more earnest will he be, then, if the act is something that springs from his own heart. In such a case, even the restraints of his parents, his sovereign or his teachers cannot prevent him from carrying out the action.

Thus it was that a worthy man named Fan Yu-ch’i cut off his own head so that it could be presented to Ching K’o, and Chi-cha, having pledged to present his sword to the lord of Hsu, hung it on the lord’s grave.

Similarly, at the gathering on Eagle Peak, the dragon king’s daughter attained Buddhahood in her present form. In the Hinayana sutras women were despised because they are hindered by the thick clouds of the five obstacles and bound by the strong chords of the three obediences; and in the Mahayana sutras expounded in the first forty and more years of the Buddha’s preaching, women were rejected, since they were thought to be incapable of carrying out religious practice over many kalpas. Or, though it had been stated that "The first time they conceive the desire to do so, they can attain enlightenment," this was indicated as a possibility in name only, with no actual examples to support it. So, in effect, the attainment of Buddhahood by women was denied.

Thus, even a woman who was in the realm of human or heavenly beings had no hope of ever finding the way to become a Buddha. How much less hope was there for this woman [described in the Lotus Sutra], a humble being born among the creatures known as dragons, who had not yet reached maturity but was only eight years old. And yet, contrary to all expectations, through the instruction of Monju, in the short space of time between the Hosshi and Devadatta chapters when the Buddha was preaching the Hoto chapter, in the midst of the ocean she attained Buddhahood. This was a most wonderful happening! If it had not been for the power of the Lotus Sutra, the foremost among all the teachings of the Buddha’s lifetime, how could such a thing have come about?

Therefore, Miao-lo remarks of the event: "Practice is shallow but the results are profound, which is evidence of the power of the sutra." And because the dragon girl was able to attain Buddhahood through this sutra, even if she had not been admonished against it by the Buddha, how could she ever abandon someone who is a practitioner of the Lotus Sutra? Therefore, in the verse that she uttered in praise of the Buddha, she stated: "I unfold the doctrines of the great vehicle to rescue living beings from suffering."

Her oath was the oath taken by her retinue, or all the creatures known as dragons, whose number is so vast that "it can be neither expressed by the mouth nor fathomed by the mind." The dragon king Sagara, though only a lowly creature, cared profoundly for his daughter. Therefore he took the finest treasure in all the great ocean, a wish-granting jewel, and had his daughter present it to the Buddha as alms, in recognition of the fact that she had attained Buddhahood in her present form. This jewel was equivalent in value to a major world system.

Devadatta was the grandson of King Simhahanu, the son of Shakyamuni Buddha’s uncle, King Dronodana, and an elder brother of the Venerable Ananda. His mother was a daughter of the rich man Suprabuddha. He was thus a member of the family of a wheel-turning king and held a high social position in the southern continent of Jambudvipa.

While he was still an ordinary member of society, the woman he had intended to marry, Yashodhara, was taken away by Prince Siddhartha, and he thereafter looked upon him as he would an enemy from a past existence.

Later, he broke his ties with his family and joined the Buddhist order, but when there were large gatherings of human beings and heavenly beings, the Buddha would censure him, calling him a fool or one who eats others’ spit. In addition, being a man who cared deeply about fame and personal profit, he envied the attention that /was paid to the Buddha. He then began observing the five ascetic practices in an attempt to appear more admirable than the Buddha. He pounded iron to make a thousand-spoked wheel pattern to imprint on his feet, gathered together fireflies to form a tuft of white hair between his eyebrows, and committed to memory sixty thousand and eighty thousand jeweled teachings. He erected an ordination platform on Mount Gayashirsha and lured many of the Buddha’s disciples over to his side. He painted his fingernails with poison and attempted to smear the poison on the feet of the Buddha. He beat the nun Utpalavarna to death, and rolled a huge rock down on the Buddha, injuring the latter on the toe. He was guilty of committing three of the cardinal sins, and in the end gathered about him all the evil men of the five regions of India and strove to harm the Buddha and his disciples and lay supporters.

King Bimbisara was the foremost of the Buddha’s lay supporters. Each day he dispatched five hundred wagons, day after day supplying alms to the Buddha and his disciples. But Devadatta, driven by his intense jealousy, talked to Prince Ajatashatru, and in time persuaded him to attack his father, King Bimbisara, whereupon he killed his father by pinning him down with seven foot-long nails.

In the end, the earth in front of the northern gate of the capital city of Rajagriha split open and Devadatta fell into the great citadel of the Avichi hell. There was not a single being in the entire major world system who did not witness the event.

One would suppose that as a result, he would never be able to escape from the great citadel of incessant suffering, even though as many kalpas should pass as there are particles of dust on the earth. And yet, amazing as it is, and admirable as well, in the Lotus Sutra he became a Buddha called Heavenly King. And if Devadatta can become a Buddha, then all the countless other evil persons who were enticed by him, since they shared with him the same karmic cause and effect, must surely have been able to escape from the pains of the hell of incessant suffering.

This is entirely due to the benefit and blessing of the Lotus Sutra. Thus Devadatta and all the
countless persons who attended him now can dwell in the house of the practitioners of the Lotus Sutra [in order to protect them]. What a comforting thought!

The various bodhisattvas, who were as numerous as the particles of dust on the earth, had advanced to the level of near-perfect enlightenment, which means they had freed themselves of everything but their fundamental darkness. When they were fortunate enough to encounter Shakyamuni Buddha, they thought that they would be able to smash this great boulder of fundamental darkness. But in the first forty and more years of his preaching life Shakyamuni, the lord of teachings, explained that while he could expound on the causes of enlightenment, he could not expound on its effects. Therefore he did not make clear to them the benefits of perfect enlightenment. Hence not a single one of them was able to advance to the stage of perfect enlightenment. This was contrary to their expectations.

But during the eight years when he preached at Eagle Peak, the Buddha expounded on the effects of enlightenment, which are called the one vehicle of Buddhahood. All the bodhisattvas were then able to advance to the stage of perfect enlightenment, so that their enlightenment was equal to that of Shakyamuni Buddha. It was as though they had climbed to the very top of Mount Sumeru and could see in all four directions. All became bright and clear, as though the sun had appeared in the midst of a long night. Even if the Buddha had not instructed them to do so, could they have failed to resolve to spread the teachings of the Lotus Sutra, or to take upon themselves the sufferings of its practitioners?

Therefore, they made a vow, saying, "We care nothing for our bodies or lives but are anxious only for the unsurpassed way," "We… never begrudging our bodies or lives," or "We will preach this sutra far and wide."

Furthermore, Shakyamuni Buddha, who is like a kind father, and Taho Buddha, who is like a loving mother, and the Buddhas of the ten directions, who had appeared in order to add their testimony and who are like affectionate parents, were ranged together in the assembly, so that it was as though two moons had come together or two suns had appeared side by side.

At that time the Buddha spoke three times in warning, saying: "So I say to the great assembly: After I have passed into extinction, who can guard and uphold, read and recite this sutra? Now in the presence of the Buddha let him come forward and speak his vow!"

Then the great bodhisattvas who filled four hundred myriads of millions of nayutas of worlds in each of the eight directions bent their bodies, bowed their heads, pressed their palms together, and all raised their voices in unison, saying, "We will respectfully carry out all these things just as the World-Honored One has commanded." Three times they cried out, not sparing their voices. How then could they fail to take upon themselves the sufferings of the practitioner of the Lotus Sutra?

Fan Yu-ch’i gave his head to Ching K’o, and Chi-cha hung his sword on the grave of the lord of Hsu; in both cases they acted so as not to go back on promises that had been made. If even these persons, foreigners in the far-off land of China, could, because of a promise made to a friend, sacrifice their own lives or hang on a grave a sword that meant more to them than life itself, then how much more can one expect from the great bodhisattvas, who from the first have been beings of great compassion and have taken profound vows to undergo suffering on behalf of others? Even if the Buddha had not admonished them against such action, how could they ever cast aside the practitioner of the Lotus Sutra?

What is more, it was through the Lotus Sutra that these bodhisattvas attained Buddhahood, and the Buddha fervently admonished them concerning it, so that they took solemn vows in the presence of the Buddha. There can be no doubt, therefore, that they will aid its practitioner.

The Buddha is the sovereign of the human and heavenly realms and the parent of all living beings. Moreover, he is the teacher who leads and opens the way. Though a person may be a parent if he is of humble social position, he cannot at the same time fulfill the function of sovereign. And though one may be a sovereign, if he is not also a parent, he will inspire only awe and fear. And though one may be both a parent and a sovereign, he cannot be a teacher as well.

The various Buddhas [other than Shakyamuni], since they are known as World-Honored Ones, may be regarded as sovereigns. But since they do not make their appearance in this saha world, they are not teachers. Nor do they declare that "… the living beings in it [this threefold world] are all my children." Thus Shakyamuni Buddha alone fulfills the three functions of sovereign, teacher and parent.

Nevertheless, during the first forty and more years of his preaching life, Shakyamuni cursed Devadatta, censured the various voice-hearers and refused to teach the bodhisattvas the doctrines pertaining to the fruits of enlightenment. Though people did not actually say so to others, they sometimes wondered in their hearts whether this Buddha was not in fact the Devil of the Sixth Heaven, or Papiyas, so greatly did he trouble them.

They continued to harbor these doubts for forty and more years, until the preaching of the Lotus Sutra began. But then, during the eight years at Eagle Peak, the Treasure Tower appeared in the air with the two Buddhas seated side by side in it like the sun and the moon. The various other Buddhas ranged themselves over the ground like so many great mountains gathered together, the bodhisattvas, numerous as the dust particles of one thousand worlds, who had emerged from the earth ranged themselves in the air like so many stars, and the Buddha revealed the blessings that the various Buddhas enjoy as the result of their enlightenment. It was as though a storehouse of treasures had been unlocked and the contents presented to poor people, as though the K’un-lun Mountains, with all their riches, had broken open.

During these eight years, the hearts of the persons who were present at the assembly were filled with awe when they observed these rare and wonderful events, as if they were gathering up nothing but treasures. The bodhisattvas, unbegrudging of their lives, unstinting with their words, vowed to do as the Buddha had encouraged them. And then, in the Zokurui chapter, Shakyamuni Buddha emerged from the Treasure Tower and closed its doors. The various other Buddhas thereupon returned to their respective lands, and the bodhisattvas who had appeared with them followed along in company with the Buddhas.

The people were feeling increasingly lonely, when the Buddha announced, "Three months from now I will enter nirvana." The announcement astounded them and made them even more depressed.

Ever since the various bodhisattvas, persons of the two vehicles, and human and heavenly beings had heard the Lotus Sutra, they had all been imbued with a heartfelt sense of the benefit and blessing bestowed on them by the Buddha, and yearned to show the Buddha how willing they were to sacrifice their bodies and lives for the sake of the Lotus Sutra. How terrible it would be, they thought, their hearts in a turmoil, if the Buddha would really enter nirvana as he had said he would!

At that time, on the fifteenth day of the second month, during the Hour of the Tiger and the Hour of the Hare (3:00 to 7:00 A.M.), when the Buddha was eighty years old, on the bank of the Ajitavati River at the city of Kushinagara in the country of Shravasti- in eastern India, the Buddha’s voice was heard, announcing that he would pass into extinction. His voice radiated upward as far as the Summit of Being heaven, and echoed abroad throughout the entire major world system. Eyes grew dim and hearts sank.

Throughout the five regions of India, its sixteen major states, its five hundred middle-sized states, its ten thousand smaller states and its countless tiny states, the people gathered together, no one having the time to prepare clothing or food, and regardless of higher or lower social rank. Oxen and horses, wolves and dogs, eagles and vultures, gnats and gadflies, to the number of fifty-two different species, gathered together. The number of any one species was more than the particles of dust on the earth, to say nothing of the number of all fifty-two species together.

All these different species of beings brought flowers, incense, clothing and food as their final offerings to the Buddha. Their voices resounded, crying out that the jeweled bridge for all living beings was about to break, that the eye of all living beings was about to be put out, that the parent, sovereign and teacher of all living beings was about to die. Not only did their hair stand on end, but their tears flowed. Not only did their tears flow, but they beat their heads, pressed their hands to their chests, and cried aloud, not sparing their voices. The blood of their tears and the blood of their sweat fell upon Kushinagara more heavily than a torrential rain and flowed more abundantly than a mighty river. All this they did solely because the Lotus Sutra had opened for them the way to Buddhahood, and they could never repay the debt of gratitude they owed the Buddha.

Even in this scene of such grief, there were those who declared angrily that the enemies of the Lotus Sutra should have their tongues cut out, that they should never be allowed to sit with the others in the assembly. The bodhisattva. Kasho Doji vowed that he would appear in the form of frost and hail in the lands of the enemies of the Lotus Sutra. At that time the Buddha raised himself slightly from his reclining position and praised him, saying happily, "Well spoken! Well spoken!"

The other bodhisattvas, guessing where the Buddha’s wishes lay, supposed that if they declared their intention to attack the enemies of the Lotus Sutra, this might prolong the Buddha’s life a little, and one by one they vowed to do so. In this way the bodhisattvas and the heavenly and human beings called upon the enemies of the Lotus Sutra to appear, hoping that if they could fulfill the oath they had taken in the presence of the Buddha, then Shakyamuni Buddha as well as Taho and the other Buddhas and Thus Come Ones would understand that, faithful to the vow they had made before the Buddha, they would begrudge neither their reputations nor their lives in defense of the Lotus Sutra.

One may ask why the results of these vows should be so long in appearing. And yet, though one might point at the earth and miss it, though one might bind up the sky, though the tides might cease to ebb and flow and the sun rise up from the west, it could never come about that the prayers of the practitioner of the Lotus Sutra would go unanswered. If the bodhisattvas, the human and heavenly beings, the eight kinds of nonhuman beings, the two sages, the two heavenly deities and the ten demon daughters would by some unlikely chance fail to appear and protect the practitioner of the Lotus Sutra, then they would be showing disdain for Shakyamuni and the other Buddhas above, and below they would be guilty of deceiving the beings of the nine realms.

It makes no difference if the practitioner himself is lacking in worth, defective in wisdom, impure in his person and lacking in virtue derived from observing the precepts. So long as he chants Nam-myoho-renge-kyo, they will invariably protect him. One does not throw away gold because the bag that holds it is dirty, one does not ignore the sandalwood trees because of the foul odor of the eranda trees around them, and one does not refuse to gather lotuses because the pond in the valley where they grow is filthy. If they ignore the practitioner of the Lotus Sutra, they will be going against their vow.

Now that the Former and Middle Days of the Law are over, persons who observe the precepts are as rare as tigers in a marketplace, and men of wisdom are harder to find than the horns of a ch’i-lin. While waiting for the moon to rise, one must rely upon a torch, and when there are no true gems or treasures at hand, gold and silver must serve for treasures. The debt of gratitude one owes to the white crow may be repaid to the black crow, and the debt one owes to the holy priest may be repaid to the ordinary priest. So if you earnestly pray that blessings be given to you without delay, how can your prayers fail to be answered?

Question: When I examine the reasoning and the textual proofs you have presented above, I would have to say that, if there are a sun and a moon in the sky, if there are plants and trees on the earth, if there are day and night in this country of ours, then so long as the earth fails to turn upside down and the tides of the ocean continue to ebb and flow, there can be no doubt that the prayers of the person who puts his faith in the Lotus Sutra will be answered in this world, and that in his next existence he will enjoy good circumstances.

Nevertheless, during the past twenty years and more the eminent Tendai and Shingon leaders have in many cases offered prayers regarding important matters of state, but such prayers have by no means proved effective. Indeed, the efforts of these priests would seem to be even less efficacious than those of persons who support the teachings of non-Buddhist scriptures. This sets me to wondering if the pronouncements of the [Lotus] sutra are in some way false, if the actions of the practitioners of the sutra are to blame, or if the time or the people’s capacity is not appropriate for such actions. And this puts me in doubt regarding my future existence.

But leaving that point aside for the moment, I am told that you were a disciple of the priests of Mount Hiei. They say that the offenses of the fathers are visited upon the sons, and those of the teachers are visited upon the disciples. When the priests of Mount Hiei burned the halls and pagodas of Onjo-ji temple and of the mountain temple, along with thousands and tens of thousands of Buddhist images and sutras, those were terrible deeds! They threw the people of the time into turmoil and turned them against Mount Hiei. What is your opinion? I have heard a little about these events in the past, but I would like now to hear you speak in greater detail. I am full of questions. When priests behave in such an evil manner, it seems to me that they are no longer acting in accord with the spirit of the three treasures and that heaven and earth should no longer lend them shelter. I would suppose, therefore, that their prayers would not be answered. What is your opinion?

Answer: I have touched on this matter in the past, but this time I will summarize the issues. This is a matter of vital concern to the country of Japan, and because many people fail to understand it, they create negative karma through their words.

First of all, as to the origin of the temple on Mount Hiei, it was founded by the Great Teacher Dengyo in the reign of Emperor Kammu, some two hundred years after Buddhism was introduced to this country. Earlier, Prince Shotoku had declared that Kyoto, which was later to become the capital, appeared to be highly suitable for the royal residence. But the actual founding of the capital at that location was delayed until after the Tendai school had been introduced to Japan. According to the records of Prince Jogu, or Shotoku, the prince stated: "Two hundred or more years after my passing, the Buddhist Law will spread throughout Japan." Later, in the Enryaku era, the Great Teacher Dengyo founded the temple on Mount Hiei, and Emperor Kammu established the capital Heiankyo. Thus the prophecy of Prince Shotoku was fulfilled.

In this way the mountain temple and the royal house were like the pine and the cypress, and resembled the orchids and the grasses. When the pine withers, the cypress is bound to wither, too, and when the orchids wilt, the grasses wilt as well. Thus it seemed that the prosperity of the royal reign brought joy to the mountain temple, and that the decline of royal power brought sadness to the mountain. And now that the world has changed and power has passed to the government in the Kanto region, what must be their thoughts?

In the third year of the Jokyu era (1221), the year with the cyclical sign kanoto-mi, on the nineteenth day of the fourth month-around the time of the disturbance between the court and the barbarian warriors --by command of the Retired Emperor of Oki, altars were set up and the fifteen secret ceremonies were carried out for the first time by forty-one practitioners of such secret ceremonies in an attempt to overcome the Kanto government through the power of incantation.

These ceremonies included the one-character gold-wheel ceremony (carried out by the Tendai chief priest Jien, the administrator of monks, and twelve attendant priests at the command of Imperial Regent Motomichi); the ceremony of the Four Heavenly Kings (carried out by the imperial administrator of monks of Joko-ji temple [Shinsho] with eight attendant priests at the Hirose Palace at the command of Lady Shumeimon’in); the ceremony of Fudo Myoo (carried out by the administrator of monks Joho and eight accompanying priests at the command of Lord Kazan’in Zemmon [Fujiwara Tadatsune]); the ceremony of Daiitoku (carried out by the administrator of monks Kangon with eight accompanying priests at the command of Lady Shichijoin); the ceremony of the wheelturning king (carried out by the administrator of monks Joken with eight accompanying priests at the command of the same person as above); the ten-altar ceremony of Daiitoku (carried out by the ten priests--the administrator of monks Kakucho, the Dharma seal Shunsho, the Dharma seal Eishin, the Dharma seal Goen, the supervisor of monks Yuen, the administrator of monks Jiken, the supervisor of monks Kenjo, the supervisor of monks Senson, the supervisor of monks Gyohen and the Dharma eye Jikkaku--along with six attendant priests each, carried out for the most part at the main temple-building); the ceremony of Nyoirin (carried out by the administrator of monks Myokoin with eight accompanying priests at the command of Lady Gishumon’in); and the ceremony of Bishamon (carried out by the administrator of monks Jojuin [Roson] of Mii with six accompanying priests at the command of Shichin).

And there were also objects of worship that were fashioned in a single day. The secret ceremonies based on them included the ceremony of Aizen’o of the prescribed method (carried out by the head of Ninna-ji temple in the Shishin-den palace from the third day of the fifth month and for the following fourteen days); the ceremony of the Buddha eye (carried out by the administrator of monks Daijo for twenty-one days); the ceremony of the six characters (carried out by the supervisor of monks Kaiga); the ceremony of Aizen’o (carried out by the administrator of monks Kangon for seven days); the ceremony of Fudo (carried out by Kanju-ji temple’s administrator of monks with eight accompanying priests, all holding supervisory posts in the priesthood); the ceremony of Daiitoku (carried out by the administrator of monks Aki); and the ceremony of Kongo Doji (carried out by the same person). This completes the list of the fifteen ceremonies performed before altars.

On the fifteenth day of the fifth month, Iga Taro Hogan Mitsusue was attacked and defeated in the capital. On the nineteenth day of the same month, word of this reached Kamakura. When the news arrived in the capital that a large force of troops had been dispatched on the twenty-first day to attack the capital, the remainder of the ceremonies were performed, beginning on the eighth day of the sixth month. These consisted of the ceremony of the Honorable Star King (Performed by the administrator of monks Kakucho), the ceremony of Taigen (Performed by the supervisor of monks Zou), the ceremony of the five altars (performed by the administrator of monks Daijo, the Dharma seal Eishin, the supervisor of monks Zenson, the supervisor of monks Yuen and the supervisor of monks Gyohen), and the ceremony of the Shugo Sutra (presided over by the head of Ninna-ji, it was the second time this ceremony was performed in our country).

On the twenty-first day of the fifth month, the governor of Musashi started for the capital on the Tokaido road, while the leader of the Genji clan of Kai set out on the Tosando road, and Lord Shikibu advanced via the Hokuriku road. On the fifth day of the sixth month the defending forces at Otsu were defeated by the Genji of Kai, and on the thirteenth and fourteenth days of the sixth month the two sides engaged in battle at the Uji Bridge. On the fourteenth the defenders of the capital suffered defeat, and on the fifteenth of the same month the governor of Musashi entered the Rokujo headquarters along with his followers.

On the eleventh day of the seventh month the Retired Emperor Gotoba was banished to the island province of Oki, the Retired Emperor Tsuchimikado was banished to the province of Awa, and the Retired Emperor Juntoku was banished to the island province of Sado. In addition, seven members of the court were put to death.

The great evil doctrine of these ceremonies over the years steadily made its way to the Kanto region, where it was embodied in the form of the superintendents or attendant priests of various temples who repeatedly performed these ceremonies. The performers of these ceremonies from the beginning could not distinguish between correct and heretical teachings, between superior and inferior doctrines, but assumed that it was sufficient merely to revere the three treasures. So without a thought they employed these ceremonies. And now not only the provinces of Kanto but the chief priests and superintendents of Mount Hiei, To-ji and Onjo-ji have all come under the jurisdiction of the Kanto authorities, so that as a result, the latter are in the position of supporting these ceremonies.

Question: Why do you insist upon referring to the Shingon teaching as a heretical doctrine?

Answer: The Great Teacher Kobo has stated: "The Dainichi Sutra is first, the Kegon Sutra is second, and the Lotus Sutra is third." But one should examine this ranking carefully. In what sutra did the Buddha discuss the relative worth of these three sutras and deliver this judgment? If there is in fact a sutra that declares that the Dainichi Sutra ranks first, the Kegon Sutra second, and the Lotus Sutra third, then we should accept that statement as true. But if there is no such passage, then it is not possible to accept this assertion.

The Lotus Sutra states: "Yakuo, now I say to you, I have preached various sutras, and among those sutras the Lotus is the foremost!" Here the Buddha is referring to all the teachings that he has expounded and stating that among these the Lotus ranks in first place. The Buddha’s preaching of the Law and the writings of the Great Teacher Kobo are as much at variance with each other as fire and water. We must investigate and clarify this matter.

Over a period of several hundred years, ordinary priests and high-ranking priests have studied the writings of Kobo, and eminent and humble, high and low, have put their faith in them and honored the Dainichi Sutra as the foremost among all the sutras, which does not accord with the intention of the Buddha. Persons who are concerned at heart about this should examine the matter with great care. For if we put faith in writings that do not accord with the intention of the Buddha, how can we hope to attain Buddhahood? And if we follow such writings in offering prayers for the nation, how can we fail to bring about misfortune?

Moreover, Kobo writes: "The Buddhist teachers of China have vied with one another to steal the ghee." The meaning of this statement is that the Great Teacher T’ien-t’ai and others stole the ghee of the Shingon teaching and called it the ghee of the Lotus Sutra. This statement is the most important point.

When the Great Teacher T’ien-t’ai applied the simile of ghee to the Lotus Sutra, basing himself on a passage in the Nirvana Sutra, he declared that among all the sutras the Lotus Sutra is worthy to be compared to ghee. The Shingon teaching was introduced to China from India some two hundred years or more after the time of T’ien-t’ai. How then could T’ien-t’ai possibly have stolen the ghee of the Shingon teaching and called it the ghee of the Lotus Sutra? Of all strange events, this would be the strangest!

What evidence is there then for calling persons who lived two hundred years or more before the Shingon teaching was even introduced to China thieves? Are we to put faith in these writings of the Great Teacher Kobo? Or are we to put faith in the Nirvana Sutra where the Buddha likens the Lotus Sutra to ghee?

If we are to regard the Great Teacher T’ien-t’ai as a thief, then how are we to interpret the passage in the Nirvana Sutra? And if we accept the passage in the Nirvana Sutra as reliable and conclude that the writings of Kobo are heretical in nature, then what are we to think of persons who put faith in such heretical teachings? All I can say is that one should compare the writings of the Great Teacher Kobo and the pronouncements of the Buddha concerning the Law, and then put one’s faith in the one that proves to be correct.

Question: I am still in doubt. The Dainichi Sutra represents the teaching as expounded by Dainichi Buddha. And if that is so, then to use the teaching as expounded by Shakyamuni Buddha to attempt to controvert the teaching as expounded by Dainichi Buddha is surely not at all in accord with reason, is it?

Answer: Who were the parents of Dainichi Buddha, and in what country did he appear when he expounded the Dainichi Sutra? If he had no parents but simply appeared in the world, then in what sutra is it recorded that such a Buddha will appear in the world to expound the teaching during the 5,670 million years between the passing of Shakyamuni Buddha and the appearance of Miroku, the honored one of compassion? If there are no passages of proof, then who would put faith in such an assertion? The Shingon doctrines are full of mistaken assertions of this kind, which is why I spoke of them as a heretical teaching.

The list of errors is all but inexhaustible. I have done no more than give one or two examples. In addition to Shingon, the authorities rely on the Zen and Nembutsu sects. These doctrines all represent provisional teachings of the type set forth before the truth had been fully revealed. They are not the tenets that lead to the attainment of Buddhahood, but rather will create karma that condemns one to the hell of incessant suffering. Persons who practice them are guilty of slandering the Law, so how could their prayers possibly be answered?

One who is a ruler of a nation has become so because in the past he upheld the correct teaching and served the Buddha. It is through the calculations of the heavenly kings Bonten and Taishaku, the deities of the sun and moon, the Four Heavenly Kings and others that all rulers, great and small, succeed in acquiring their districts and domains. Thus the sutra says: "Now when I use the five types of vision to clearly perceive the three existences, I see that all the kings in their past existences served five hundred Buddhas, and that is the reason they were able to become emperors and sovereigns."

But if one turns his back on the Lotus Sutra and follows the heretical teachers of Shingon, Zen and Nembutsu, then although he may carry out all kinds of good deeds, these will never accord with the will of the Buddha and will go against the intention of the gods. One should give very careful thought to this matter.

It is a rare thing to be born as a human being. And if, having been born as such, you do not do your best to distinguish between the correct doctrine and the heretical so that in the future you may attain Buddhahood, then you are certainly not fulfilling your true worth as a human being.

Moreover, after the Great Teacher Jikaku had visited China, he turned against the doctrines of his original teacher, the Great Teacher Dengyo, and worked to spread the Shingon doctrines on Mount Hiei. In order to do so, he offered up prayers, and claimed that as a result he had had a dream in which he shot an arrow at the sun and caused the sun to roll over and over. For four hundred or more years now, the people have all looked upon this as an auspicious dream. But in a country such as Japan, it is in fact a dream of a particularly ill-omened nature. King Chou of the Yin dynasty shot an arrow at the sun, and as a result he perished. Although this dream may be recounted by a provisional manifestation of a Buddha, one should ponder it very carefully.

I have only touched upon a small fraction of the matters that I could speak about--like a single hair from among nine cows.

 

 

On Prolonging Life

There are two types of illness: minor and serious. Early treatment by a skilled physician can cure even serious illnesses, not to mention minor ones. Karma also may be divided into two categories: mutable and immutable. Sincere repentance will eradicate even immutable karma, to say nothing of karma which is mutable. The seventh volume of the Lotus Sutra states, "This sutra is beneficial medicine for the illnesses of all mankind." These words can be found in no other sutra. All the Buddha's teachings are golden words of truth; for countless aeons, they have never contained the slightest falsehood. The Lotus Sutra is the truth of all truths taught by the Buddha, for it includes his declaration that he would now honestly discard the provisional teachings. Taho Buddha confirmed the truth of the Lotus Sutra and all other Buddhas lent their tongues in testimony. How, then, could it be false? Moreover, this sutra contains the greatest of all secrets. Many women suffer from illness, and now in the fifth five-hundred-year period or a little more than twenty-five hundred years after the Buddha's death, the Lotus Sutra is "beneficial medicine" for them also.

King Ajatashatru broke out in huge leprous sores all over his body on the fifteenth day of the second month of his fiftieth year. Not even the skills of his renowned physician Jivaka were enough to cure him. It was foretold that he would die on the seventh day of the third month and fall into the hell of incessant suffering. All the pleasures of his more than fifty years suddenly vanished, and the sufferings of an entire lifetime were gathered into three short weeks. His death was predetermined by his immutable karma. But then the Buddha taught him the Lotus Sutra once more, through the teachings that became the Nirvana Sutra. The king immediately recovered from his illness, and the heavy sins which had burdened his heart vanished like dewdrops in the sun.

More than fifteen hundred years after the Buddha passed away, there lived a man in China called Ch'en Ch'en. It was prophesied that he would die at the age of fifty, but by following the precepts of the Great Teacher T'ien-t'ai, he was able to prolong his life by fifteen years, and lived to be sixty-five. The Buddha taught that Bodhisattva Fukyo also transformed his immutable karma and prolonged his life through his practice of the Lotus Sutra. Ajatashatru, Ch'en Ch'en and Fukyo were men, not women, but they did prolong their lives by practicing the Lotus Sutra. Ch'en Ch'en lived before the fifth five-hundred-year period, so his change of karma was as extraordinary as rice ripening in winter or chrysanthemums blossoming in summer. Today it is as natural for a woman to change her immutable karma by practicing the Lotus Sutra as it is for rice to ripen in fall or chrysanthemums to bloom in winter.

When I, Nichiren, prayed for my mother, not only was her illness cured, but her life was prolonged by four years. Now you too have fallen ill, and as a woman, it is all the more timely for you to try believing in the Lotus Sutra and see what it will do for you. In addition, you can go to Shijo Kingo, who is not only an excellent physician but a votary of the Lotus Sutra.

Life is the most precious of all treasures. Even one extra day of life is worth more than ten million ryo of gold. The Lotus Sutra surpasses all other teachings because of the Juryo chapter. The greatest prince in the world would be of less consequence than a blade of grass if he died in childhood. If he died young, even a man whose wisdom shone as brilliantly as the sun would be less than a living dog. Hasten to accumulate the treasure of faith and quickly conquer your illness.

I should speak to you frankly, but while some people will accept advice, others feel they are not being correctly understood. It is extremely difficult to fathom another person's mind. I have experienced difficulties on many occasions. You do not readily accept advice, so I will not counsel you directly. Just pray to the Gohonzon frankly and sincerely, without help from anyone. When Shijo Kingo came to see me in the tenth month of last year, I told him how grieved I was about your illness. He replied that you were probably not overly concerned then because your illness was not yet serious, but that it would definitely become critical by the first or the second month of this year. His words saddened me deeply. Your husband also told me that he depends on you as a staff to lean on and a pillar for support. He is very worried about you. He is a man who never gives in to defeat and shows the greatest concern for his own kin.

If you are unwilling to take proper care of yourself, it will be very difficult to cure your illness. One day of life is more valuable than all the treasures of the universe, so first you must muster sincere faith. This is the meaning of the passage in the seventh volume of the Lotus Sutra which states that burning one's little finger as an offering to the Buddha and the Lotus Sutra is better than donating all the treasures of the universe. A single life is worth more than the universe. You still have many years ahead of you, and moreover, you have found the Lotus Sutra. If you live even one day longer, you can accumulate that much more good fortune. How precious life is!

Write down your name and age in your own handwriting and send it to me quickly, so I can pray to the gods of the sun and moon. Your son Iyo-bo is also extremely worried about you, so together we will offer the jigage to those gods.

Respectfully,

Nichiren

 

On the Buddha's Behaviour

On the eighteenth day of the first intercalary month of the fifth year of Bun'ei (1268), an official announcement arrived from the great Mongol Empire in which those barbarians of the west declared their intention to attack Japan. My prediction in the Rissho Ankoku Ron, which I wrote in the first year of Bun'o (1260), has been completely fulfilled. My prophecy has surpassed even those in the yueh-fu poems of Po Chu-i or the prophecies of Shakyamuni Buddha. Can there be anything more wondrous in this, the Latter Day of the Law? If our land were ruled by a wise and virtuous sovereign, the highest honors in Japan, the title of Great Teacher, would be bestowed upon me. I had expected to be consulted about the Mongols, invited to the war council, and asked to defeat them through the power of prayer. However, since that did not happen, I sent letters of warning to eleven of our country's leaders in the tenth month of the same year.

If there were a wise leader among us, he would immediately think, "What a wonder! What unusual foresight! The deities Tensho Daijin and Hachiman must be offering a way to save Japan through this priest." In actuality, however, government officials slandered and deceived my messengers. They ignored or refused to reply to my letters, and even when they did reply, they purposely neglected to report the matter to the Regent. Their behavior was highly irregular. Even if the letters concerned only some personal matter of mine, those in the government should still report it to the Regent, as is only proper for an official. However, the letters were a warning of dire things to come that would affect the destiny of not only the Regent's government but every other official as well. Even if they did not heed my warning, to slander my messengers was going too far. All Japanese, high and low, have for a long time now shown hostility toward the Lotus Sutra. Disaster after disaster has befallen them, and they have become possessed by devils. The Mongols' ultimatum has deprived them of the last remnants of sanity.

In ancient China, Emperor Chou of the Yin dynasty refused to listen to the admonitions of his loyal minister Pi Kan and in a rage had Pi Kan's heart cut out. Later his dynasty was overthrown by Kings Wen and Wu of the Chou. King Fu-ch'a of the state of Wu instead of heeding the remonstrances of his minister Wu Tzu-hsu, forced the latter to commit suicide. Eventually Fu-ch'a was killed by King Kou-chien of the state of Yueh.

Thinking how tragic it would be if our country should meet the same fate, I risked my reputation and life to remonstrate with the authorities. But, just as a high wind creates high waves or a powerful dragon brings forth torrential rains, so my admonitions called forth increasing animosity. The Regent's Supreme Council met to discuss whether to behead me or banish me from Kamakura and whether to confiscate the estates of my disciples and lay supporters, or to imprison, exile or execute them.

Hearing of this, I rejoiced, saying that I had long expected it to come to this. In the past, Sessen Doji willingly offered his life to learn half a verse, Bodhisattva Jotai gave everything he had, Zenzai Doji threw himself into a fire, Gyobo Bonji tore off a piece of his own skin, and Bodhisattva Yakuo burned his own elbow, all in order to attain enlightenment. Bodhisattva Fukyo was beaten with sticks, Aryasinha was beheaded, and Bodhisattva Kanadeva was killed by a Brahman, all because of their propagation of Buddhism.

These events should be considered in terms of the times and circumstances in which they occurred. T'ien-t'ai declared that the practice should "accord with the times." His disciple Chang-an interpreted this to mean, "You should distinguish between shoju and shakubuku and never adhere solely to one or the other." The Lotus Sutra represents a single truth, but its practice and propagation vary according to the people and the time.

Shakyamuni Buddha states: "After my death, during the beginning of the Latter Day of the Law that follows the two millennia of the Former and Middle Days, a person will appear who will propagate the heart of the Lotus Sutra, the five characters of the daimoku. At that time an evil king will be in power and evil priests, more numerous than particles of dust, will contend with one another over the various Mahayana and Hinayana sutras. When the votary of daimoku challenges these priests, they will incite their lay believers to abuse, beat or imprison him, to confiscate his lands, to exile or behead him. In spite of such persecutions, he will continue his propagation without ceasing. Meanwhile the ruler who persecutes him will be beset by rebellion, and his subjects will devour each other like hungry demons. Finally the land will be attacked by a foreign country, for the Buddhist gods Bonten and Taishaku, the gods of the sun and moon, and the Four Heavenly Kings ordained that other countries shall assault a land that is hostile to the Lotus Sutra."

None of you who declare yourselves to be my disciples should ever be cowardly. Neither should you allow concern for your parents, wives or children to hold you back, or be worried about your property. Since the infinite past you have thrown away your life more times than the number of dust particles on earth in order to save your parents, your children or your property. But you have not once given your life for the Lotus Sutra. You may have tried to practice its teachings to some extent, but whenever you were persecuted, you ceased to live by the sutra. That is like boiling water only to pour it into cold water, or like trying to strike fire but giving up halfway. Each and every one of you should be certain deep in your hearts that sacrificing your life for the Lotus Sutra is like trading rocks for gold or filth for rice.

Now we are at the beginning of the Latter Day of the Law and I, Nichiren, am the first to set out on the worldwide propagation of Myoho-renge-kyo. These five characters are the heart of the Lotus Sutra and the source of the enlightenment of all Buddhas. During the more than twenty-two hundred years that have passed since Shakyamuni entered nirvana, no one has ever embarked on this mission, not even the greatest of his followers, Mahakashyapa, Ananda, Ashvaghosha, Nagarjuna, Nan-yueh, T'ien-t'ai, Miao-lo or Dengyo. My disciples, form your ranks and follow me, and you shall surpass even Mahakashyapa or Ananda, T'ien-t'ai or Dengyo! If you quail before the threats of the rulers of this little island country and abandon your faith, how will you face the even more terrible anger of Emma, the King of Hell? You have proclaimed yourselves to be the messengers of the Buddha. But if you falter, there will be no one more despicable than you.

While the Regent's government could not come to any conclusion, priests of the Jodo, Ritsu, Shingon and other sects, who realized they could not surpass me in religious debate, sent petitions to the government. Finding their petitions unaccepted, they approached the wives and widows of high-ranking officials to vilify me. The women reported the slander to the officials, saying, "According to what some priests told us, Nichiren declared that the deceased officials Hojo Tokiyori and Hojo Shigetoki have fallen into the hell of incessant suffering. He said that Kencho-ji, Jufuku-ji, Gokuraku-ji, Choraku-ji and Daibutsu-ji temples should be burned down and high priests such as Doryu and Ryokan beheaded. His statements prove that he is guilty on every account, and even though the Regent's Supreme Council has been unable to decide on his punishment, he should be called to confirm whether or not he made these statements." Thus, I was summoned to the court.

At the court, the magistrate said, "You have heard what the Regent stated. Did you or did you not say those things?" I answered, "Every word is mine except the statement that the late officials Hojo Tokiyori and Hojo Shigetoki have fallen into hell. Yet I most certainly have been exposing the heresies of the sects they followed when they were alive.

"Everything I said was with the future of our country in mind. If you wish to maintain this land in peace and security, it is imperative that you summon the priests of the other sects for a debate in your presence. If you ignore this advice and punish me unreasonably, the entire country will regret your decision. If you condemn me, you will be rejecting the Buddha's envoy. Then you will have the punishment of Bonten and Taishaku, the gods of the sun and moon, and the Four Heavenly Kings. One hundred days after my exile or execution, and again on the first, third and seventh anniversary, there will occur what the sutras call 'internal strife'--rebellions in your clan. These will be followed by foreign invasion from all sides, especially from the west. Then you will regret what you have done." Hearing this, the magistrate Hei no Saemon, forgetting all the dignity of his rank, became wild with rage like Taira no Kiyomori.

On the night of the twelfth day of the ninth month in the eighth year of Bun'ei (1271), I was arrested in a manner which was extraordinary and unlawful, even more outrageous than the arrest of Ryoken and the priest Ryoko who had actually rebelled against the government. Hei no Saemon led hundreds of armor-clad warriors to take me. Wearing the headgear of a court noble, he glared in anger and spoke in a rough voice.

These actions were no different from those of the Prime Minister Taira no Kiyomori, who seized power only to lead the country to destruction. I immediately recognized the dire portent of this event and thought to myself, "I expected something like this to happen sooner or later. How fortunate that I can give my life for the Lotus Sutra! If I am to lose this worthless head for Buddhahood, it will be like trading sand for gold or rocks for jewels!"

Shofu-bo, Hei no Saemon's chief retainer, rushed up, snatched the fifth scroll of the Lotus Sutra from inside my robe, and struck me in the face with it three times. Then he threw it on the floor. Warriors seized the nine other scrolls of the sutra, unrolled them and trampled on them or wound them around their bodies, scattering the scrolls all over the matting and wooden floors until every corner of the house was strewn with them.

I said in a loud voice, "See how insanely Hei no Saemon is acting! You all have just toppled the pillar of Japan!" Hearing this, the assembled troops were taken aback. When they saw me standing before the fierce arm of the law unafraid, they must have realized that they were in the wrong, for the color drained from their faces.

Both on the tenth, when I was summoned, and on this night, the twelfth, I fully described to Hei no Saemon the heresies of the Shingon, Zen and Jodo sects, as well as Ryokan's failure in his prayers for rain. As his warriors listened, they would burst into laughter, and other times they grew furious. However, I will not go into the details here.

Ryokan prayed for rain from the eighteenth day of the sixth month to the fourth day of the following month, but my power held his prayers in check. Ryokan worked himself into a sweat, yet nothing fell save his own tears. No rain fell in Kamakura, but on the contrary, strong gales blew continually.

At this news, I sent a messenger to him three times, saying, "If one cannot get across a river ten feet wide, how can he cross one that is a hundred or two hundred feet? Izumi Shikibu, an unchaste poetess, violated one of the eightfold precepts by writing poetry, but still she caused rain with a poem. The priest Noin was successful in bringing rainfall with a poem although he broke the precepts. How is it possible then that hundreds and thousands of priests, all of whom observe the two hundred and fifty precepts, gather to pray for rain and can do no more than cause a gale, even after one or two weeks of prayer? It should be clear from this that none of you will be able to attain Buddhahood." The priest Ryokan read the message and wept in vexation, and to others he reviled me.

When I reported what had happened with Ryokan, Hei no Saemon attempted to defend him, but it was hopeless. In the end he was unable to utter a word.

That night of the twelfth, I was placed under the custody of Hojo Nobutoki, lord of the province of Musashi, and around midnight was taken away to be executed. Entering Wakamiya Avenue, I looked at the crowd of warriors surrounding me and said, "I will not cause any trouble. Don't worry. I merely wish to say my last words to Bodhisattva Hachiman." I got down from the horse and called out, "Bodhisattva Hachiman, are you truly a god? When Wake no Kiyomaro was about to be beheaded, you appeared as a moon ten feet wide. When the Great Teacher Dengyo lectured on the Lotus Sutra, you bestowed upon him a purple surplice. I, Nichiren, am the greatest votary of the Lotus Sutra in Japan, and entirely without guilt. I have expounded the Law to save all people from falling into the hell of incessant suffering for opposing the Lotus Sutra. Moreover, if the forces of the great Mongol empire attack this country, can even the Buddhist gods Tensho Daijin and Hachiman remain safe and unharmed? When Shakyamuni Buddha expounded the Lotus Sutra, Taho Buddha and many other Buddhas and bodhisattvas appeared shining like so many suns, moons, stars and mirrors. In the presence of the countless Buddhas and gods of India, China and Japan, the Lord Buddha urged each Buddhist god to pledge to protect the votary of the Lotus Sutra at all times. Each and every one of you Buddhist gods made this pledge. I should not have to remind you. Why are you not here to fulfill your oath now that the time has come?" Finally I called out, "If I am executed tonight and go to the pure land of Eagle Peak, I shall report at once to Shakyamuni Buddha that Tensho Daijin and Hachiman have broken their oath to him. If you feel this will go hard on you, you had better do something about it right away!" Having spoken, I remounted my horse.

As the party passed the shrine on Yui beach, I spoke again. "Stop a minute, gentlemen. I have a message for someone living near here," I said. A boy called Kumao was sent to Shijo Kingo, who rushed to meet me. I told him, "Tonight, I go to be beheaded. This wish I have cherished these many years. This world has seen pheasants born only to be caught by hawks, mice born only to be eaten by cats, and men born to be killed attempting to avenge the murder of their wives and children. Such things have occurred more times than there are specks of dust on earth. But until now, no one has ever lost his life for the sake of the Lotus Sutra. I myself was born to become a poor priest, unable fully to repay the debt of gratitude I owe to my parents and to my country. Now I will present my severed head to the Lotus Sutra and share the blessings therefrom with my parents, and with my disciples and believers, just as I have promised you." Then the four Shijo brothers, holding on to my horse's reins, went with me to Tatsunokuchi at Koshigoe.

Finally we came to a place that I knew must be the site of my execution. Indeed, the soldiers stopped and began to mill around in excitement. Shijo Kingo, in tears, said, "These are your last moments." I replied, "How thoughtless you are! You should be delighted at this great fortune. Don't you remember your promise?" I had no sooner said this when a brilliant orb as bright as the moon burst forth from the direction of Enoshima, shooting across the sky from southeast to northwest. It was shortly before dawn and still too dark to see anyone's face, but the radiant object clearly illuminated everyone like bright moonlight. The executioner fell on his face, his eyes blinded. The soldiers were terrified and panic-stricken. Some ran off into the distance, some jumped from their horses and knelt on the ground, and others crouched down in their saddles. I called out, "Here, why do you shrink from this miserable prisoner? Come nearer! Come closer!" But no one would approach. "What if the dawn should break? You must hasten to execute me, for you will find it unbearable to do so after sunrise." I urged them on, but they made no response.

They waited a short time, and then someone requested that I proceed to Echi in the same province of Sagami. I replied that since none of us knew the way, someone would have to guide us there. No one was willing to lead the way, but after we had waited for a while, one soldier finally said, "That is the road you must take."

Setting off, we followed the road and by noon reached Echi. We then proceeded to the residence of Homma Rokurozaemon. There I ordered sake for the soldiers. When the time came for them to leave, some bowed their heads, joined their hands as though in prayer, and said in a most respectful manner, "We did not realize what kind of person you are. We hated you because we were told that you slandered Amida Buddha, whom we worship. But now that we have seen your greatness with our own eyes, we will discard the Nembutsu that we have practiced for so long." Some of them even took their Nembutsu rosaries from their tinder bags and flung them away. Others pledged that they would never again chant the Nembutsu. After they left, Rokurozaemon's retainers took over the guard. Then Shijo Kingo and his brothers departed.

That evening, at the Hour of the Dog (7-9 pm), a messenger from Kamakura arrived with a decree from the Regent. The soldiers were sure that it would be an order to behead me. Umanojo, Homma's magistrate, came running with the letter, knelt, and said, "We were fearful that you would be executed tonight, but now this letter has brought wonderful news. The messenger said that since the lord of Musashi had left for a spa in Atami this morning at the Hour of the Hare (5-7 am), he rode four hours to get here directly because he feared that something might happen to you. The messenger will leave immediately to take this message to the lord of Atami tonight." The accompanying letter read, "This person is not guilty. He will shortly be pardoned. If you execute him, you will have cause to regret."

Now it was the night of the thirteenth. There were scores of warriors stationed around my lodging and in the main garden. Because it was almost the middle of the ninth month, the moon was very round and full. I went out into the night garden and there, turning toward the moon, recited the jigage portion of the Juryo chapter. Then I spoke briefly about the merits and faults of the various sects and about the teachings of the Lotus Sutra. I said, "You, the gods of the sun and moon, participated in the ceremony of the Lotus Sutra, did you not? When the Buddha expounded the Hoto chapter, you obeyed his order, and in the Zokurui chapter, when the Buddha laid his hand on your head three times, you vowed to fulfill the command to transmit and protect the Lotus Sutra. Are you not the same god? Would you have an opportunity to fulfill your vow if it were not for me? Now that you see me in this situation, you should joyfully rush forward to shield the votary of the Lotus Sutra and thereby fulfill your vow to the Buddha. It is incredible that you have not yet done anything. If nothing is done to bring this country to justice, I will never return to Kamakura. If you do not intend to do anything for me, how can you continue to shine on complacently? How do you read the following passages from the sutras? The Daijuku Sutra states, 'The sun and moon do not show their brightness.' The Ninno Sutra reads, 'Both the sun and the moon shall act discordantly.' The Saisho-o Sutra says, 'The thirty-three heavenly gods will be enraged.' What is your answer, moon? What is your answer?"

Then, as though in answer, a large star bright as the Morning Star fell from the sky and struck a branch of the plum tree in front of me. The soldiers, astounded, jumped down from the verandah, fell on their faces in the garden, or ran behind the house. Immediately a fierce wind started up, raging so violently that the whole island of Enoshima seemed to roar. The sky shook, echoing with a sound like pounding drums.

At dawn of the fourteenth day, around the Hour of the Hare (5-7 am), a man called Juro Nyudo came and said to me, "Last night there was a huge commotion in the Regent's residence at the Hour of the Dog (7-9 pm). They summoned a diviner, who said, 'The country is going to erupt in turmoil because you punished that priest. If you do not call him back to Kamakura, there is no telling what will befall this land.' At that, some said, 'Let's pardon him!' Others said, 'Since he predicted that war would break out within a hundred days, we should wait and see what happens."

I was kept at Echi for more than twenty days. During that period seven or eight cases of arson and an endless succession of murders took place in Kamakura. Slanderers went around saying that my disciples were setting the fires. Government officials thought this might be true and made up a list of over 260 of my followers who they believed should be expelled from Kamakura. Word spread that those persons were all to be exiled to remote islands and that those disciples already in prison would be beheaded. It turned out, however, that the fires were set by the Nembutsu and Ritsu believers to implicate my disciples. There were other things that happened, but they are too numerous to mention here.

I left Echi on the tenth day of the tenth month (1271) and arrived on Sado Island on the twenty-eighth day. On the first day of the eleventh month, I was taken to a small hut that stood in a field called Tsukahara behind Homma Rokurozaemon's residence in Sado. Only two meters square, it stood on some land where corpses were abandoned, a place like Rendaino in Kyoto. Not a single statue of the Buddha was enshrined there and the roof and walls were full of holes. The snow fell and piled up, never melting away. I spent my days there, sitting in a straw cape or lying on a fur skin. At night it hailed and snowed and there were occasional flashes of lightening. Even in the daytime, the sun hardly shone. It was a wretched place to live.

I felt like Li Ling in China, who was imprisoned in a rocky cave in the land of the northern barbarians, or the priest Fa-tao, who was branded on the forehead and exiled to the area south of the Yangtze by Emperor Hui-tsung of the Sung. Nevertheless, King Suzudan received severe training under the hermit sage Ashi to obtain the blessings of the Lotus Sutra, and even though Bodhisattva Fukyo was beaten by the staffs of arrogant priests, he achieved honor as the votary of the supreme vehicle. Therefore, nothing is more joyful to me than to have been born in the Latter Day of the Law and to suffer persecutions because I propagate the five characters of Myoho-renge-kyo. For more than twenty-two hundred years after the death of Shakyamuni, no one, not even T'ien-t'ai, experienced the truth of the verse in the sutra that says: "The people will be full of hostility, and it will be extremely difficult to believe." Only I have fulfilled the prophecy from the sutra, "We will be banished again and again." The Buddha promises that one who embraces even a single phrase or verse from the sutra will attain Buddhahood. There can be no doubt that I will reach perfect enlightenment. It is Regent Hojo Tokimune above all who has been of greatest aid to me. Hei no Saemon is to me what Devadatta was to Shakyamuni. The Nembutsu priests are comparable to Kokalika and the Ritsu followers to Sunakshatra. Shakyamuni lives today; this is the age of the Buddha. This is what the Lotus Sutra describes as the true nature of life, or more precisely as consistency from beginning to end.

The fifth volume of the Maka Shikan states: "As practice progresses and understanding grows, the three obstacles and four devils emerge, vying with one another to interfere." It also states: "A wild boar scraping a gold mountain only makes it glitter, rivers flowing into an ocean increase its volume, fuel added to fire only makes it burn higher, and the wind inflates the body of the gura." If, with the mind of the Buddha, one practices the Lotus Sutra as the Buddha taught, in the right manner and at the right time, then these seven obstacles and devils will confront him. The Devil of the Sixth Heaven is the most powerful. He will possess one's sovereign, parents, wife or children, fellow believers or evil men, and through them will attempt in a friendly manner to divert him from his practice of the Lotus Sutra, or will oppose him outright. The practice of Buddhism is always accompanied by persecutions and difficulties that become more severe as one moves to the practice of more profound sutras. To practice the Lotus Sutra, the highest sutra of all, will provoke particularly harsh persecutions. To practice as the Buddha taught, and at the right time, will incite truly agonizing ordeals.

The eighth volume of the Guketsu states, "So long as a person does not try to depart from the cycle of birth and death and seek enlightenment, the devil will watch over him like a parent." Though one may practice sincerely in the spirit of the Buddha, so long as he practices Nembutsu, Shingon, Zen, Ritsu, or any teaching other than the Lotus Sutra, he will have only the devil for a parent. The devil will cause other persons to respect that man and give him alms, and people will be deluded into believing he is a truly enlightened priest. If he is honored by the sovereign, for instance, the people are sure to offer him alms. Conversely, if a priest practices the Lotus Sutra, he will be persecuted by the sovereign and others. Official persecution is indeed the proof that he is practicing the true teaching.

Devadatta more than anyone else proved the validity of Shakyamuni's teaching. In this age as well, it is not one's friends but one's enemies who assist his progress. The Kamakura government could not have firmly established itself as the ruler of Japan had it not been for the challenges posed by Wada Yoshimori and the Retired Emperor Gotoba. In this sense these men were the best allies the government could have. For me, my best allies in the attainment of enlightenment are Hei no Saemon and Regent Hojo Tokimune, as well as Tojo Kagenobu and the priests Ryokan, Doryu and Doamidabutsu. I am grateful when I think that without them I could not have proven myself the votary of the Lotus Sutra.

In the yard around the hut the snow piled deeper and deeper. No one came to see me; my only visitor was the piercing wind. The Maka Shikan and the Lotus Sutra lay open before my eyes and Nam-myoho-renge-kyo flowed from my lips. My evenings passed in discourse to the moon and stars on the fallacies of the other sects and the profundity of the Lotus Sutra. One year gave way to the next.

One finds people of mean spirit wherever one goes. The rumor reached me that the Ritsu and Nembutsu priests on the island of Sado, including Yuiamidabutsu, Shoyu-bo, Insho-bo and Jido-bo and hundreds of their followers, had met to decide what to do about me. One of them is reported to have said, "Nichiren, the notorious enemy of Amida Buddha and deceiver of all people, has been exiled to our province. As we all know, exiles to this island are seldom able to survive. Even if they do, they never return home. So no one is going to be punished for killing an exile. Nichiren lives all alone at a place called Tsukahara. No matter how strong and powerful he is, if there's no one around, what can he do? Let's go together and kill him!" Another said, "He was supposed to be beheaded, but his execution has been postponed for a while because the Regent's wife is about to have a child. The postponement is just temporary, though. I hear he is eventually going to be executed." A third said, "Let's ask Lord Homma to behead him. If he refuses, we can plan something ourselves." There were many proposals about what to do with me, and eventually several hundred people gathered at the constable's office.

Homma Rokurozaemon addressed them, saying, "An official letter has arrived from the government directing that the priest shall not be executed. This is no ordinary, contemptible criminal, and if anything happens to him, I will be guilty of grave dereliction. In stead of killing him, why don't you confront him in religious debate?" Following this suggestion, the Nembutsu and other priests, accompanied by apprentice priests, carrying the three Jodo sutras, the Maka Shikan, the Shingon sutras and the literature under their arms or hanging from their necks, gathered at Tsukahara on the sixteenth day of the first month. They came not only from the province of Sado but also from the nearby provinces of Echigo, Etchu, Dewa, Mutsu and Shinano. Several hundred priests and others gathered in the spacious yard of the hut and in the adjacent field. Homma Rokurozaemon, his brothers and his entire clan came, as well as lay priest farmers, all in great numbers. The Nembutsu monks uttered streams of abuse, the Shingon priests turned pale with rage, and the Tendai priests vowed to vanquish the opponent. The lay believers cried out with hatred, "There he is--the slanderer of our Amida Buddha!" The uproar and jeering resounded like thunder and seemed to shake the earth. I let them clamor for a while and then said, "Silence, all of you! You are here for a religious debate. This is no time for abuse." At this, Homma and the others voiced their accord, and some of them grabbed the slanderous Nembutsu priests by the neck and pushed them back.

The priests proceeded to cite the doctrines of Maka Shikan, Shingon and Nembutsu. I responded to each, establishing the exact meaning of what had been said, then coming back with questions. However, I needed to ask only one or two at most before they were completely silenced. You can imagine how the debate went. They were far inferior even to the priests in Kamakura, and I overturned them as easily as a sharp sword cutting through a melon or a gale bending the grass. They were not only poorly versed in Buddhism but contradicted themselves. They confused sutras with treatises and commentaries with treatises. I discredited Nembutsu by telling the story of how Shan-tao fell out of the willow tree. I exposed the falsity of Shingon's claim that the scepter Kobo had cast into the sea on his way back from China later appeared on Mount Koya and the contention that Kobo transfigured himself into Dainichi Buddha. As I demonstrated the falsities of each sect, some of the priests swore, some were struck dumb, while others turned pale. There were Nembutsu adherents who admitted the error of their sect; some threw away their robes and beads on the spot and pledged never to chant Nembutsu again.

The members of the group all began to leave, as did Rokurozaemon and his men. As they were walking across the yard, I called the lord back to make a prophecy. I first asked him when he was departing for Kamakura, and he answered that it would be around the seventh month, after his peasants had finished cultivating the land. Then I said, "For a warrior, cultivation means to assist his lord in times of peril and to receive lands for his service. Fighting is about to break out in Kamakura. You should hasten there to distinguish yourself in battle, and then you will be rewarded with fiefs. Since your warriors are renowned throughout the province of Sagami, if you remain here in the countryside tending to your farming and arrive too late for the battle, your name will be disgraced." Without saying a word about what he thought of this, Homma hurried away. The Nembutsu and Ritsu priests and lay believers looked bewildered, not comprehending what I had said.

After everyone had gone, I began to put into shape a work in two volumes, called Kaimoku Sho, or The Opening of the Eyes, which I had been working on since the eleventh month of the previous year. I wanted to record the wonder I had experienced, in case I should be beheaded. The essential message in this work, which I entrusted to Shijo Kingo's messenger, is that the destiny of Japan depends solely upon me. A house without pillars collapses and a man without a soul is dead. I am the soul of the people of Japan. Hei no Saemon has already toppled the pillar, and the country grows turbulent as unfounded rumors and speculation rise up like phantoms to cause dissention in the Hojo clan. Further, Japan is about to be attacked by a foreign country, as I described in my Rissho Ankoku-ron. The disciples around me thought that the letter in which I explained these ideas was too provocative, but they could not do anything about it.

Just then a ship arrived at the island on the eighteenth of the second month. It carried the news that fighting had broken out in Kamakura and then in Kyoto, causing indescribable suffering. Homma Rokurozaemon, leading his men, left on fast ships that night for Kamakura. Before departing, he humbly begged for my prayers.

He said, "I doubted the truth of the words you spoke on the sixteenth day of last month, but they have come true in less than thirty days. I see now that the Mongols will surely attack us, and it is equally certain that believers in Nembutsu are doomed to the hell of incessant suffering. I will never again chant the Nembutsu."

To this I replied, "Whatever you may do, unless Regent Hojo Tokimune embraces the true faith, the people of Japan will not embrace it either, and in that case our country will surely be ruined. Although I may be rather insignificant, I propagate the Lotus Sutra and therefore am the envoy of Shakyamuni Buddha. Tensho Daijin and Hachiman are respected as tutelary gods of this country, but they are only minor gods compared with Bonten, Taishaku, the gods of the sun and moon and the Four Heavenly Kings. It is said, however, that to kill someone who serves those two gods is equal to the sin of killing seven and one-half men. Taira no Kiyomori and Emperor Gotoba perished because they did so. Thus, persecuting me is incomparably worse than molesting the servants of those two gods. I am the envoy of Shakyamuni Buddha, and those gods should prostrate themselves before me with their palms joined. As votary of the Lotus Sutra, Bonten and Taishaku attend me on either side, and the gods of the sun and moon illuminate my path before and behind. One may make use of my counsel, but if I am not given due respect as the votary of the Lotus Sutra, then the country will perish. How ominous that the authorities have turned hundreds of persons against me and have even banished me twice! This country is surely doomed, but since I have asked the Buddhist gods to withhold their punishment on our land, it has survived until now. However, that punishment will surely descend if these unreasonable actions continue. And if my counsel is not heeded in the future, Japan will undoubtedly be destroyed by the attacks of the Mongol forces. That would seem to be the kind of disaster that Hei no Saemon is intent upon calling forth. When it happens, I doubt that you and your followers can find any safety even on this island!" After I had finished speaking, Homma, looking deeply perplexed, set off on his way.

The lay believers, hearing of this, said to one another, "Perhaps this priest has some kind of spiritual powers. How terrifying! From now on, we had better cease giving any alms and support to the Nembutsu and Ritsu priests!" The Ritsu priests, who were followers of Ryokan, and the Nembutsu priests said, "Since this priest predicted the outbreak of rebellion in Kamakura, perhaps he is one of the conspirators himself." After this, things grew somewhat quieter.

Then the Nembutsu priests gathered in council. "If things go on this way," they said, "we will die of starvation. How can we rid ourselves of this priest? Already more than half of the people in the province have gone over to his side. What are we to do?"

Yuiamidabutsu, the leader of the Nembutsu priests, along with Dokan, a disciple of Ryokan, and Shoyu-bo, who were leaders of the Ritsu priests, journeyed in haste to Kamakura. There they reported to Hojo Nobutoki, lord of the province of Musashi. "If this priest remains on the island of Sado, there will soon be not a single Buddhist hall left standing or a single monk remaining! He takes the statues of Amida Buddha and throws them in the fire or casts them into the river. Day and night he climbs the high mountains, bellows to the sun and moon, and curses the authorities. The sound of his voice can be heard throughout the entire province."

When Hojo Nobutoki heard this, he decided there was no need to report it to the Regent. Instead he sent private orders that any followers of Nichiren in the province of Sado should be driven out of the province or imprisoned. He also sent official letters containing similar instructions. He did so three times. I will not attempt to describe what happened thereafter--you can probably imagine. Some people were thrown into prison because they were said to have walked past my hut, others were exiled because they were reported to have given me presents, or their wives and children were taken into custody. Hojo Nobutoki then reported what he had done to the Regent. But quite contrary to his expectations, the Regent issued a letter of pardon on the fourteenth day, the second month, of the eleventh year of Bun'ei (1274), which reached Sado on the eighth day of the third month.

The Nembutsu priests held another council. "This man, the enemy of the Buddha Amida and slanderer of Priest Shan-tao and Saint Honen, has incurred the displeasure of the authorities and was banished to this island. How can we bear to see him pardoned and allowed to return home alive!"

While they were engaged in various plots, for some reason there was an unexpected change in the weather. A favorable wind began to blow and I was able to leave the island. The strait can be crossed in three days with a favorable wind, or fifty or a hundred days when the weather is bad. I crossed over in no time at all.

Thereupon the Nembutsu, Ritsu and Shingon priests of Ko in Echigo and Zenko-ji temple in Shinano gathered from all directions to hold a meeting. "What a shame that the Sado priests should have allowed Nichiren to return alive! Whatever we do, we must not let this man make his way past the living body of the Buddha Amida!"

But in spite of their machinations, a number of warriors from the Ko government office in Echigo were dispatched to escort me. Thus I was able to pass safely by Zenko-ji, and the Nembutsu priests were powerless to stop me. I left the island of Sado on the thirteenth day of the third month, and arrived in Kamakura on the twenty-sixth day of the same month.

On the eighth day of the fourth month, I had an interview with Hei no Saemon. In contrast to his behavior on previous occasions, his manner was quite mild and he treated me with courtesy. An accompanying priest asked me about the Nembutsu, a layman asked about the Shingon sect, and another person asked about Zen, while Hei no Saemon himself inquired whether it was possible to attain enlightenment through any of the sutras preached before the Lotus Sutra. I replied to each of these questions by citing passages from the sutras.

Then Hei no Saemon, apparently acting on behalf of the Regent, asked when the Mongol forces would invade Japan. I replied, "They will surely come within this year. I have already expressed my opinion on this matter, but it has not been heeded. If you try to treat someone's illness without knowing what the cause of the illness is, you will only make the person sicker than before. In the same way, if the Shingon priests are permitted to try to overcome the Mongols with their prayers and imprecations, they will only make the country more susceptible to military defeat. Under no circumstances whatever should the Shingon priests, or the priests of any other sects for that matter, be allowed to offer up prayers. It would be different if any of them had a real understanding of Buddhism, but they do not, even when it is explained to them.

"Also, I notice that, although advice from others is heeded, when I offer advice, it is for some strange reason invariably ignored. However, I would like to state certain facts here so that you may think them over later. Emperor Gotoba was the sovereign of the nation and Hojo Yoshitoki was his subject, and yet the latter attacked and defeated the emperor. Why would the Sun Goddess Tensho Daijin permit a subject to attack an emperor, who should be like a father to him? Why would Bodhisattva Hachiman allow a vassal to attack his lord with impunity? And yet, as we know, the emperor and the courtiers supporting him were defeated by Hojo Yoshitoki. That defeat was no mere accident. It came about because they put faith in the misleading teachings of Kobo Daishi and the biased views of Jikaku Daishi and Chisho Daishi, and because the monks of the monasteries of Mount Hiei, To-ji and Ono-ji sided with the courtiers in their opposition to the Kamakura shogunate. Thus their curses 'returned to the originators,' as the Lotus Sutra says, and, as a consequence, the emperor and his courtiers were forced to suffer defeat. The military leaders in Kamakura knew nothing of such rituals, so no prayers or curses were offered. But if they now offer prayers they will meet the same doom as the courtiers.

"The Ezo people of northern Japan have no understanding of the doctrine of karma. Ando Goro was a man of devout faith who knew the laws of cause and effect and erected many Buddhist halls and towers. And yet the Ezo cut off his head for some reason. In view of these events, I have no doubt that if these priests are allowed to go on offering their prayers for victory, Your Lordship too will meet with some untoward event. And when that happens, you must not under any circumstances say that I failed to warn you!" Such was the stern manner in which I addressed him.

When I returned home, I heard that the priest Hoin of the Amida Hall had been ordered to pray for rain from the tenth day of the fourth month. This Hoin is the most learned priest of To-ji and the teacher of Dojo of Ninna-ji. He adheres with absolute fidelity to the esoteric Shingon teachings of Kobo, Jikaku and Chisho and has memorized all the doctrines of the Tendai and Kegon sects. He began praying for rain on the tenth day, and on the eleventh a heavy rain fell. There was no wind, but only a gentle rain that fell for a day and a night. Hojo Tokimune, the lord of the province of Sagami, was said to have been so deeply impressed that he presented Hoin with thirty ryo in gold, a horse and other gifts as a reward.

When the people of Kamakura, both eminent and humble, heard of this, they clapped their hands, pursed their lips and laughed with derision, saying, "That Nichiren preached a false kind of Buddhism and came near to getting his head cut off. He was finally pardoned in the end, but instead of learning a lesson, he goes on slandering the Nembutsu and Zen sects, and even dares to speak ill of the esoteric teachings of Shingon. How fortunate now that we have had this rain to serve as proof of the power of Shingon prayers!"

Faced with these criticisms, my disciples became quite downcast and complained that I had been too provocative in my attacks on the other sects. But I said to them, "Just wait a while. If the evil teachings of Kobo Daishi could in fact produce effective prayers for the welfare of the nation, then Emperor Gotoba would surely have been victorious in his struggle with the Kamakura shogunate, and Setaka, the favorite boy attendant of Dojo of Ninna-ji, would not have had his head cut off. Kobo in his Jujushin-ron states that the Lotus Sutra is inferior to the Kegon Sutra. In his Hizo Hoyaku he claims that the Shakyamuni Buddha of the Juryo chapter of the Lotus Sutra is an ordinary mortal, and in his Kemmitsu-nikyo Ron he calls the Great Teacher T'ien-t'ai a thief. Moreover, the Shingon priest Kakuban in his Shariko-shiki states that the Buddha who preached the Lotus Sutra is not even worthy to be the sandal-bearer of a Shingon master. Hoin of the Amida Hall is a follower of the men who taught these perverse doctrines. If such a man could show himself superior to me, then the Dragon Kings who send down the rain must be the enemies of the Lotus Sutra, and they will surely be chastised by the gods Bonten and Taishaku and the Four Heavenly Kings. There must be more to this than meets the eye!"

"What do you mean by 'more than meets the eye'?" my disciples asked with a scornful smile.

I replied, "Shan-wu-wei and Pu-k'ung both caused rain to fall in answer to their prayers, but it appears that they also brought about high winds. When Kobo prayed for rain, it fell after twenty-one days had passed. But under such circumstances, it is the same as though he had not caused it to rain at all, since some rain is naturally bound to fall in the course of a twenty-one day interval. The fact that it happened to rain while he was praying for it is in no way remarkable. What is really impressive is to cause it to fall through a single ceremony, the way T'ien-t'ai and Senkan did. That is why I say there must be something peculiar about this rain."

I had not even finished speaking when a great gale began to blow. Houses of every size, temples and shrines, old trees and government buildings all were swept up into the air or toppled to the ground. A huge shining object flew through the sky, and the earth was strewn with beams and rafters. Men and women were blown to their death, and many cattle and horses were struck down. One might have excused such an evil wind if it had come in autumn, the typhoon season, but this was only the fourth month, the beginning of summer. Moreover, this wind struck only the eight provinces of the Kanto region, and in fact only the two provinces of Musashi and Sagami. It blew strongest in Sagami; and within Sagami, it blew strongest in Kamakura; and within Kamakura, it blew strongest at the government headquarters, Wakamiya, and the temples of Kencho-ji and Gokuraku-ji. It was apparent that it was no ordinary wind, but rather the result of Hoin's prayers alone. The people who had earlier pursed their lips and laughed at me suddenly turned sober, and my disciples too were astonished.

As I had expected all along, my warnings had gone unheeded. If after three attempts to warn the rulers of the nation one's advice is still unheeded, one should leave the area. With that thought in mind, I accordingly left Kamakura on the twelfth day of the fifth month and came here to Mount Minobu.

In the tenth month of the same year (1274), the Mongols launched their attack. Not only were the islands of Iki and Tsushima assaulted and captured, but the forces at the Dazaifu government office in Kyushu were defeated as well. When the military leaders Shoni Sukeyoshi and Otomo Yoriyasu received word of this, they fled from the scene, and the remaining warriors were taken captive without difficulty. Though the Mongol forces withdrew, it was apparent just how weak Japan's defenses would be if they should launch another attack in the future.

The Ninno Sutra says, "When the sage departs, the seven types of calamity will invariably arise." The Saisho-o Sutra states, "Because evil men are respected and favored and good men are subjected to punishment, marauders will appear from other regions and the people of the country will meet with death and disorder." If these pronouncements of the Buddha are true, then evil men certainly exist in our country and the rulers favor and respect such men while they treat good men with enmity.

The Daijuku Sutra states, "The sun and moon do not show their brightness and there is drought on every side. Thus do evil kings and evil monks who commit unrighteous acts bring destruction upon my True Law." In the Ninno Sutra we read, "The evil monks, seeking for all the fame and gain they can get, will appear in the presence of the ruler, the heir apparent, and the princes and expound doctrines that lead to the destruction of Buddhism and the destruction of the state. The ruler, unable to discern the true nature of the monks' words, listen to them with trust, and thus they become the cause for the destruction of Buddhism and the destruction of the state." And the Lotus Sutra speaks of the "evil monks of this defiled world." If these passages in the sutras are true, then there must unquestionably be evil monks in the country. The crooked trees should be cut down on a treasure-filled mountain, and dead bodies should not be consigned to the great sea. Though the Great Sea of the Buddhist Law and the Treasure Mountain of the Supreme Vehicle may admit the rubble and trash of the five cardinal sins or the dirty water of the four major offenses, they have no room for the dead bodies of those who slander the Lotus Sutra, or for the "crooked trees," the men of incorrigible disbelief. Therefore those who endeavor to practice the Buddhist Law and who care about what happens to them in future lives should know what a fearful thing it is to slander the Lotus Sutra.

Many people wonder why anyone should pay heed to a person like myself who speaks ill of Kobo, Jikaku and the others of their group. I do not know about other regions, but I know that the people of Tojo and Saijo in the province of Awa have good reason to believe what I say. They have seen the proof right before their eyes. Endon-bo of Inomori, Saigyo-bo and Dogi-bo of Seicho-ji temple, and Jitchi-bo of Kataumi were all eminent monks. But one should inquire what kind of death they met with. However, I will say no more of them. Enchi-bo, another monk of Seicho-ji, spent three years in the great hall of the temple copying the text of the Lotus Sutra in a laborious fashion, bowing three times as he copied each character. He had memorized all ten volumes, and every day and night recited the entire sutra twice for a period of fifty years. Everyone predicted that he would surely become a Buddha. But I alone said that he, along with Dogi-bo, was even more certain to fall into the hell of incessant suffering than were the Nembutsu priests. You would do well to inquire carefully just what kind of death these men met with, and to see if the manner of their death did not support my predictions. If it had not been for me, people would have believed that these monks had attained Buddhahood. You should realize from this the accuracy of my prophecies!

Kobo, Jikaku and the others died in a manner indicating that a truly miserable fate was in store for them, but their disciples contrived to keep the matter secret so that even the members of the Imperial Court never learned of it. Hence these men have been looked up to with increasing reverence in later ages. And if there had been no one like me to reveal the truth, they would have gone on being honored in that manner for endless ages to come. The heretical teacher Uluka turned to stone at his death, but eight hundred years later his errors were brought to light and the stone melted and turned to water. And in the case of another heretical teacher, Kapila, a thousand years passed before his faults were brought to light.

A person is able to be born in human form because he or she has observed the five precepts in a previous existence. And if he continues to observe the five precepts in this life, then the twenty-five benevolent deities will protect him and Dosho and Domyo, the two heavenly messengers who have been with him since birth on his left and right shoulders respectively, will guard him. So long as he commits no fault, the demons will have no chance to do him harm. And yet in this country of Japan, there are countless people who cry out in misery. We know, too, what the people of the islands of Iki and Tsushima had to suffer at the hands of the Mongols, and what befell the defenders of the Dazaifu in Kyushu. What fault were the people of these regions guilty of that they should meet with such a fate? One would surely like to know the answer. One or two of the persons there may have been guilty of evil, but is it possible that all of them could have been?

The blame lies entirely in the fact that this country is filled with Shingon priests who follow the doctrines handed down from Kobo, Jikaku and Chisho; with Nembutsu priests who are the latter-day disciples of Shan-tao and Honen; and with the followers of Bodhidharma and the other patriarchs of the Zen sect. That is why the gods Bonten and Taishaku, the Four Heavenly Kings and the other deities, true to the vows they took to protect the Lotus Sutra and split into seven pieces the head of anyone who is at fault, have sent down this punishment.

Some people may be perplexed at this point and object that, although those who do harm to a votary of the Lotus Sutra are supposed to have their heads split into seven pieces, there are men who slander Nichiren and yet do not have broken heads. Are we to conclude, they may ask, that Nichiren is not a true votary of the Lotus Sutra?

I would reply by saying that, if Nichiren is not a votary of the Lotus Sutra, then who is? Is Honen, who in his writings ordered people to throw the Lotus Sutra away, a votary? Is Kobo Daishi, who said that Shakyamuni was still in the darkness, a votary? Or are Shan-wu-wei and Jikaku, who taught that although the Lotus Sutra and Shingon are equal in theory, the latter is superior in practice, votaries?

Again, this matter of the head being split into seven pieces--one need not imagine the kind of split made by a sharp sword. On the contrary, the Lotus Sutra says that the split is like that of the "branches of the arjaka tree." In a person's head there are seven drops of liquid and seven demons. If the demons drink one drop, the person's head begins to ache. If they drink three drops, his life will be endangered, and if they drink all seven drops, he will die. People in the world today all have heads that have split apart like the branches of the arjaka tree, but they are so steeped in evil karma that they are not even aware of the fact. They are like persons who have been injured while they were asleep or in a state of drunkenness and have not yet become conscious of their injury.

Rather than saying that the head is split into seven pieces, we sometimes say that the mind is split into seven pieces. The skull bone under the scalp breaks apart because of the reverberations of the mind. There are also splittings of the skull that take place only after death. Many people of our own period had their heads split open in the great earthquake of the Shoka era (1257) or at the time of the appearance of the great comet in the Bun'ei era (1264). At the time their heads split open, they had difficulty breathing, and when their five major internal organs failed to function correctly, they suffered from dysentery. How could they have failed to realize that they were being punished because they slandered the votary of the Lotus Sutra!

Because venison is tasty, the deer is hunted and killed; because oil can be obtained from the turtle, the turtle loses his life. If a woman is attractive, there will be many who envy her. The ruler of a nation has much to fear from other nations, and the life of a man with great wealth is constantly in danger. He who abides by the Lotus Sutra will inevitably attain Buddhahood. Therefore the Devil of the Sixth Heaven, the lord of this threefold world, will become intensely jealous of anyone who abides by the sutra. This devil king, we are told, attaches himself like a plague demon to people in a way that cannot be detected by the eye. Thereafter, like persons who gradually become drunk on fine old wine, rulers, fathers and mothers, wives and children gradually become possessed by him and are filled with envy of the votary of the Lotus Sutra. And that is precisely the situation we face today in the world around us. Because I chant Nam-myoho-renge-kyo, I have, for over twenty years, been driven from place to place. Twice I have incurred the wrath of the authorities, and in the end I have retired to this mountain.

This mountain is in fact made up of four mountains, Shichimen to the west, Tenshi-no-take to the east, Minobu to the north, and Takatori to the south. Each is high enough to touch the sky and so steep that even flying birds have trouble crossing them. In their midst are four rivers called Fujigawa, Hayakawa, Oshirakawa, and Minobugawa. In the middle, in a ravine some hundred yards or so across, I have built my hut. I cannot see the sun in the daytime or the moon at night. In winter there is deep snow, and in summer the grass grows thick. Because so few people come to see me, the trail is very hard to travel. This year, especially, the snow is so deep that I have no visitors at all. Knowing that my life may end at any time, I put all my trust in the Lotus Sutra. In these circumstances, your letter was particularly welcome. It seemed almost like a message from Shakyamuni Buddha or from my departed parents, I cannot tell you how grateful I was.

Nam-myoho-renge-kyo, Nam-myoho-renge-kyo

 

On the Buddha's Prophecy

- Kembutsu Mirai Ki -

Nichiren, the Shramana of Japan

The seventh volume of the Lotus Sutra states, "In the fifth five hundred years after my death, accomplish worldwide kosen-rufu and never allow its flow to cease." On the one hand, it is deplorable to me that more than twenty-two hundred and twenty years have already passed since the Buddha's death. What evil karma prevented me from being born in his lifetime? Why couldn't I have seen the four ranks of saints in the Former Day of the Law, or T'ien-t'ai and Dengyo in the Middle Day? On the other hand, I rejoice at whatever good fortune enabled me to be born in the fifth five hundred years and read these words of the Buddha.

Even if I had been born in the Buddha's lifetime, it would have served no purpose, for those who embraced the first four tastes of teachings had not yet heard of the Lotus Sutra. Again, my being born in either the Former or Middle Day of the Law would have been meaningless, for neither the scholars of the three sects to the south or the seven sects to the north of the Yangtze River, nor those of the Kegon, Shingon or any other sects, believed in the Lotus Sutra.

The Great Teacher T'ien-t'ai said, "In the fifth five hundred years, the Mystic Way shall spread and benefit mankind far into the future." Doesn't this describe the time of kosen-rufu? The Great Teacher Dengyo said, "The Former and Middle Days are almost over, and the Latter Day is near at hand." These words reveal how he longed to live at the beginning of the Latter Day of the Law. When one compares the rewards of living in the three different periods, it is clear that mine surpass not only those of Nagarjuna and Vasubandhu, but those of T'ien-t'ai and Dengyo.

Question: You are not the only person living in this five-hundred-year period; why are you in particular so overjoyed to be living now?

Answer: The fourth volume of the Lotus Sutra reads, "Since hatred and jealousy abound even during the lifetime of the Buddha, how much worse will it be in the world after his passing?" The Great Teacher T'ien-t'ai stated, "It will be 'much worse' in the future because the Lotus Sutra is so hard to teach." The Great Teacher Miao-lo explained, "T'ien-t'ai calls the Lotus Sutra 'hard to teach' to let us know how hard it is to enable people to understand it." Priest Chih-tu stated, "It is said that good medicine tastes bitter. Similarly, this sutra dispels attachments to the five vehicles and establishes the one supreme teaching. It reproaches common mortals and censures saints, denies Mahayana and refutes Hinayana... All those who are repudiated persecute the believers in the Lotus Sutra." The Great Teacher Dengyo said, "The propagation of the true teaching will begin in the age when the Middle Day of the Law ends and the Latter Day opens, in a land to the east of T'ang and to the west of Katsu, among people stained by the five impurities who live in a time of conflict." The sutra says, "Since hatred and jealousy abound even during the lifetime of the Buddha, how much worse will it be in the world after his passing?' There is good reason for this statement." The Great Teacher Dengyo wrote as though describing his own day, but actually, he was referring to the present time. That is what gives such profound meaning to his words, "The Former and Middle Days are almost over, and the Latter Day is near at hand."

The sutra states, "Devils, people under their influence, spirits of the heavens and seas, sinister demons called Yasha, demons which drain human vitality and others will seize the advantage." Another portion of the sutra details these "others": "Yasha, nimble demons, hungry demons, demons of filth, vengeful demons, red, orange, black, and blue demons, and so on." These passages explain that those who in previous lifetimes embraced the four tastes or the three teachings, Brahmanism, or the doctrines of Humanity and Heaven appear in this life as devils, spirits or human beings who persecute the votary of the true and perfect teaching when they see or hear of him.

Question: In comparing the Former and Middle days with the Latter Day of the Law, it seems to me that the first two periods were far superior in terms of both time and the people's inborn capacity. Why are these factors of time and capacity ignored in the Lotus Sutra which refers exclusively to this age?

Answer: The Buddha's thoughts are difficult to fathom. Indeed, even I am still unable to do so. We may attempt to understand, however, by taking Hinayana Buddhism as a point of clarification. During the thousand years of the Former Day of the Law, Hinayana was fully endowed with teaching, practice and proof. In the subsequent thousand years of the Middle Day, teaching and practice still remained, but no longer was there any proof. Now in the Latter Day of the Law, the teaching remains, but there is neither practice nor proof. To examine this from the standpoint of the Lotus Sutra: In the thousand years of the Former Day of the Law, those who possessed all three had most probably formed a bond of faith with the Lotus Sutra during the Buddha's lifetime. They were born again in the Former Day and were able to obtain the proof of Hinayana through its teaching and practice. Those born in the Middle Day had not developed strong ties to the Lotus Sutra during the Buddha's lifetime and were therefore unable to attain proof through Hinayana. They turned instead to provisional Mahayana and were thus able to be born in pure lands throughout the universe. In the Latter Day of the Law, there is no longer any benefit to be gained from either Mahayana or Hinayana. Hinayana retains nothing but its teaching; it has neither practice nor proof. Mahayana still has its teaching and practice but no longer provides any benefit whatsoever, either conspicuous or inconspicuous.

Furthermore, the sects of Hinayana and provisional Mahayana established during the Former and Middle Days of the Law cling all the more stubbornly to their doctrines as they enter the Latter Day. Those who espouse Hinayana reject Mahayana, and those who espouse provisional teachings attack the true teachings, until the country is overrun with people who slander. Those who fall into the evil paths because of their mistaken practice of Buddhism outnumber the dust particles which comprise the earth, while those who attain Buddhahood by practicing the true teachings are fewer than the dust specks you can hold on a fingernail. The gods have now abandoned the country, and only demons remain, possessing the minds and bodies of the ruler, his subjects, priests and nuns, and causing them to vilify and humiliate the votary of the Lotus Sutra.

If, however, in this time period after the Buddha's death, one renounces his attachments to the four tastes and three teachings and converts to faith in the Lotus Sutra which is true Mahayana, all the gods and countless Bodhisattvas of the Earth will protect him as the votary of the Lotus Sutra. Under their protection, he will establish the true object of worship represented by the five characters of Myoho-renge-kyo and bring it to the entire world.

It was the same with Bodhisattva Fukyo who lived in the Middle Day of the Buddha Ionno's Law. He propagated the teaching of twenty-four characters which begins, "I deeply respect...," and was persecuted and attacked with staves. The words of the twenty-four characters of Fukyo are different from the five characters of Nichiren, but their spirit is the same. The method of propagation is also exactly the same both at the end of the Buddha Ionno's Middle Day and now at the beginning of the Latter Day. Bodhisattva Fukyo was a person of shozuiki and Nichiren is a common mortal of myoji-soku, which are both the initial stages of practice.

Question: How can you be certain that you are the votary of the Lotus Sutra prophesied to appear at the beginning of the Latter Day of the Law?

Answer: A passage from the Lotus Sutra states, "...how much worse will it be in the world after his passing?" Another passage reads, "There are many ignorant people who will vilify and attack us, the votaries of the Lotus Sutra, with swords and staves." A third passage says, "We will be banished again and again." A fourth reads, "The people will be full of hostility, and it will be extremely difficult to believe." A fifth reads, "They will stone him and beat him with staves." A sixth reads, "Devils, people under their influence, spirits of the heavens and seas, sinister demons called Yasha, demons which drain human vitality and others will seize the advantage."

That the people might believe in the Buddha's words, I have sought throughout Japan, among the sovereign and his subjects, among priests and nuns, lay men and women, for one who has fulfilled these explicit predictions, but I can find none other than myself. Now is most certainly the beginning of the Latter Day of the Law, but had Nichiren not appeared, the Buddha's predictions would be false.

Question: You are an extremely arrogant priest--even more arrogant than Mahadeva or Sunakshatra. Is this not so?

Answer: Slandering Nichiren is a sin even graver than those of Devadatta or Vimalamitra. My words may sound arrogant, but my sole purpose is to fulfill the Buddha's predictions and reveal the truth of his teachings. In all Japan, who but Nichiren can be called the votary of the Lotus Sutra? By denouncing Nichiren, you will make lies of all the Buddha's prophecies. Are you not then an extremely evil man?

Question: You certainly fit the Buddha's prophecies. But are there perhaps not other votaries of the Lotus Sutra in India or China?

Answer: There cannot be two suns in the world. Can there be two sovereigns in one country?

Question: What proof do you have of this?

Answer: The moon appears in the west and gradually shines eastward, while the sun rises in the east and casts its rays to the west. The same is true of Buddhism. It spread from west to east in the Former and Middle Days of the Law, but will travel from east to west in the Latter Day. The Great Teacher Miao-lo said, "Buddhism has been lost in India, and they are seeking it abroad." Thus there is no Buddhism in India anymore. One hundred fifty years ago in China, during the reign of Emperor Kao-tsung, barbarians from the north invaded the Eastern Capital and put an end to what little was left of both Buddhism and the political order there. Now, not one Hinayana sutra remains in China and most Mahayana sutras have also been lost. Even when Jakusho and other priests set out from Japan to take some sutras to China, there was no one there to whom these sutras could be taught. Their efforts were as meaningless as trying to teach Buddhism to wooden or stone statues garbed in priests' robes and carrying mendicants' bowls. That is why Tsun-shih said, "Buddhism was first transmitted from the west, just as the moon first appears in the west. Now Buddhism returns from the east like the sun rising in the east." The words of Miao-lo and Tsun-shih make it clear that Buddhism is lost in both India and China.

Question: Now I can see there is no Buddhism in either India or China, but how do you know there is no Buddhism in the other three lands--to the east, west and north?

Answer: The eighth volume of the Lotus Sutra states, "After the Buddha's death, I will spread this sutra within the entire southern land and never allow it to perish." The word "within" indicates that the other three lands were excluded.

Question: You have fulfilled the Buddha's prophecy; now what do you yourself predict?

Answer: There can be no doubt that the fifth five-hundred-year period has already begun as prophesied by the Buddha. I say that, without fail, Buddhism shall arise and flow forth from the east, from the land of Japan. Omens will occur in the form of natural disasters of a magnitude greater than ever before witnessed in the Former or Middle Day of the Law. When the Buddha was born, when he turned the wheel of doctrine, and also when he entered nirvana, the omens, both auspicious and inauspicious, were greater than any ever observed. The Buddha is the teacher of all saints. The sutras describe how, at the time of his birth, five colors of light shone forth in all directions, and the night became as bright as noon. At the time of his death, twelve white arcs crossed the sky from north to south, the sun's light was extinguished, and the day became as dark as midnight. There followed the two thousand years of the Former and Middle Days of the Law; saints, some Buddhist and some not, were born and died, but never were there any omens of such magnitude.

However, from the beginning of the Shoka period through this year, there have been tremendous earthquakes and extraordinary phenomena in the heavens, exactly like the signs which marked the Buddha's birth and death. Know that a saint like the Buddha has been born. A great comet crossed the sky, but for which sovereign or subject did this omen come? The earth tilted, and gaping fissures opened three times, but for which saint or sage did this occur? You should realize that these great omens, both good and bad, are of no ordinary significance. They are signs that the Great Pure Law is ascending and the Pure Law is in decline. T'ien-t'ai stated, "By observing the fury of the rain, we can tell the greatness of the dragon that caused it, and by observing the flourishing of the lotus flowers, we can tell the depth of the pond they grow in." Miao-lo said, "Wise men can see omens and what they foretell, as snakes know the way of snakes."

Twenty-one years ago I, Nichiren, understood what was to come. Since then I have suffered persecution day after day and month after month. In the last two or three years, among other things, I was almost put to death. The chances are one in ten thousand that I will survive the year or even the month. If anyone questions these things, let him ask my disciples for details. What joy is ours to expiate in one lifetime our slanders from the eternal past! How fortunate to serve the Buddha who has never been known until now! I pray that before anything else I can guide to the truth the sovereign and those others who persecuted me. I will tell the Buddha about all the disciples who have aided me, and before they die, I will share the great blessings of this faith with my parents who gave me life. Now as if in a dream I understand the heart of the Hoto chapter, which reads, "To hurl Mount Sumeru into countless Buddha lands would not be difficult...but to spread this sutra in the evil age after the Buddha's death is difficult." The Great Teacher Dengyo stated, "Shakyamuni taught that the shallow is easy to embrace, but the profound is difficult. To discard the shallow and seek the profound requires courage." The Great Teacher T'ien-t'ai practiced in a manner true to Shakyamuni's teachings and spread the Hokke sect throughout China. Dengyo and his followers received the doctrine from T'ien-t'ai and disseminated it throughout Japan. Nichiren of Awa Province inherited the lineage of Buddhism from these three teachers and propagated the Lotus Sutra in the Latter Day of the Law. Together they should be called "the four masters of Buddhism in the three countries." Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.

The eleventh day of the fifth intercalary month in the tenth year of Bun'ei (1273)

 

 

 

 

I have received the string of blue-duck coins that you sent.

Scholars of Buddhism these days all agree that, whether in the Buddha's lifetime or after his passing, those who wish to practice the Lotus Sutra must devote themselves to the three types of learning. If they neglect any one of these, they cannot attain the Buddha Way.

In the past, I, too, subscribed to this opinion, [but now this is no longer the case]. Setting aside here as a whole the sacred teachings of the Buddha's lifetime, let us examine the question in the light of the Lotus Sutra. Here, too, we may set aside the teachings contained in the preparation and revelation sections. That brings us to the transmission section, which constitutes a clear mirror for the Latter Day of the Law and is most to be relied upon [in determining this matter].

The transmission section has two parts. The first is that of the theoretical teaching and consists of the five chapters beginning with the Hosshi chapter. The second is that of the essential teaching and consists of the latter part of the Fumbetsu Kudoku chapter through the eleven chapters that comprise the remainder of the sutra. The five chapters from the theoretical teaching and the eleven and a half chapters from the essential teaching combine to make sixteen and a half chapters, and in these it is clearly explained how one should practice the Lotus Sutra in the Latter Day of the Law. If one still has doubts, one may further examine the matter in the light of the Fugen and Nirvana sutras, and then surely no obscurity will remain.

Within these chapters of transmission, the four stages of faith and five stages of practice expounded in the in Fumbetsu Kudoku chapter represent the most important essential in the practice of the Lotus Sutra, a mirror to persons living in the time of the Buddha and after his passing.

Ching-hsi writes: "'To produce even a single moment's faith and understanding' represents the beginning in the practice of the essential teaching." Of these various stages, the four stages of faith are intended for those living in the Buddha's lifetime, and the five stages of practice for those living after his passing. Among these, the first of the four stages of faith is that of producing even a single moment's faith and understanding, and the first of the five stages of practice is that of rejoicing on first hearing the Lotus Sutra. These two stages together form a casket containing the treasures of the "hundred worlds and thousand factors" and the "three thousand realms in a single life-moment"; they are the gate from which all Buddhas of the ten directions and the three existences emerge.

The two sage and worthy teachers T'ien-t'ai and Miao-lo established these two initial stages of faith and practice, and put forth three interpretations concerning them. One equates them with the stage of soji-soku, the ten stages of faith, and the stage of the iron-wheel-turning king. The second equates them with the first of the five stages of practice, which are identified with the stage of kangyo-soku, at which one has not yet severed the illusions of thought and desire. The third equates them with the stage of myoji-soku.

In reconciling these differences of interpretation, the Shikan states: "The Buddha's intentions are difficult to determine. He explained things differently in accordance with the differing capacities of the people he was addressing. If only we understand this, then what need is there for troublesome disputes?"

My own opinion is that, of these three interpretations, that which equates these two stages with the stage of myoji-soku accords best with the text of the Lotus Sutra itself. For, in describing the first of the five stages of practice that apply to the time after the Buddha's passing, the sutra speaks of one who [hears this sutra and,] "without slandering or speaking ill of it, arouses feelings of acceptance and joy." If one equates the stage described here with a level as advanced as that of soji-soku, or as that of [the first of] the five stages of practice, [which are identified with the stage of kangyo-soku,] then the words "without slandering or speaking ill of it" would hardly be appropriate.

In particular, the passages in the Juryo chapter that speak of those who have "lost their minds" and those who have "not lost their minds" refer in both cases to the stage of myoji-soku. One should also consider the passages in the Nirvana Sutra that read "Whether one believes or does not believe, he shall directly be born in the Buddha land," and "If there are persons who, there in the place of Buddhas numerous as the sands of the Hiranyavati River, have conceived the aspiration for enlightenment, then even in this evil age they will be able to embrace and uphold a sutra such as this and will not slander it."

Again, in the phrase "a single moment's faith and understanding," the word "faith" applies to the first of the four stages, and the word "understanding," to those that follow. And if this is so, then "faith without understanding" would apply to the first of the four stages of faith. The second stage of faith is described in the sutra as that at which one "generally understands the purport of the words" of the sutra. And in volume nine of the Hokke Mongu Ki we read: "The initial stage is different from the others, because in the initial stage there is as yet no understanding."

Then we come to the following, Zuiki Kudoku chapter, where [the first of the five stages of practice, that of] "rejoicing on first hearing the Lotus Sutra," is restated and clarified in terms of fifty persons who in turn hear and rejoice in the Lotus Sutra, the merit that they gain thereby decreasing with each successive person. With regard to the stage achieved by the fiftieth person, there are two interpretations. The first interpretation holds that the fiftieth person falls within the stage of "rejoicing on first hearing the Lotus Sutra," [and is thus at the level of kangyo-soku.] The other interpretation holds that the fiftieth person cannot yet be said to have entered the stage of "rejoicing on first hearing the Lotus Sutra" but is still at the level of myoji-soku. This latter interpretation reflects the view that "the truer the teaching, the lower the stage [of the persons it can bring to enlightenment.]" Thus, for example, the perfect teaching can save persons of lower capacity than can the doctrines of the four tastes and three teachings. Similarly, the Lotus Sutra can save persons of lower capacity than can the perfect teaching expounded prior to the Lotus Sutra, and the essential teaching of the Lotus Sutra can save more persons than can the theoretical teaching--persons of any capacity at all. One should carefully ponder the six-character phrase: "the truer the teaching, the lower the stage [of the persons it can bring to enlightenment]."

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 referring to 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, making this single word "faith" the foundation. Disbelief is the cause for becoming an icchantika and for slander of the True Law, while faith is the cause for wisdom and corresponds to the stage of myoji-soku.

T'ien-t'ai comments: "When a person has reached the stage of soji-soku, the benefits he has accrued will not be forgotten when he is reborn in another existence. But for persons at the stage of myoji-soku or kangyo-soku, those benefits will be forgotten when they are reborn in succeeding existences, though there may be some among them who do not forget. Even in the case of persons who have forgotten those benefits, if they should encounter a good friend, then the roots of goodness that they planted in their previous existences will be revived. But if they should encounter an evil friend, then they will lose their true mind."

This is probably what happened to the two eminent men of middle antiquity, the Great Teacher Jikaku and the Great Teacher Chisho of the Tendai sect. They turned their backs upon the teachings of T'ien-t'ai and Dengyo, who had been good friends to them, and instead transferred their allegiance to Shan-wu-wei and Pu-k'ung, who were evil friends. And many of the scholars in the Latter Day of the Law have been deluded by Eshin's introduction to his Ojo Yoshu and have as a result lost the true mind of faith in the Lotus Sutra, giving their allegiance instead to the provisional teachings represented by those associated with Amida. They are persons who have "abandoned the great and instead chosen the small." If we judge from examples in the past, they will probably suffer for countless kalpas in the three evil paths. It is persons such as this that T'ien-t'ai meant when he said: "If they should encounter an evil friend, then they will lose their true mind."

Question: What proof can you offer to support your claim?

Answer: Volume six of the Maka Shikan states: "Persons who are saved by the teachings preached previous to the Lotus Sutra are those who have reached a high level of attainment. The reason is because the teachings put forth in these sutras are mere expedients. Those saved by the perfect teaching of the Lotus Sutra belong to a low level of attainment, because this teaching represents the truth."

The Guketsu comments on this as follows: "This passage concerning the teachings preached previous to the Lotus Sutra makes clear the relative worth of the provisional and the true teachings, because it indicates that the truer the teaching, the lower the stage [of persons it can save]. And conversely, the more provisional the teaching, the higher must be the stage [of those who embrace it, in order for such persons to be saved]." And volume nine of the Hokke Mongu Ki says: "In determining a person's stage of attainment, the more profound the object of meditation, the lower will be the level of the practitioner [who can attain enlightenment thereby]."

I will say nothing here about followers of other sects, but why would scholars of the Tendai sect set aside this interpretation that "the truer the teaching, the lower the stage [of the persons it can save]," and instead accept the writings of the Supervisor of Monks Eshin? The teachings of Shan-wu-wei, Chin-kang-chih and Pu-k'ung, and those of Jikaku and Chisho, can wait until later. This is a matter of utmost importance, the most important in the entire world. Thinking persons should listen to what I say. After that, if they wish to reject me, let them.

Question: For practitioners in the Latter Day of the Law, who have just aroused the aspiration for enlightenment, what types of practice are restricted?

Answer: Such persons are restricted from practicing almsgiving, the keeping of the precepts, and the others of the five paramitas, and are directed to chant Nam-myoho-renge-kyo exclusively. This practice corresponds to the capacity of persons at the stages of "producing even a single moment's faith and understanding" and "rejoicing on first hearing the Lotus Sutra." It represents the true intention of the Lotus Sutra.

Question: I have never before heard such an assertion. It astonishes my mind and makes me wonder if my ears have not deceived me. Please clearly cite some passages of scriptural proof and kindly explain the matter.

Answer: The sutra says: "[Such persons] need not for my sake raise up stupas or temples, or construct monks' quarters, or make the four kinds of offerings to the assembly of monks." This passage from the sutra makes it quite clear that practitioners who have just aroused the aspiration for enlightenment are restricted from almsgiving, the keeping of the precepts, and the others of the five paramitas.

Question: The passage you have just quoted restricts us only from erecting stupas or temples or providing for the assembly of monks. It says nothing about the keeping of the various precepts.

Answer: The passage mentions only the first of the five paramitas, that of almsgiving, and skips mention of the other four.

Question: How do we know this is so?

Answer: Because a subsequent passage, in describing the fourth stage of practice, goes on to say: "How much more so, then, if there is someone who can embrace this sutra and at the same time practice almsgiving, keeping the precepts, [forbearance, assiduousness, meditation and wisdom]!" This sutra text clearly indicates that persons at the first, second and third stages of practice are restricted from practicing almsgiving, the keeping of the precepts, and the others of the five paramitas. Only when they reach the fourth stage of practice, [that of "practicing the six paramitas while embracing the Lotus Sutra,"] are they permitted to observe them. And because such practices are permitted at this later stage, we may know that, for persons in the initial stages, they are restricted.

Question: The sutra passage you have just quoted seems to support your argument. But can you offer any passages from the treatises or commentaries?

Answer: What commentaries would you like me to cite? Are you referring to the treatises by the four ranks of saints of India? Or are you referring to works written by Buddhist teachers of China and Japan? In either case, it amounts to rejecting the root and searching among the branches, seeking the shadow apart from the form, or forgetting the source and prizing only the stream. You would ignore a sutra passage that is perfectly clear and instead seek an answer in the treatises and commentaries. If there should be some later commentary that contradicts the original sutra passage, would you then cast aside the sutra and follow the commentary?

Nevertheless, I will comply with your wishes and cite some passages. In the ninth volume of the Hokke Mongu we read: "There is a danger that a beginner will be led astray by subordinate concerns, and that this will interfere with the primary practice. The beginner should directly give all his attention to embracing the sutra; that is the highest type of offering. Though one may set aside formal practices, if one maintains [meditation on] the principle, then the benefits will be many and far-reaching."

In this passage of commentary, "subordinate concerns" refers to the five paramitas. If the beginner tries to practice the five paramitas at the same time [that he embraces the Lotus Sutra], that may work to obstruct his primary practice, which is faith. Such a person will be like a small ship that is loaded with wealth and treasure and sets out to cross the sea. Both the ship and the treasure will sink. And the words "should directly give all his attention to embracing the sutra" do not refer to the sutra as a whole. They mean that one should embrace the daimoku, or title, of the sutra exclusively and not mix it with other passages. Even recitation of the entire sutra is not permitted. How much less the five paramitas!

To "set aside formal practices but maintain [meditation on] the principle" means that one should set aside the keeping of the precepts and the other specific practices [of the five paramitas] and embrace the principle of the daimoku exclusively. When the commentary says that "the benefits will be many and far-reaching," it implies that if the beginner should attempt to practice various other practices and the daimoku at the same time, then his benefits will be completely lost.

The Hokke Mongu continues: "Question: If what you say is true, then embracing the Lotus Sutra is the foremost among all the precepts. Why, then, [in describing the fourth stage of practice,] does the Lotus Sutra speak about 'one who can keep the precepts'? Answer: This is done in order to make clear by contrast what is needed at the initial stages. One should not criticize persons at the initial stages for failing to observe requirements that pertain only to the later stages."

The scholars of today, ignoring this passage of commentary, would place ignorant persons of the latter age in the same category as the two sages Nan-yueh and T'ien-t'ai--a most grievous error!

Miao-lo further clarifies the matter as follows: "Question: If that is so, then is there no need to construct actual stupas to house the Buddha's relics, and is there no need to formally keep the precepts? And further, is there no need to provide alms for monks who carry out the specific practices [of the six paramitas]?"

The Great Teacher Dengyo declared: "I have forthwith cast aside the two hundred and fifty precepts!" And the Great Teacher Dengyo was not the only one to do so. Joho and Dochu, who were disciples of Ganjin, as well as the priests of the seven major temples of Nara, all in like manner cast them aside. Moreover, the Great Teacher Dengyo left this warning for future ages: "If in the Latter Day of the Law there should be persons who keep the precepts, that would be something rare and strange, like a tiger in the marketplace. Who could possibly believe it?"

Question: Why do you not advocate the meditation on the three thousand realms in a single life-moment (ichinen sanzen), but instead simply encourage the chanting of the daimoku?

Answer: The two characters that comprise the word Nihon or "Japan" contain within them all the people and animals and wealth in the sixty-six provinces of the country, without a single omission. And the two characters that make up the word Gasshi or "India"--do they not likewise contain within them all the seventy countries of India? Miao-lo says: "When, in order to be brief, only the title of the sutra is mentioned, the entire sutra is thereby included." And he likewise says: "When for the sake of brevity we speak of the Ten Worlds or the ten factors, all the three thousand realms are contained therein."

When Bodhisattva Monjushiri and the Venerable Ananda came to compile all the words spoken by the Buddha at the three assemblies during the eight years [in which the Lotus Sutra was preached], they wrote down the title Myoho-renge-kyo, and to show their understanding [that the entire sutra is contained in these five characters], they proceeded with the words "Thus have I heard."

Question: If a person simply chants Nam-myoho-renge-kyo with no understanding of its meaning, are the benefits of understanding thereby included?

Answer: When a baby drinks milk, he has no understanding of its taste, and yet his body is naturally nourished in the process. Who ever took the wonderful medicines of Jivaka knowing of what they were compounded? Water has no intent, and yet it can put out fire. Fire consumes objects, and yet how can we say that it does so consciously? This is the interpretation of both Nagarjuna and T'ien-t'ai, and I am restating it here.

Question: Why do you say that all teachings are contained within the daimoku?

Answer: Chang-an writes as follows: "Hence [T'ien-t'ai's explanation of the title in] the preface conveys the profound meaning of the sutra. The profound meaning indicates the heart of the text, and the heart of the text encompasses the whole of the theoretical and the essential teachings." And Miao-lo writes: "On the basis of the heart of the text of the Lotus Sutra, one can evaluate all the other various teachings of the Buddha."

Though muddy water has no mind, it can catch the moon's reflection and so naturally become clear. When plants and trees receive the rainfall, they can hardly be aware of what they are doing, and yet do they not proceed to put forth blossoms? The five characters of Myoho-renge-kyo do not represent the sutra text, nor are they its meaning. They are nothing other than the intent of the entire sutra. So, even though the beginner in religious practice may not understand their significance, by practicing these five characters, he will naturally conform to the sutra's intent.

Question: When your disciples, without any understanding, simply recite with their mouths the words Nam-myoho-renge-kyo, what level of attainment do they reach?

Answer: Not only do they go beyond the highest level of the four tastes or the three teachings as well as that attained by practitioners of the perfect teaching set forth in the sutras that precede the Lotus Sutra, but they surpass by millions and billions of times the founders of the Shingon and various other schools of Buddhism--men such as Shan-wu-wei, Chih-yen, T'zu-en, Chi-tsang, Tao-hsuan, Bodhidharma and Shan-tao.

Therefore I entreat the people of this country: Do not look down upon my disciples! If one inquires into their past, they are great bodhisattvas who have given alms to Buddhas over a period of eighty myriads of millions of kalpas, and who have carried out religious practices under Buddhas as numerous as the sand of the Hiranyavati and Ganges rivers. And if one speaks of the future, they are endowed with the benefit of the fiftieth person, surpassing that of one who gives alms to all living beings for a period of eighty years. They are like an infant emperor wrapped in swaddling clothes, or a great dragon who has just been born. Do not despise them! Do not look on them with contempt!

Miao-lo writes: "Those who vex or trouble [the practitioners of the Lotus Sutra] will have their heads split into seven pieces, but those who give alms to them will enjoy good fortune surpassing the ten honorable titles." King Udayana behaved insolently toward the Venerable Pindolabharadvaja, and within seven years he had lost his life. The lord of Sagami condemned Nichiren to exile, and within a hundred days armed rebellion broke out in his domain.

The Lotus Sutra says: "If anyone shall see a person who embraces this sutra and try to expose that person's faults or evils, whether what he speaks is true or not, he will in his present life be afflicted with white leprosy...he will suffer various grave illnesses of a malignant nature." It also says: "In age after age he will be eyeless."

Myoshin and Enchi contracted white leprosy in their present lifetime, while Doamidabutsu lost his sight. The epidemics that afflict our nation are punishments of the kind described as "the head being split into seven pieces." And if we surmise the degree of benefit according to that of punishment, then there can be no doubt that my followers will enjoy "good fortune surpassing the ten honorable titles."

The Buddhist teachings were first introduced to Japan in the reign of the thirtieth sovereign, Emperor Kimmei. During the twenty reigns and two hundred or more years from that time until the reign of Emperor Kammu, although the so-called six sects of Buddhism existed in Japan, the relative superiority of the Buddhist teachings had not yet been determined. Then, during the Enryaku era (782-805), a sage appeared in this country, the man known as the Great Teacher Dengyo. He examined the teachings of the six sects, which had already been propagated, and made all the priests of the seven major temples of Nara his disciples. In time he established a temple on Mount Hiei to serve as head temple, and won over the other temples in the country to serve as its branches. In this way the Buddhist teachings of Japan came to be unified in a single school. The secular rule likewise was not divided but clearly defined, so that the nation became purified of evil. If we were to speak of Dengyo's accomplishments, we would have to say that they all spring from the passage [declaring the Lotus Sutra to be foremost among the sutras preached] "in the past, present or future."

In the period that followed, the three Great Teachers Kobo, Jikaku and Chisho, claiming to be following Chinese authority, held the opinion that the Dainichi Sutra and the others of the three major Shingon sutras are superior to the Lotus Sutra. Moreover, they appended the term "sect" to the Shingon teachings, a term that the Great Teacher Dengyo had purposely omitted, and thus recognized Shingon as the eighth sect of Buddhism in Japan. These three men each persuaded the emperor to issue an edict [upholding the Shingon teachings] and propagated them throughout Japan, so that every temple accordingly went against the principle of the Lotus Sutra. In so doing, they utterly violated the passage [that declares the Lotus Sutra to be foremost among the sutras preached] "in the past, present or future," and became the great enemies of Shakyamuni, Taho and other Buddhas of the ten directions.

Thereafter, Buddhism gradually declined and the secular rule likewise became increasingly ineffectual. Tensho Daijin, Bodhisattva Hachiman and the other protective deities who had for so long dwelt in Japan lost their power, and Bonten, Taishaku and the Four Heavenly Kings deserted our country. By now, the nation is on the point of ruin. What person of feeling could fail to be pained at and to lament such a situation?

The false doctrines propagated by the three Great Teachers are in general disseminated from three places: To-ji, Soji-in on Mount Hiei, and Onjo-ji. If measures are not taken to prohibit the activities of these three temples, then without a doubt the nation will be destroyed and its people will fall into the evil paths. Although I generally discerned the nature of the situation and informed the ruler, no one has ventured to make the slightest use of my advice. How pitiable!

Major Writings of Nichiren Daishonin, Vol. 6, page 211.

 

On the Treasure Tower

I have read your letter with great care. I have also received your offering to the Treasure Tower of one kan of coins, polished rice and other articles. This I have respectfully reported to the Gohonzon and to the Lotus Sutra. Please rest assured.

In your letter you ask: "What is signified by the Treasure Tower, where Taho Buddha was seated, appearing from within the earth?" The appearance of this bejeweled stupa [in the eleventh chapter of the Lotus Sutra] is of great importance. In the eighth volume of his Hokke Mongu, the Great Teacher T'ien-t'ai explained the appearance of the Treasure Tower. He states that it had two distinct functions: to lend credence to the preceding chapters and to pave the way for the revelation to come. Thus, the Treasure Tower appeared in order to verify the theoretical teaching and to introduce the essential teaching. To put it another way, the closed Tower symbolizes the theoretical teaching and the open Tower, the essential teaching. This represents the two principles of object (kyo) and subject (chi), or reality and wisdom. However, this is extremely complex, so I will not go into further detail now. In essence, the appearance of the Treasure Tower indicates that the three groups of Shakyamuni's disciples attained enlightenment only when they heard the Lotus Sutra and perceived the Treasure Tower within their own lives. Now Nichiren's disciples are doing the same. In the Latter Day of the Law, there is no Treasure Tower other than the figures of the men and women who embrace the Lotus Sutra. It follows, therefore, that those who chant Nam-myoho-renge-kyo, irrespective of social status, are themselves the Treasure Tower and likewise they themselves are Taho Buddha. There is no Treasure Tower other than Myoho-renge-kyo. The daimoku of the Lotus Sutra is the Treasure Tower, that is to say, the Treasure Tower is Nam-myoho-renge-kyo.

Now the entire body of Abutsu Shonin is composed of the five universal elements of earth, water, fire, wind and ku. These five elements are also the five characters of the daimoku. Therefore, Abutsu-bo is the Treasure Tower itself, and the Treasure Tower is Abutsu-bo himself. No other knowledge is purposeful. It is the Treasure Tower adorned with seven kinds of gems - listening to the true teaching, believing it, keeping the precept, attaining peace of mind, practicing assiduously, unselfishly devoting oneself, and forever seeking self improvement. You may think you offered gifts to the Treasure Tower of Taho Buddha, but that is not so. You offered them to yourself. You, yourself, are a true Buddha who possesses the three enlightened properties. You should chant Nam-myoho-renge-kyo with this conviction. Then, the place wherein you dwell and chant daimoku is the place of the Treasure Tower. The sutra reads: "Wherever one teaches the Lotus Sutra, this Treasure Tower of mine will rise and appear before him." Faith like yours is so extremely rare that I will inscribe the Treasure Tower especially for you. You should never transfer it to anyone but your son. You should never show it to others unless they have steadfast faith. This is the reason for my advent in this world.

Abutsu-bo, you deserve to be called a leader of this northern province. Could it be that Bodhisattva Jyogyo was reborn into this world as Abutsu-bo and visited me? How marvelous! It is beyond my power to understand why you have such pure faith. I will leave it to Bodhisattva Jogyo when he appears, as he has the power to know these things. I am not saying all this without good reason. You and your wife should worship this Treasure Tower privately. I will explain more later.

With my deep respect,

Nichiren

The thirteenth day of the third month in the ninth year of Bun'ei (1272)

 

 

On the Urabon

I have placed your offerings of one sack of rice, parched rice, melons, eggplants and other items before the Buddha.

As to the origin of the festival known as urabon, among the disciples of the Buddha was one called the Venerable Maudgalyayana. As the foremost in transcendental powers among the disciples, he ranked alongside Shariputra, the foremost in wisdom. These two were like the sun and moon ranged over Mount Sumeru, or like the ministers of the left and right who assist a great king.

Maudgalyayana’s father was called Kissen Shishi and his mother was called Shodai-nyo. His mother, because she was guilty of the fault of greed and stinginess, after her death was reborn in the realm of hungry spirits, but the Venerable Maudgalyayana rescued her from there, and that is how the festival began.

It came about as follows. Though Maudgalyayana’s mother had fallen into the realm of hungry spirits and was suffering there, Maudgalyayana, being only a common mortal, had no way of knowing this. When he was a young boy, he entered the house of a teacher of Brahmanism and there made an exhaustive study of the four Vedas and the eighteen major scriptures, which constitute the complete sacred writings of Brahmanism.

At this time, however, he still did not know where his mother had been reborn.

Later, at the age of thirteen, he and Shariputra together visited Shakyamuni Buddha and became his disciples. Thereafter, Maudgalyayana was able to free himself from the illusions of thought and to advance to the first stage of sagehood, and then to cut off the illusions of desire and become an arhat, thereupon gaining the three insights and the six transcendental powers. Having opened the divine eye, he could see throughout the entire major world system as though it were reflected in a clear mirror. His vision penetrated the earth and he could see into the three evil paths just as we, looking down through a layer of ice, see fish beneath the ice when the morning sun shines on it. And as he looked down, he saw that his mother was in the realm of hungry spirits.

She had nothing to drink, nothing to eat. Her skin was like that of a golden pheasant when its feathers have been plucked, her bones were like round stones placed one beside the other. Her head was big as a ball, her neck thin as a thread, and her stomach like a great sea swelling out. Her appearance as she opened her mouth and pressed her palms together begging for something was such that she resembled a starving leech that has caught the scent of human beings. Her figure as she gazed at the son she had had in her previous existence and began to weep, and her famished form, were beyond the power of analogy to describe. One can imagine how heartrending this sight must have been for Maudgalyayana.

The priest Shunkan, temple administrator of Hossho-ji, was exiled to the island of Nagashima. His body naked, his hair hanging down unbound, he wandered, wasted and thin, along the seashore, where he picked up bits of seaweed and wrapped them about his loins or, spotting a single fish, seized it with his right hand and gnawed it with his teeth. At that time a youth who had once been in the priest’s service came to the island to visit him. I wonder which was the more miserable sight, this priest or Maudgalyayana’s mother? I venture to think that Maudgalyayana’s mother was even more pitiful to look at that, the priest.

Maudgalyayana was so overwhelmed with pity at the sight of his mother that he immediately employed his great transcendental powers and offered her some rice. His mother was delighted and, seizing some of the rice in her right hand, while concealing the remainder with her left, she stuffed the rice into her mouth. What should happen then but the rice changed into fire and began to burn! It burst into flame as though a bundle of torches had been lit, and his mother’s body crackled and burned.

When Maudgalyayana saw this, he panicked and became utterly confused, and, employing his transcendental powers, summoned forth a great flood of water. But the water turned into firewood and his mother’s body only burned more fiercely, the sight of which filled him with even greater pity.

Maudgalyayana, realizing that his own transcendental powers were altogether inadequate to remedy the situation, raced away and in an instant appeared in the presence of the Buddha, where he presented his tearful appeal.

"I was born into a family of believers of Brahmanism," he said, "but later I became a disciple of the Buddha. I have gained the rank of arhat, freed myself from rebirth in the threefold world, and acquired the three insights and the six transcendental powers that go with the status of arhat. But now when I try to rescue my own mother from the great sufferings that beset her, I seem only to make her anguish worse than before, which fills my heart with grief!"

The Buddha replied, "Your mother has committed grave misdeeds. You alone do not have the power to remedy this situation. And indeed no one, neither the gods of heaven, the gods of earth, the devils of heaven, the Brahmans, the Taoist priests, the Four Heavenly Kings, nor the gods Taishaku and Bonten have the power to do so. Therefore, on the fifteenth day of the seventh month, you should bring together all the holy monks of the ten directions, prepare offerings of food and drink representing a hundred different flavors, and present them for the purpose of rescuing your mother from her sufferings."

Maudgalyayana did just as the Buddha had instructed him, and as a result his mother was freed from the realm of hungry spirits, where she had been destined to suffer for the period of a kalpa. So we are told in the scripture known as the Urabon Sutra. That is the reason why even now, in this latter age after the passing of the Buddha, people perform this ceremony on the fifteenth day of the seventh month. It is common practice for them to do so.

I, Nichiren, would like to note the following. Maudgalyayana was, among the Ten Worlds, one who belonged to that of the voice-hearer. His observance of the two hundred and fifty precepts was as firm as a rock, and his attention to the three thousand rules of conduct, without a single exception, was as perfect as the full moon on the night of the fifteenth. His wisdom was like the sun, and his transcendental powers enabled him to encircle Mount Sumeru fourteen times, and thereby move the huge mountain.

And yet, even though he was a sage of this order, he found it very difficult to repay the great debt of kindness he owed his mother. Moreover, when he attempted to repay it, he actually increased her great suffering.

In comparison, the priests of today observe the two hundred and fifty precepts in name only, and in fact use their so-called observance of the precepts as a means to dupe others. They have not a trace of transcendental power -- a huge stone could sooner ascend to heaven than they could exercise such powers. Their wisdom is in a class with that of oxen, no different from that of sheep. Though they might gather together by the thousands or ten thousands, they could never relieve one iota of the suffering of departed parents.

All things considered, the reason Maudgalyayana could not rescue his own mother from suffering was that he put his faith in the Hinayana version of Buddhism and devoted himself to the observance of the two hundred and fifty precepts. According to the Vimalakirti Sutra, the layman called Vimalakirti criticized Maudgalyayana, saying, "Those who give alms to you will fall into the three evil paths." The meaning of this passage is that, although the Venerable Maudgalyayana is a most worthy man who observes the two hundred and fifty precepts, those who make offerings to him will be reborn in one of the three evil paths. And this does not apply to Maudgalyayana alone, but to all the voice-hearers, and to those in this latter age who place great emphasis upon the observance of the precepts.

In comparison to the Lotus Sutra, this Vimalakirti Sutra I have just mentioned is no more than a lowly servant far down in the ranks of retainers. The point is that the Venerable Maudgalyayana had not yet attained Buddhahood himself. Since he himself had not yet attained Buddhahood, it was very difficult for him to relieve the sufferings of his parents. And how much more difficult would it have been for him to do so for anyone else!

Later, however, following the teaching of the Lotus Sutra to honestly discard expedient means, the Venerable Maudgalyayana summarily rejected and cast aside the two hundred and fifty precepts of the Hinayana teaching and chanted Nam-myoho-renge-kyo. In time Maudgalyayana attained Buddhahood and was called by the name Tamalapattra Sandalwood Fragrance Buddha. And at that time his father and mother, too, attained Buddhahood. Hence it is said in the Lotus Sutra, "Then our wishes will be fulfilled and the longings of the multitude will likewise be satisfied."

Maudgalyayana’s physical body was inherited by him from his parents. Therefore, when his own physical body attained Buddhahood, the bodies of his father and mother likewise attained Buddhahood.

By way of analogy, let us consider the case of the military leader Taira no Kiyomori, the governor of Aki, who lived at the time of the eighty-first sovereign of Japan, Emperor Antoku. Kiyomori, engaging in one battle after another, overthrew the enemies of the nation and in time advanced to the highest post in the government, that of grand minister of state. Emperor Antoku was his grandson. All the members of his clan were permitted to enter the palace and were assigned to positions of great eminence. Kiyomori held the entire country of Japan, with its sixty-six provinces and two outlying islands, in the palm of his hand, and people bowed before him as plants and trees bow before a great wind.

But he became arrogant and puffed up with pride, and in the end treated the gods and Buddhas with contempt and attempted to dictate to the shrine keepers and the Buddhist priests. As a result, he aroused the enmity of the priests of Mount Hiei and of the seven major temples of Nara. Eventually, on the twenty-second day of the twelfth month in the fourth year of the Jisho era (1180), he went so far as to burn down two of those seven temples, Todai-ji and Kofuku-ii.

The retribution for this grave offense soon fell upon the person of the grand minister and lay priest himself. In the following year, the first year of the Yowa era, on the fourth day of the second intercalary month, [having contracted a fever,] he began to burn like a piece of charcoal, his body the fuel, his face the flames. In the end, tongues of flame shot out from his body and he perished from the heat.

The results of his grave offense then fell upon his second son, Munemori. Munemori was thought to have drowned in the western sea [at the battle of Dannoura, but he came floating up on the eastern horizon, where he was captured, bound and forced to kneel in the presence of the General of the Right, Minamoto no Yoritomo.

Meanwhile, Kiyomori’s third son, Tomomori, threw himself into the sea and ended up as the excrement of fish. And his fourth son, Shigehira, was taken captive and bound, and after having been dragged first through Kyoto and then through Kamakura, was in the end handed over to the seven Major temples of Nara. There a great multitude of a hundred thousand temple followers gathered and, declaring him to be the enemy of their Buddha, one by one slashed him with swords.

The greatest evil among evils produces consequences that not only affect the perpetrators personally, but extend to their sons, their grandsons and so on down to the seventh generation. And the same is true of the greatest good among good.

The Venerable Maudgalyayana put his faith in the Lotus Sutra, which is the greatest good there is, and thus not only did he himself attain Buddhahood, but his father and mother did so as well. Not only that, but all the fathers and mothers of the preceding seven generations and the seven generations that followed, indeed, of countless lifetimes before and after, were able to attain Buddhahood, amazing as it may seem. And in addition, all their sons, their wives or husbands, their retainers, supporters and countless other persons were not only enabled to escape from the three evil paths, but all attained the first stage of security and then Buddhahood, the stage of perfect enlightenment.

Therefore it is said in the third volume of the Lotus Sutra: "We beg that the merit gained through these gifts may be spread far and wide to everyone, so that we and other living beings all together may attain the Buddha way."

With all this in mind, I note that you have a grandson, Jibu-bo, who is a Buddhist priest. This priest does not uphold the precepts and is lacking in wisdom. He does not observe a single one of the two hundred and fifty precepts, nor a single one of the three thousand rules of conduct. In his lack of wisdom he is in a class with oxen or horses, and because of his failure to observe the rules of conduct he resembles a monkey. But he reveres Shakyamuni Buddha and puts his faith in the teaching of the Lotus Sutra. Hence he is like a snake that grips a jewel in its mouth, or a dragon that bears sacred relics on its head. A wisteria vine, by twining around a pine, may climb a thousand meters into the air, and a crane, because it has its wings to rely upon, can travel ten thousand miles. It is not their own strength that allows them to do these things.

This applies likewise in the case of the priest Jibu-bo. Though he himself is like the wisteria vine, because he clings to the pine that is the Lotus Sutra, he is able to ascend the mountain of perfect enlightenment. Because he has the wings of the single vehicle to rely upon, he can soar into the sky of Tranquil Light. With wings such as these he is a priest who can bring comfort to the souls not only of his parents and his grandfather and grandmother, but of all his relatives down to the seventh generation!

How fortunate you are to possess this fine jewel of a grandson! The dragon king’s daughter offered her jewel and thereby obtained Buddhahood. You have given your grandson to be a votary of the Lotus Sutra, and this will lead you to enlightenment!

I am so pressed by various matters that I cannot write in detail just now. I will write again another time.

Respectfully,
Nichiren

The thirteenth day of the seventh month

To the grandmother of Jibu-bo
 

 

 

Shijo Kingo-dono Go-shousoku
 

(Letter to Shijo Kingo)
 

 
I cannot adequately express my gratitude for your frequent letters. At the time of my persecution on the twelfth of last month, you not only accompanied me to Tatsunokuchi but declared that you would die by my side. I was deeply moved!

How many are the places where I died in past existences for the sake of my family, lands and kin! I have given up my life on mountains, seas and rivers, on the seashore and by the roadside, but never once did I die for the Lotus Sutra or suffer persecution for the daimoku. Hence none of the ends I met enabled me to reach enlightenment. Because I did not attain Buddhahood, the seas and rivers where I died are not the Buddha's land.

In this life, however, as the votary of the Lotus Sutra, I was exiled and almost put to death-exiled to Ito and nearly beheaded at Tatsunokuchi. Tatsunokuchi in Sagami Province is the place where Nichiren gave his life. Because he died there for the Lotus Sutra, how could it be anything less than the Buddhaland? A passage from the sutra reads, "In all the Buddha lands of the universe there is but one supreme vehicle,..." Doesn't this bear out my assertion? The "one supreme vehicle" is the Lotus Sutra. There is no true teaching other than the Lotus Sutra in any of the Buddha lands throughout the universe. The Buddha's provisional teachings are excluded, as the sutra explains elsewhere. This being so, then every place where Nichiren meets persecution is the Buddha land.

Of all the places in this world, it is at Tatsunokuchi in Katase of Sagami Province where Nichiren's life dwells. Because he gave his life there for the sake of the Lotus Sutra, Tatsunokuchi may well be called the Buddha land. This principle is found in the Jinriki chapter, where it states, "Whether in a grove, in a garden, on a mountain, in a valley or in a broad field,...the Buddhas enter nirvana."

You accompanied Nichiren, vowing to give your life as a votary of the Lotus Sutra. Your deed is infinitely greater than that of Hung Yen, who tore open his stomach and inserted the liver of his dead lord, Duke Yi, to save him from shame and dishonor. When I reach Eagle Peak, I will first tell how Shijo Kingo, like Nichiren, resolved to die for the Lotus Sutra.

Secretly I learned that I am to be exiled to Sado by order of Regent Hojo. Of the three heavenly gods, the god of the moon saved my life at Tatsunokuchi by appearing as a shining object, and the god of the stars descended four or five days ago to greet me. Now only the god of the sun remains, and he is certain to protect me. How reassuring! The Hosshi chapter states, "[The Buddha] will send gods in various guises to protect the votary of the Lotus Sutra." This passage leaves no room for doubt. The Anrakugyo chapter reads, "Neither swords nor staves will harm him." The Fumon chapter states, "The sword will instantly be broken into pieces." There is nothing false in these quotations. Strong and steadfast faith is the vital thing.

With my deep respect,

Nichiren

The twenty-first day of the ninth month in the eighth year of Bun'ei (1271)

 

Persecution by Sword and Staff

 

The greatest of all the persecutions which I have suffered were the attempted decapitation at Tatsunokuchi and the attack at Tojo. None of the others were direct attempts on my life. I have been reviled, denounced, ousted, falsely accused, and struck across the face, but these were all comparatively minor incidents. I, Nichiren, am the only person in Japan to be abused in both body and mind [for the sake of the Lotus Sutra]. If anyone else has been slandered as I have, it was not because of the Lotus Sutra. One incident in particular I can never forget is how Shobo seized the fifth scroll of the Lotus Sutra and struck me across the face with it. His attack on me stemmed from the three poisons.

 

Once in India there was a jealous woman5 who hated her husband so much that she smashed everything in the house. Her excessive rage completely altered her appearance; her eyes blazed like the sun and moon, and her mouth seemed to belch fire. She looked exactly like a blue or red demon. She seized the fifth scroll of the Lotus Sutra which her husband had been reciting for some years and trampled it savagely with both feet. Later she died and fell into hell, all of her except her feet. Though the wardens of hell tried to force them down by beating them with iron staves her feet remained outside of hell as a result of the relationship, albeit a reverse one, which they had formed with the Lotus Sutra by trampling on it. Shobo struck me in the face with the fifth scroll of the Lotus Sutra because he hated me. Thus he too has formed a reverse relationship8 with this sutra.

 

One incident occurred in India, the other in Japan; one was perpetrated by a woman, and the other by a man; in one, a pair of feet committed the violence, and in the other, a pair of hands; one happened because of jealousy, the other because of the Lotus Sutra. However, the same fifth scroll of the sutra was involved in both instances. The woman’s feet did not enter hell, so why should Shobo’s hands fall into the hell of incessant suffering? The woman, however, hated only her husband and not the Lotus Sutra itself, whereas Shobo hated both the Lotus Sutra and me, Nichiren. Therefore his entire body will enter the hell of incessant suffering. As the sutra states, "When his life comes to an end, he will enter the Avichi hell." There is no mention of his hands being spared. How pitiful, how truly pitiful! Eventually, however, he will meet me again and be able to gain the fruit of Buddhahood, just as the four kinds of believers who arrogantly persecuted Bodhisattva Fukyo were ultimately saved by him.

 

The fifth scroll contains the heart of the Lotus Sutra, for it reveals that the dragon king’s daughter attained Buddhahood in her present form. Devadatta represents the spiritual aspect of enlightenment, and the dragon king’s daughter, the physical aspect. The principle of attaining Buddhahood in one’s present form can be found nowhere else in the Buddha’s entire lifetime of teachings. The Great Teacher Dengyo enumerated ten outstanding points in which the Lotus Sutra surpasses all others. One of them is the sutra’s "superiority in leading people to attain Buddhahood in their present form." This is the most important doctrine of the Tendai sect, and a section of the Hokke mongu is devoted to this teaching of attaining Buddhahood in one’s present form. It is also a point of controversy between the Shingon and Tendai sects. The dragon king’s daughter attained Buddhahood through the power of the Lotus Sutra. Bodhisattva Monjushiri stated, "I constantly expounded the Lotus Sutra of the Wonderful Law alone." The words "alone" and "constantly" are the core of this statement. However, the Bodaishin ron reads, "Only in the Shingon teachings [can one attain Buddhahood in one’s present form]." Which is one to accept, "only" or "alone"? The Muryogi Sutra states, "In these more than forty years, I have not yet revealed the truth." The Lotus Sutra reads, "The World-Honored One has long expounded his doctrines and now must reveal the truth." Taho Buddha affirmed that only the Lotus Sutra enables one to attain Buddhahood in one’s present form when he said, "All that you have expounded [in the Lotus Sutra] is the truth." No matter how firmly the sutras preached before the Lotus Sutra guarantee the attainment of Buddhahood, and no matter how much the believers in these provisional doctrines may wildly insist that this is so, it is as easy to refute these assertions as it is to smash a thousand earthen cooking dishes with a single hammer. This is what is meant by [T’ien-t’ai’s words:] "The Lotus Sutra is the teaching of shakubuku, the refutation of the provisional doctrines." The Lotus Sutra is indeed the most profound teaching.

 

Ever since Jikaku, scholars of the Tendai sect have interpreted the passages from T’ien-tai’s three major works of the Hokke gengi, Hokke mongu and Maka shikan in one way or another, and have given plausible explanations. Their views, however, are as useless to us now as last year’s calendar or yesterday’s meal. Even if someone should insist that, in the first five hundred years of the Latter Day of the Law, there exists a way to enlightenment apart from the daimoku of the Lotus Sutra, you should take no heed of what he says, even if it is based on the Buddha’s teachings, and even less so if it is merely some teacher’s opinion. The Devadatta chapter of the Lotus Sutra teaches that Devadatta was the teacher of the Thus Come One Shakyamuni in some past existence. He who was once the teacher is now the disciple, and he who is now the disciple was formerly the teacher. On pondering this chapter, I, Nichiren, realized that it reveals the profound meaning of the Lotus Sutra through the oneness of past and present and the inseparability of the one who teaches and the one who learns. Therefore, the merciful Shakyamuni Thus Come One became the teacher of the wicked Devadatta, and the wise Monju became the teacher of the ignorant daughter of the dragon king. Certainly I, Nichiren, can in no way be inferior to Monju or to Shakyamuni Thus Come One. The men of Japan are like Devadatta and the women are like the dragon king’s daughter. Whether by following it or opposing it, they will attain Buddhahood through the Lotus Sutra. This is the message of the Devadatta chapter.

 

Next we come to the Kanji chapter. Only I, Nichiren, have read with my entire being the twenty-line verse from this chapter, which the eight hundred thousand million nayutas of bodhisattvas proclaimed in a single voice. Since the Buddha’s death, who else in the three countries of India, China and Japan has ever read this verse as I have? No one even claims to have done so, nor do I believe that anyone has. The verse reads, "[There will be many ignorant people who will] ... attack us with swords and staves." Perhaps others have been beaten with staves, but I have never heard of any who were injured by the sword.

 

We know that Bodhisattva Fukyo was attacked with staves, as is written in the sutra, "[Some ... would take] sticks of wood or tiles and stones [and beat and pelt him, ]" but he was not persecuted by the sword. T’ien-t’ai, Miao-lo and Dengyo also escaped persecution by sword and staff, as the sutra states, "Swords and staves will not touch him." I, Nichiren, however, have been attacked by both. As I mentioned before, I was attacked with a sword at Matsubara in Tojo and later at Tatsunokuchi. No one else has been thus assaulted [for the sake of the Lotus Sutra] even once, but I, Nichiren, have been so assaulted twice. As for being attacked with staves, I have already been struck in the face by Sho-bo with the fifth scroll of the Lotus Sutra. It is the very scroll used as a staff that carries the passage that [votaries of the Lotus Sutra] will be attacked with staves. What a miraculous prediction of the sutra! Sho-bo hit me before dozens of people, and, though I knew it was for the sake of the Lotus Sutra, being human, I felt miserable and ashamed. Had I had the strength, I would have wrested the weapon from his hand, trampled it to pieces, and thrown them away. However, it was in fact the fifth scroll of the Lotus Sutra

 

This brings to mind a story. A father, anxious about his son’s future, thrashed the boy with a bow made of a zelkova tree because he refused to study. At the time, the son resented his father’s action and hated the zelkova bow. However, he applied himself to his studies so much that eventually he [mastered Buddhism], thereby achieving emancipation himself and benefiting others. In retrospect, he saw that he owed his achievements to his father’s thrashings. It is said that he erected a stupa made of a zelkova tree for the repose of his deceased father.

 

It is the same with me, Nichiren. When I attain Buddhahood, how will I be able to forget my obligation to Sho-bo?

 

Much less can I forget the thanks I owe to the scroll of the Lotus Sutra [with which he struck me]. When I think of this, I cannot restrain my tears of gratitude.

 

The Yujutsu chapter also explains something about me, because it states that Bodhisattva Jogyo and his followers will appear in the Latter Day of the Law to propagate the five characters of Nam-myoho-renge-kyo. I, Nichiren, have appeared earlier than anyone else. How reassuring to think that I will surely be praised by bodhisattvas equal in number to the sands of sixty thousand Ganges Rivers! Be that as it may, commit yourself to the Lotus Sutra and have faith in its teachings. You must not only believe in them yourself but also encourage others to do the same, so that you may save your parents in all your past existences.

 

From the time that I was born until today, I, Nichiren, have never known a moment’s ease; I have thought only of propagating the daimoku of the Lotus Sutra. I do not know how long I or anyone else may live, but without fail, I will be with you at the time of your death and guide you from this life to the next. All the Buddhas of the past, present and future attain enlightenment between the hours of the Ox and the Tiger. In all three countries of India, China and Japan, the place of Buddhist practice is located to the northeast, in the direction of the demon gate. These are profound teachings of Buddhism, which are reverently transferred from teacher to disciple. I will explain in more detail later.

 

With my deep respect,

 

As you crave food when hungry, seek water when thirsty, long to see a lover, beg for medicine when ill, or as a beautiful woman desires powder and rouge, so should you put your faith in the Lotus Sutra. If you do not, you will regret it later.

 

Nichiren

The twentieth day of the fourth month in the second year of Koan (1279), cyclical sign tsuchinoto-u

Reply to Lord Ueno

 

Postscript to the Rissho Ankoku Ron

- Rissho Ankoku Ron Okugaki -

 

I compiled the above work in the first year of the Bunno era (1260), when the reverse marker of Jupiter was in the sector of the sky with the cyclical sign kanoe-saru. That is, I began the work during the Shoka era (1257-1259) and completed it in the first year of Bunno.

 

In the first year of the Shoka era, cyclical sign hinoto-mi, on the twenty-third day of the eighth month, at the time when the hour of the dog gives way to the hour of the boar (around 9:00 P.M.), there was a severe earthquake. Observing this event, I conceived the work. Later, in the first year of Bunno, cyclical sign kanoe-saru, on the sixteenth day of the seventh month, I presented it to His Lordship, the lay priest of Saimyo-ji who is now deceased, by way of Yadoya Zemmon. Still later, in the first year of the Bun’ei era (I264), cyclical sign kinoe-ne, on the fifth day of the seventh month, when a great comet appeared, I became even more certain of the origins of these disasters. Then, on the eighteenth day of the intercalary first month of the fifth year of Bun’ei, cyclical sign tsuchinoe-tatsu, nine years after the first year of Bunno, [when I submitted the "Rissho Ankoku Ron,"] an official letter came from the great kingdom of the Mongols that lies to the west, threatening to attack our country. Again, in the sixth year of the same era (1269), a second letter arrived. Thus the prediction that I made in my memorial [the "Rissho Ankoku Ron"] has already proved to be true. In view of this, we may suppose that the predictions I made will continue to come true in the future as well.

 

This work of mine has now been substantiated by fact. But this has in no regard happened because of my powers. Rather it has come about as a response to the true words contained in the Lotus Sutra.

 

I copied this work on the eighth day of the twelfth month in the sixth year of Bun’ei (1269), cyclical sign tsuchinoto-mi

 

 

 

Buddhism can be correctly propagated only by a person of unsurpassed wisdom. This is why Shakyamuni, after expounding all the sutras, entrusted the Hinayana teachings to Ananda and the Mahayana teachings to Monju, but refused to transfer the ultimate principle of the Lotus Sutra to any of his immediate disciples. Shakyamuni instead summoned Bodhisattva Jogyo, his disciple from ages past, and entrusted it to him.

Even if there should be a person of wisdom who embraces Buddhism, how could he propagate it without believers who support him? Shakyamuni had the support of Bonten and Taishaku who dwell in heaven. From among the six paths, the Buddha chose the worlds of Heaven and Humanity, and of these two, he chose to be born among human beings. Of all places in the universe inhabited by men, he appeared in India, in the kingdom of Magadha. The king of Magadha should have been a protector of the Buddha, but the ruler was King Ajatashatru, an evil man. The most unfortunate destiny for a Buddha is to be born in the reign of an evil monarch. King Ajatashatru had murdered his father, a wise king who had supported the Buddha. Even worse, he had taken Devadatta as his mentor. Devadatta committed three of the five cardinal sins, worst of all injuring the Buddha and causing him to bleed. The impious and evil king joined forces with this slanderer of Buddhism, compounding the great harm to humanity. Not only for one or two years but for several decades, this king repeatedly harassed the Buddha and killed a great many of his disciples. This infuriated the heavens, and the skies reacted violently. Moreover, the terrestrial gods were so provoked that the great disasters occurred on earth. Month after month violent gales raged, and year after year famines and epidemics struck, killing the majority of the people. Furthermore, neighboring kingdoms attacked on all sides, driving Magadha to the brink of ruin. At that time, motivated by a revelation in a dream, by the advice of his physician and minister Jivaka and finally by his own inner doubts, Ajatashatru left Devadatta and went to Shakyamuni Buddha to repent for his sinful deeds. Therefore his illness was cured immediately, the invasions ceased and the entire country became peaceful. Not only did he recover his health; he was able to thwart the prophecy that he would die on the seventh day of the third month and in fact prolonged his life by forty years. In gratitude, he assembled a thousand arhats to record all the Buddha's teachings, especially the Lotus Sutra, for future generations. It is therefore thanks to King Ajatashatru that we have the Lotus Sutra we embrace today.

Even so, if I, Nichiren, should repeat the teachings given by the Buddha to King Ajatashatru, most Japanese would consider them to be merely my own fabrication. But since you are my disciple and supporter, I will reveal them to you. The Buddha stated, "After my death, during the Latter Day of the Law, there will be many who will piously observe the five ascetic practices as Devadatta did. They will persuade an evil ruler to act against the one person of unsurpassed wisdom. At times they will slander or strike him, cause him to be exiled, and even try to kill him. In that age there will be natural disasters, such as typhoons, famines, and epidemics even greater than those witnessed in this day, and these calamities will continue year after year. There will also be foreign invasions." This is the substance of the tenth volume of the Shugo Sutra.

The present age has evolved exactly as the Buddha predicted it would, and Nichiren is the wise man whom the Buddha described. Although there are people who wish to help me, many of them are weak-willed and others, though having a strong spirit, cannot act upon their intentions. Thus you are one of the very few whose action matches his will. Your faith is stronger than the faith of others, and it is because of your support that I have been able to survive. Both the heavens and the earth are certainly aware of this, so if any misfortune happens to you, it could only mean that heaven wants my life itself. Wherever he may be, whether in the mountains, on the seas, in the skies or in the cities, man cannot escape death. However, a passage from one of the sutras explains that even one's immutable karma can be changed. T'ien-t'ai interprets this passage to mean that one can prolong his fixed span of life.

As I advised you earlier, until the Mongol forces actually attack this country, you should refrain from spreading any alarm. As for the reply to your lord, answer him firmly in this way: "Since I am ill, it is most distressing for me to be transferred to a remote place. Moreover, the entire country is on the verge of ruin. Should an emergency arise, how could I possibly be a coward? At this moment I am resolved to sacrifice my life for my lord. Yet, should a sudden crisis occur, it is doubtful whether I could reach you in time from the distant province of Echigo. Therefore, even at the risk of losing my estate, I will not leave you this year. Anything else you may command of me, I will obey without hesitation or fear. The only people more important to me are the priest Nichiren and my deceased parents. However, I will devote this life to you, even if you disown me, for I have entrusted my life after death to the priest Nichiren."

Nichiren

The sixth day of the ninth month in the second year of Kenji (1276)

 

 

Questions and Answers on Embracing the Lotus Sutra

 

Question: I have been born a human being--something rarely achieved--and have had the good fortune to encounter Buddhism. But there are shallow teachings and there are profound teachings, and some people rank high in capacity while others rank low. Now what teachings ought I to practice in order to attain Buddhahood as quickly as possible? I beg you to instruct me on this point.

 

Answer: Each family has its respected elders, and each province, its men of honored station. But although people all look up to their particular lord and pay honor to their own parents, could anyone stand higher than the ruler of the nation?

 

In the same way, confrontations between the Mahayana and the Hinayana or between the provisional and true teachings are comparable to disputes among rival houses, but among all the sutras expounded during the lifetime of the Buddha, the Lotus Sutra alone holds the position of absolute superiority. It is the guidepost that points the way to the immediate attainment of perfect wisdom, the carriage that takes us at once to the place of enlightenment.

 

Question: As I understand it, a teacher is someone who has grasped the central meaning of the sutras and treatises and who writes commentaries explaining them. If that is so, then it is only natural that the teachers of the various sects should each formulate doctrines according to his understanding, and on that basis write his commentaries, establish principles, and dedicate himself to the attainment of perfect wisdom. How could such an undertaking be in vain? To insist that the Lotus Sutra alone holds the position of absolute superiority is to adopt too narrow a view, I believe.

 

Answer: If you think that to proclaim the absolute superiority of the Lotus Sutra is to take too narrow a view, then one would have to conclude that no one in the world was more narrow-minded than Shakyamuni Buddha. I am afraid you are greatly mistaken in this matter. Let me quote to you from one of the sutras and one of the schools of commentary and see if I can resolve your confusion.

 

The Muryogi Sutra says: "[Because people differ in their natures and desires,] I expounded the Law in various ways. Expounding the Law in various ways, I made use of the power of expedient means. But in these more than forty years, I have not yet revealed the truth."

 

Hearing this pronouncement, Bodhisattva Daishogon and the other eighty thousand bodhisattvas replied in unison, voicing their understanding that "[If one cannot hear of this sutra...] in the end he will never attain supreme enlightenment, even after the lapse of countless, limitless, inconceivable asogi kalpas."

 

The point of this passage is to make clear that, no matter how much one may aspire to the Buddha Way by calling upon the name of Amida Buddha or by embracing the teachings of the Zen sect--relying on the sutras of the Kegon, Agon, Hodo and Hannya periods preached by the Buddha during the previous forty years and more--he will never succeed in attaining supreme enlightenment, even though a countless, limitless, inconceivable number of asogi kalpas should pass.

 

And this is not the only passage of this type. The Hoben chapter of the Lotus Sutra states: "The World-Honored One has long expounded his doctrines and now must reveal the truth." It also says, "[In the Buddha lands of the ten directions,] there is the Dharma of only one vehicle. There are not two, nor are there three." These passages mean that only this Lotus Sutra represents the truth.

 

Again, in the second volume it says, "I [Shakyamuni] alone can save them." And it speaks of "desiring only to receive and keep the scripture of the Great Vehicle, not accepting even a single verse from any of the other sutras.

 

It also says, "One who refuses to take faith in this sutra and instead slanders it immediately destroys the seeds for becoming a Buddha in this world.... After they die, they will fall into the Avichi Hell."

 

Examining these passages, the Great Teacher T'ien-t'ai concluded that it was statements such as these that had prompted the words, "Is this not a devil who has taken on the Buddha's form?" If we merely rely upon the commentaries of the various teachers, and do not follow the statements of the Buddha himself, then how can we call our beliefs Buddhism? To do so would be the height of absurdity!

 

Therefore, the Great Teacher Chisho stated in his commentary, "If one claims that there is no division of Mahayana and Hinayana among the sutras and no distinction of partial and perfect among revelations of the truth, and therefore accepts all the words of the various teachers, then the preachings of the Buddha will have been to no purpose."

 

T'ien-t'ai has asserted, "That which has a profound doctrine and accords with the sutras is to be accepted and heeded. But put no faith in anything that in word or meaning fails to do so." And he also says, "All assertions that lack scriptural proof are to be branded as false." How do you interpret such statements?

 

Question: What you have just said may apply to the commentaries of the teachers. But what about the sutras preached before the Lotus Sutra that state, "This is the foremost sutra" or "This is the king of sutras"? If one were to go by what you have said, then he would have to reject these pronouncements, which are the words of the Buddha himself. Is this not so?

 

Answer: Although these earlier sutras may include such statements as "this is the foremost sutra" or "this is the king of sutras," they are all nevertheless provisional teachings. One is not to rely on such pronouncements. The Buddha himself commented on this point when he said, "Rely on the sutras that are complete and final and not on those that are not complete and final." And the Great Teacher Miao-lo states in his commentary: "Though other sutras may call themselves the king among sutras, there is none that announces itself as foremost among all the sutras preached in the past, now being preached, or to be preached in the future. Thus one should understand them according to the principle of 'combining, excluding, corresponding and including.'" This passage of commentary is saying in essence that, even if there should be a sutra that calls itself the king of sutras, if it does not also declare itself superior to those sutras that have been preached before and those that shall be preached after, then one should know that it is a sutra belonging to the category of expedient teachings.

 

It is the way of the sutras preached before the Lotus Sutra to say nothing concerning the sutras that were to be preached in the future. Only in the case of the Lotus Sutra, because it is the ultimate and highest statement of the Buddha's teachings, do we find a clear pronouncement that this sutra alone holds the place of absolute superiority among "all the sutras I have preached, now preach, and will preach."

 

Hence Miao-lo's commentary states: "Only when he came to preach the Lotus Sutra did the Buddha explain that his earlier teachings were provisional, and make clear that his present teaching in the Lotus Sutra represents the truth." Thus we may see that, in the Lotus Sutra, the Tathagata gave definite form both to his true intention and to the methods to be used in teaching and conferring benefit.

 

It is for this reason that T'ien-t'ai states: "After the Tathagata attained enlightenment, for forty years and more he did not reveal the truth. With the Lotus Sutra he for the first time revealed the truth." In other words, for forty years and more after the Tathagata went out into the world, he did not reveal the true teaching. In the Lotus Sutra, he for the first time revealed the true Way that leads to the attainment of Buddhahood.

 

Question: I understand what you say about the Lotus Sutra being foremost among all the sutras that the Buddha "has preached, now preaches, and will preach." But there is a certain teacher who asserts that the statement "In these more than forty years, I have not yet revealed the truth" is meant to apply only to the shomon disciples, who were enabled to achieve Buddhahood through the Lotus Sutra. It does not apply to the bodhisattvas, who had already gained the benefit of enlightenment through the sutras preached prior to the Lotus Sutra. What is your opinion on this matter?

 

Answer: You are referring to the view that the Lotus Sutra was preached for the benefit of persons in the two realms of shomon and engaku and not for persons in the realm of Bodhisattva, and that the words "I have not yet revealed the truth" therefore apply only to persons of the two vehicles. This was the opinion put forth by the Great Teacher Tokuichi, a priest of the Hosso sect. It has been repudiated by the Great Teacher Dengyo, who wrote: "There is at present a certain feeder on lowly food who has composed several volumes of spurious writings, slandering the Law and slandering persons. How can he possibly escape falling into hell!" As a result of these words of censure directed at him, Tokuichi's tongue split into eight pieces and he died.

 

Be that as it may, the assertion that the statement "I have not yet revealed the truth" was made for the sake of those in the two realms of shomon and engaku is in itself completely reasonable. The reason is that, from the very beginning, the fundamental purpose of the Tathagata's preaching was to open the way to enlightenment for persons in these two realms. And the methods of instruction used throughout his teaching life, as well as the skillful means exhibited in his three cycles of preaching, were chiefly employed for their sake.

 

In the Kegon Sutra, beings dwelling in hell are deemed able to become Buddhas, but those of shomon and engaku are condemned as incapable of doing so. In the Hodo sutras, it is stated that, just as lotus flowers cannot grow on the peak of a mountain, so those in the two realms [can never attain enlightenment, because they] have scorched the seeds of Buddhahood. And in the Hannya sutras, we read that persons who have committed the five cardinal sins can attain Buddhahood, but that those of the two vehicles are rejected as unable to do so. The Tathagata now declared as his true intention that these pitiful, abandoned persons in the two realms could indeed attain Buddhahood, using this as a standard to demonstrate the superiority of the Lotus Sutra.

 

Therefore, T'ien-t'ai has stated: "Neither the Kegon nor the Daibon Sutra could cure [the plight of these persons in the two realms of shomon and engaku]. The Lotus Sutra alone was able to produce the roots of goodness in those who have nothing more to learn, and to make it possible for them to attain the Buddha Way. Therefore, the sutra is called myo or 'mystic.' Again, the icchantika or persons of incorrigible disbelief nevertheless have minds, and so it is still possible for them to attain Buddhahood. But persons of the two vehicles have annihilated consciousness, and therefore cannot arouse the mind which aspires to enlightenment. And yet the Lotus Sutra can cure them, which is why it is called myo."

 

There is no need for me to explain in detail the import of this passage. One should understand once and for all that even the Dharma medicine offered by the Kegon, Hodo and Daibon sutras cannot cure the grave illness that afflicts persons in these two realms of shomon and engaku. Moreover, in the sutras preached before the Lotus Sutra, even guilty persons who are condemned to inhabit the three evil paths are regarded as bodhisattvas [and therefore capable of attaining Buddhahood], but no such recognition is accorded to the persons of the two vehicles.

 

With regard to this point, the Great Teacher Miao-lo states: "In the various sutras, it is taught that all other beings may attain Buddhahood, but there is absolutely no such hope offered to persons in the two realms. Therefore [in the Lotus Sutra] the six lower realms are grouped with the realm of Bodhisattva [as being assured of Buddhahood], and [the power of the sutra] is set forth with respect to those of the two realms of shomon and engaku, for whom Buddhahood is most difficult to achieve." Indeed, T'ien-t'ai establishes that the attainment of Buddhahood by those in the two realms of shomon and engaku is proof that all persons without exception can become Buddhas.

 

Could one think it difficult for an asura to cross the great ocean? Could one possibly think it easy for a little child to overthrow a sumo wrestler? In like manner, in the sutras preached before the Lotus Sutra, it is explained that persons who have the seeds of the Buddha nature may attain Buddhahood, but nowhere is it stated that those whose seeds are hopelessly scorched can ever do so. It is only the good medicine of the Lotus Sutra that can readily cure this grave affliction.

 

Now, if you wish to attain Buddhahood, you have only to lower the banners of your arrogance, cast aside the staff of your anger, and devote yourself exclusively to the one vehicle of the Lotus Sutra. Worldly fame and profit are mere baubles of your present existence, and arrogance and prejudice are ties that will fetter you in a future one. Ah, you should be ashamed of them! And you should fear them, too!

 

Question: Since, by means of a single instance, one may surmise the nature of all, on hearing your brief remarks about the Lotus Sutra, I feel that my ears and eyes have been clearly opened for the first time. But how can one understand the Lotus Sutra, so as to quickly reach the shore of enlightenment?

 

I have heard it said that only one for whom the sun of wisdom shines unclouded in the great sky of ichinen sanzen, and for whom the water of wisdom in the broad pond of isshin sangan is clear and never muddied, has the capacity to carry out the practice of this sutra. But I have never exerted myself to study the various schools of the Southern Capital [of Nara], and so I know nothing of the doctrines of the Yuga Ron and Yuishiki Ron, and my eyes are equally unopened with respect to the teachings of the Northern Peak [Mount Hiei], and so I am quite confused about the significance of the Maka Shikan and Hokke Gengi. With regard to the Tendai and Hosso sects, I am comparable to a person who has a pot over his head and stands with his face to a wall. It would seem, therefore, that my capacity is not equal to the Lotus Sutra. What am I to do?

 

Answer: It is the way of scholars these days to assert that only those who possess superior wisdom and strenuously exert themselves in the practice of meditation have the capacity to benefit from the Lotus Sutra, and to discourage persons who lack wisdom from even trying. But this is in fact an utterly ignorant and erroneous view. The Lotus Sutra teaches that all people, whoever they may be, can attain the Buddha Way. Therefore, the persons of superior faculties and superior capacity should naturally devote themselves to meditating on the mind and the dharmas. But for persons of inferior faculties and inferior capacity, the important thing is simply to have a mind of faith. Hence the Lotus Sutra states: "Those who with a pure mind believe and revere this doctrine, without giving way to doubt or confusion, will not fall into the realm of Hell, Hunger or Animality, but will be reborn in the presence of the Buddhas of the ten directions." One should have complete faith in the Lotus Sutra and look forward to being reborn in the presence of the Buddhas.

 

To illustrate, suppose that a person is standing at the foot of a tall embankment and is unable to ascend. And suppose that there is someone on top of the embankment who lowers a rope and says, "If you take hold of this rope, I will pull you up to the top of the embankment." If the person at the bottom begins to doubt that the other has the strength to pull him up, or wonders if the rope is not too weak and therefore refuses to put forth his hand and grasp it, then how is he ever to get to the top of the embankment? But if he follows the instructions, puts out his hand and takes hold of the rope, then he can climb up.

 

If one doubts the strength of the Buddha when he says, "I alone can save them"; if one is suspicious of the rope held out by the Lotus Sutra when its teachings declare that one can "gain entrance through faith"; if one fails to chant the Mystic Law which guarantees that "[concerning this man's attainment of Buddhahood,] there can assuredly be no doubt," then the Buddha's power cannot reach him and it will be impossible for him to scale the embankment of enlightenment.

 

Lack of faith is the basic failing that causes one to fall into hell. Therefore, the Lotus Sutra states: "One who gives way to doubt and does not have faith will surely fall into the evil paths."

 

When one has had the rare good fortune to be born a human being, and the further good fortune to encounter the teachings of Buddhism, how can he waste this opportunity? If one is going to take faith at all, then among all the various teachings of the Mahayana and the Hinayana, provisional and true doctrines, he should take faith in the one vehicle, the true purpose for which the Buddhas come into this world and the direct path to attaining enlightenment for all living beings.

 

If the sutra that one embraces is superior to all other sutras, then the person who can uphold its teachings must likewise surpass other people. That is why the Lotus Sutra states: "He who can uphold this sutra will also be first among all the multitude of living beings." There can be no question about these golden words of the great sage, the Buddha. And yet people fail to understand this principle or to examine the matter, but instead seek worldly reputation or give way to suspicion and prejudice, thus forming the basis for falling into hell.

 

All that is desired is that one embrace this sutra and cast his name upon the sea of the vows made by the Buddhas of the ten directions, that he entrust his honor to the heaven that is the compassion of the bodhisattvas of the three existences. When a person thus embraces the Lotus Sutra, he will cause the gods, dragons, and the others of the eight kinds of lowly beings, as well as all the great bodhisattvas, to become his followers. Not only that, but his physical body, which is still in the course of achieving Buddhahood, will acquire the Buddha eye of one who has perfected that course; and this common flesh, that exists in the realm of the conditioned, will put on the holy garments of the unconditioned. Then he need never fear the three paths or tremble before the eight difficulties. He will ascend to the peak of the mountain of the seven expedients and sweep away the clouds of the nine worlds. In the garden of undefiled ground the flowers will bloom, and in the sky of the Dharma nature the moon will shine brightly. One can rely on the passage that promises, "Concerning this man's attainment of Buddhahood, there can assuredly be no doubt," and there is no question about the Buddha's pronouncement that "I alone can save them."

 

The blessings gained by arousing even a single moment of faith in and understanding of the Lotus Sutra surpass those of practicing the five paramitas; and the benefit enjoyed by the fiftieth person who rejoices on hearing the Law is greater than that acquired by giving alms for eighty years. The doctrine of the immediate attainment of enlightenment far outshines the doctrines of other scriptures; and the pronouncements concerning the revelation of the Buddha's original enlightenment and the immeasurable duration of his life as the Buddha are never found in any of the other teachings.

 

Thus it was that the eight-year-old daughter of the dragon king was able to come out of the vast sea and in an instant give proof of the power of this sutra, and Bodhisattva Jogyo of the essential teaching emerged from beneath the great earth and demonstrated the unfathomably long life span of the Buddha. This, the Lotus, is the king of sutras, defying description in words, the wonderful Law that is beyond the mind's power to comprehend.

 

To ignore the supremacy of the Lotus Sutra and to assert that other sutras stand on a par with it is to commit the worst possible slander of the Law, a major offense of the utmost gravity. No analogy could suffice to illustrate it. The Buddhas, for all their powers of magical transformation, could never finish describing its consequences, and the bodhisattvas, with all the wisdom at their command, could not fathom its immensity. Thus, the Hiyu chapter of the Lotus Sutra says: "Not even an aeon would be time enough to explain the full gravity of this sin." This passage means that if one were to describe the offense of a person who acts against the Lotus Sutra even once, he could exhaust a whole kalpa and never finish describing its seriousness.

 

For this reason, someone who commits this offense will never be able to hear the teaching of the Buddhas of the three existences, and will be cut off from the doctrines of the Tathagatas, who are as numerous as the sands of the Ganges. Such a person will move from darkness into greater darkness. How could he escape the pains and sufferings of the great citadel of the Avichi Hell? Could any person of feeling fail to dread the prospect of lengthy kalpas of woe?

 

Thus the Lotus Sutra states: "They will despise, hate, envy and bear grudges against those who read, recite, transcribe and embrace this sutra.... After they die, they will fall into the Avichi Hell." Who could help but tremble before these golden words of the great sage? And who could doubt the clear-cut pronouncement of the Buddha when he said, "Honestly discarding the provisional teachings, [I will expound only the supreme Way]"?

 

However, people all turn their backs on these sutra passages, and the world as a whole is completely confused with regard to the principles of Buddhism. Why do you persist in following the teachings of evil friends? The Great Teacher T'ien-t'ai in his commentary has said that to accept and to put faith in the doctrines of evil teachers is the same as drinking poison. You must beware of this! You must beware indeed!

 

Taking a careful look at the world today, we see that, although people declare that the Law is worthy of respect, they all express hatred for the person [who champions it]. You yourself seem to be very much confused as to the source from which the Law springs. Just as all the different kinds of plants and trees come forth from the earth, so all the various teachings of the Buddha are spread by persons. As the Great Teacher T'ien-t'ai has said, "Even during the Buddha's lifetime, the Law was revealed by people. How, then, in the latter age, can one say that the Law is worthy of respect but that the person [who champions it] is to be despised?"

 

Hence, if the Law that one embraces is supreme, then the person who embraces it must accordingly be foremost among all others. And if that is so, then to speak ill of that person is to speak ill of the Law, just as to show contempt for the son is to show contempt for the parents who bore him.

 

You should realize from this that the people of today speak words that in no way match what is in their hearts. It is as though they were to beat their parents with a copy of the Classic of Filial Piety. When they know that, unseen by others, the Buddhas and bodhisattvas are observing them, how can they fall to be ashamed of such actions! The pains of hell are frightful indeed. Beware of them! Beware of them!

 

When you look at those of superior capacity, do not disparage yourself. The Buddha's true intention was that no one, even those of inferior capacity, be denied enlightenment. Conversely, when you compare yourself with persons of inferior capacity, do not be arrogant and overproud. Even persons of superior capacity may be excluded from enlightenment if they do not devote themselves wholeheartedly.

 

One may think fondly of his native village, but, as he pays no visit there and no particular reason to go presents itself, in time he gives up the idea of returning. Or one may pine for a particular person, but, with no hope of winning that person's love and having exchanged no vows, he abandons the thought of continuing to wait. So in like manner we neglect to journey to the pure land of Eagle Peak, though it surpasses in grandeur the palaces of nobles and high ministers, and moreover is quite easy to reach. We fail to behold the gentle and benign figure of the Buddha, who has declared, "I am your father," though we ought surely to present ourselves before him. Should not one grieve at this, until his sleeves are drenched with tears and his heart consumed by regret?

 

The color of the clouds in the sky as twilight falls, the waning light of the moon when dawn is breaking--these things make us ponder. In the same way, whenever events remind us of life's uncertainty, we should fix our thoughts on the existence to come. When we view the blossoms of spring or the snow on a winter morning, we should think of it, and even on evenings when winds bluster and gathering clouds tumble across the sky, we should not forget it even for an instant.

 

Life lasts no longer than the interval between the drawing of one breath and the exhaling of another. At what time, what moment, should we ever allow ourselves to forget the compassionate vow of the Buddha, whose "constant thought" is of our salvation? On what day or month should we permit ourselves to be without the sutra that says, "[Among those who hear of this Law,] there is not one who shall not attain Buddhahood"?

 

How long can we expect to live on as we have, from yesterday to today or from last year to this year? We may look back over our past and count how many years we have accumulated, but who can for certain number himself among the living for another day or even for an hour? Yet, though one may know that the moment of his death is already at hand, he clings to his arrogance and prejudice, his worldly fame and profit, and fails to devote himself to chanting the Mystic Law. Such an attitude is futile beyond description! Even though the Lotus Sutra is called the teaching by which all can attain the Buddha Way, how could a person such as this actually attain it? It is said that even the moonlight will not deign to shine on the sleeve of an unfeeling person.

 

Moreover, as life does not go beyond the moment, the Buddha expounded the blessings that come from a single moment of rejoicing [on hearing the Lotus Sutra]. If two or three moments were required, this could no longer be called the original vow of the Buddha of great undifferentiating wisdom, the single vehicle of the teaching of immediate enlightenment that enables all beings to attain Buddhahood.

 

As for the time of its propagation, the Lotus Sutra spreads during the latter age, when the Buddha's Law disappears. As for what capacity of persons it is suited to, it can save even those who commit the five cardinal sins or who slander the Law. Therefore, you must be guided by the intent of [the Lotus Sutra, which is] the immediate attainment of enlightenment and never give yourself up to the mistaken views suggested to you by doubts or attachments,

 

How long does a lifetime last? If one stops to consider, it is like a single night's lodging at a wayside inn. Should one forget that fact and seek some measure of worldly fame and profit? Though you may gain them, they will be mere prosperity in a dream, a delight scarcely to be prized. You would do better simply to leave such matters to the karma formed in your previous existences.

 

Once you awaken to the uncertainty and transience of this world, you will find endless examples confronting your eyes and filling your ears. Vanished like clouds or rain, the people of past ages have left nothing but their names. Fading away like dew, drifting far off like smoke, our friends of today too disappear from sight. And should one suppose that he alone can somehow remain forever like the clouds over Mount Mikasa? The spring blossoms depart with the wind; the maple leaves turn red in the autumn showers. All are proof that no living being can stay for long in this world. Therefore, the Lotus Sutra counsels us: "Nothing in this world is firm or secure; all is like foam on the water or a wisp of flame."

 

"[This is my constant thought:] how I can cause all living beings to gain entry to the highest Way." These words express the Buddha's deepest wish to enable both those who accept the True Law and those who oppose it to attain Buddhahood. Because this is his ultimate purpose, those who embrace the Lotus Sutra for even a short while are acting in accordance with his will. And if one acts in accordance with the Buddha's will, he will be repaying the debt of gratitude he owes to the Buddha. The words of the sutra, that are as full of compassion as a mother's love, will then find solace, and the cares of the Buddha, who said, "I alone can save them," will likewise be eased. Not only will Shakyamuni Buddha rejoice, but, because the Lotus Sutra is the ultimate purpose for the advent of all Buddhas, the Buddhas of the ten directions and the three existences will likewise rejoice. "[One who embraces it even for a short time] will delight me and all other Buddhas," said Shakyamuni. And not only will the Buddhas rejoice, but the gods also will join in their delight. Thus, when the Great Teacher Dengyo lectured on the Lotus Sutra, the Great Bodhisattva Hachiman presented him with a purple robe, and when the priest Kuya recited the Lotus Sutra, the great deity of Matsuo Shrine was able to gain protection from the cold wind.

 

For this reason, when praying that "the seven difficulties vanish, the seven blessings at once appear," this sutra, the Lotus, is the most effective of all. That is because it promises that one "will enjoy peace and security in this life." And when offering prayers to avert the disasters of foreign invasion and internal revolt, nothing can surpass this wonderful sutra, because it promises that persons who embrace it will be protected "for as far as a hundred yojana away, so that they shall suffer no decline or distress."

 

But the method of offering prayers in our present age is the exact opposite of what it ought to be. Prayers are based upon the provisional teachings, which were intended for propagation in previous ages, rather than upon the secret Law of the highest truth, which is intended for propagation in the latter age. To proceed in this way is like trying to make use of last year's calendar, or to employ a crow for the kind of fishing that only a cormorant can do.

 

This situation has come about solely because the error-bound teachers of the provisional teachings are accorded high honor, while the teacher enlightened to the true teaching has not been duly recognized. How sad to think that this rough gem, such as was presented by Pien Ho to kings Wen and Wu, should find no place of acceptance! How joyful, though, that I have obtained in this life the priceless gem concealed in the topknot of the wheel-turning king, for which Shakyamuni made his advent in this world!

 

What I am saying here has been fully attested to by the Buddhas of the ten directions and is no mere idle talk. Therefore, knowing that the Lotus Sutra says, "In the world at that time the people will be full of hostility, and it will be extremely difficult to believe," how can you retain even a trace of disbelief and refuse to become a Buddha, of which promise "there can assuredly be no doubt"?

 

Up until now you have merely suffered in vain the pains of countless existences since the remotest past. Why do you not, if only this once, try planting the mystic seeds that lead to eternal and unchanging enlightenment? Though at present you may taste only a tiny fraction of the everlasting joys that await you in the future, surely you should not spend your time thoughtlessly coveting worldly fame and profit, which are as fleeting as a bolt of lightning or the morning dew. As the Tathagata has taught us, "There is no safety in this threefold world; it is like a burning house." And in the words of a bodhisattva, "All things are like a phantom, like a magically conjured image."

 

Outside the city of Tranquil Light, everywhere is a realm of suffering. Once you leave the haven of inherent enlightenment, what is there that can bring you joy? I pray you will embrace the Mystic Law, which guarantees that one "will enjoy peace and security in this life and good circumstances in the next." This is the only glory that you need seek in your present lifetime, and is the action that will draw you toward Buddhahood in your next existence. Single-mindedly chant Nam-myoho-renge-kyo and urge others to do the same; that will remain as the only memory of your present life in this human world. Nam-myoho-renge-kyo. Nam-myoho-renge-kyo.

 

Nichiren

 

Rationale for Submitting the Rissho Ankoku Ron
 
- Ankoku Ron Gokan Yurai -
 
In the first year of the Shoka era (1257), when the reverse marker of Jupiter was in the sector of the sky with the cyclical sign hinoto-mi, on the twenty-third day of the eighth month, at the time when the hour of the dog gives way to the hour of the boar (around 9:00 P.M.), there occurred an earthquake of unprecedented magnitude. In the second year of the same era (1258), cyclical sign tsuchinoe-uma, on the first day of the eighth month, there was a great wind. In the third year 1259), cyclical sign tsuchinoto-hitsuji, a major famine occurred. In the first year of the Shogen era (1259), cyclical sign tsuchinoto-hitsuji, epidemics were rampant, and throughout the four seasons of the second year (1260), cyclical sign kanoe-saru, the epidemics continued to rage without abating. By this time more than half the ordinary citizens of the nation had been laid low by death. The ruler of the country, alarmed at this state of affairs, turned to the scriptures of Buddhism and the non-Buddhist writings for help, ordering that various prayers be offered. These, however, failed to produce the slightest effect. On the contrary, famine and epidemics raged more fiercely than ever.
 

I, Nichiren, observing this state of affairs, proceeded to consult the great collection of Buddhist scriptures. There I discovered the reason why these prayers are without effect and on the contrary actually make the situation worse, along with passages of proof to support it. In the end I had no other recourse than to compile a work to present my findings, entitling it "Rissho Ankoku Ron." In the first year of the Bunno era (1260), cyclical sign kanoe-saru, on the sixteenth day of the seventh month, at the hour of the dragon (7:00-9:00 A.M.), I handed it to Yadoya Nyudo for presentation to His Lordship, the lay priest of Saimyo-ji who is now deceased. This I did solely that I might repay the debt of gratitude that I owe to my native land.
 

The essence of this memorial is as follows. This country of Japan is placed under the seven reigns of the heavenly deities and the five reigns of the earthly deities, and then under the hundred reigns of human sovereigns. During the reign of Emperor Kimmei, the thirtieth of the human sovereigns, Buddhism was for the first time introduced from the kingdom of Paekche. From that time until the reign of Emperor Kammu, the fiftieth human sovereign, a period of some 260 years, the various Buddhist scriptures were brought to Japan, as well as the six sects of Buddhism. At this time, however, the Tendai and Shingon sects had not yet been introduced.
 

During the reign of Emperor Kammu, there was a young priest named Saicho, who was a disciple of the administrator of monks Gyohyo of Yamashina-dera temple. (He later came to be known as the Great Teacher Dengyo.) He made a thorough study of the six sects that had been introduced to Japan earlier, as well as of the Zen doctrine, but none of these seemed to satisfy him. Earlier, in the reign of Emperor Shomu, a priest of T’ang China, named Chien-chen (Ganjin), had come to Japan and brought with him the commentaries of T’ien-t’ai. Forty or more years had passed and Saicho was the first person to peruse them and understand the profound meaning of Buddhism.
 

In the fourth year of the Enryaku era (785), Saicho founded a temple on Mount Hiei in order to insure the continuance of peace in heaven and on earth. Emperor Kammu paid honor to the new establishment, designating it as a place of worship where prayers could be offered to the guardian star of the ruler. He ceased to heed the teachings of the six sects and instead gave wholehearted allegiance to the perfect doctrines of the Tendai sect.
 

In the thirteenth year of the Enryaku era (794), the emperor moved the capital from Nagaoka to the city of Heian. In the twenty-first year of the same era (802), on the nineteenth day of the first month, the emperor summoned fourteen great scholars of the six sects from the seven major temples of Nara, including such priests as Gonso and Choyo, to Takao-dera temple, and ordered them to engage Saicho in debate. These masters of the six sects were not able to hold their own against Saicho even for a single exchange of opinions, to the extent that their mouths were as incapable of speech as noses. The "five teachings" of the Kegon sect, the "three periods" of the Hosso sect, and the "two storehouses and three periods" propounded by the Sanron sect -- all of these doctrines were demolished by Saicho. The doctrines of the six sects not only were refuted, but it was demonstrated how they all go against the correct teaching. On the twenty-ninth day of the same month, the emperor handed down an edict severely criticizing the fourteen debaters who had confronted Saicho. These priests in turn drew up a letter apologizing for their conduct and submitted it to the emperor.
 

Thereafter, one sovereign after another paid allegiance to Mount Hiei, treating it with even greater deference than a filial son shows toward his father and mother, regarding it (with greater awe) than the common people manifest before the might of the ruler. At times the rulers issued edicts to honor it, at other times they were obliged to give their approval to its unjust demands. We may note in particular that Emperor Seiwa was able to ascend the throne as a consequence of the powerful prayers of the priest Eryo of Mount Hiei. The emperor’s maternal grandfather, the Minister of the Right Kujo, for this reason submitted a written pledge of his fidelity to Mount Hiei. The General of the Right Minamoto no Yoritomo, [the founder of the Kamakura shogunate,] it will be recalled, was a descendant of Emperor Seiwa. And yet the government authorities in Kamakura, though they may or may not be following the right course in their administration, ignore and turn their back on Mount Hiei. Have they no fear of the punishment of heaven?
 

In the time of the Retired Emperor Gotoba, during the Kennin era (1201-1204), there were two arrogant men, Honen and Dainichi. Their bodies were possessed of demons, and they went about deluding the people of both high and low station throughout the country, until everyone had become a Nembutsu believer or else was hastening to join the Zen sect. Those who continued to pay respect to Mount Hiei became surprisingly few and lacking in ardor, and throughout the country, the priests who were authorities on the Lotus Sutra or the Shingon teachings found themselves ignored and rejected.
 

As a result, the Sun Goddess, Hachiman, and the gods of the seven shrines of Sanno, who guard and protect Mount Hiei, as well as the other great benevolent deities who protect the different parts of the nation, were no longer able to taste the flavor of the Law. Their power and brilliance waned, and they abandoned the country. Thus the demons were able to gain access to the nation and to bring about disasters and calamities. These disasters, as I stated in my memorial, were omens signifying that our country would in the end be destroyed by a foreign nation.
 

Later, in the first year of the Bun’ei era (1264), cyclical sign kinoe-ne, on the fifth day of the seventh month, a comet appeared in the east, and its light shone over the whole country of Japan. This is an evil portent such as has never been seen before since the beginning of history. None of the authorities on the Buddhist scriptures or the non-Buddhist writings could understand what had brought about such an ill omen. I became even more grieved and distressed. Now, nine years after I presented my memorial [to the lay priest of Saimyo-ji], in the intercalary first month of this year, the official letter arrived from the great kingdom of the Mongols. The events that have occurred match the predictions made in my memorial as exactly as do the two halves of a tally.
 

The Buddha left this prediction, saying: "One hundred or more years after my passing, a great ruler named King Ashoka will appear in the world and will spread my relics far and wide." In the reign of King Chao, the fourth ruler of the Chou dynasty, the Grand Historian Su Yu made this prediction: "[A sage has been born in the western region.] One thousand years from now, the noble teachings of this sage will be brought to this country." Prince Shotoku predicted: "After my death, when two hundred years or more have passed, the city of Heian will be established in the province of Yamashiro." And the Great Teacher T’ien-t’ai predicted: "Two hundred years or more after my death, I will be reborn in an eastern country and will spread my correct teaching." All of these predictions were fulfilled to the letter.
 

When I, Nichiren, observed the great earthquake of the Shoka era, and the great wind and famine that occurred in the same era, as well as the major outbreak of epidemics that took place in the first year of the Shogen era (I259), I made a prediction, saying: "These are omens indicating that this country of ours will be destroyed by a foreign nation." I may seem to be praising myself for having made such a prediction, but, if our country should be destroyed, it would most certainly mean the destruction of the Buddhist teachings as well.
 

The eminent Buddhist priests of our time seem to be of one mind with those who slander the Law. In fact, they do not even understand the true meaning of the teachings of their own sects. It is certain that, if they should receive an imperial command or instructions from the government authorities to offer prayers in an effort to avert the evils that beset the nation, they would only make the Buddhas and deities angrier than they are already, and then the nation could not help but face ruin.
 

I, Nichiren, understand the steps that should be taken to remedy the situation. Other than the Sage of Mount Hiei, I am the only person in all of Japan who does. Just as there are not two suns or two moons, so two sages are not to be found standing side by side. If these words of mine are false, then may I be punished by the ten demon daughters who protect the Lotus Sutra that I embrace. I say all this solely for the sake of the nation, for the sake of the Law, for the sake of others, not for my own sake. I will be calling upon you in person, and so I am informing you of this. If you do not heed my advice, you will surely regret it later.
 

Respectfully,
 
Nichiren
 
The fifth day of the fourth month in the fifth year of Bun’ei (1268), cyclical sign tsuchinoe-tatsu
To Hogan Gobo
 

 

Rebuking Slander of the Law and Eradicating Sins

 

I have read your letter carefully. In the past as well, when I was exiled to the province of Izu on account of the Lotus Sutra, I rejoiced at heart, though when I say so I suppose people will think that I am speaking immodestly.

 

If, since the beginningless past, I had ever incurred blame for the sake of the Lotus Sutra, whether I was sincerely devoted to it or not, would I then have been born in this lifetime as a mere common mortal? [Therefore, when I was condemned to exile,] though I felt downcast for a while, seeing that it was for the sake of the Lotus Sutra, I was also delighted, for I thought that I might thereby eradicate to some small extent the sins of my previous existences. However, the various grave offenses represented by the ten evil acts, the four major offenses, the six major offenses, the eight major offenses, the ten major offenses, the five sins that condemn one to the hell of incessant suffering, the slander of the True Law, and the sin of incorrigible disbelief, accumulated since the beginningless past, must be huger than huge mountains, deeper than the great sea.

 

When it comes to the five cardinal sins, the commission of even one of them will condemn one to the hell of incessant suffering for the space of an entire kalpa. A kalpa is the length of time it takes for the life span of human beings to decrease from eighty thousand years to ten years, decreasing at the rate of one year every hundred years, and then to increase again to eighty thousand years at the same rate. One who murders one's parent will fall into the hell of incessant suffering and undergo its terrible pain without a moment's respite for such a period of time.

 

As for the person who slanders the Lotus Sutra, though he may not be serious at heart, if he so much as manifests the outward appearance of animosity, or if he disparages the sutra even in jest, or if he makes light, not of the sutra itself, but of those who act in its name, then, the sutra says, he will fall into the hell of incessant suffering for countless kalpas of the kind described above.

 

The people who cursed and struck Bodhisattva Fukyo at first behaved with such animosity, though later they took faith and became followers of the Lotus Sutra, looking up to Fukyo and treating him with great respect, honoring him as the heavenly deities would Taishaku, and standing in awe of him as we do the sun and moon. However, they were unable to wipe out the great offense of their initial slander, so that for a thousand kalpas they were condemned to the Avichi Hell, and for twenty billion kalpas they were abandoned by the three treasures.

 

If one were to liken the [retribution for the] five cardinal sins and slander of the Law to illness, then the five cardinal sins would be comparable to sunstroke, which affects one suddenly. Slander of the Law, on the other hand, is like white leprosy, which does not appear to be so serious at first, but bit by bit becomes very serious indeed. Those persons who commit slander of the Law are in most cases reborn in the hell of incessant suffering, or, in some few cases, in one of the six lower paths. If they are reborn in the realm of human beings, then, the sutra tells us, they will suffer on account of poverty, low status, white leprosy and so forth.

 

When I, Nichiren, hold up the bright mirror of the Lotus Sutra before my own person, all is spotlessly revealed, and there can be no doubt that, in my previous existences, I was guilty of slandering the Law. If in my present existence I do not wipe out that offense, then in the future how can I escape the pains of hell?

 

How could I gather together all the grave offenses that I have accumulated in age after age since the far distant past and eradicate them all in my present lifetime, so that I may be spared great pain in the future? When I pondered this question, it occurred to me that now, in the present age [of the Latter Day of the Law,] slanderers of the Law fill every province of the nation. What is more, the ruler of the nation is himself the foremost perpetrator of such slander. If in such a time I do not expunge these heavy sins, then at what time can I expect to do so?

 

Now if I, Nichiren, insignificant person that I am, were to go here and there throughout the country of Japan denouncing these slanders, then innumerable persons among the four categories of Buddhists who follow erroneous doctrines would in one instant join their innumerable voices in reviling me. At that time the ruler of the nation, allying himself with those monks who slander the Law, would come to hate me and try to have me beheaded or order me into exile. And if this sort of thing were to occur again and again, then the grave offenses that I have accumulated over countless kalpas could be wiped out within the space of a single lifetime. Such, then, was the great plan that I conceived; and it is now proceeding without the slightest deviation. So when I find myself thus sentenced to exile, I can only feel that my wishes are being fulfilled.

 

Nevertheless, being no more than a common mortal, I have at times been apt to regret having embarked upon such a course. And if even I am beset by such feelings, then how much more so in the case of a woman such as your wife, who is ignorant of all the circumstances surrounding the matter! Persons like you and her do not fully comprehend the Buddhist teachings, and it pains me to think how greatly you must regret that you ever elected to follow Nichiren. And yet, contrary to what one might expect, I hear that you two are even firmer and more dedicated in your faith than I myself, which is indeed no ordinary matter! I wonder if Shakyamuni, the lord of teachings, himself may have entered and taken possession of your hearts, and it moves me so that I can barely restrain my tears.

 

The Great Teacher Miao-lo says in his commentary (Hokke Mongu Ki, seven): "Therefore we know that if, in the latter age, one is able to hear the Law even briefly, and if, having heard it, one then arouses faith in it, this comes about because of the seeds -planted in a previous existence." And he also says (Maka Shikan Bugyoden Guketsu, two): "Being born at the end of the Middle Day of the Law, I have been able to behold these true words of the sutra. Unless in a previous existence one has planted the seeds of auspicious causation, then it is truly difficult to encounter such an opportunity."

 

During the first forty or more years of his teaching life, Shakyamuni kept secret the five characters of Myoho-renge-kyo. Not only that, he still remained silent concerning them when he preached the first fourteen chapters of the Lotus Sutra, which comprise the theoretical teaching. It was only with the Juryo chapter that he spoke openly regarding the two characters renge, which [represent the five characters Myoho-renge-kyo and] indicate the True Effect and the True Cause. The Buddha did not entrust these five characters to Monju, Fugen, Miroku, Yakuo or the others of their group. Instead he summoned forth the bodhisattva Jogyo, Muhengyo, Jyogyo, Anryugyo and their followers from the great earth of Tranquil Light and transferred the five characters to them.

 

What took place then was no ordinary ceremony. The Tathagata Taho, who lives in the world of Treasure Purity, made his appearance, seated in a tower that emerged from the earth and was adorned with seven kinds of gems. Shakyamuni Buddha purified four hundred billion nayuta worlds in addition to this major world system, planted them with rows of jewel trees measuring five hundred yojana high at intervals of an arrow's flight, placed a lion throne five yojana in height beneath each jewel tree, and seated on these thrones all the Buddhas from the ten directions, who were his emanations.

 

Thereupon Shakyamuni Buddha removed his dusty robe, opened the Treasure Tower, and took a seat beside the Tathagata Taho. It was as though the sun and moon were to appear side by side in the blue sky, or as though Taishaku and the King Born from the Crown of the Head were to sit together in the Hall of the Good Law. Monju and the other bodhisattvas of this world, as well as Kannon and the other bodhisattvas of the other worlds, were gathered together in open space throughout the ten directions like so may stars filling the sky.

 

At this time there were gathered together in this place the great bodhisattvas such as Dharma Wisdom, Forest of Merits, Diamond Banner, Diamond Repository and others, equal in number to the dust particles of the worlds of the ten directions, who had gathered at the seven places and eight assemblies of the Kegon Sutra and were disciples of Vairochana Buddha who sits on the lotus pedestal of the worlds of the ten directions; the Buddhas and bodhisattvas who had gathered like clouds at the Great Treasure Chamber when the Hodo sutras were preached; Subhuti, Taishaku and the thousand Buddhas who had gathered to hear the Hannya sutras; the four Buddhas and four bodhisattvas, belonging to the nine honored ones on the eight-petaled lotus, who appear in the Dainichi sutra; the thirty-seven honored ones of the Kongocho Sutra; and the Buddhas and bodhisattvas of the worlds of the ten directions who gathered at the city of Kushinagara to listen to the Nirvana Sutra. All these figures were recognized by Monju, Miroku and  the others of their group, who talked together with them, so it appeared that the great bodhisattvas Monju and Miroku were quite accustomed to their being in attendance.

 

But after those four bodhisattvas who emerged from the earth had made their appearance, then Bodhisattva Monjushiri, whose teaching Shakyamuni Buddha was the ninth to inherit, and who is the mother of the Buddhas of the three existences, as well as Bodhisattva Miroku, who will succeed Shakyamuni Buddha after his next rebirth - when these two, Monju and Miroku, stood beside these four bodhisattvas, they seemed to be of no significance whatsoever. They were like humble woodsmen mingling in the company of exalted lords, or like apes and monkeys seating themselves by the side of lions.

 

Shakyamuni summoned the four bodhisattvas and entrusted them with the five characters of Myoho-renge-kyo. And this entrustment, too, was no ordinary affair, for the Buddha first manifested ten mystic powers. When Shakyamuni extended his long broad tongue upward as far as the limit of the world of form, all the other Buddhas did likewise, so that the tongues of the Buddhas extended up into the air above the four hundred billion nayuta worlds like a hundred, thousand, ten thousand, hundred thousand red rainbows filling the sky. Marvelous indeed was the sight!

 

In this manner the Buddha displayed the wonders of his ten mystic powers, and, in what is termed the transfer of the essence, he extracted the heart and core of the Lotus Sutra and transferred it to the bodhisattvas. He fervently enjoined them to bestow it after his passing upon all beings of the ten directions. After that, he again manifested yet another mystic power and entrusted this sutra, the Lotus, and the other sacred teachings preached during his lifetime, to Monju and the other bodhisattvas of this and other worlds, to the persons of the two vehicles, and to the heavenly and human beings, dragon deities, and others.

 

These five characters Myoho-renge-kyo were not entrusted even to Mahakashyapa, Shariputra or the other disciples, though these men had from the outset attended the Buddha as closely as a shadow follows the form. But even setting that aside, why did the Buddha refuse to entrust them to the bodhisattvas such as Monju and Miroku? Even though they may have been lacking in capability, it would seem unlikely that he should reject them. There are in truth many puzzling aspects about the matter. But the fact was that the bodhisattvas from other worlds were rejected because their connection with this world was slight; or in other cases, although the bodhisattvas were of this saha world, they had only recently established connections with this world; or in still other cases, some were rejected because, although they were disciples of the Buddha, they had not been among his disciples when he first aroused the aspiration for enlightenment [in the remote past]. Thus among those who had been his disciples during the forty  or more years preceding the preaching of the Lotus Sutra, or during the preaching of the theoretical teaching, the first fourteen chapters of the Lotus Sutra, there was not one who could be called an original disciple. We see from the sutra that only these four bodhisattvas had been the disciples of Shakyamuni, the lord of teachings, since the remote past of gohyaku-jintengo; from the time he had first aroused the aspiration for enlightenment, they had never followed any other Buddha, nor had they required the instruction of the theoretical and essential teachings.

 

Thus T'ien-t'ai says: "[The great assembly] witnessed the Bodhisattvas of the Earth alone making this pledge." And he also states: "These are my [Shakyamuni's] disciples, destined to propagate my Law." Miao-lo says: "The sons will disseminate the Law of the father." And Tao-hsien states: "Because the Law is that realized by the Buddha in the remote past, it was transferred to those who were his disciples in that distant time." Thus the five characters Myoho-renge-kyo were entrusted to these four bodhisattvas.

 

Nevertheless, after the Buddha's passing, during the thousand years of the Former Day of the Law, the thousand years of the Middle Day of the Law, and the two hundred twenty or more years that have elapsed since the beginning of the Latter Day of the Law, nowhere in India, China, Japan or any other place in the entire world have these four bodhisattvas so much as once made their appearance. Why is that?

 

Bodhisattva Monjushiri, though he was not specifically entrusted with the teachings of Myoho-renge-kyo, remained in this world for four hundred fifty years following the passing of the Buddha to spread the Mahayana sutras, and even in the ages thereafter he from time to time descended from the Fragrant Mountain or Mount Clear and Cool, assuming the form of an eminent monk in order to propagate the Buddhist teachings. Bodhisattva Yakuo took form of the Great Teacher T'ien-t'ai, [Bodhisattva] Kanzeon became the Great Teacher Nan-yueh, and Bodhisattva Miroku became Fu Ta-shih. Moreover, the disciples Mahakashyapa and Ananda worked to spread the teachings of the Buddha after his passing for twenty and forty years, respectively. And yet in all this time, the Buddha's legitimate heirs, to whom the teachings of Myoho-renge-kyo had been entrusted, failed to make their appearance.

 

During this period of twenty-two hundred years and more, worthy rulers and sage rulers have honored painted images or wooden images of Shakyamuni, the lord of teachings, as their principal object of worship. But although they have made depictions of the Buddhas of the Hinayana and the Mahayana teachings; of the Kegon, Nirvana and Kammuryoju sutras; of the theoretical teaching of the Lotus Sutra and of the Fugen Sutra; of the Buddha of the Dainichi and the other Shingon sutras; and of the Buddhas Shakyamuni and Taho of the Hoto chapter, the Shakyamuni of the Juryo chapter has never been depicted in any mountain temple or monastery anywhere. It is very difficult to fathom why this should be.

 

Shakyamuni Buddha made specific reference to the fifth five hundred years and never designated the two thousand years of the Former and Middle Days of the Law as the time for the propagation of the Lotus Sutra. The Great Teacher T'ien-t'ai said: "In the fifth five hundred years, the Mystic Way shall spread and benefit mankind far into the future," indicating that its propagation should be left to the future. The Great Teacher Dengyo wrote: "The Former and Middle Days are almost over, and the Latter Day is near at hand." In this way, he himself judged that the close of the Middle Day of the Law was not yet the time for the propagation of the Lotus Sutra.

 

Are we to assume, then, that the countless great bodhisattvas who sprang up from the earth intend to remain silent and unmoving and to go back upon the promise that they made when the teachings were entrusted to them by Shakyamuni, Taho and the other Buddhas of the ten directions?

 

Yet even the worthy men described in the non-Buddhist scriptures know that one must await the time. The cuckoo always waits until the fourth or fifth month to sing his song. Similarly, we read in the sutra that these great bodhisattvas must likewise wait until the Latter Day of the Law to appear.

 

Why do I say this? Both the inner and outer scriptures make clear that, before a certain destined event actually occurs, omens will always appear. Thus when the spider spins its web, it means that some happy event will take place, and when the magpie calls, it means that a visitor will arrive. Even such minor events have their portents. How much more so do major occurrences! Thus the six auspicious happenings described in the Jo chapter of the Lotus Sutra are great omens exceeding in magnitude any other major signs appearing in the entire life of Shakyamuni Buddha. And the great omens described in the Yujutsu chapter are immeasurably greater in magnitude than these.

 

Therefore, T'ien-t'ai says: "By observing the fury of the rain, we can tell the greatness of the dragon that caused it, and by observing the flourishing of the lotus flowers, we can tell the depth of the pond in which they grow." And Miao-lo states: "Wise men can see omens and what they foretell, as snakes know the way of snakes."

 

Now I, too, in discerning the significance of omens, must share some portion of the wise man's power. The great earthquake that struck in the first year of the Shoka era (1257), (when the reverse marker of Jupiter was in the sector of the sky with the cyclical sign hinoto-mi), on the twenty-third day of the eighth month, at the time when the Hour of the Dog gives way to the Hour of the Boar (9:00 P.M.), and also the great comet that appeared in the first year of the Bun'ei era (1264), (when the reverse marker was in the sector of the sky with the cyclical sign kinoe-ne), on the fourth day of the seventh month - these are major portents such as have never before occurred during the twenty-two hundred or more years since the Buddha's passing. I wonder if they are not great signs indicating that those great bodhisattvas are now about to make their appearance in this world bearing the great Law.

 

Ten-feet-high waves do not rise up in a foot-wide pond, and the braying of a donkey cannot cause the winds to blow. Though the government of Japan today is in chaos and the common people cry out in distress, such conditions alone could scarcely cause the appearance of such major omens. Who knows but what these are great signs foretelling that though the Lotus Sutra has perished, it is in fact eternal!

 

During the two thousand and more years [since the Buddha's passing], there have been evil rulers who were cursed by their subjects and traitorous persons who were hated by all. But Nichiren, though guilty of no fault, has without respite for the past twenty years and more been cursed and abused, assaulted with swords and staves, and stoned with rocks and tiles, by people both high and low. This is no common affair!

 

Mine is like the case of Bodhisattva Fukyo, who, toward the end of the Law of the Buddha Ionno, was cursed and reviled over a period of many years. Moreover, Shakyamuni Buddha cited the example of this bodhisattva and predicted that, in the Latter Day of the Law, after his own passing, events would unfold in the same manner as in Fukyo's time. And yet whether here close at hand in Japan or whether in the far distant land of China, such a thing has never yet been known to happen for the sake of the Lotus Sutra.

 

Because people hate me, they do not mention the significance of my suffering. If I mention it myself, it may seem to be self-adulation. If I fail to mention it, however, I will commit the offense of negating the Buddha's words. I speak of it because to hold one's own life lightly but to value the Law is the way of a worthy man.

 

I, Nichiren, resemble Bodhisattva Fukyo. Whether the ruler of a nation murders his parents or a lowly subject does away with his father and mother, though the murderers differ greatly in social position, because the crime is identical, both will fall into the hell of incessant suffering. Similarly, though Bodhisattva Fukyo is destined to attain Buddhahood, can there be any doubt that I will gain the fruit of Buddhahood as well?

 

Bodhisattva Fukyo was cursed by arrogant monks who observed all the two hundred and fifty precepts. I, Nichiren, am slandered and reviled by Ryokan, who is known as the foremost observer of the precepts. The monks who cursed Fukyo, though they followed him in the end, still had to suffer in the Avichi Hell for one thousand kalpas. But Ryokan has yet to seek my teachings. Hence I do not know [the full gravity of his offense]. He may be destined to suffer in hell for countless kalpas. Pitiful! Pitiful!

 

Question: With regard to the great earthquake that occurred in the Shoka era, in your admonitory essay, the "Rissho Ankoku Ron," which you entrusted to Yadoya Nyudo for submission to His Lordship, the late lay priest of Saimyo-ji, on the sixteenth day of the seventh month in the first year of the Bunno era (1260), (when the reverse marker of Jupiter was in the sector of the sky with the cyclical sign kanoe-saru), you stated your opinion that heaven and earth had become angered because people in Japan were destroying Buddhism by their reliance on Honen's Senchaku Shu, and that this error would bring about rebellion within the country and invasion from countries abroad. But now you say that the earthquake was an auspicious omen of the propagation of the Lotus Sutra. How do you explain the discrepancy between these two views?

 

Answer: That is a very good question. The fourth volume of the Lotus Sutra says: "Since hatred and jealousy toward this sutra abound even during the lifetime of the Buddha, how much worse will it be in the world after his passing!" And in the seventh volume, referring again to the time "after his passing" when things will be "much worse," the Buddha says: "In the fifth five hundred years after my death, widely declare and spread [the Lotus Sutra]." So we see that the hatred that abounds after the passing of the Buddha will come about in the fifth five hundred years when Myoho-renge-kyo will spread. And immediately following the above passage, the Buddha warns of dangers from "the devil, the devil's people, or the deities, dragons, yakshas and kumbhandas."

 

When the chief priest Hsing-man laid eyes on the Great Teacher Dengyo, he exclaimed, "The sacred words will not become extinct. Now I have encountered this man! All the doctrines that I have learned I will transfer to this acharya from the country of Japan." And the situation today is just the same. Now, in the beginning of the Latter Day of the Law, the time has come for the five characters of Myoho-renge-kyo to be propagated so that all persons throughout the country of Japan may receive the seed of the Buddha's teachings.

 

When a woman of low station becomes pregnant with the ruler's child, the other women grow jealous and angered. And when a person of humble background is presented with a jewel from the king's crown, then great troubles are bound to arise. Thus the sutra says, "In the world at that time the people will resent [the Lotus Sutra] and find it extremely difficult to believe."

 

The Nirvana Sutra declares: "If troubles are inflicted upon a sage, then the country where he dwells will be attacked by other countries." And the Ninno Sutra states essentially the same thing. If I, Nichiren, am attacked, then from heaven and earth and the four directions, great calamities will pour down like rain, jet up like fountains, or come surging forward like waves. If the crowd of monks, those hordes of locusts who afflict the nation, and the ministers in power in the government persist in their ever-increasing slanders and accusations against me, then great disasters will occur in growing magnitude.

 

When an asura demon tried to shoot at the god Taishaku, his arrow rebounded and pierced him in the eye. And when the garuda birds attempt to attack the dragon king Anavatapta, flames erupt from their own bodies and consume them. Is the votary of the Lotus Sutra inferior to Taishaku or the dragon king Anavatapta?

 

The Great Teacher Chang-an wrote: "He who destroys or brings confusion to the Buddhist Law is an enemy of the Law. If one befriends another person but lacks the mercy to correct him, he is in fact his enemy." And he also says: "He who makes it possible for the offender to rid himself of evil thus acts like a parent to the offender."

 

All the people throughout Japan have been led astray by the wild assertions of Honen, who tells them to "discard, close, ignore and abandon" [all sutras other than the sutras of his sect], or of the men of the Zen sect, who speak of a "special transmission outside the sutras," so that there is not a single one who is not destined to fall into the great citadel of the hell of incessant suffering. So believing, over the past twenty years and more I have never ceased to cry out in a loud voice against these errors, fearing neither the ruler of the nation nor the common people. I am in no way inferior to the outspoken ministers Lung-p'eng and Pi Kan of old. I am like the thousand-armed Kannon, the bodhisattva of great compassion, who strives to rescue at once all the beings confined to the hell of incessant suffering.

 

When several children are caught in a fire, though the parents wish to save them all at the same time, having only two arms, they must decide which child to save first and which to leave until after. [The true teaching of the Buddha] is a parent with a thousand arms, ten thousand arms, or a hundred thousand arms. The sutras preached before the Lotus Sutra have only one or two arms, as it were. But the Lotus Sutra, which "instructs all living beings, causing them all to enter the Buddha Way," is a veritable bodhisattva of innumerable arms.

 

If we go by the Lotus Sutra and the commentary of Chang-an, then Nichiren is a compassionate father and mother to all the people of Japan. Heaven may be lofty, but it has sharp ears and can hear what is happening. Earth may be deep, but it has keen eyes with which to observe. Heaven and earth by now know [how the situation stands]. And yet I, who am father and mother to all people, am cursed and reviled and sent into exile. The abuses of government that have taken place in this country in the past two or three years are such as have never been heard of in former ages, and exceed all bounds of reason.

 

In your letter you mentioned your filial devotion to your deceased mother. Reading it, I was so moved that I could barely hold back my tears.

 

Long ago in China there were five young men, including Yuan-chung. They had originally been strangers from different districts and had different surnames, but they took a vow to be brothers and never turned against one another, and in time they amassed three thousand in treasure.

 

All the young men were orphans and, grieved at this fact, when they met an old woman along the road, they decided to honor her as their mother. They did so for twenty-four years, never going against her wishes in the slightest.

 

Then the mother suddenly fell ill and was unable to speak. The five sons gazed up at the sky and said, "Our efforts to care for our mother have not been appreciated, and she has been seized by an illness that prevents her from speaking. If Heaven will grant our filial feelings any recognition, we pray that it will restore the power of speech to her."

 

At that time the mother said to her five sons, "In past times I was the daughter of a man named Yang Meng of the district of T'ai-yuan. I was married to one Chang Wen-chien of the same district, but he died. At that time, I had a son named Wu-i. When he was seven rebellion broke out in the area, and I do not know what became of him. You, my five sons, have taken care of me for twenty-four years, but I have never told you of this. My son Wu-i had markings like the seven stars of the Big Dipper on his chest, and on the sole of his right foot he had a black mole." When she had finished saying this, she died.

 

As the five sons were accompanying her body to the burial ground, they encountered the magistrate of the district along the road. The magistrate happened to drop a bag containing important documents, and the five young men, being accused of stealing it, were arrested and bound. When the magistrate confronted them, he demanded, "Who are you?" whereupon the five young men told him all they had learned from their mother.

 

When he heard this, the magistrate almost toppled from his seat, gazing up at the heavens, then bowing to the earth in tears. He freed the five men from their bonds, led them to his seat, and said, "I am Wu-i, and it was my mother you took care of! For these past twenty-four years I have known many pleasures, but because I could never cease thinking about my beloved mother, they were never real pleasures to me!" In time he presented the five men to the ruler of the country, and each was appointed to be the head of a prefecture.

 

In this way, even strangers were rewarded when they came together and treated someone as a parent. How much more so will be the case with actual brothers and sisters when they treat each other kindly and take care of their own father and mother! How could Heaven possibly fail to approve?

 

Jozo and Jogen used the Lotus Sutra to lead their father, who held erroneous views, to salvation. Devadatta was an enemy of the Buddha, and was condemned by the sutras preached during the first forty or more years of the Buddha's teaching life. The moment of his death was terrifying; the earth split open and he fell into the hell of incessant suffering. But in the Lotus Sutra he was summoned back and received the prediction that he would become the Tathagata Heavenly King. King Ajatashatru killed his father, but just before the Buddha entered nirvana, he heard the teachings of the Lotus Sutra and was able to escape the great sufferings of the Avichi Hell.

 

This province of Sado is like the realm of beasts. Moreover, it is full of disciples of Honen who hate me a hundred, a thousand, ten thousand or a hundred thousand times more than did the people of Kamakura. I am never certain whether I am going to survive the day. But thanks to the warm support of both of you, I have managed to sustain my life thus far. When I consider this, I suppose that since Shakyamuni, Taho, and the other Buddhas of the ten directions and great bodhisattvas as well all make offerings and pay reverence to the Lotus Sutra, these Buddhas and bodhisattvas must be informing your parents each hour of the night and day [that you are assisting me]. And the fact that you now enjoy your lord's favor must also be due to the protection you receive from your parents.

 

Do not think of your siblings as siblings. Just think of them as your own children. It is true that, among children, there are those like the young of the owl, which are said to eat their own mother, or like those of the hakei beast, which watch for the chance to devour their own father. Though your own son Shiro takes care of his parents, if he is a bad person, perhaps there is nothing to be done. However, even a stranger, if you open up your heart to him, may be willing to lay down his life for you. So if you treat your younger brothers as though they were your own sons, they may become your allies for life, and of course it will make a favorable impression on others as well. And if you likewise think of your younger sisters as daughters, then why would they not respond with filial devotion?

 

When I was exiled to this place, I assumed that no one would come to visit me. But I have no fewer than seven or eight persons with me here, and if it were not for your consideration, I do not know how we could manage to keep the whole group in provisions. I am certain that this is all because the words of the Lotus Sutra have entered into your bodies in order to give us aid. I am praying that, no matter how troubled the times may become, the Lotus Sutra and the ten demon daughters will protect all of you, praying as earnestly as though to produce fire from damp wood or to obtain water from parched ground. There are many other matters to be discussed, but I will close here.

 

Nichiren

 

 

 

 

 

In the letter that you sent by messenger, you say that you used to recite one chapter of the Lotus Sutra each day, completing the entire sutra in the space of twenty-eight days, but that now you simply read the Yakuo chapter once each day. You ask [if this is satisfactory, or] if it would be better to return to your original practice of reading each chapter in turn.

 

In the case of the Lotus Sutra, one may recite the entire sutra of twenty-eight chapters in eight volumes every day; or one may recite only one volume, or one chapter, or one verse, or one phrase, or one word; or one may simply chant the daimoku, Nam-myoho-renge-kyo, only once a day, or chant it only once in the course of a lifetime; or hear someone else chant it only once in a lifetime and rejoice in the hearing; or rejoice in hearing the voice of someone else rejoice in the hearing, and so on to fifty removes from the original individual who first chanted the daimoku.

 

In such a case, of course, the spirit of faith would become weak and the feeling of rejoicing much diluted, like the vague notions that might occur to the mind of a child of two or three, or like the mentality of a cow or a horse, unable to distinguish before from after. And yet the blessings gained by such a person are a hundred, a thousand, ten thousand, a hundred thousand times greater than those gained by persons of excellent innate ability and superior wisdom who study other sutras: persons such as Shariputra, Maudgalyayana, Monju and Miroku, who had committed to memory the entire texts of the various sutras.

 

The Lotus Sutra itself tells us this, and the same opinion is expressed in the sixty volumes of commentary by T'ien-t'ai and Miao-lo. Thus, the sutra states [concerning these blessings], "Even if their quantity were to be measured with the Buddha wisdom, their limit could not be found." Not even the wisdom of the Buddha can fathom the blessings such a person will obtain. The Buddha wisdom is so marvelous that it can know even the number of raindrops that fall in this major world system of ours during a period of seven days or twice seven days. And yet we read that the blessings acquired by one who recites no more than a single word of the Lotus Sutra are the one thing alone it cannot fathom. How, then, could ordinary persons like ourselves, who have committed so many grave offenses, be capable of understanding such blessings?

 

Great as such blessings may be, however, it is now some twenty-two hundred years and more since the Buddha's passing. For many years, the five impurities have flourished, and good deeds in any connection are rare indeed. Now, even though a person may do good, in the course of doing a single good deed he accumulates ten evil ones, so that in the end, for the sake of a small good, he commits great evil. And yet, in his heart, he prides himself on having practiced "great good" - such are the times we live in.

 

Moreover, you have been born in the remote land of Japan, a tiny island country in the east separated by two hundred thousand ri of mountains and seas from the country of the Buddha's birth. What is more, you are a woman, burdened by the five obstacles and bound by the three obediences. How indescribably wonderful, therefore, that in spite of these hindrances, you have been able to take faith in the Lotus Sutra!

 

Even the wise or the learned, such as those who have pored over all the sacred teachings propounded by the Buddha in the course of his lifetime, and who have mastered both the exoteric and esoteric doctrines, are these days abandoning the Lotus Sutra and instead reciting the Nembutsu. What good karma must you have formed in the past, then, to have been born a person able to recite even so much as a verse or a phrase of the Lotus Sutra!

 

When I read over your letter, I felt as though my eyes were beholding something rarer than the udumbara flower, something even less frequent than the one-eyed turtle encountering a floating log with a hollow in it that fits him exactly. Moved to heartfelt admiration, I thought I would like to add just one word or one expression of my own rejoicing, endeavoring in this way to enhance your merit. I fear, however, that as clouds darken the moon or as dust defiles a mirror, my brief and clumsy attempts at description will only serve to cloak and obscure the incomparably wonderful blessings you will receive, and the thought pains me. Yet, in response to your question, I could scarcely remain silent. Please understand that I am merely joining my one drop to the rivers and the oceans or adding my candle to the sun and the moon, hoping in this way to increase even slightly the volume of the water or the brilliance of the light.

 

First of all, when it comes to the Lotus Sutra, whether one recites all eight volumes, or only one volume, one chapter, one verse, one phrase, or simply the daimoku or title, you should understand that the blessings that result are in all cases the same. It is like the water of the great ocean, a single drop of which contains water from all the countless streams and rivers, or like the wish-granting jewel, which, though only a single jewel, can shower all kinds of treasures upon the wisher. And the same is true of a hundred, a thousand, ten thousand or a hundred thousand such drops of water or such jewels. A single character of the Lotus Sutra is like such a drop of water or such a jewel, and all the hundred million characters of the Lotus Sutra are like a hundred million such drops or jewels.

 

On the other hand, a single character of the other sutras, or the name of any of the various Buddhas, is like one drop of the water of some particular stream or river, or like only one stone from a particular mountain or a particular sea. One such drop does not contain the water of countless other streams and rivers, and one such stone does not possess the virtues that inhere in innumerable other kinds of stones.

 

Therefore, when it comes to the Lotus Sutra, it is praiseworthy to recite any chapter you have placed your trust in, whichever chapter it might be.

 

Generally speaking, among all the sacred teachings of the Tathagata, none has ever been known to contain false words. Yet when we consider the Buddhist teachings more deeply, we find that even among the Tathagata's golden words there exist various categories, such as Mahayana and Hinayana, provisional and true teachings, and exoteric and esoteric doctrines. These distinctions arise from the sutras themselves, and accordingly we find that they are roughly outlined in the commentaries of the various scholars and teachers.

 

To state the essence of the matter, among the doctrines propounded by Shakyamuni Buddha in the fifty or more years of his teaching life, those put forward in the first forty or so years are of questionable nature. We can say so because the Buddha himself clearly stated in the Muryogi Sutra, "In these more than forty years, I have not yet revealed the truth." And in the Lotus Sutra, the Buddha himself proclaims concerning its every word and phrase: "Honestly discarding the provisional teachings, I will expound only the supreme Way."

 

Moreover, Taho Buddha appeared from the depths of the earth to add his testimony, declaring, "The Lotus Sutra ... All that you [Shakyamuni Buddha] have expounded is the truth." And the Buddhas of the ten directions all gathered at the assembly where the Lotus Sutra was being preached and extended their tongues to give further support to the assertion that within the Lotus Sutra there is not a single word that is false. It was as though a great king, his consort and his most venerable subjects had all with one accord given their promise.

 

Suppose that a man or a woman who recites even a single word of the Lotus Sutra should be destined to fall into the evil paths because of having committed the ten evil acts, the five cardinal sins, the four major offenses or countless other grave misdeeds. Even though the sun and moon should never again emerge from the east, though the great earth itself should turn over, though the tides of the great ocean should cease to ebb and flow, though a broken stone should be made whole or the waters of the streams and rivers cease to flow into the ocean, no woman who has put her faith in the Lotus Sutra would ever be dragged down into the evil paths as a result of worldly offenses.

 

If a woman who has put her faith in the Lotus Sutra should ever fall into the evil paths as a result of jealousy or ill temper or because of excessive greed, then Shakyamuni Buddha, Taho Buddha and the other Buddhas of the ten directions would immediately be guilty of breaking the vow they have upheld over the span of countless major kalpas never to tell a lie. Their offense would be even greater than the wild falsehoods and deceptions of Devadatta or the outrageous lies told by Kokalika. But how could such a thing ever happen? Thus a person who embraces the Lotus Sutra is absolutely assured of its blessings.

 

On the other hand, though one may not commit a single evil deed in his entire lifetime, but instead observe the five precepts, the eight precepts, the ten precepts, the ten good precepts, the two hundred and fifty precepts, the five hundred precepts, or countless numbers of precepts; though he may learn all the other sutras by heart, make offerings to all the other Buddhas and bodhisattvas and accumulate immeasurable merit; if he but fails to put his faith in the Lotus Sutra; or if he has faith in it but considers that it ranks on the same level as the other sutras and the teachings of the other Buddhas; or if he recognizes its superiority but constantly engages in other religious disciplines, practicing the Lotus Sutra only from time to time; or if he associates on friendly terms with priests of the Nembutsu, who do not believe in the Lotus Sutra but slander the Law; or if he thinks that those who insist the Lotus Sutra does not suit the people's capacity in the latter age are guilty of no fault, then all the merit of the countless good acts he has performed throughout the course of his life will suddenly vanish. Moreover, the blessings resulting from his practice of the Lotus Sutra will for some time be obscured, and he will fall into the great citadel of the Avichi Hell as surely as rain falls from the sky or rocks tumble down from the peaks into the valleys.

 

Yet even though one may have committed the ten evil acts or the five cardinal sins, so long as he does not turn his back on the Lotus Sutra, he will without doubt be reborn in the Pure Land and attain Buddhahood in his next existence. On the other hand, we read in the sutra that even a person who observes the precepts, embraces all other sutras and believes in the various Buddhas and bodhisattvas, if he fails to take faith in the Lotus Sutra, is certain to fall into the evil paths.

 

Limited though my ability may be, when I observe the situation in the world these days, it seems to me that the great majority of both lay believers and members of the clergy are guilty of slandering the Law.

 

But to return to your question: As I said before, though no chapter of the Lotus Sutra is negligible, among the entire twenty-eight chapters, the Hoben chapter and the Juryo chapter are particularly outstanding. The remaining chapters are all in a sense the branches and leaves of these two chapters. Therefore, for your regular recitation, I recommend that you practice reading the prose sections of the Hoben and Juryo chapters. In addition it might be well if you wrote out separate copies of these sections.

 

The remaining twenty-six chapters are like the shadows that accompany a form or the value inherent in a jewel. If you recite the Juryo and Hoben chapters, then the remaining chapters will naturally be included even though you do not recite them. It is true that the Yakuo and Devadatta chapters deal specifically with women's attainment of Buddhahood or rebirth in the Pure Land. But the Devadatta chapter is a branch and leaf of the Hoben chapter, and the Yakuo chapter is a branch and leaf of the Hoben and Juryo chapters. Therefore, you should regularly recite these two chapters, the Hoben and Juryo. As for the remaining chapters, you may turn to them from time to time when you have a moment of leisure.

 

Also, in your letter you say that three times each day you bow in reverence to the seven characters of the daimoku, and that each day you repeat the words Namu-ichijo-myoden ten thousand times. However, at times of menstruation you refrain from reading the sutra. You ask if it is acceptable to recite the daimoku and the Namu-ichijo-myoden [without facing the object of worship] at such times. You also ask whether you should refrain from reading the sutra merely during your menstrual period, or, if not, how many days following the end of your period you should wait before resuming recitation of the sutra.

 

This is a matter that concerns all women and about which they always inquire. In past times, too, we find many persons addressing themselves to this question concerning women. But because the sacred teachings put forward by the Buddha in the course of his lifetime do not touch upon this point, no one has been able to offer any clear scriptural proof upon which to base an answer. In my own study of the sacred teachings, though I find clear prohibitions against the impurity of certain sexual acts or the consumption of meat or wine or the five spicy foods on specific days of the month, I have never come across any passage in the sutras or treatises that speaks of avoidances connected with menstruation.

 

While the Buddha was in the world, many women in the prime of life became nuns and devoted themselves to the Buddhist Law, but they were never shunned on account of their menstrual period. Judging from this, I would say that menstruation does not represent any kind of pollution coming from an external source. It is simply a characteristic of the female sex, a phenomenon related to the perpetuation of the seed of birth and death. Or in another sense, it might be regarded as a kind of chronically recurring illness. In the case of feces and urine, though these are substances produced by the body, so long as one observes cleanly habits, there are no special prohibitions to be observed concerning them. Surely the same must be true of menstruation. That is why, I think, we hear of no particular rules for avoidance pertaining to the subject in India or China.

 

Japan, however, is a land of the gods. And it is the way of this country that, although the Buddhas and bodhisattvas have manifested themselves here in the form of gods, strangely enough, these gods, in many cases, do not conform to the sutras and treatises. Nevertheless, if one goes against them, one is likely to incur actual punishment.

 

When we scrutinize the sutras and treatises with care, we find that there is a doctrine called the zuiho bini precept that corresponds to such cases. The gist of this precept is that, so long as no seriously offensive act is involved, then, even though one should depart to some slight degree from the teachings of Buddhism, one should avoid going against the manners and customs of the country. This is a precept expounded by the Buddha. But it appears that some wise men, unaware of this fact, claim that because the gods are demonlike beings, they are unworthy of reverence. And by insisting upon the rightness of their views, it appears that they do injury to the faith of many believers.

 

If we go by this zuiho bini precept, then since the gods of Japan have in most cases desired that prohibitions be observed regarding the period of menstruation, people born in this country would probably do well to be aware of and honor such prohibitions.

 

However, I do not think that such prohibitions should interfere with a woman's daily religious devotions. I would guess that it is persons who never had any faith in the Lotus Sutra to begin with who tell you otherwise. They are trying to think of some way to make you stop reciting the sutra, but they do not feel they can come right out and advise you to cast the sutra aside. So they use the pretext of bodily impurity to try to distance you from it. They intimidate you by telling you that if you continue your regular devotions during a period of pollution, you will be treating the sutra with disrespect. In this way they mean to trick you into committing a fault.

 

I hope you will keep in mind all that I have said regarding this matter. On this basis, even if your menstrual period should last as long as seven days, if you feel so inclined, then dispense with the reading of the sutra and simply recite Nam-myoho-renge-kyo. Also, when making your devotions, you need not bow facing the sutra.

 

If unexpectedly you should feel yourself approaching death, then even if you are eating fish or fowl, if you are able to read the sutra, you should do so, and likewise chant Nam-myoho-renge-kyo. Needless to say, the same principle applies during your period of menstruation.

 

Reciting the words Namu-ichijo-myoden amounts to the same thing. But it is better if you just chant Nam-myoho-renge-kyo, as Bodhisattva Vasubandhu and the Great Teacher T'ien-t'ai did. There are specific reasons why I say this.

 

Respectfully,

 

Nichiren

 

 

 

- Ho-on Sho -

Nichiren

The old fox never forgets the hillock where he was born; the white turtle repaid the kindness he had received from Mao Pao. If even lowly creatures know enough to do this, then how much more should human beings! Thus Yu Jang, a worthy man of old, fell on his sword in order to repay the debt he owed his lord Chih Po, and the minister Hung Yen for similar reasons cut open his stomach and inserted the liver of his dead lord, Duke Yi of Wei. What can we say, then, of persons who are devoting themselves to Buddhism? Surely they should not forget the debts of gratitude they owe to their parents, their teachers, and their country.

But if one intends to repay these great debts of gratitude, he can hope to do so only if he studies and masters the Buddhist teachings, becoming a person of wisdom. If he does not, he will be like a man who attempts to lead a company of the blind over bridges and across rivers when he himself has sightless eyes. Can a ship steered by someone who cannot even tell the direction of the wind ever carry the traveling merchants to the mountains where treasure lies?

If one hopes to study and master the Buddhist teachings, then he cannot do so without devoting time to the task. And if he wants to have time to spend on the undertaking, he cannot continue to wait on his parents, his teachers, and his sovereign. Until he attains the road that leads to emancipation, he should not defer to the wishes and feelings of his parents and teachers, no matter how reasonable they may be.

Many people may think that counsel such as this runs counter to secular virtues and also fails to accord with the spirit of Buddhism. But in fact secular texts such as the Classic of Filial Piety make clear that there are times when one can be a loyal minister or a filial child only by refusing to obey the wishes of one's sovereign or parents. And in the sacred scriptures of Buddhism it is said, "By renouncing one's obligations and entering nirvana one can truly repay those obligations in full." Pi Kan refused to go along with his sovereign's wishes and thereby came to be known as a worthy man. Crown Prince Siddhartha disobeyed his father King Shuddhodana and yet became the most outstanding filial son in all the threefold world. These are examples of what I mean.

Once I had understood this and prepared to cease deferring to my parents and teachers and instead to delve into the truths of Buddhism, I found that there are ten bright mirrors that reflect the sacred doctrines of the Buddha's lifetime of teachings. These are the ten sects of Buddhism known as the Kusha, Jojitsu, Ritsu, Hosso, Sanron, Shingon, Kegon, Jodo, Zen, and Tendai-Hokke sects. Scholars today believe that, with these ten sects as enlightened teachers, one should understand the heart of all the sacred scriptures, and claim that these ten mirrors all in an accurate manner reflect the path of the Buddha's teachings. However, we may set aside for now the three Hinayana sects [Kusha, Jojitsu, and Ritsu]. They are like a message that is somehow sent to a foreign country by a private citizen and therefore lacks authority.

But the seven Mahayana sects are a great ship that can carry us across the vast sea of suffering and take us to the shore of the pure land. By studying and understanding them, we can save ourselves and at the same time lead others to salvation. When, with this thought in mind, I began to examine them, I found that each of the seven Mahayana sects sings its own praises, saying, "Our sect and our sect alone represents the very heart of the Buddha's lifetime of teaching!"

There are men such as Tu-shun, Chih-yen, Fa-tsang, and Ch'eng-kuan of the Kegon sect; Hsuan-tsang, Tz'u-en, Chih-chou and Chisho of the Hosso sect; Hsing-huang and Chia-hsiang of the Sanron sect; Shan-wu-wei, Chin-kang-chih, Pu-k'ung, Kobo, Jikaku and Chisho of the Shingon sect; Bodhidharma, Hui-k'o and Hui-neng of the Zen sect; and Tao-ch'o, Shan-tao, Huai-kan and Genku [Honen] of the Jodo sect. Basing themselves on the particular sutras and treatises favored by their respective sects, these leaders of the various sects all claim that "our sect" understands all of the myriad sutras, that "our sect" has grasped the innermost meaning of the Buddha's teachings.

Thus, some of these men claim, "The Kegon Sutra is first among all the sutras; other sutras such as the Lotus and the Dainichi are its underlings." Again, the leaders of the Shingon sect claim, "The Dainichi or Great Sun Sutra is first among all the sutras; the other sutras are like crowds of little stars." The men of the Zen sect say, "The Ryoga Sutra is first among all the sutras." And so forth for the men of the various other sects. The many Buddhist teachers whose names I have listed above are honored by the people of our time, who pay reverence to them in the way that all the heavenly deities pay reverence to the god Taishaku and follow them in the way the hosts of stars follow the sun and the moon.

For ordinary people like us, whomever we may take as our teacher, if we have faith in him, then we will not think him inadequate in any way. But though others may still revere and believe [in the teachers of their respective sects], I, Nichiren, have found it difficult to dispel my doubts.

When we look at the world, we find each of the various sects saying, "We are the one, we are the one!" But within a nation, there can be only one man who is sovereign. If two men try to be sovereign, the country will know no peace. Likewise, if one house has two masters, it will surely face destruction. Must it not be the same with the sutras?

Among the various sutras, there must be one which is the monarch of all. Yet the ten sects and seven sects I have mentioned all argue with each other over which of the sutras it is and can reach no consensus. It is as though seven men or ten men were all trying to be the monarch of a single nation, thus keeping the populace in constant turmoil.

Wondering how to resolve this dilemma, I made a vow. I decided that I would not heed the claims of these eight or ten sects, but would do as the Great Teacher T'ien-t'ai did and let the sutras themselves be my sole teacher, in this way determining which of the various teachings of the Buddha's lifetime are superior and which are inferior. With this in mind, I began to read through all the sutras.

In a scripture called the Nirvana Sutra, the Buddha says, "Rely on the Law and not upon persons." Relying on the Law here means relying on the various sutras. Not relying upon persons means not relying on persons other than the Buddha, such as Bodhisattvas Fugen and Monjushiri or the various Buddhist teachers I have enumerated earlier.

In the same sutra, the Buddha also says, "Rely on the sutras that are complete and final and not on those which are not complete and final." When he speaks of the "sutras that are complete and final," he is referring to the Lotus Sutra, and when he speaks of "those which are not complete and final," he means the Kegon, Dainichi, Nirvana and other sutras preached before, during, and after the preaching of the Lotus Sutra.

If we are to believe these dying words of the Buddha, we must conclude that the Lotus Sutra is the only bright mirror we should have, and that through it we can understand the heart of all the sutras.

Accordingly, let us turn to the text of the Lotus Sutra itself. There we find it stated that "This Lotus Sutra [is the secret storehouse of Buddhas]. Among the sutras, it holds the highest place." If we accept these words of the sutra, then, like Taishaku dwelling on the peak of Mount Sumeru, like the wish-granting jewel that crowns the wheel-turning kings, like the moon that dwells above the forest of trees, like the fleshy protuberance that tops the head of a Buddha, so the Lotus Sutra stands like a wish-granting jewel crowning the Kegon, Dainichi, Nirvana and all the other sutras.

If we set aside the pronouncements of the scholars and teachers and rely upon the text of the sutra, then we can see that the Lotus Sutra is superior to the Dainichi, Kegon and all the other sutras as plainly and as easily as a sighted person can distinguish heaven form earth when the sun is shining in a clear blue sky.

And if we examine the texts of the Dainichi, Kegon, and the other sutras, we will find that there is not a word or even a dot in them that resembles the above-cited passage of the Lotus Sutra. True, at times they speak about the superiority of the Mahayana sutras as compared to the Hinayana sutras, or of the Buddhist truth as opposed to secular truth, or they praise the truth of the Middle Way as opposed to the various views that phenomena are non-substantial or that they have only provisional existence. But in fact they are like the rulers of petty kingdoms who, when addressing their subjects, speak of themselves as great kings. It is the Lotus Sutra that, in comparison to these various rulers, is the true Great King.

The Nirvana Sutra alone of all the sutras has passages that resemble those of the Lotus Sutra. For this reason, the Buddhist scholars who preceded T'ien-t'ai in both northern and southern China were led astray into declaring that the Lotus Sutra is inferior to the Nirvana Sutra. But if we examine the text of the Nirvana Sutra itself, we will find that, as in the Muryogi Sutra, the comparison is being made between the Nirvana Sutra and the sutras of the Kegon, Agon, Hodo and Hannya periods that were expounded during the first forty or more years of the Buddha's preaching life. It is in comparison to these earlier sutras that the Nirvana Sutra declares itself to be superior.

Moreover, the Nirvana Sutra, comparing itself with the Lotus Sutra, says, "When this [Nirvana] sutra was preached,... the prediction had already been made in the Lotus Sutra that the eight thousand shomon disciples would attain Buddhahood, a prediction which was like a great harvest. Thus, the autumn harvest was over and the crop had been stored away for winter [when this Nirvana Sutra was expounded], and there was nothing left for it [but a few gleanings]." This passage from the Nirvana Sutra is saying that the Nirvana Sutra is inferior to the Lotus Sutra.

The above passages [from the Lotus and Nirvana sutras] are perfectly clear on this point. Nevertheless, even the great scholars of northern and southern China went astray, so students of later ages should take care to examine them very thoroughly. For the passage [from the Lotus Sutra] not only establishes the superiority of the Lotus Sutra over the Nirvana Sutra, but indicates its superiority over all other sutras in the worlds of the ten directions.

Earlier, there were those who were misled concerning these passages, but after such great teachers as T'ien-t'ai, Miao-lo, and Dengyo had clearly indicated their meaning, one would suppose that any person with eyes would understand them. Nevertheless, even such men as Jikaku and Chisho of the Tendai sect failed to understand these passages correctly, so what can one expect from the members of the other sects?

Someone might doubt my words, saying that, although the Lotus Sutra is the finest among all the sutras that have been brought to China and Japan, in India and in the realms of the dragon kings, the Four Heavenly Kings, the sun and the moon, the Trayastrimsha Heaven, or the Tushita Heaven, there are as many sutras as there are sands in the Ganges. Among these, may there not be one that is superior to the Lotus Sutra?

I would reply that by looking at one thing, you can surmise ten thousand. This is what is meant by the statement that you can come to know all under heaven without ever going out of your garden gate. But a fool will have doubts, saying, "I have seen the sky in the south, but I have not seen the sky in the east or west or north. Perhaps the sky in those other three directions has a different sun in it from the one I know." Or he will see a column of smoke rising up beyond the hills, and, although the smoke is in plain sight, because he cannot see the fire itself, he will conclude that the fire may not really exist. Such a person is my questioner, an icchantika or man of incorrigible disbelief, no different from a man with sightless eyes!

In the Hosshi chapter of the Lotus Sutra, Shakyamuni Buddha, uttering words of absolute sincerity from his golden mouth, establishes the relative superiority of the various sutras he expounded during the fifty or more years of his preaching life, saying, "The scriptures I preach number in the countless millions. Among all those I have preached, now preach and will preach, this Lotus Sutra is the most difficult to believe and the most difficult to understand."

Though this scripture, the Lotus Sutra, was preached by a single Buddha, Shakyamuni, all the bodhisattvas from the stage of togaku on down should honor it and have faith in it. For the Buddha Taho came from the east and testified to the truth of the sutra, and all other Buddhas assembled from the ten directions and stretched their long, broad tongues up to the Brahma Heaven just as Shakyamuni did. Afterward, they all returned to their respective lands.

The words "have preached, now preach and will preach" include not only the sutras preached by Shakyamuni in his fifty years of teaching, but all the sutras preached by all the Buddhas of the ten directions and three existences without setting aside a single character or even a single dot. It is in comparison to all of these that the Lotus Sutra is proclaimed to be superior. At that time all the Buddhas of the ten directions indicated their agreement. If, after they had returned to their respective lands, they had told their disciples that there was in fact a sutra that is superior to the Lotus Sutra, do you suppose their disciples would ever have believed them?

If there are those who, though they have not seen it with their own eyes, nevertheless suspect that there may be a sutra superior to the Lotus Sutra somewhere in India or in the palaces of the dragon kings, the Four Heavenly Kings, or the gods of the sun and moon, I would say this. Were not Bonten and Taishaku, the gods of the sun and moon, the Four Heavenly Kings and the dragon kings present when Shakyamuni preached the Lotus Sutra? If the sun and the moon and the other deities should say, "There is a sutra superior to the Lotus Sutra; you merely do not know about it," then they would be a sun and moon who speak great falsehoods!

In that case, I would berate them, saying, "Sun and moon, you dwell up in the sky rather than on the ground as we do, and yet you never fall down--this is because of the power you gain by observing most strictly the precept of never telling a lie. But now if you tell this great lie by saying there is a sutra superior to the Lotus Sutra, I am certain that, even before the Kalpa of Decline arrives, you will come plummeting down to earth. What is more, you will not stop falling until you have reached the depths of the great citadel of the hell of incessant suffering which is surrounded by solid iron! Beings who tell such great lies should not be allowed to remain a moment longer in the sky, circling above the four continents of the earth!" That is how I would berate them.

Yet such men of great wisdom, such great teachers and learned doctors as Ch'eng-kuan of the Kegon sect or Shan-wu-wei, Chin-kang-chih, Pu-k'ung, Kobo, Jikaku and Chisho of the Shingon sect, proclaim that the Kegon and Dainichi sutras are superior to the Lotus Sutra. Though it is not for me to judge in such matters, I would say that, in the light of the higher principles of Buddhism, such men would appear to be archenemies of the Buddhas, would they not? Beside them, evil men such as Devadatta and Kokalika are as nothing. In fact they are in a class with Mahadeva and the Great Arrogant Brahman. And those who put faith in the teachings of such men--they too are a fearful lot indeed.

Question: Do you really proclaim that Ch'eng-kuan of the Kegon sect, Chia-hsiang of the Sanron sect, Tz'u-en of the Hosso sect, and Shan-wu-wei and the others of the Shingon sect on down to Kobo, Jikaku and Chisho are the enemies of the Buddha?

Answer: This is a very important question, a matter of the gravest concern to the Buddhist Law. Yet, on examining the text of the sutra, I find that if someone should declare that there is a sutra superior to the Lotus Sutra, then, regardless of who that person may be, he cannot escape the charge of slandering the Law. Therefore, if we go by what the sutra says, then persons such as this must be regarded as enemies of the Buddha. And if out of fear I fail to point out this fact, then the distinctions of relative merit made among the various sutras will all have been made in vain.

If, out of awe of these great teachers of the past, I should simply point at their latter-day followers and call them enemies of the Buddha, then these latter-day followers of the various sects would say, "The assertion that the Dainichi Sutra is superior to the Lotus Sutra is not something that we ourselves invented on their own. It is the doctrine taught by the patriarchs of our sect. Though we may be no match for them in observing the precepts, in wisdom and understanding, or in status, when it comes to the doctrines that they taught, we never diverge from them in the slightest." And in that case, one would have to admit that they are guilty of no fault.

Nevertheless, if I know that this assertion is false and yet, out of fear of others, I fail to say so, then I will be ignoring the stern warning of the Buddha, who said, "He should never hold back any of the teachings, even though it may cost him his life."

What am I to do? If I speak up, I face fearful opposition from the world at large. But if I am silent, I can hardly escape the condemnation of failing to heed the Buddha's stern warning. Forward or backward, my way is blocked.

Yet perhaps it is only to be expected. For, as the Lotus Sutra states, "Since hatred and jealousy toward this sutra abound even during the lifetime of the Buddha, how much worse will it be in the world after his passing?" Again elsewhere, "The people will be full of hostility, and it will be extremely difficult to believe."

When Shakyamuni Buddha had been conceived by his mother Queen Maya, the Devil of the Sixth Heaven gazed down into Queen Maya's womb and said, "My archenemy, the sharp sword of the Lotus Sutra, has been conceived. Before the birth can take place, I must do something to destroy it!" Then the devil transformed himself into a learned physician, entered the palace of King Shuddhodana and said, "I am a learned physician and I have brought some excellent medicine that will insure the safe delivery of the child." In this way he attempted to poison the queen.

When the Buddha was born, the devil caused stones to rain down on him and mixed poison in his milk. Later, when the Buddha left the palace to enter the religious life, the devil changed himself into a black venomous serpent and tried to block his way. In addition, he entered the bodies of such evil men as Devadatta, Kokalika, King Virudhaka and King Ajatashatru, inciting them to hurl a great stone at the Buddha which injured him and drew blood, or to kill many of the Shakyas, the Buddha's clansmen, or murder his disciples.

These great persecutions were planned long ago, schemes that were designed to prevent the Buddha, the World-Honored One, from preaching the Lotus Sutra. It is persecutions such as these that the sutras mean when it says, "Hatred and jealousy ... abound even during the lifetime of the Buddha."

In addition to these troubles arising long before the Buddha preached the Lotus Sutra, there were others that occurred later when he expounded the sutra itself. [These were the doubts that arose when Shakyamuni revealed that] for forty-some years, Shariputra, Maudgalyayana and the great bodhisattvas had in fact been among the archenemies of the Lotus Sutra.

But the sutra says, "How much worse will it be in the world after his passing?" By this we know that, in a latter age after the death of the Buddha, there are bound to be persecutions and difficulties even greater and more fearful than those that occurred during his lifetime. If even the Buddha had difficulty bearing up under such persecutions, how can ordinary human beings be expected to bear them, particularly when these troubles are destined to be even greater than those that occurred during the Buddha's lifetime?

Though one might wonder what great persecutions could possibly be more terrible than the huge rock thirty feet long and sixteen feet wide that Devadatta rolled down on the Buddha or the drunken elephant that King Ajatashatru sent charging after him, if persecutions greater than those that arose during the Buddha's lifetime keep occurring again and again to someone who is not guilty of the slightest fault, then one should realize that that person is a true votary of the Lotus Sutra in the age after the Buddha's passing.

The successors of the Buddha were among the four ranks of bodhisattvas; they were messengers of the Buddha. Yet Bodhisattva Aryadeva was killed by a Brahman, the Venerable Aryasimha had his head cut off by King Dammira, Buddhamitra had to stand for twelve years under a red flag before he could attract the notice of the ruler, and Bodhisattva Nagarjuna had to stand for seven years under a similar flag. Bodhisattva Ashvaghosha was sold to an enemy country for the sum of three hundred thousand coins, and the scholar Manoratha died of chagrin. These are examples of troubles that took place in the thousand years of the Former Day of the Law.

We come now to a time five hundred years after the beginning of the Middle Day of the Law or one thousand five hundred years after the death of the Buddha. At that time in China there was a wise man who was at first known as Chih-i and later as the Great Teacher T'ien-t'ai Chih-che. He determined to spread the teachings of the Lotus Sutra in their true form. There had been thousands and thousands of wise men who preceded T'ien-t'ai, and they had held various opinions concerning the teachings set forth by the Buddha in his lifetime, but in general, they were grouped into ten schools or traditions, the so-called three schools of southern China and seven schools of northern China. Of these, one school emerged as foremost among them. This was the third of the three southern schools, the school of the Dharma Teacher Fa-yun of the temple called Kuang-che-ssu.

Fa-yun divided the teachings of the Buddha's lifetime into five periods. From among the teachings of these five periods, he selected three sutras, the Kegon, the Nirvana and the Lotus. He declared that, among all the sutras, the Kegon Sutra ranks first and is comparable to the monarch of a kingdom. The Nirvana Sutra ranks second and is like the regent or prime minister, while the Lotus Sutra ranks third and is like one of the court nobles. All the other sutras are inferior to these and are comparable to the common people.

Fa-yun was by nature a man of outstanding wisdom. Not only did he study under such great teachers as Hui-kuan, Hui-yen, Seng-jou and Hui-tz'u, but he refuted the doctrines of various teachers of the northern and southern schools, and retired to the seclusion of the mountain forest, where he devoted himself to the study of the Lotus, Nirvana and Kegon sutras.

As a result, Emperor Wu of the Liang dynasty summoned him to court and had a temple called Kuang-che-ssu built for him within the palace grounds, paying him great honor. When Fa-yun lectured on the Lotus Sutra, flowers fell down from the heavens just as they had done when Shakyamuni Buddha first preached it.

In the fifth year of the T'ien-chien era (A.D. 506), there was a great drought. The emperor had the Dharma Teacher Fa-yun lecture on the Lotus Sutra, and when he reached the verses in the Yakusoyu chapter that read, "The rain, spread equally,/in all four directions comes down," soft rain began to fall from the sky. The emperor was so overwhelmed with admiration that he appointed Fa-yun on the spot to the rank of Administrator of Monks (sojo), and he served him in person as the various deities serve the god Taishaku and as the common people look up in awe to their sovereign. In addition, it was revealed to someone in a dream that Fa-yun had been lecturing on the Lotus Sutra ever since the time of the Buddha named Nichigatsu Tomyo in the distant past.

Fa-yun wrote a commentary in four volumes on the Lotus Sutra. In this commentary he stated, "This sutra is not truly eminent," and spoke of it as "an unusual expedient." By this he meant that the Lotus Sutra does not fully reveal the truth of Buddhism.

Was it because Fa-yun's teachings met with the approval of the Buddha that the flowers and the rain came down on him from the sky? In any event, as a result of the wonderful and unusual things that happened to him, the people of China came to believe that the Lotus Sutra was in fact perhaps inferior to the Kegon and Nirvana sutras. This commentary by Fa-yun disseminated to the kingdoms of Silla, Paekche and Koguryo in Korea and to Japan, where people in general came to hold the same opinion as that prevalent in China.

Shortly after the death of Fa-yun, in the latter years of the Liang dynasty and the early years of the Ch'en, there appeared a young priest known as the Dharma Teacher Chih-i. He was a disciple of the Great Teacher Nan-yueh, but perhaps because he wished to clarify his understanding of his teacher's doctrines, he entered the storehouse where the scriptures were kept and examined the texts again and again. He singled out the Kegon, Nirvana and Lotus sutras as worthy of special attention, and of these three, he lectured on the Kegon Sutra in particular. In addition, he compiled a book of devotional exercises in honor of the Buddha Vairochana of the Kegon Sutra and day after day furthered his understanding of this sutra. The people of his time supposed that he did this because he considered the Kegon Sutra to be the foremost of all sutras. In fact, however, he did it because he had grave doubts about Fa-yun's assertion that the Kegon Sutra was to be ranked first, the Nirvana Sutra second, and the Lotus Sutra third, and he therefore wished to make a particularly close examination of the Kegon Sutra.

After he had done so, he concluded that, among all the sutras, the Lotus Sutra was to be ranked first, the Nirvana Sutra second, and the Kegon Sutra third. He also announced in sorrow that, although the sacred teachings of the Buddha had spread throughout the land of China, they had failed to bring benefit to its inhabitants but on the contrary caused people to stray into the evil states of existence. This, he concluded, was due to the errors of their teachers.

It was as though the leaders of the nation had told the people that east is west, or that heaven is earth, and the common people had accepted their assertions and believed accordingly. Later, if some person of humble stature should come forward and tell them that what they called west was really east, or that what they called heaven was really earth, they would not only refuse to believe him, but they would curse and attack him in order to ingratiate themselves with their leaders.

Chih-i pondered what to do about the situation. He felt that he could not remain silent, and he therefore spoke out in severe condemnation of Fa-yun of Kuang-che-ssu temple, asserting that, because of his slanders against the True Law, he had fallen into hell. With that, the Buddhist teachers of the north and south rose up like angry hornets and descended on him like a flock of crows.

Some proposed that Chih-i should have his head smashed; others, that he should be driven out of the country. The ruler of the Ch'en dynasty, hearing of what was going on, summoned a number of Buddhist leaders from north and south and had them appear in his presence along with Chih-i so that he could listen to the proceedings. There were such monks as Hui-yung, a disciple of Fa-yun, and Fa-sui, Hui-k'uang and Hui-heng, over a hundred men, all of the rank of Supervisor of Monks (sozu), Administrator of Monks or higher. They struggled to outdo each other in speaking ill of Chih-i, raising their eyebrows and glaring angrily, or clapping their hands in an impatient rhythm.

Chih-i, though he was seated in a humble position far below the others, showed no sign of emotion and made no slip of speech. Instead, with quiet dignity he took notes on each of the charges and assertions made by the other monks and succeeded in refuting it. Then he began to attack his opponents, saying, "According to the teachings of Fa-yun, the Kegon Sutra ranks first, the Nirvana Sutra second, and the Lotus Sutra third. In what sutra is the proof of this to be found? Please produce a passage that gives clear and certain proof of this!" Pressed in this way, the other monks all lowered their heads and turned pale, unable to say a word in reply.

He continued to press them, saying, "In the Muryogi Sutra, the Buddha mentions how he 'then preached the twelve divisions of the Hodo sutras, the Makahannya Sutra, and the Kegon Sutra deriving from the [Buddha's] ocean-imprint meditation.' Thus the Buddha himself mentions the Kegon Sutra by name and denies its worth, saying that in these sutras preached before the Muryogi Sutra, 'I have not yet revealed the truth.' If in the Muryogi Sutra, which is inferior to the Lotus Sutra, the Kegon Sutra is attacked in this way, then what grounds could there be for asserting that the Kegon Sutra represents the highest achievement of the Buddha's preaching life? Gentlemen, if you wish to show your loyalty to your teacher, then please produce some scriptural passage that will refute and override this passage I have cited from the Muryogi Sutra and vindicate your teacher's doctrines!

"And on what passage of scripture do you base your assertion that the Nirvana Sutra is superior to the Lotus Sutra? In the fourteenth volume of the Nirvana Sutra, there is a discussion of the relative merit of the Nirvana Sutra in comparison to the sutras of the Kegon, Agon, Hodo and Hannya periods, but no mention whatsoever of its merit in comparison to the Lotus Sutra.

"Earlier in the same sutra, however, in the ninth volume, the relative merits of the Nirvana and Lotus sutras are made abundantly clear. The passage states, 'When this [Nirvana] sutra was preached,... the prediction had already been made in the Lotus Sutra that the eight thousand shomon disciples would attain Buddhahood, a prediction which was like a great harvest. Thus, the autumn harvest was over and the crop had been stored away for winter [when this Nirvana Sutra was expounded], and there was nothing left for it [but a few gleanings].'

"This passage makes clear that the other sutras were the work of spring and summer, while the Nirvana and Lotus sutras were like a ripening or fruition. But while the Lotus Sutra was like a great fruition in which the harvest is gathered in autumn and stored away for winter, the Nirvana Sutra was like the gleaning of the fallen grain that takes place at the end of autumn and the beginning of winter.

"In this passage, the Nirvana Sutra is in effect acknowledging that it is inferior to the Lotus Sutra. And the Lotus Sutra speaks about the sutras that have already been preached, are presently being preached, and are to be preached in the future. By this, the Buddha is indicating that the Lotus Sutra is not only superior to the sutras preached before it as well as those preached at the same time, but is also superior to those he will preach afterward.

"If the Lord Shakyamuni laid it down so clearly, what room could there be for doubt? Nevertheless, because he was concerned about what might happen after his passing, he determined to have Taho Buddha of the land of Treasure Purity in the east act as a witness to the truth of his words. Therefore, Taho Buddha sprang forth from out of the earth and testified to the verity of the Lotus Sutra, saying, 'All that you [Shakyamuni Buddha] have expounded is the truth.' In addition, various Buddhas from the ten directions who were emanations of Shakyamuni Buddha gathered around and put forth their long, broad tongues until the tips reached to the Brahma Heaven, as did Shakyamuni's, in witness to the truth of the teachings.

"After that, Taho Buddha returned to the land of Treasure Purity, and the various Buddhas who were emanations of Shakyamuni returned to their respective lands in the ten directions. Then, when neither Taho Buddha nor the emanations were present, Lord Shakyamuni preached the Nirvana Sutra. If he had claimed that he Nirvana Sutra is superior to the Lotus Sutra, would his disciples in fact have believed such a thing?"

This was the way Chih-i, the Great Teacher T'ien-t'ai, chided them. He was like the brilliant light of the sun and moon striking the eyes of the asuras, or the sword of the King of Han pressing against the necks of his barons, and his opponents accordingly closed their eyes tightly and let their heads droop. In his appearance and manner, T'ien-t'ai was like the lion king roaring at foxes and rabbits, or like a hawk or an eagle swooping down on doves and pheasants.

As a result, the fact that the Lotus Sutra is superior to the Kegon and Nirvana sutras became known not only throughout the whole of China, but word of it also spread to the five regions of India. There the Indian treatises of both the Mahayana and Hinayana divisions of Buddhism were inferior to T'ien-t'ai's doctrine, and the people there praised him, wondering if the Lord Shakyamuni had appeared in the world once again, or whether Buddhism would now have a second beginning.

In time the Great Teacher T'ien-t'ai passed away, and the Ch'en and Sui dynasties came to an end and were replaced by the T'ang dynasty. T'ien-t'ai's successor, the Great Teacher Chang-an, also passed away, and there were few who continued to study the type of Buddhism taught by T'ien-t'ai.

Then, in the reign of Emperor T'ai-tsung, there appeared a monk named the Learned Doctor Hsuan-tsang. He journeyed to India in the third year of the Chen-kuan era (629) and returned in the nineteenth year of the same era (645). During his journey, he conducted a thorough investigation of Buddhism in India and on his return introduced to China the school known as Hosso.

This school is to the T'ien-t'ai or Tendai sect as fire is to water. Hsuan-tsang brought with him works such as the Jimmitsu Sutra, the Yuga Ron and the Yuishiki Ron that were unknown to T'ien-t'ai, and claimed that, although the Lotus Sutra is superior to the other sutras, it is inferior to the Jimmitsu Sutra. Since this was a text that T'ien-t'ai had never seen, his followers in these later times, shallow as they were in wisdom and understanding, seemed inclined to accept this allegation.

Moreover, Emperor T'ai-tsung was a wise ruler, but he placed extraordinary faith in the teachings of Hsuan-tsang. As a result, though there were those who might have wished to speak out in protest, they were, as is too often the case, awed by the authority of the throne and held their peace. Thus, regrettable as it is to relate, the Lotus Sutra was thrust aside. Hsuan-tsang taught that if people have the capacity to understand the three vehicles, then the one vehicle can be no more than an expedient to instruct them, and the three vehicles, the only true way of enlightening them, along with the theory of the five natures into which all beings are inherently divided.

Though these new teachings came from India, the home of Buddhism, it was as though the non-Buddhist teachings of India had invaded the land of China. The Lotus Sutra was declared to be a mere expedient teaching, and the Jimmitsu Sutra, the embodiment of the truth. Thus the testimony given by Shakyamuni, Taho and the other Buddhas of the ten directions was totally ignored, and instead Hsuan-tsang and his disciple Tz'u-en were looked upon as living Buddhas.

Later, during the reign of Empress Wu, a monk called the Dharma Teacher Fa-tsang appeared who, in order to vent his anger over the attacks that had been made earlier by the Great Teacher T'ien-t'ai on the Kegon Sutra, founded a new school called the Kegon school. In doing so, he utilized a new translation of the Kegon Sutra that had recently been completed, using it to supplement the older translation of the Kegon Sutra that had been the target of T'ien-t'ai's attack. This school proclaimed that the Kegon Sutra represents the "root teaching" of the Buddha, while the Lotus Sutra represents the "branch teachings."

To sum up, the teachers in northern and southern China [such as Fa-yun who preceded T'ien-t'ai] ranked the Kegon Sutra first, the Nirvana Sutra second, and the Lotus Sutra third. T'ien-t'ai ranked the Lotus first, the Nirvana second, and the Kegon third. And the newly founded Kegon school ranked the Kegon first, the Lotus second, and the Nirvana third.

Later, in the reign of Emperor Hsuan-tsung, the Learned Doctor Shan-wu-wei journeyed to China from India, bringing with him the Dainichi and Soshisuji sutras. In addition, the Learned Doctor Chin-kang-chih appeared with the Kongocho Sutra. Moreover, Chin-kang-chih had a disciple named the Learned Doctor Pu-k'ung.

These three men were all Indians who not only came from very distinguished families but who were in character quite different from the priests of China. The doctrines that they taught appeared highly impressive in that they included mudras and mantras, something that had never been known in China since the introduction of Buddhism in the Later Han. In the presence of this new Buddhism, the emperor bowed his head and the common people pressed their palms together in reverence.

These men taught that, whatever the relative merits of the Kegon, Jimmitsu, Hannya, Nirvana and Lotus sutras might be, they were all exoteric teachings, the various preachings of Shakyamuni Buddha. The Dainichi Sutra which they had newly introduced, on the other hand, represented the royal pronouncements of Dainichi or Mahavairochana, the Dharma King. The other sutras were the multiple sayings of the common people; this sutra was the unique pronouncement of the Son of Heaven. Works such as the Kegon and Nirvana sutras could never hope to reach as high as the Dainichi Sutra even with the help of a ladder. Only the Lotus Sutra bears some resemblance to the Dainichi Sutra.

Nevertheless, the Lotus Sutra was preached by Shakyamuni Buddha and thus represents merely the truth as spoken by a commoner, whereas the Dainichi Sutra represents the truth as spoken by the Son of Heaven. Hence, although the words resemble each other, the persons who spoke them are as far apart as the clouds in the sky and the mud on the earth. The difference between them is like the moon that is reflected in muddy water on the one hand and in clear water on the other. Both alike are reflections of the moon, yet the nature of the water that catches the reflection is vastly different.

Such were the assertions put forth by these men, and no one attempted to examine them carefully or make clear their true nature. Instead, the other schools of Buddhism all bowed down and acknowledged themselves subservient to this new school called the Shingon.

After Shan-wu-wei and Chin-kang-chih died, Pu-k'ung made a trip to India and brought back to China a treatise entitled Bodaishin Ron, and the Shingon school grew all the more influential.

In the Tendai school, however, there appeared a priest known as the Great Teacher Miao-lo. Though he lived more than two hundred years after the time of the Great Teacher T'ien-t'ai, he was extremely wise and had a clear understanding of the teachings of T'ien-t'ai. Thus he perceived, from the heart of T'ien-t'ai's interpretations, that the Lotus Sutra is superior to the Jimmitsu Sutra and the Hosso school--which had been introduced to China after T'ien-t'ai's time--as well as to the Kegon school and the Shingon school with its Dainichi Sutra, both schools which had first been established in China.

Up until then, either because T'ien-t'ai's followers lacked the wisdom to see what was wrong, or because they feared others or were in awe of the ruler's power, no one had spoken out. It was clear that a correct understanding of the teachings of T'ien-t'ai was about to be lost, and that the errors and heresies that were rife surpassed even those that had prevailed in northern and southern China in the period before the Ch'en and Sui dynasties. Therefore Miao-lo compiled commentaries on T'ien-t'ai's works in thirty volumes, the writings known as Guketsu, Shakusen and Shoki. These thirty volumes of commentary served not only to eliminate passages of repetition in T'ien-t'ai's works and to elucidate points that were unclear, but at the same time in one stroke they refuted the Hosso, Kegon and Shingon schools, which had escaped T'ien-t'ai's censures because they did not exist in China during his lifetime.

Turning now to Japan, we find that in the reign of the thirtieth sovereign Emperor Kimmei, on the thirteenth day of the tenth month in the thirteenth year of his reign (552), cyclical sign mizunoe-saru, a copy of the Buddhist scriptures and a statue of Shakyamuni Buddha were brought to Japan from the Korean kingdom of Paekche. And in the reign of Emperor Yomei, Crown Prince Shotoku began the study of Buddhism. He dispatched a court official named Wake no Imoko to go to China and bring back a copy of the Lotus Sutra in one volume that had belonged to him in a previous life, and expressed his determination to honor and protect the sutra.

Later, by the reign of the thirty-seventh sovereign Emperor Kotoku, the Sanron, Kegon, Hosso, Kusha and Jojitsu sects were introduced to Japan, and in the time of the forty-fifth sovereign Emperor Shomu, the Ritsu sect was introduced, thus making a total of six sects. But during the time from Emperor Kotoku to the reign of the fiftieth sovereign Emperor Kammu, a period of over 120 years during which fourteen sovereigns reigned, the Tendai and Shingon sects had not yet been introduced.

During the reign of Emperor Kammu, there was a young priest named Saicho who was a disciple of the Administrator of Monks Gyohyo of Yamashina-dera temple. He made a thorough study of Hosso and the others of the six sects mentioned above, but he felt that he had yet to reach a true understanding of Buddhism. Then he came upon a commentary which the Dharma Teacher Fa-tsang of the Kegon school had written on the Kishin Ron, and in it were quotations from the works of the Great Teacher T'ien-t'ai.

These works of T'ien-t'ai seemed to be worthy of special attention, but Saicho did not even know whether they had yet been brought to Japan or not. When he questioned someone about this, the person replied that there had been a priest named Ganjin of the temple called Lung-hsing-ssu in Yang-chou in China who had studied the T'ien-t'ai teachings and had been a disciple of the Discipline Master Tao-hsien. In the latter part of the Tempyo-Shoho era (753), he came to Japan, where he worked to spread a knowledge of the Hinayana rules of monastic discipline. He had brought with him copies of the works of T'ien-t'ai, but had not attempted to disseminate them. All this took place, Saicho was told, during the time of the forty-fifth sovereign Emperor Shomu.

When Saicho asked if he could see these writings, they were brought out and shown to him. On his first perusal of them, he felt as though he had been awakened from all the delusions of birth and death. And when he began to consider the basic doctrines of the six sects of earlier Buddhism in the light of what he found in these writings, it became apparent that each of the sects was guilty of doctrinal error.

Immediately he vowed to do something about the situation, saying, "Because the people of Japan are all patrons of those who are slandering the True Law, the nation will surely fall into chaos!" He thereupon expressed his criticisms of the six sects, but when he did so, the great scholars of the six sects and the seven major temples of Nara rose up in anger and flocked to the capital, until the nation was in an uproar.

These men of the six sects and seven major temples were filled with the most intense animosity toward Saicho. But as it happened, on the nineteenth day of the first month of the twenty-first year of the Enryaku era (802), Emperor Kammu paid a visit to the temple called Takao-dera, and he summoned fourteen eminent priests--namely, Zengi, Shoyu, Hoki, Chonin, Kengyoku, Ampuku, Gonso, Shuen, Jiko, Gen'yo, Saiko, Dosho, Kosho and Kambin--to come to the temple and debate with Saicho.

These various men of the Kegon, Sanron, Hosso and other sects expounded the teachings of the founders of their respective sects just as they had learned them. But Saicho took notes on each point put forward by the men of the six sects and criticized it in the light of the Lotus Sutra, the works of T'ien-t'ai, or other sutras and treatises. His opponents were unable to say a word in reply, their mouths as incapable of speech as if they were noses.

The emperor was astounded and questioned Saicho in detail on various points. Thereafter he handed down an edict criticizing the fourteen men who had opposed Saicho.

They in turn submitted a memorial acknowledging their defeat and apologizing, in which they said, "We, students of the seven major temples and six sects,... have for the first time understood the ultimate truth."

They also said, "In the two hundred or more years since Crown Prince Shotoku spread the Buddhist teachings in this country, a great many sutras and treatises have been lectured upon and their principles have been widely argued, but until now, many doubts still remained to be settled. Moreover, the lofty and perfect doctrine of the Lotus Sura had not yet been properly explained and made known."

They also said, "Now at last the dispute that has continued so long between the Sanron and Hosso sects has been resolved as dramatically as though ice had melted. The truth has been made abundantly clear, as though clouds and mist had parted to reveal the light of the sun, moon and stars."

Saicho, in his appraisal of the teachings of his fourteen opponents, wrote as follows: "You each lecture upon the single scripture [of your own sect], and though you sound the drums of the Dharma within the deep valleys, both lecturer and hearers continue to go astray on the paths of the three vehicles. Though you fly the banners of doctrine from lofty peaks and both teachers and disciples have broken free from the bonds of the threefold world, you still persist on the road of the enlightenment that takes countless kalpas to achieve, and confuse the three kinds of carts with the great white ox cart outside the gate. How could you possible attain the first stage of security and reach enlightenment in this world that is like a house on fire?"

The two officials Wake no Hiroyo and his younger brother Matsuna [who were present at the debate] commented as follows: "Through Nan-yueh, the Mystic Law of Eagle Peak was made known, and through T'ien-t'ai, the wonderful enlightenment of Mount Ta-su was opened up. But one regrets that the single vehicle of the Lotus is impeded by provisional teachings, and one grieves that the unification of the three truths has yet to be made manifest."

The fourteen priests commented as follows: "Zengi and the others of our group have met with great good fortune because of karmic bonds and have been privileged to hear these extraordinary words. Were it not for some profound karmic tie, how could we have been born in this sacred age?"

These fourteen men had in the past transmitted the teachings of the various Chinese and Japanese patriarchs of their respective sects such as Fa-tsang and Shinjo of the Kegon sect, Chia-hsiang and Kanroku of the Sanron sect, Tz'u-en and Dosho of the Hosso sect, or Tao-hsuan and Ganjin of the Ritsu sect. Thus, although the vessel in which the water of doctrine was contained had changed from generation to generation, the water remained the same.

But now these fourteen men abandoned the erroneous doctrines that they had previously held and embraced the teachings of the Lotus Sutra as expounded by Saicho, the Great Teacher Dengyo. Therefore, how could anyone in later times assert that the Kegon, Hannya or Jimmitsu Sutra surpasses the Lotus Sutra?

These fourteen men had of course studied the doctrines of the three Hinayana sects, [Jojitsu, Kusha and Ritsu]. But since the three Mahayana sects [of Kegon, Sanron and Hosso] had suffered a doctrinal defeat, we need hardly mention the Hinayana sects. However, there are some persons today who, being unaware of what actually happened, believe that one or another of the six sects did not suffer a doctrinal defeat. They are like blind men who cannot see the sun and moon, or deaf men who cannot hear the sound of thunder, and who therefore conclude that there are no sun and moon in the heavens, or that the skies emit no sound.

With regard to the Shingon sect, during the reign of the forty-fourth sovereign Empress Gensho, Shan-wu-wei brought the Dainichi Sutra to Japan, but returned to China without spreading a knowledge of it. Moreover, Gembo brought back from China a commentary on the Dainichi Sutra, the Dainichikyo Gishaku in fourteen volumes, as did the Preceptor Tokusei of Todai-ji.

These works were studied by the Great Teacher Dengyo, but he had doubts about what they said concerning the relative worth of the Dainichi and Lotus sutras. Therefore, in the seventh month of the twenty-third year of the Enryaku era (804), he went to China, where he met the priests Tao-sui of Hsi-ming-ssu temple and Hsing-man of Fo-lung-ssu, and received the Shikan teachings and the great precepts for perfect and immediate enlightenment. He also met the priest Shun-hsiao of Ling-kan-ssu and received instruction in the Shingon teachings. He returned to Japan in the sixth month of the twenty-fourth year of Enryaku (805). He was granted an audience with Emperor Kammu, and the emperor thereupon issued an edict instructing the students of the six sects to study the Shikan and Shingon teachings and to preserve them in the seven major temples of Nara.

In China there were various theories concerning the relative superiority of these two teachings, the Shikan and the Shingon. Moreover, the Dainichikyo Gishaku claims that, though they are equal in terms of principle, the Shingon is superior in terms of practice.

The Great Teacher Dengyo, however, realized that this was an error on the part of Shan-wu-wei and understood that the Dainichi Sutra is inferior to the Lotus Sutra. Therefore he did not establish the Shingon teachings as an eighth sect, but instead incorporated them into the teachings of the seventh sect, the Hokke sect, after removing from them the label "Shingon sect." He declared that the Dainichi Sutra is to be regarded as a supplementary sutra of the Hokke-Tendai sect and ranked it along with the Kegon, Daibon Hannya and Nirvana sutras. However, at the time there was much dispute over whether or not a vitally important Mahayana specific ordination platform of perfect and immediate enlightenment should be established in Japan. Perhaps because of the trouble that arose on this account, it seems that the Great Teacher Dengyo did not give his disciples clear instructions concerning the relative superiority of the Shingon and Tendai teachings.

In a work called the Ebyo Shu, however, he clearly states that the Shingon school stole the correct doctrines of the Hokke-Tendai school and incorporated them into its interpretation of the Dainichi Sutra, thereafter declaring that the two schools were equal in terms of principle. Thus the Shingon school had in effect surrendered to the Tendai school.

This is even more evident when we consider that, after the death of Shan-wu-wei and Chin-kang-chih, the Shingon patriarch Pu-k'ung went to India, where he met Bodhisattva Nagabodhi. Nagabodhi informed him that there were no treatises or commentaries in India that made clear the Buddha's intent, but that in China there was a commentary by a man named T'ien-t'ai that enabled one to distinguish correct from incorrect teachings and to understand the difference between partial doctrines and those that are complete. He exclaimed this in admiration and repeatedly begged that a copy of the work be brought to India.

This incident was reported to the Great Teacher Miao-lo by Pu-k'ung's disciple Han-kuang, as is recorded at the end of the tenth volume of Miao-lo's Hokke Mongu Ki. It is also recorded in Dengyo's Ebyo Shu. From this it is perfectly evident that the Great Teacher Dengyo believed the Dainichi Sutra to be inferior to the Lotus Sutra.

Thus it becomes apparent that Shakyamuni Buddha, the Great Teacher T'ien-t'ai, the Great Teacher Miao-lo and the Great Teacher Dengyo were of one mind in regarding the Lotus Sutra as the greatest of all the sutras, including the Dainichi Sutra. Moreover, Bodhisattva Nagarjuna, who is regarded as the founder of the Shingon sect, held the same opinion, as becomes obvious if we carefully examine his Daichido Ron. Unfortunately, however, the Bodaishin Ron produced by Pu-k'ung is full of errors and has led everyone astray, bringing about the present condition.

We come now to the disciple of the Administrator of Monks Gonso of Iwabuchi named Kukai, known in later ages as Kobo Daishi or the Great Teacher Kobo. On the twelfth day of the fifth month in the twenty-third year of Enryaku (804), he set out for China. After arriving there, he met the priest Hui-kuo, whose teacher belonged to the third generation of the Shingon lineage beginning with Shan-wu-wei and Chin-kang-chih. From Hui-kuo he received the transmission of the two Shingon mandalas. He returned to Japan on the twenty-second day of the tenth month in the second year of Daido (807).

It was then the reign of Emperor Heizei, Emperor Kammu having passed away a short time before. Kukai was granted an audience with Emperor Heizei, who placed great confidence in him and embraced his teachings, valuing them above all. Not long after (809), Emperor Heizei ceded the throne to Emperor Saga, with whom Kukai likewise ingratiated himself. The Great Teacher Dengyo passed away on the fourth day of the sixth month of the thirteenth year of Konin (822), during the reign of Emperor Saga. From the fourteenth year of the same era (823), Kukai served as teacher to the sovereign. He established the Shingon sect, was given supervision of the temple known as To-ji, and was referred to as the Shingon Priest. Thus Shingon, the eighth sect of Buddhism in Japan, had its start.

Kukai commented as follows on the relative merit of the teachings of the Buddha's lifetime: "First is the Dainichi Sutra of the Shingon sect, second is the Kegon Sutra, and third are the Lotus and Nirvana sutras.

"In comparison to the Agon, Hodo and Hannya sutras, the Lotus is a true sutra, but from the point of view of the Kegon and Dainichi sutras, it is a doctrine of childish theory.

"Though the Lord Shakyamuni was a Buddha, in comparison to the Buddha Dainichi or Mahavairochana, he was still in the region of darkness. The latter is as exalted as an emperor; the former, by comparison, is as lowly as a subjugated barbarian.

"The Great Teacher T'ien-t'ai is a thief. He stole the ghee of the Shingon and claimed that the Lotus Sutra is ghee."

This is the sort of thing that Kukai, or Kobo Daishi, wrote. As a result, though people may previously have believed that the Lotus is the greatest of all sutras, after hearing of Kobo, they no longer regarded it as worthy of notice.

I will set aside the heresies propounded by Brahmans in India. But these pronouncements of Kukai are certainly worse than those put forward by the priests of northern and southern China who declared that, in comparison to the Nirvana Sutra, the Lotus Sutra is a work of heretical views. They go even farther than the assertions of those members of the Kegon school who stated that, in comparison to the Kegon Sutra, the Lotus Sutra represents the "branch teachings." One is reminded of that Great Arrogant Brahman of India who fashioned a tall dais with the deities Maheshvara, Narayana and Vishnu, along with Shakyamuni Buddha, as the four legs to support it, and then climbed up on it and preached his fallacious doctrines.

If only the Great Teacher Dengyo had still been alive, he would surely have had a word to say on the subject. But how could his disciples Gishin, Encho, Jikaku and Chisho have failed to question the matter more closely? That was a great misfortune to the world!

Jikaku Daishi went to China in the fifth year of Jowa (838) and spent ten years there studying the doctrines of the Tendai and Shingon schools. With regard to the relative merit of the Lotus and Dainichi sutras, he studied under Fa-ch'uan, Yuan-cheng and others, eight Shingon teachers in all, and was taught by them that, although the Lotus and Dainichi sutras are equal in principle, the latter is superior in terms of practice. He also studied under Chih-yuan, Kuang-hsiu and Wei-chuan of the Tendai school, and was taught that the Dainichi Sutra belongs to the Hodo group of sutras [which are inferior to the Lotus Sutra].

On the tenth day of the ninth month in the thirteenth year of Jowa (846), he returned to Japan, and on the fourteenth day of the sixth month of the first year of Kajo (848), an imperial edict was handed down [permitting him to conduct the Shingon initiation ceremonies]. Perhaps because he had had difficulty determining the relative merit of the Lotus and Dainichi sutras when he was studying in China, he proceeded to write a seven-volume commentary on the Kongocho Sutra and a seven-volume commentary on the Soshitsuji Sutra, making a total of fourteen volumes. The gist of these commentaries is that the doctrines set forth in the Dainichi, Kongocho and Soshitsuji sutras and the doctrines expounded in the Lotus Sutra ultimately indicate the same principle, but because of the ritual use of mudras and mantras associated with the former, the three Shingon sutras just mentioned are superior to the Lotus Sutra.

In essence, this agrees exactly with the view of Shan-wu-wei, Chin-kang-chih and Pu-k'ung set forth in their commentary on the Dainichi Sutra. But perhaps Jikaku still had doubts in his mind, or perhaps, having resolved his own doubts, he wished to clear up the doubts of others. In any event, he placed his fourteen volumes of commentary before the object of worship in the temple where he resided and made this appeal in prayer: "Though I have written these works, the Buddha's intention is very difficult to determine. Are the Dainichi Sutra and the other two Shingon sutras associated with it superior? Or are the Lotus Sutra and the two sutras associated with it to be ranked higher?"

While he was earnestly praying in this manner, on the fifth day, early in the morning at the time of the fifth watch, a sign suddenly came to him in a dream. He dreamed that the sun was up in the blue sky, and that he took an arrow and shot at it. The arrow flew up into the sky and struck the sun. The sun began to roll over and over, and when it had almost fallen to the earth, Jikaku woke from his dream.

Delighted, he said, "I have had a very auspicious dream. These writings, in which I have declared that Shingon is superior to the Lotus Sutra, are in accord with the Buddha's will!" He then requested that an imperial edict be issued to this effect, and he disseminated his teaching throughout the country of Japan.

But the edict that was handed down as a result of this request says in effect, "It has at last become known that the Shikan doctrines of the Tendai sect and the doctrines of the Shingon sect are in principle in perfect agreement." Jikaku had prayed to confirm that the Lotus Sutra is inferior to the Dainichi Sutra, but the edict that was issued says that the Lotus Sutra and the Dainichi Sutra are the same!

Chisho Daishi in his youth in Japan was a disciple of the priest Gishin, Encho Daishi, the Superintendent Kojo and Jikaku. Thus he received instruction in both the exoteric and esoteric doctrines as they were taught in Japan at the time. But presumably because he was in doubt as to the relative superiority of the Tendai and Shingon sects, he journeyed to China. He arrived in China in the second year of Ninju (852), where he studied under the Shingon priests Fa-ch'uan and Yuan-cheng. In general, their teachings accorded with the view held by Jikaku, namely that the Dainichi Sutra and the Lotus Sutra are equal in terms of principle but that the former is superior in terms of practice.

Chisho also studied under the priest Liang-hsu of the Tendai school, who taught him that, with regard to the relative merit of the Shingon and Tendai schools, the Dainichi Sutra of the Shingon school cannot compare with the Kegon and Lotus sutras.

After spending seven years in China, Chisho returned to Japan on the seventeenth day of the fifth month in the first year of Jogan (859).

In his commentary on the Dainichi Sutra entitled the Dainichikyo Shiiki, Chisho states: "Even the Lotus Sutra cannot compare [to the Dainichi Sutra], much less the other doctrines." In this commentary, therefore, he argues that the Lotus Sutra is inferior to the Dainichi Sutra. On the other hand, in another work, the Juketsu Shu, he states: "The doctrines of Shingon and Zen ... can at best serve as a kind of introduction to the Kegon, Lotus and Nirvana sutras." And he repeats this same view in his Fugenkyo Ki and Hokke Ron Ki.

On the twenty-ninth day, the day of the cyclical sign mizunoe-saru, of the fourth month of the eighth year of Jogan, the year hinoe-inu (866), an imperial edict was handed down which stated: "We have heard that the two sects, Shingon and Tendai, and their teachings are both worthy to be called the ghee of Buddhism, and to be described as profound and recondite."

Again, on the third day of the sixth month, an edict proclaimed: "Ever since the Great Teacher Dengyo in former times established the two disciplines as the proper way for the Tendai sect, the successive heads of the sect in generation after generation have all followed this practice and transmitted both types of doctrines. Why then should their successors in later times depart from this old and established tradition?

"And yet we hear that the priests of Mount Hiei do nothing but turn against the teachings of the patriarch Dengyo and instead follow the prejudices and inclinations of their own hearts. It would appear that they give themselves almost entirely to promulgating the doctrines of other sects and make no attempt to restore the old disciplines of the Tendai sect.

"On the path inherited from the master, one cannot neglect either the Shikan or the Shingon teachings. In diligently transmitting and spreading the doctrine, must not one be proficient in both types of teachings? From now on, only a person who is thoroughly familiar with both teachings shall be appointed as head of the Tendai sect at Enryaku-ji, and this shall become a regular practice for future times."

These two men, Jikaku and Chisho, as we have seen, were disciples of Dengyo and Gishin, and in addition they journeyed to China and met eminent teachers of the Tendai and Shingon schools there. And yet it appears that they could not make up their minds as to the relative merit of these two sects. Sometimes they declared that the Shingon is superior, sometimes that the Lotus Sutra is superior, and sometimes they said that the two are equal in terms of principle but that the Shingon is superior in terms of practice. Meanwhile, an edict warned that anyone attempting to argue the relative merit of the two sects would be judged guilty of violating the imperial decree.

These pronouncements of Jikaku and Chisho were clearly inconsistent, and it would appear that the followers of the other sects placed no trust in them whatsoever. Nevertheless, an imperial edict, as we have seen, states that the two sects are equal, putting this forward as the doctrine of the Tendai patriarch, the Great Teacher Dengyo. But in what work of the Great Teacher Dengyo is this view to be found? This is something that must be looked into carefully.

For me, Nichiren, to be challenging Jikaku and Chisho because of doubts over a matter pertaining to the Great Teacher Dengyo is like a person confronting his parents and arguing with them over who is older, or a person confronting the god of the sun and claiming that his own eyes shine more brilliantly. Nevertheless, those who would defend the views of Jikaku and Chisho must produce some sort of clear scriptural of evidence to support their case. Only if they do so can they hope to gain credence for such views.

The Learned Doctor Hsuang-tsang had been to India and seen a copy of the Daibibasha Ron there, but that did not prevent him from being criticized by the Dharma Teacher Fa-pao, who had never been to India. The Learned Doctor Dharmaraksha saw a copy of the Lotus Sutra in India, but that did not prevent a man of China from pointing out that the Zokurui chapter was out of place in the translation he made of it, though that man had never seen the original text.

In like manner, though Jikaku may have studied under the Great Teacher Dengyo and received instruction from him, and though Chisho may have obtained the oral transmission from the priest Gishin, if they go against the teachings recorded in the authentic writings of Dengyo and Gishin, then how can they help but incur suspicion?

The work entitled Ebyo Shu by Dengyo is the most secret of his writings. In the preface to that work, he writes: "The school of Shingon Buddhism that has recently been brought to Japan deliberately distorts its teachings to suit its purposes, while the Kegon school that was introduced earlier attempts to disguise the fact that it was influenced by the doctrines of T'ien-t'ai. The Sanron sect, which is so infatuated with the concept of Emptiness, has forgotten Chia-hsiang's humiliation, and conceals the fact that he was completely won over to the T'ien-t'ai teachings by Chang-an. The Hosso sect, which clings to the concept of being, denies that its leader Chih-chou was converted to the teachings of the Tendai school, and that Liang-p'i used those teachings in interpreting the Ninno Sutra ... Now with all due circumspection I have written this work entitled Ebyo Shu in one volume to present to wise men of later times who share my convictions. The time is the reign of the fifty-second sovereign of Japan, the seventh year of the Konin era, the year hinoe-saru (816)."

Farther on, in the main text of the same work, he writes: "There was an eminent monk in India who had heard that the teachings of the T'ang priest T'ien-t'ai were most suitable for distinguishing correct from incorrect doctrines, and expressed a longing to become better acquainted with them."

He continues: "Does this not mean that Buddhism has been lost in India, the country of its origin, and must now be sought in the surrounding regions? But even in China there are few people who recognize the greatness of T'ien-t'ai's teachings. They are like the people of Lu."

This work, as may be seen from these quotations, criticizes the Hosso, Sanron, Kegon and Shingon sects. Now if the Great Teacher Dengyo believed that the Tendai and Shingon sects are of equal worth, then why would he criticize the latter? Furthermore, he compares the Shingon patriarch Pu-k'ung and others to the ignorant people of the state of Lu. If he really approved of the Shingon teachings as formulated by Shan-wu-wei, Chin-kang-chih and Pu-k'ung, then why would he speak ill of these men by comparing them to the people of Lu? And if the Shingon teachings of India were identical with or superior to the teachings of the Tendai sect, then why did the eminent monk of India question Pu-k'ung about them and say that the True Law had been lost in India?

Be that as it may, these two men, Jikaku and Chisho, in words claimed to be the disciples of the Great Teacher Dengyo, but at heart they were not. That is why Dengyo wrote in the preface to his work, "Now with all due circumspection I have written this work entitled Ebyo Shu in one volume to present to wise men of later times who share my convictions." The words "who share my convictions" mean in effect "those who share my conviction that the Shingon sect is inferior to the Tendai sect."

In the edict quoted earlier, which Jikaku himself had requested, it says that they "do nothing but turn against the teachings of the patriarch Dengyo and instead follow the prejudices and inclinations of their own hearts." It also states, "On the path inherited form the master, one cannot neglect either the Shikan or the Shingon teachings." But if we are to accept the words of the edict, we would have to say that Jikaku and Chisho themselves are the ones who have turned against their teacher Dengyo. It is with grave trepidation that I make charges of this kind, but if I do not do so, then the relative merit of the Dainichi and Lotus sutras will continue to be misunderstood as it is at present. That is why I risk my life to bring these charges.

[Since they themselves were mistaken,] it is altogether natural that these two men, Jikaku and Chisho, did not venture to accuse Kobo Daishi of doctrinal error. Instead of wasting all those supplies and making work for other people by insisting upon traveling all the way to China, they should have made a more careful and thorough study of the doctrines of the Great Teacher Dengyo, who was their own teacher!

It was only in the time of the first three leaders of the Tendai sect, the Great Teacher Dengyo, the priest Gishin, and the Great Teacher Encho, that the True Law was taught on Mount Hiei. Thereafter the chief priests of the Tendai sect were transformed into Shingon leaders. The area continued to be called Mount Tendai, but was presided over by a Shingon master.

Jikaku and Chisho, as we have seen, contradict the passage in the Lotus Sutra concerning all the sutras that the Buddha "has preached, now preaches, and will preach." And having contradicted that passage of the scripture, are they not to be regarded as the archenemies of Shakyamuni, Taho and the other Buddhas of the ten directions? One might have thought that Kobo was the foremost slanderer of the Law, but Jikaku and Chisho taught errors that far surpass those of Kobo.

When an error is as far from the truth as water is from fire or the earth from the sky, people will refuse to believe it, and such errors will have no chance of acceptance. Thus, for example, the doctrines of Kobo Daishi are so full of such errors that even his own disciples would not accept them. As for the practices and ceremonies of the sect, they accepted his instructions, but they could not bring themselves to accept his doctrines concerning the relative merits of the sutras. Therefore, they substituted for them the doctrines of Shan-wu-wei, Chin-kang-chih, Pu-k'ung, Jikaku and Chisho. It is the doctrine of Jikaku and Chisho that declares the Shingon and Tendai sects to be identical in principle, and all the people have accepted that declaration.

Recognizing this situation, even followers of the Tendai sect, hoping to be asked to perform the "opening of the eyes" ceremony for the dedication of Buddhist paintings or statues, adopt the mudras and mantras in which the Shingon sect is believed to excel. Thus in effect the whole of Japan goes over to the Shingon sect, and the Tendai sect is left without a single follower.

A monk and a nun, a black object and a dark blue object, are so easily confused that a person with poor eyesight might well mistake one for the other. But a priest and a layman, or a white object and a red object, even a person with poor eyesight would never confuse, much less someone with good eyes. Now the doctrines of Jikaku and Chisho are as easy to mistake for the truth as a monk is for a nun, or a black object for a dark blue one. Therefore, even wise men are led astray, and the ignorant fall into error. As a result, for the past four hundred years and more, on Mount Hiei, in Onjo-ji and To-ji temples, in Nara, the five provinces surrounding the capital, the seven outlying regions, and indeed throughout the whole land of Japan, all the people have been turned into slanderers of the Law.

In the fifth volume of the Lotus Sutra, the Buddha states: "Monjushiri, this Lotus Sutra is the secret storehouse of Buddhas. Among the sutras, it holds the highest place."

If this passage of the scripture is to be believed, then the Lotus Sutra must represent the True Law that dwells supreme above the Dainichi and all the numerous other sutras. How then, one wonders, would Shan-wu-wei, Chin-kang-chih, Pu-k'ung, Kobo, Jikaku and Chisho interpret this passage in the sutra and reconcile it with their beliefs?

Again, the seventh volume of the Lotus Sutra states: "He who can accept and uphold this sutra will be like this too--he will be the first among the multitude of living beings." If this passage of the sutra is to be believed, then the votary of the Lotus Sutra must be like the great sea as compared to the various rivers and streams, like Mount Sumeru among the host of mountains, like the god of the moon amid the multitude of stars, like the great god of the sun amid the other shining lights, like the wheel-turning kings [among all minor kings], like the god Taishaku [among the thirty-three gods] and the great god king Bonten among all various kings.

The Great Teacher Dengyo in his work entitled Hokke Shuku writes: "This sutra is like this too ... it is first among all the sutras. He who can accept and uphold this sutra will be like this too--he will be the first among all the multitude of living beings."

After quoting this passage from the Lotus Sutra, Dengyo notes a passage from the work entitled Hokke Gengi by T'ien-t'ai [which interprets] the same passage of scripture, and explains its meaning as follows: "One should understand that the sutras on which the other sects base their teachings are not the first among the sutras, and those persons who uphold such sutras are not the first among the multitude. But the Lotus Sutra, which is upheld by the Tendai-Hokke sect, is the foremost of all the sutras, and therefore those who embrace the Lotus Sutra are first among the multitude. This is borne out by the words of the Buddha himself. How could it be mere self-praise?"

Later in the work just mentioned, Dengyo says, "Detailed explanations concerning the texts on which the various sects base their teachings are given in a separate work." The separate work he is referring to, the Ebyo Shu, states: "Now the founder of our sect, the Great Teacher T'ien-T'ai, preached the Lotus Sutra and interpreted the Lotus Sutra in a way that placed him far above the crowd; in all of China, he stood alone. One should clearly understand that he was a messenger of the Buddha. Those who praise him will receive blessings that will pile up as high as Mount Sumeru, while those who slander him will be committing a fault that will condemn them to the hell of incessant suffering."

If we go by the Lotus Sutra and the interpretations of it put forward by T'ien-t'ai, Miao-lo and Dengyo, then, in Japan at the present time, there is not a single votary of the Lotus Sutra!

In India, when Shakyamuni Buddha was preaching the Lotus Sutra as described in the Hoto chapter, he summoned all the various Buddhas and had them take their seats upon the ground. Only Dainichi Buddha was seated within the Treasure Tower, on the lower seat to the south, while Shakyamuni Buddha was seated on the upper seat to the north.

This Dainichi Buddha is the master of the Dainichi of the Womb World described in the Dainichi Sutra, and of the Dainichi of the Diamond World described in the Kongocho Sutra. This Dainichi or Taho Buddha, who has as his vassals the Dainichi Buddhas of the two worlds just mentioned, is in turn surpassed by Shakyamuni Buddha, who sits in the seat above him. This Shakyamuni Buddha is a true votary of the Lotus Sutra. Such was the situation in India.

In China, in the time of the Ch'en emperor [Shu-pao], the Great Teacher T'ien-t'ai defeated in debate the Buddhist leaders of northern and southern China, and was honored with the title of Great Teacher while still alive. As Dengyo says of him, he was "far above the crowd; in all of China, he stood alone."

In Japan, the Great Teacher Dengyo defeated in debate the leaders of the six sects and became the founder and first leader of the Tendai sect in Japan.

In India, China and Japan, these three persons alone--Shakyamuni, T'ien-t'ai and Dengyo--were what the Lotus Sutra calls "the first among all the multitude of living beings."

Thus the Hokke Shuku by Dengyo states: "Shakyamuni taught that the shallow is easy to embrace, but the profound is difficult. To discard the shallow and seek the profound requires courage. The Great Teacher T'ien-t'ai trusted and obeyed Shakyamuni Buddha and worked to uphold the Hokke school, spreading its teachings throughout China. We of Mount Hiei inherited the doctrine from T'ien-t'ai and work to uphold the Hokke school and to disseminate its teachings throughout Japan."

In the eighteen hundred years or more since the passing of the Buddha, there has been only one votary of the Lotus Sutra in China and one in Japan. If Shakyamuni himself is added to the number, that makes a total of three persons.

The secular classics of China claim that a sage will appear once every thousand years, and a worthy man once every five hundred. In the Yellow River where the Ching and Wei rivers flow into it, the flow of the two tributary rivers remains separate. But it is said that once every five hundred years, one side of the river will flow clear, and once every thousand years, both sides of the river will flow clear. [In the same way, sages and worthy men appear at fixed intervals.]

In Japan, as we have seen, only on Mount Hiei in the time of the Great Teacher Dengyo was there a votary of the Lotus Sutra. Dengyo was succeeded by Gishin and Encho, the first and second chief priests of the sect, respectively. But only the first chief priest Gishin followed the ways of the Great Teacher Dengyo. The second chief priest Encho was half a disciple of Dengyo and half a disciple of Kobo.

The third chief priest, Jikaku, at first acted like a disciple of the Great Teacher Dengyo. But after he went to China at the age of forty, though he continued to call himself a disciple of Dengyo and went through the motions of carrying on Dengyo's line, he taught a kind of Buddhism that was wholly unworthy of a true disciple of Dengyo. Only in the matter of the precepts for perfect and immediate enlightenment established by Dengyo did he conduct himself like a true disciple.

He was like a bat, for a bat resembles a bird yet is not a bird, and resembles a mouse yet is not a mouse. Or he was like an owl or a hakei beast. He ate his father the Lotus Sutra, and devoured his mother, those who embrace the Lotus Sutra. When he dreamed that he shot down the sun, it must have been a portent of these crimes. And it must be because of these acts that, after his death, no grave was set aside for him.

The temple Onjo-ji, representing Chisho's branch of the Tendai sect, fought incessantly with the temple Enryaku-ji on Mount Hiei, which represented Jikaku's branch of the sect, the two going at each other like so many asuras and evil dragons. First Onjo-ji would be burned down, then the buildings on Mount Hiei. As a result, the image of Bodhisattva Miroku that had been the special object of worship of Chisho was burned, and the special object of worship of Jikaku, as well as the great lecture hall on Mount Hiei, were likewise burned. The monks of the two temples must have felt as though they had fallen into the hell of incessant suffering while they were still in this world. Only the Main Hall on Mount Hiei remained standing.

The lineage of Kobo Daishi has likewise ceased to be what it should have been. Kobo left written instructions that no one who had not received the precepts at the ordination platform [established by Ganjin] at Todai-ji should be allowed to become head of To-ji temple. The Retired Emperor Kampyo, however, founded a temple [in Kyoto] called Ninna-ji and moved a number of monks from To-ji to staff it, and he also issued a decree clearly stating that no one should be allowed to reside in Ninna-ji unless he had received the precepts for perfect and immediate enlightenment at the ordination platform on Mount Hiei. As a result, the monks of To-ji are neither disciples of Ganjin, nor are they disciples of Kobo. In terms of the precepts, they are Dengyo's disciples. However, they do not behave like true disciples of Dengyo. They turn their backs on the Lotus Sutra, which Dengyo considered to be supreme.

Kobo died on the twenty-first day of the third month in the second year of the Jowa era (835), and the imperial court sent a representative to offer prayers at his funeral. Later, however, his disciples gathered together and, bent on deception, announced that he [had not died at all but] had entered a state of deep meditation, and some of them even claimed that they had had to shave his head [because his hair had grown long]. Others asserted that while he was in China, he had hurled a three-pronged diamond-pounder all the way across the ocean to Japan; that in answer to his prayers, the sun had come out in the middle of the night; that he was an incarnation of Dainichi Buddha; or that he had instructed the Great Teacher Dengyo in the eighteen paths of esoteric Buddhism. Thus by enumerating their teachers's supposed virtues and powers, they hoped to make him appear wise, in this way lending support to his false doctrines and deluding the ruler and his ministers.

In addition, on Mount Koya there are two main temples, the original temple and the Dembo-in. The original temple, which includes the great pagoda, was founded by Kobo and is dedicated to the Buddha Dainichi [of the Womb World]. The temple called Dembo-in was founded by Shokaku-bo and is dedicated to the Dainichi of the Diamond World. These two temples fight with each other day and night, in the same way as Onjo-ji at the foot of Mount Hiei and Enryaku-ji on top of Mount Hiei. Was it the accumulation of deceit that brought about the appearance in Japan of these two calamities, [these quarrelsome temples of Mount Koya and Mount Hiei]?

You may pile up dung and call it sandalwood, but when you burn it, it will give off only the fragrance of dung. You may pile up a lot of great lies and call them the teachings of the Buddha, but they will never be anything but a gateway to the great citadel of the hell of incessant suffering.

The stupa built by the non-Buddhist leader Nigantha Nataputta over a period of several years conferred great benefit upon living beings, but when Bodhisattva Ashvaghosha bowed to it, it suddenly collapsed. The Brahman Devil Eloquence taught from behind a curtain and for a number of years succeeded in fooling others, but Bodhisattva Ashvaghosha attacked him and exposed his falsehoods. The Brahman leader Uluka turned himself into a stone and remained in that form for eight hundred years, but when Bodhisattva Dignaga berated him, he turned into water. The Taoist priests for several hundred years deceived the people of China, but when they were rebuked by the Buddhist monks Kashyapa Matanga and Chu-fa-lan, they burned their own scriptures that purported to teach the way of the immortals.

Just as Chao Kao seized control of the country and Wang Mang usurped the position of emperor, so the leaders of the Shingon sect deprived the Lotus Sutra of the rank it deserves and declared that its domain belongs instead to the Dainichi Sutra. If the monarch of the Law has been deprived of his kingdom in this manner, can the monarch of men hope to remain peaceful and unharmed?

Japan today is filled with followers of Jikaku, Chisho and Kobo--there is not a single person who does not slander the Law!

If we stop to consider the situation, it is very much like that which prevailed in the Latter Day of the Buddha Daishogon or the Latter Day of the Law of the Buddha Issai Myoo. In the Latter Day of the Law of the Buddha Ionno, even though people repented of their wrongdoings, they still had to suffer for a thousand kalpas in the Avichi Hell. What, then, of the situation today? The Shingon priests, the people of the Zen sect and the followers of the Nembutsu show not the slightest sign of repentance in their hearts. Can there be any doubt that, as the Lotus Sutra says, "In this way they will be reborn again and again [in hell] for kalpas without number"?

Because Japan is a country where the Law is slandered, Heaven has abandoned it. And because Heaven has abandoned it, the various benevolent deities that in the past guarded and protected the nation have burned their shrines and returned to the City of Tranquil Light.

Now there is only Nichiren who remains behind, announcing and giving warning of these things. But when I do so, the rulers of the nation treat me like an enemy. People by the hundreds curse me and speak ill of me, attack me with staves and sticks, swords and knives. Door after door is closed to me, house after house drives me away. And when the authorities find that even such treatment does not stop me, they intervene in the matter. Twice they sent me into exile, and once, on the twelfth day of the ninth month in the eighth year of Bun'ei (1271), they very nearly cut off my head.

The Saishoo Sutra says, "Because evil men are respected and favored and good men are subjected to punishment,... marauders will appear from other regions and the people of the country will meet with death and disorder."

The Daijuku Sutra states, "There may perhaps be various kings of the kshatriya class who act in a way contrary to the Dharma, causing anguish to the shomon disciples of the World-Honored One. Perhaps they may curse and revile them or beat and injure them with swords and staves, or deprive them of their robes and begging bowls and the other things they need. Or perhaps they may restrain and persecute those who give alms to the disciples. If there should be those who do such things, then we [the benevolent deities] will see to it that their enemies in foreign lands rise up suddenly of their own accord and march against them, and we will cause uprisings to break out within their states. We will bring about pestilence and famine, unseasonable winds and rains, and contention, wrangling [and slander]. And we will make certain that those rulers do not last for long, but that their nations are brought to destruction."

As these passages from the sutras indicate, if I, Nichiren, were not here in Japan, then one might suppose that the Buddha was a teller of great lies for making such predictions and that he could not escape falling into the Avichi Hell.

On the twelfth day of the ninth month in the eighth year of Bun'ei, I stood in the presence of Hei no Saemon and several hundred others and declared, "Nichiren is the pillar of Japan! If you lose Nichiren, you will be toppling the pillar that supports Japan!"

The passages of scripture I have quoted indicate that if the rulers, heeding the slanders of evil monks or the vicious talk of others, should inflict punishment on men of wisdom, then warfare will immediately break out, great winds will blow, and attackers will appear from foreign lands. In the second month of the ninth year of Bun'ei (1272), fighting did in fact break out between two factions of the Hojo family; in the fourth month of the eleventh year of Bun'ei (1274), there were violent winds; and in the tenth month of the same year, the Mongol forces attacked Japan. Has not all of this come about because of the treatment that has been given to me, Nichiren? This is exactly what I have been predicting from times past. Can anyone be in doubt about the matter?

The errors preached by Kobo, Jikaku and Chisho have for many long years been spread about the country, and then on top of them have come the confusions propagated by the Zen and Nembutsu sects. It is as though, in addition to adverse winds, one should be visited by huge waves and earthquakes as well. With all this, the nation has been brought to the verge of destruction.

In the past the grand minister of state and lay priest Taira no Kiyomori usurped the power of government, and after the Jokyu Disturbance the imperial court ceased to exercise its rule and the seat of authority shifted east to Kamakura. But these were no more than internal disturbances; the nation as yet had not faced invasion from abroad.

Moreover, though at that time there were those who slandered the Dharma, there were also a few persons who continued to uphold the True Law of the Tendai sect. And in addition, at that time no wise man had appeared who would attempt to remedy the situation. As a result, things were relatively peaceful.

If the lion is sleeping and you do not wake him, he will not roar. If the current is swift but you do not pull against it with your oar, no waves will rise up. If you do not accuse the thief to his face, he will remain unruffled; if you do not add fuel to the fire, it will not blaze up. In the same way, though there may be those who slander the Law, if no one comes forward to expose their error, then the government will continue for the time being on its regular course and the nation will remain undisturbed.

For example, when the Buddhist Law was first introduced to Japan, nothing out of the ordinary occurred. But later, when Mononobe no Moriya began burning Buddhist statues, seizing monks and putting the torch to Buddhist halls and pagodas, then fire rained down from heaven, smallpox broke out in the nation, and there were repeated military clashes.

But the situation now is far worse. Today those who slander the Law fill the entire country, and I, Nichiren, attack them, strong in my determination to uphold what is right and just. We battle no less fiercely than the asura demons the god Taishaku, or the Buddha and the Devil King.

The Konkomyo Sutra states, "There will be times when enemies among the neighboring states will begin to have thoughts as follows: 'We must call out all our four types of troops and destroy that country [where the slanderers of the Law live.]'"

The same sutra also says, "There will be times when the rulers of neighboring states, observing the situation and mobilizing their four types of troops, will make ready to set out for the country [where the slanderers of the Law live], determined to subdue it. At that time we [the great deities] will instruct all the countless, limitless numbers of yakshas and other deities who are our followers to assume disguises and protect these rulers, causing their enemies to surrender to them without difficulty."

The Saishoo Sutra states the same thing, as do the Daijuku and Ninno sutras. According to the statements of these various sutras, if the ruler of a state persecutes those who practice the True Law and instead sides with those who practice erroneous teachings, then the heavenly kings Bonten and Taishaku, the gods of the sun and the moon, and the Four Heavenly Kings will enter the bodies of the wise rulers of neighboring states and will attack his state. For example, King Krita was attacked by King Himatala, and King Mihirakula was overthrown by King Baladitya. Kings Krita and Mihirakula were rulers in India who attempted to eradicate Buddhism. In China, too, all those rulers who tried to destroy Buddhism were attacked by worthy rulers.

But the situation in Japan today is much worse. For here the rulers appear to be supporters of the Buddhist Law, but they assist the priests who are destroying Buddhism and persecute the votary of the True Law. As a result, ignorant people all fail to realize what is happening, and even wise persons, if they are no more than moderately wise, have difficulty grasping the situation. Even the lesser deities of heaven, I suspect, do not understand. For this reason, the confusion and depravity in Japan today are even greater than those in India or China in the past.

In the Hometsujin Sutra the Buddha speaks as follows: "After I have entered nirvana, in the troubled times when the five cardinal sins prevail, the way of the Devil will flourish. The Devil will appear in the form of Buddhist monks and attempt to confuse and destroy my teachings.... Those who do evil will become as numerous as the sands of the ocean, while the good will be extremely few, perhaps no more than one or two persons."

And the Nirvana Sutra says, "In this way, those who believe in the Nirvana Sutra will take up no more land than can be placed on top of a fingernail.... those who do not believe in the sutra will occupy all the lands in the ten directions."

These passages from the scriptures are extremely apt, considering the times we live in, and they are deeply etched in my mind. Nowadays in Japan one hears people everywhere declaring, "I believe in the Lotus Sutra," and "I, too, believe in the Lotus Sutra." If we took them at their word, we would have to conclude that there is not a soul who slanders the Law. But the passage from the sutra which I have just quoted says that in the Latter Day, the slanderers of the Law will occupy all the lands in the ten directions, while those who uphold the True Law will take up no more land than can be placed on top of a fingernail. What the sutra says and what the people of the world today say are as different as fire is from water. People these days say that in Japan, Nichiren is the only one who slanders the Law. But the sutra says that there will be more slanderers of the Law than the great earth itself can hold.

The Hometsujin Sutra says that there will be only one or two good persons, and the Nirvana Sutra says that the believers can fit into the space of a fingernail. If we accept what the sutras say, then in Japan Nichiren is the only good person, the one who fits into the space of a fingernail. Therefore I hope that people who are seriously concerned about the matter will consider carefully whether they want to accept what the sutras say, or what the world says.

Someone might object that the passage in the Nirvana Sutra speaks about the votaries of the Nirvana Sutra being so few that they can fit into the space of a fingernail, while I am talking about the Lotus Sutra. I would reply to this as follows.

The Nirvana Sutra defines itself as being contained in the Lotus Sutra. The Great Teacher Miao-lo says, "The great sutra is itself pointing to the Lotus Sutra and saying that it is the ultimate." The words "the great sutra" here refer to the Nirvana Sutra. The Nirvana Sutra is calling the Lotus Sutra the ultimate. Therefore, when followers of the Nirvana sect state that the Nirvana Sutra is superior to the Lotus Sutra, it is the same as calling a retainer a lord or a servant a master.

To read the Nirvana Sutra means to read the Lotus Sutra. For the Nirvana Sutra is like a worthy man who rejoices to see another holding his sovereign in esteem even when he himself is treated with contempt. Thus the Nirvana Sutra would despise and regard as its enemy anyone who tried to demote the Lotus Sutra and praise the Nirvana Sutra instead.

With this example in mind, one must understand the following point. If there are likewise those who read the Kegon Sutra, the Kammuryoju Sutra, the Dainichi Sutra, or some other sutra, and they do so thinking that the Lotus Sutra is inferior to those sutras, then they are doing violence to the very heart of those sutras! One must also understand the following point. Even though one reads the Lotus Sutra and appears to believe in it, if he thinks that he may also attain enlightenment through any other sutra as well, then he is not really reading the Lotus Sutra!

For example, the Great Teacher Chia-hsiang wrote a work in ten volumes entitled the Hokke Genron in which he praised the Lotus Sutra. But Miao-lo criticized the work, saying, "There are slanders in it--how can it be regarded as true propagation and praise?"

Chia-hsiang was in fact an offender against the Lotus Sutra. Thus, when he was defeated by the Great Teacher T'ien-t'ai and served him, he no longer lectured on the Lotus Sutra. "If I were to lecture on it," he said, "I could not avoid falling back into the paths of evil." And for seven years, he made his own body a bridge for T'ien-t'ai to walk on.

Similarly, the Great Teacher Tz'u-en wrote a work in ten volumes entitled the Hokke Genzan in which he praised the Lotus Sutra, but the Great Teacher Dengyo criticized it, saying, "Even though he praises the Lotus Sutra, he destroys its heart."

If we consider these examples carefully, we will realize that, among those who read the Lotus Sutra and sing its praises, there are many who are destined for the hell of incessant suffering. Even men like Chia-hsiang and Tz'u-en were actually slanderers of the one vehicle of the Lotus Sutra. And if such can be said of them, it applies even more to men like Kobo, Jikaku and Chisho, who displayed open contempt for the Lotus Sutra.

There are those like Chia-hsiang, who ceased giving lectures, dispersed the group of disciples that had gathered around him, and became a disciple of T'ien-t'ai, even making his body into a bridge for his teacher. But in spite of these actions, the offense of his earlier slanders of the Lotus Sutra was not, I expect, so easily wiped out. The crowd of people who despised and attacked Bodhisattva Fukyo, although they later came to believe in his teachings and became his followers, still carried the burden of their former actions and had to spend a thousand kalpas in the Avichi Hell as a result.

Accordingly, if men like Kobo, Jikaku and Chisho had lectured on the Lotus Sutra, even if they had repented of their errors, they would still have had difficulty making up for their former grave offenses. And of course, as we know, they never had any such change of heart. On the contrary, they completely ignored the Lotus Sutra and spent day and night carrying out Shingon practices and morning and evening preaching Shingon doctrine.

The bodhisattvas Vasubandhu and Ashvaghosha were both on the point of cutting out their tongues because of the offense they had committed [in their younger days] by adhering to Hinayana doctrines and criticizing Mahayana. Vasubandhu declared that, although the Agon sutras of the Hinayana were the words of the Buddha, he would not let his tongue utter them even in jest. And Ashvaghosha, as an act of penance, wrote the Kishin Ron in which he refuted the Hinayana teachings.

Chia-hsiang in time went to the Great Teacher T'ien-t'ai and begged for his lectures. In the presence of a hundred or more distinguished Buddhists, he threw himself on the ground, and, with sweat pouring from every part of his body and tears of blood streaming from his eyes, he declared that from then on he would not see his disciples any more and would no longer lecture on the Lotus Sutra. For, as he said, "If I were to go on facing my disciples and lecturing on the Lotus Sutra, they might suppose that I have the ability to understand the sutra correctly, when in fact I do not."

Chia-hsiang was both older and more eminent than T'ien-t'ai, and yet, in the presence of others, he deliberately put his teacher T'ien-t'ai on his back and carried him across a river. Whenever T'ien-t'ai was about to ascend the lecture platform, Chia-hsiang would take him on his back and carry him up to the platform. After T'ien-t'ai's death, when Chia-hsiang was summoned into the presence of the emperor of the Sui dynasty, he is said to have wept and dragged his feet like a little child whose mother has just died.

When one examines the work entitled Hokke Genron by Chia-hsiang, one finds that it is not the kind of commentary that speaks slanderously of the Lotus Sutra. It merely says that, although the Lotus Sutra and the other Mahayana sutras differ in the profundity of their teachings, they are at heart one and the same. Is this statement perhaps the source of the charge that the work slanders the Law?

Both Ch'eng-kuan of the Kegon school and Shan-wu-wei of the Shingon school declared that the Lotus Sutra and the Dainichi Sutra reveal the same principle. Therefore, if Chia-hsiang is to be blamed for the statement I have just referred to, then Shan-wu-wei can hardly escape being blamed as well.

Shan-wu-wei in his youth was the ruler of a kingdom in central India. But he abdicated the throne and traveled to other lands, where he met two men named Shusho and Shodai from whom he received instruction in the Lotus Sutra. He built a thousand stone stupas, and appeared to be a votary of the Lotus Sutra. Later, however, after he had received instruction in the Dainichi Sutra, he seems to have concluded that the Lotus Sutra is inferior to the Dainichi Sutra. He did not insist on this opinion at first, but came to do so later when he went to China and became a teacher to Emperor Hsuan-tsung of the T'ang dynasty.

 

Perhaps because he was consumed by jealousy of the Tendai school, he died very suddenly and found himself bound with seven cords of iron and dragged by two guardians of hell to the court of Emma, the king of hell. But he was told that his life span had not yet reached its conclusion and therefore was sent back to the world of men.

While in hell, he suspected that he had been brought before Emma because he had slandered the Lotus Sutra, and he therefore quickly set aside all his Shingon mudras, mantras and methods of concentration and instead chanted the passage from the Lotus Sutra that begins, "Now this threefold world is all my [the Buddha's] domain," whereupon the cords that bound him fell away and he was returned to life.

On another occasion, he was ordered by the imperial court to recite prayers for rain and rain did in fact suddenly begin to fall, but a huge wind also rose up and did great damage to the country.

Later, when he really did die, his disciples gathered around his deathbed and praised the remarkable way in which he died, but in fact he fell into the great citadel of the hell of incessant suffering. You may ask how I know that this is so. I would reply that, if you examine his biography, you will find it stated, "Looking now at Shan-wu-wei's remains, one can see that they are gradually shrinking, the skin is turning blackish and the bones are exposed.

Shan-wu-wei's disciples perhaps did not realize that this was a sign that after his death he had been reborn in hell, but supposed that it was a manifestation of his virtue. Yet in describing it, the author of the biography exposed Shan-wu-wei's guilt, recording that after his death his body gradually shrank, the skin turned black and the bones began to show.

We have the Buddha's own golden word for it that, if a person's skin turns black after he dies, it is a sign that he has done something that destined him for hell. What was it, then, that Shan-wu-wei did that would destine him for hell? In his youth he gave up the position of ruler, showing that he had an incomparable determination to seek the Way. He traveled about to more than fifty different lands in India in the course of his religious practice, and his unbounded compassion even led him to visit China. The fact that the Shingon teachings have been transmitted throughout India, China, Japan and the other lands of the world and numerous practitioners ring bells in prayer is due to the merit of this man, is it not? Those who are concerned about their own destiny after death should inquire carefully as to the reason why Shan-wu-wei fell into hell.

Then there was Chin-kang-chih, who was a son of the ruler of a kingdom in southern India. He introduced the Kongocho Sutra to China, and his virtue was similar to that of Shan-wu-wei. He and Shan-wu-wei acted as teachers to one another.

Chin-kang-chih received an imperial order to conduct prayers for rain. Within the space of seven days, rain did in fact fall, and the Son of Heaven was very pleased. Suddenly, however, a violent wind arose, and the ruler and his ministers, much disillusioned, sent men to drive Chin-kang-chih out of the country, though in the end he managed to remain in China under one pretext or another.

Sometime later, when one of the emperor's favorite daughters lay dying, he was ordered to pray for her recovery. He selected two seven-year-old girls who had served at the court to be substitutes for the dying lady and had piles of firewood lighted all around them, so that they burned to death. It was indeed a cruel thing to do. Moreover, the emperor's daughter failed to return to life.

Pu-k'ung came to China together with Chin-kang-chih. But, perhaps because his suspicions were aroused by the happenings I have just mentioned, after Shan-wu-wei and Chin-kang-chih died, he returned to India and studied Shingon doctrine all over again, this time under Nagabodhi. In the end, he became a convert to the teachings of the T'ien-t'ai school. But although he acknowledged allegiance to these teachings in his heart, he would never do so in his outward actions.

Pu-k'ung, too, was ordered by the emperor to pray for rain, and within three days, rain did in fact fall. The emperor was pleased and dispensed rewards with his own hand. But shortly after, a huge wind descended from the sky, buffeting and damaging the imperial palace and toppling the quarters of the upper noblemen and high ministers until it seemed that not a building would be left standing. The emperor, astounded, issued an imperial command for prayers that the wind be stopped. But though it would stop for a little, it would start blowing again and again, until in the end it blew uninterrupted for a space of several days. Eventually, messengers were dispatched to drive Pu-k'ung out of the country, and then at last the wind subsided.

The evil winds of these three men have become the huge wind of the Shingon leaders that blows throughout all of China and Japan! And if that is so, then the great gale that arose on the twelfth day of the fourth month in the eleventh year of Bun'ei (1274) must have been an adverse wind brought about by Kaga Hoin of the Amida Hall, one of the most eminent monks of To-ji temple, when he was praying for rain. We must conclude that the evil teachings of Shan-wu-wei, Chin-kang-chih and Pu-k'ung have been transmitted without the slightest alteration. What a strange coincidence indeed!

Let us turn now to Kobo Daishi. At the time of the great drought in the second month of the first year of Tencho (824), the emperor first ordered Shubin to pray for rain, and within seven days Shubin was able to make rain fall. But the rain fell only in the capital and did not extend to the countryside.

Kobo was then ordered to take over the prayers for rain, but seven days passed and there was no sign of it. Another seven days passed and there still were no clouds. After seven more days had passed, the emperor ordered Wake no Matsuna to go and present offerings in the Shinsen'en garden, whereupon rain fell from the sky for a period of three days. Kobo and his disciples thereupon proceeded to appropriate this rain and claim it as their own, and for more than four hundred years now, it has been known as "Kobo's rain."

Jikaku said he had a dream in which he shot down the sun. And Kobo told a great falsehood, claiming that, in the spring of the ninth year of the Konin era (818), when he was praying for an end to the great epidemic, the sun came out in the middle of the night.

Since the Kalpa of Formation, when the earth took shape, down to the ninth kalpa of decrease in the Kalpa of Continuance, twenty-nine kalpas have passed by, but in all that time, the sun has never been known to come out at night! And as to Jikaku's dream of the sun, where in all the five thousand or seven thousand volumes of the Buddhist scriptures or the three thousand or more volumes of the secular classics is it recorded that to dream of shooting the sun is auspicious? The king of the asuras, angered at the deity Taishaku, shot an arrow at the sun god, but the arrow came back and struck the king himself in the eye. Chou, the last ruler of the Yin dynasty, used the sun as a target for his arrows, and in the end he was destroyed.

In Japan, in the reign of Emperor Jimmu, the emperor's elder brother Itsuse no Mikoto engaged in battle with the chieftain of Tomi, Nagasunebiko, and Itsuse no Mikoto was wounded in the hand by an arrow. He said, "I am a descendent of the sun deity. But because I have drawn my bow while facing the sun, I have incurred this punishment from the sun deity."

In India, King Ajatashatru renounced his earlier mistaken views and became a follower of the Buddha. He returned to his palace and lay down to sleep, but later rose up in alarm and said to his ministers, "I have dreamed that the sun has left the sky and fallen to the earth!" His ministers said, "Perhaps this means the passing away of the Buddha." Subhadra also had the same kind of dream just before the Buddha passed away.

It would be particularly inauspicious to dream, [as Jikaku claims he did,) of shooting the sun in Japan, since the supreme deity in Japan is Amaterasu, the Sun Goddess, and the name of the country, Japan, means "the Land of the Rising Sun." In addition, Shakyamuni Buddha is called the "Sun Seed" because his mother Queen Maya dreamed that she conceived the sun and in time gave birth to this child, the crown prince, [who later became the Buddha].

Jikaku Daishi established Dainichi Buddha as the object of worship on Mount Hiei and rejected Shakyamuni Buddha. He paid honor to the three Shingon sutras and acted as an enemy to the Lotus Sutra and its two companion sutras. That was no doubt the reason why he dreamed this dream of shooting the sun.

On the subject of dreams, there is also the case of the priest Shan-tao in China. In his youth he met a priest named Ming-sheng of Mi-chou and received instruction in the Lotus Sutra. Later, however, when he met Tao-ch'o, he threw aside the Lotus Sutra and put all his trust in the Kammuryoju Sutra. He even wrote a commentary on this sutra, which asserted that with the Lotus Sutra, not one person in a thousand can be saved, whereas the Nembutsu practice insures that ten persons out of ten or a hundred persons out of a hundred will be reborn in the Pure Land. In order to prove his point, he prayed before Amida Buddha to confirm whether or not his views accorded with the Buddha's intent. His commentary says, "Every night in a dream a priest would appear and tell me what to write," and, "Therefore this commentary should be regarded with the same respect as the sutra itself." It also says, "The Kannen Homon should also be revered as though it was a sutra."

The Lotus Sutra says, "Among those who hear of this Law, there is not one who shall not attain Buddhahood." But Shan-tao says that not one in a thousand will be saved. The Lotus Sutra and Shan-tao are as different as fire is from water. Shan-tao says that the Kammuryoju Sutra can save ten persons out of ten, or a hundred persons out of a hundred. But in the Muryogi Sutra the Buddha says that in the Kammuryoju Sutra, "I have not yet revealed the truth." The Muryogi Sutra and this priest of the Willow Cloister are as far apart as heaven and earth.

In view of this, can we really believe that Amida Buddha took on the form of a priest and appeared to Shan-tao in dreams to assure him that his commentary represented the truth? Was not Amida among those present when the Lotus Sutra was preached, and did he not extend his tongue along with the others and testify to the truth of the sutra? Were his attendants, the bodhisattvas Kannon and Seishi, not also present when the Lotus Sutra was preached? The answers to these questions are obvious, and in like manner, if we stop to think of it, we can see that Jikaku's dream was a portent of evil.

Question: Kobo Daishi in his Shingyo Hiken or Secret Key to the Heart Sutra writes: "In the spring of the ninth year of Konin (818), the empire was troubled by a great plague. Thereupon the emperor in person dipped his writing brush in gold, took a piece of dark blue paper in his hand, and wrote out a copy of the Hannya Shin, or Heart, Sutra, in one roll. I had been appointed by the ruler to lecture on the Heart Sutra. Having compiled my explanations of its meaning, I [was delivering the lecture but] had not yet reached my concluding remarks, when those who had recovered from the plague began to fill the streets of the capital. Moreover, when night came, the sun continued to shine bright and red.

"This was certainly not the result of any virtuous observance of the precepts on the part of an ignorant person like myself, but was due rather to the power of faith manifested by the sovereign as the gold-wheel-turning king. Nevertheless, those who go to pray at the shrines of the gods should recite this commentary of mine. For I was present long ago at Eagle Peak when the Buddha preached the Heart Sutra, and I personally heard him expound its profound doctrines. How, then, could I fail to understand its meaning?"

Again in the work entitled Kujakukyo no Ongi, or Annotations on the Peacock Sutra, we read: "After Kobo Daishi returned from China, he desired to establish the Shingon sect in Japan, and representatives of all the various sects were summoned to the imperial court. But many of them had doubts about the Shingon doctrine of the attaining of Buddhahood in one's present form. Kobo Daishi thereupon formed his hands in the wisdom mudra and faced south. Suddenly his mouth opened and he turned into the golden-colored Buddha Mahavairochana--that is, he reverted to his original form. In this way he demonstrated that the Buddha is present in the individual and the individual is present in the Buddha, and that one can immediately attain Buddhahood in this very existence. On that day, all doubts concerning the matter were completely resolved, and from that time the Shingon or Yuga sect with its doctrines of secret mandalas was established."

The same work also says, "At this time the leaders of the other sects all bowed to the opinion of Kobo Daishi and for the first time received instruction in Shingon, sought its benefit and practiced it. Dosho of the Sanron sect, Gennin of the Hosso sect, Doo of the Kegon sect, and Encho of the Tendai sect were all among those who did so."

In addition, the biography of Kobo Daishi states: "On the day when he set out by ship from China, he voiced a prayer, saying, 'If there is a spot that is particularly suitable for the teaching of these doctrines that I have learned, may this three-pronged pounder land there!' Then he faced in the direction of Japan and threw the pounder up into the air. It sailed far away and disappeared among the clouds. In the tenth month, he returned to Japan."

The same work states, "He journeyed to the foot of Mount Koya and determined to establish his place of meditation there .... and later it was discovered that the three-pronged pounder which he had thrown out over the sea was there on the mountain."

It is clear from these two or three incidents that Kobo Daishi was a person of inestimable power and virtue. Since he was a person of such great power, why do you say that one should not believe in his teachings, and that anyone who does so will fall into the Avichi Hell?

Answer: I, too, admire and believe in these various accomplishments of his. There are other men of old who possessed such uncanny powers. But the possession of such power does not indicate whether that person's understanding of the Buddhist Law is correct or not. Among the Brahman believers of India there have been men who could pour the water of the Ganges River into their ear and keep it there for twelve years, who could drink the ocean dry, grasp the sun and moon in their hands, or change the disciples of Shakyamuni Buddha into oxen or sheep. But such powers only made them more arrogant than ever and caused them to create further karma to suffer in the realm of birth and death. It is men like these whom T'ien-t'ai is referring to when he says, "They seek after fame and profit and increase their illusions of thought and desire."

The Chinese priest Fa-yun of Kuang-che-ssu temple could make it rain suddenly or cause flowers to bloom immediately, but Miao-lo writes of him, "Though he could bring about a response in this way, his understanding still did not accord with the truth [of the Lotus Sutra]." When the Great Teacher T'ien-t'ai read the Lotus Sutra, soft rain began to fall in an instant, and the Great Teacher Dengyo caused the rain of amrita to fall within the space of three days. However, they did not say that because of such powers their understanding of the truth coincided with that of the Buddha.

Regardless of what unusual powers Kobo may have had, he described the Lotus Sutra as a doctrine of childish theory, and wrote that Shakyamuni Buddha was still in the region of darkness. Men of wisdom and understanding should have nothing to do with such writings!

Say what you may, there are surely doubtful points in the accounts of Kobo's powers you have just cited. The text says, "In the spring of the ninth year of Konin (818), the empire was troubled by a great plague." But spring is ninety days long. On which day of which month of spring did this happen? This is the first doubtful point.

Secondly, was there in fact an outbreak of plague in the ninth year of Konin?

Thirdly, the text says, "When night came, the sun continued to shine bright and red." If it really did so, then this is an occurrence of major importance. During the ninth year of Konin, Emperor Saga reigned. But did the court historians of the left and right record any such event?

Even if they had, it would be difficult to believe. During the twenty kalpas of the Kalpa of Formation, as well as nine kalpas of the Kalpa of Continuance, a total of twenty-nine kalpas, never once has such a thing occurred. What then is this about the sun appearing in the middle of the night? In all the teachings expounded by Shakyamuni Buddha during his lifetime, there is no mention of any such thing. And in the Three Records and Five Canons of China which describe the three sovereigns and five emperors of antiquity, there is no prediction that at some future date the sun will come out in the middle of the night. In the scriptures of Buddhism, we are told that in the Kalpa of Decline, two suns, three suns, or even seven suns will appear, but these will appear in the daytime, not at night. And if the sun should appear at night in our own region, the continent of Jambudvipa in the south, then what about the other three regions of the east, west and north?

Regardless of what the Buddhist scriptures or the secular works may have to say about such an event, if in fact there were some entry in the diaries of the courtiers, the other families of the capital, or the priests of Mount Hiei saying that in the spring of the ninth year of Konin, in such and such a month, on such and such a day, at such and such an hour of the night the sun appeared, then we might perhaps believe it. [But no such record exists.]

Later, the text says, "I was present long ago at Eagle Peak when the Buddha preached the Heart Sutra, and I personally heard him expound its profound doctrines." This is surely a wild falsehood that is intended to make people have faith in his commentary. If not, are we to believe that at Eagle Peak the Buddha announced that the Lotus Sutra was a piece of "childish theory" and that the Dainichi Sutra represented the truth, and that Ananda and Monju were simply mistaken in saying that the Lotus Sutra represents the truth?

As for making it rain, even a promiscuous woman and a breaker of the precepts were able by their poems to cause rain to fall. Yet Kobo prayed for twenty-one days and still it did not rain, so what sort of powers could he have possessed? This is the fourth doubtful point.

The Kujakukyo no Ongi states, "Kobo Daishi thereupon formed his hands in the wisdom mudra and faced south. Suddenly his mouth opened and he turned into the golden-colored Buddha Mahavairochana." Now in what year of the reign of what ruler did this happen?

In China from the time of the Chien-yuan era (140-134 B.C.), and in Japan from the time of the Taiho era (701-704), among the records of events kept by priests and the laity, those of important occurrences have always been accompanied by the name of the era in which they took place. With an event as important as that described, why then is there no mention of who the ruler was, who his high ministers were, what the name of the era was, or what day and hour the event took place?

The passage goes on to list "Dosho of the Sanron sect, Gennin of the Hosso sect, Doo of the Kegon sect, and Encho of the Tendai sect" [as those who learned the Shingon doctrines from Kobo]. Encho is known posthumously as Jakko Daishi and was the second chief priest of the Tendai sect. Now at that time, why were Gishin, the first chief priest, or the Great Teacher Dengyo, the founder of the sect, not invited to be present? Encho, the second chief priest of the Tendai sect, was a disciple of the Great Teacher Dengyo and also became a disciple of Kobo. Rather than inviting a disciple or rather than inviting men of the Sanron, Hosso and Kegon sects, why did Kobo not invite the two most important men of the Tendai sect, Dengyo and Gishin?

Speaking of the time when these men were invited, the Kujakukyo no Ongi states, "From that time the Shingon or Yuga sect with its doctrines of secret mandalas was established." This would seem to refer to a time when both Dengyo and Gishin were still alive. From the second year of Daido (807), in the reign of Emperor Heizei, until the thirteenth year of Konin (822) [when Dengyo died], Kobo was very active in spreading the Shingon doctrines, and during this period both Dengyo and Gishin were still alive. Moreover, Gishin lived on until the tenth year of Tencho (833). Is it possible that Kobo waited until after then before trying to introduce his Shingon teachings to a leader of the Tendai sect? The whole matter is very strange.

The Kujakukyo no Ongi was written by Shinzei, a disciple of Kobo, and therefore it is difficult to trust what it says. Is it likely that a person of such deluded views would have troubled to read the writings of the courtiers, the other important families, or Encho on which to base his account? One should also check the writings of Dosho, Gennin and Doo to see if they have anything to say on the matter.

The text says, "Suddenly his mouth opened and he turned into the golden-colored Buddha Mahavairochana." What does it mean by the expression "his mouth opened"? The writer probably intended to write miken, meaning "the area between the eyebrows," but he mistakenly wrote "mouth" instead. Because he wrote a book of fabrications, he quite likely made mistakes of this kind.

The whole passage says, "Kobo Daishi thereupon formed his hands in the wisdom mudra and faced south. Suddenly his mouth opened and he turned into the golden-colored Buddha Mahavairochana."

Now in the fifth volume of the Nirvana Sutra we read: "Mahakashyapa spoke to the Buddha, saying, 'World-Honored One, I will no longer depend upon the four ranks of saints. Why is this? Because in the Ghoshila Sutra that the Buddha preached for the sake of Ghoshila, it is said that the devil king in heaven, because he is determined to try to destroy the Buddhist Law, will turn himself into the likeness of a Buddha. He will have all the thirty-two features and eighty characteristics of a Buddha, will be solemn and imposing in appearance, and a round halo of light will radiate from him ten feet in all directions. His face will be round and full like the moon at its fullest and brightest, and the white curl in the area between his eyebrows will be whiter than snow.... From his left side will come water, and from his right side will come fire.'"

Again, in the sixth volume of the Nirvana Sutra, it is recorded, "The Buddha announced to Mahakashyapa, 'After I have passed into nirvana,... this Devil of the Sixth Heaven and other devils will in time try to destroy this True Law of mine ... He will change himself into the form of an arhat or of a Buddha. The devil king, though still subject to illusion, will assume the form of one who has been freed from illusion, and will try to destroy this True Law of mine.'"

Kobo Daishi declared that, in comparison with the Kegon and Dainichi sutras, the Lotus Sutra was a piece of "childish theory." And this same man, we are told, appeared in the form of a Buddha. He must be the devil who, as the Nirvana Sutra states, will change his shape, that is still subject to illusion, into that of a Buddha and attempt to destroy the True Law of Shakyamuni.

This "True Law" referred to in the Nirvana Sutra is the Lotus Sutra. Therefore we find later on in the Nirvana Sutra the statement, "It has already been a long time since I attained Buddhahood." The text also says that the sutra itself is contained in the Lotus Sutra.

Shakyamuni, Taho and the other Buddhas of the ten directions declared with regard to the various sutras that the Lotus Sutra represents the truth; the Dainichi and all the other sutras do not represent the truth. Yet Kobo appeared in the form of a Buddha and announced that, compared to the Kegon and Dainichi sutras, the Lotus Sutra is a piece of "childish theory." If the words of the Buddha are true, then Kobo must be none other than the Devil of the Sixth Heaven, must he not?

Again, this matter of the three-pronged pounder appears to be particularly suspicious. It would be difficult to believe even if a Chinese [who had not known the circumstances] had come to Japan and happened to dig up the pounder. Surely someone must have been sent earlier to bury it in that particular spot. Since Kobo was a Japanese, he could have arranged such a thing. There are many such wild and absurd stories associated with his name. Such incidents hardly lend support to the assertions that his teachings accord with the will of the Buddha.

Thus the doctrines of the Shingon, Zen and Nembutsu sects spread and prospered in Japan. Eventually, Takanari, the Retired Emperor of Oki [the eighty-second emperor Gotoba], began making efforts to overthrow the Gon no Tayu. Since he was the sovereign, the leader of the nation, people supposed that, even without assistance, it would be as easy as a lion pouncing on a rabbit or a hawk seizing a pheasant. Moreover, for a period of several years appeals had been made at Mount Hiei, the temples of To-ji, Onjo-ji and the seven major temples of Nara, as well as to the Sun Goddess, the Great Bodhisattva Hachiman, and the deities of the Sanno, Kamo and Kasuga shrines, asking that the emperor's enemies be subdued and that the gods lend their aid. Yet, when war broke out, the imperial forces were not able to hold out for more than two or three days. In the end, the three retired emperors were exiled to the islands of Sado and Oki and the province of Awa, respectively, where they ended their lives.

Moreover, Omuro, who was leading the prayers to subdue the enemies of the court, was not only driven out of To-ji temple, but his favorite, the page Setaka, who was as dear to him as his very eyes, was beheaded. Thus, as the Lotus Sutra says, the curses in the end "returned to the originators."

But this is a trifling matter compared to what is to come. Hereafter, I have no doubt that the court officials and the countless common people of Japan will without exception suffer a fate like that of heaps of dry grass to which a torch has been set, like huge mountains crumbling and valleys being filled up, for our country will be attacked by enemies from abroad.

I, Nichiren, am the only one in the whole country of Japan who understands why these things will happen. But if I speak out, I will be treated as King Chou of the Yin dynasty treated Pi Kan, tearing open his chest; as King Chieh of the Hsia dynasty treated Lung-feng, cutting off his head; or as King Dammira treated Aryasimha, beheading him. I will be banished like the priest Chu Tao-sheng, or branded on the face like the Learned Doctor Fa-tao.

In the Lotus Sutra, however, it is written, "We do not hold our own lives dear. We value only the supreme Way." And the Nirvana Sutra warns, "He should never hold back any of the teachings, even though it may cost him his life."

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 displeasure of the authorities, I was banished to Ito in the province of Izu. Eventually, on the twenty-second day of the second month of the third year of Kocho (1263), the year with the cyclical sign mizunoto-i, I was pardoned and allowed to return.

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 Fukyo suffered in ancient times. It would seem that even the persecutions suffered by the monk Kakutoku in the latter age after the death of the Buddha Kangi Zoyaku 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.

Even sages who persevere in their practice as earnestly as did Rahula in ancient times, strictly observing all the two hundred and fifty precepts, or men who are as wise as Purna, speak evil of Nichiren when they encounter him. Even worthy men who are as honest and upright as the officials Wei Cheng or Fujiwara no Yoshifusa, when they see Nichiren, forsake reason and treat him unjustly.

How much more so is this the case with the ordinary people of the day! They behave like dogs who have seen a monkey, or hunters in pursuit of a deer. Throughout the whole of Japan there is not a single person who says, "Perhaps this man has some reason for his behavior."

But that is only to be expected. For whenever I come upon a person who recites the Nembutsu, I tell him that those who put their faith in the Nembutsu will fall into the hell of incessant suffering. Whenever I come upon a person who honors the Shingon teachings, I tell him that Shingon is an evil doctrine that will destroy the nation. And to [Hojo Tokimune,] the ruler of the nation, who honors the Zen sect, I, Nichiren, declare that Zen is the creation of devils.

Since I willingly bring these troubles upon myself, when others vilify me, I do not rebuke them. Even if I wanted to rebuke them, there are too many of them. And even when they strike me, I feel no pain, for I have been prepared for their blows from the very beginning.

And so I went about with ever increasing vigor and ever less concern for my safety, trying to persuade others to change their ways. As a result, several hundred Zen priests, several thousand Nembutsu believers, and even more Shingon teachers went to the magistrate or the men of powerful families, or to their wives or their widows who had taken holy orders, and filled their ears with endless slanders concerning me.

Finally, all were convinced that I was the gravest offender in the entire nation, for it was said that in my capacity as a priest, I was saying prayers and spells for the destruction of Japan, and that I had reported that the deceased officials Hojo Tokiyori and Hojo Shigetoki had fallen into the hell of incessant suffering. Their widows insisted that investigation was unnecessary; rather, I should have my head cut off, and my disciples should likewise be beheaded or exiled to distant lands or placed in confinement. So infuriated were they that their demands for punishment were immediately carried out.

On the night of the twelfth day of the ninth month in the eighth year of Bun'ei (1271), the year with the cyclical sign kanoto-hitsuji, I was to have been beheaded at Tatsunokuchi in the province of Sagami. But for some reason the execution was postponed and that night I was taken to a place called Echi. On the night of the thirteenth day, people made a great uproar, saying I had been pardoned. But, again for reasons that are unclear, I was ordered into exile on the island of Sado.

While people speculated from one day to the next if I would be beheaded, I passed four years on Sado. Then, on the fourteenth day of the second month in the eleventh year of Bun'ei (1274), the year with the cyclical sign Jupiter kinoe-inu, I was pardoned. On the twenty-sixth day of the third month of the same year, I returned to Kamakura, and on the eighth day of the fourth month I had an interview with Hei no Saemon. I reported on various matters and informed him that the Mongols would certainly invade Japan within that year. Then on the twelfth day of the fifth month, I left Kamakura and came to this mountain where I am now living.

All these things I have done solely in order to repay the debt I owe to my parents, the debt I owe to my teacher, the debt I owe to the three treasures of Buddhism, and the debt I owe to my country. For their sake, I have been willing to destroy my body and to give up my life, though as it turns out, I have not been put to death after all.

If a wise man makes three attempts to warn the leaders of the nation and they still refuse to heed his advice, then he should retire to a mountain forest. This has been the custom from ages past, and I have accordingly followed it.

I am quite certain that the merit I have acquired through my efforts is recognized by everyone from the three treasures of Buddhism on down to Bonten, Taishaku and the gods of the sun and moon. Through this merit I will surely lead to enlightenment my parents and my teacher, the late Dozen-bo.

But there are certain doubts that trouble me. Maudgalyayana, a disciple of the Buddha, attempted to save his mother Shodai-nyo, but he could not do so, and she remained in the realm of hungry spirits. The monk Sunakshatra was a son of the World-Honored One, and yet he fell into the Avichi Hell. Thus, although one may exert one's full effort to save others, it is very difficult to save them from the karmic retribution that they have brought upon themselves.

The late Dozen-bo treated me as one of his favorite disciples, so I cannot believe that he bore any hatred toward me. But he was a timid man, and he could never bring himself to give up his position at the temple where he lived, Seicho-ji. Moreover, he was fearful of what Tojo Kagenobu, the steward of the region, might do if he gave ear to my teachings. And at Seicho-ji he had to live in the midst of priests like Enchi and Jitsujo, who were as evil as Devadatta or Kokalika, and to put up with their intimidations, so that he became even more fearful than ever. As a result, he turned a deaf ear to the disciple he had been fondest of, one who had followed him for many years. One wonders what will become of such a man in the next life.

There is one thing to be thankful for. Kagenobu, Enchi and Jitsujo all died before Dozen-bo did, and that was something of a help. These men all met an untimely death because of the chastisement of the Ten Goddesses who protect the Lotus Sutra. After they died, Dozen-bo began to have some faith in the Lotus Sutra. But it was rather like obtaining a stick after the fight is over, or lighting a lamp at midday--the proper time had already passed.

In addition, I cannot keep from thinking that, whatever happens, one ought to feel pity and concern for one's own children or disciples. Dozen-bo was not an entirely helpless man, and yet, though I was exiled all the way to the island of Sado, he never once tried to visit me. This is hardly the behavior of one who believes in the Lotus Sutra.

In spite of all that, I thought a great deal of him, and when I heard the news of his death, I felt as though, whether I had to walk through fire or wade through water, I must rush to his grave, pound on it, and recite a volume of the Lotus Sutra for his sake.

However, it often happens with worthy men that, although they do not think of themselves as having retired from the world, other people assume that they have, and therefore, if they were to come rushing out of retreat for no good reason, people would suppose that they had failed to accomplish their purpose. For this reason, no matter how much I might wish to visit his grave, I feel that I cannot do so.

Now you two, Joken-bo and Gijo-bo, were my teachers in my youth. You are like the Administrators of Monks Gonso and Gyohyo who were the teachers of the Great Teacher Dengyo, but later, on the contrary, became his disciples. When Tojo Kagenobu was bent on harming me and I decided that I must leave Mount Kiyosumi [on which Seicho-ji is located], you helped me escape in secret. You have performed an unrivaled service for the Lotus Sutra. There can be no doubt about the reward that awaits you in your next rebirth.

Question: Within the eight volumes and twenty-eight chapters that constitute the entirety of the Lotus Sutra, what part represents the true heart of the work?

Answer: The heart of the Kegon Sutra is the title Daihokobutsu Kegon Sutra. The heart of the Agon sutras is the title Bussetsu Chu-agon Sutra. The heart of the Daijuku Sutra is the title Daihodo Daijuku Sutra. The heart of the Hannya Sutra is the title Makahannya Haramitsu Sutra. The heart of the Muryoju Sutra is the title Bussetsu Muryoju Sutra. The heart of the Kammuryoju Sutra is the title Bussetsu Kammuryoju Sutra. The heart of the Amida Sutra is the title Bussetsu Amida Sutra. The heart of the Nirvana Sutra is the title Daihatsunehan Sutra. It is the same with all the sutras. The daimoku or title of the sutra, which appears before the opening words nyoze gamon or "Thus have I heard," is in all cases the true heart of the sutra. This is true whether it is a Mahayana sutra or a Hinayana sutra. As for the Dainichi Sutra, the Kongocho Sutra, the Soshitsuji Sutra and so forth--in all cases the title constitutes the heart.

The same is true of the Buddhas. Dainichi Buddha, Nichigatsu Tomyo Buddha, Nento Buddha, Daitsuchisho Buddha, Unraionno Buddha--in the case of all these Buddhas, the name itself contains within it all the various virtues that pertain to that particular Buddha.

The same, then, applies to the Lotus Sutra. The five characters Myo-ho-ren-ge-kyo that appear before the opening words "Thus have I heard" comprise the true heart of the eight volumes of the work. Moreover, they are the heart of all the sutras, as well as the True Law that stands above all the Buddhas and bodhisattvas, the people of the two vehicles, and all the heavenly deities and human beings, asuras and dragon gods.

Question: If one person should chant Nam-myoho-renge-kyo without understanding its meaning, and another person should chant the words Namu Daihokobutsu Kegonkyo without understanding their meaning, would the merit acquired by the two persons be equal, or would one acquire greater merit than the other?

Answer: One would acquire greater merit than the other.

 
Question: Why do you say so?

Answer: A small river can accommodate the water flowing into it from dew, brooks, wells, ditches and little streams, but it cannot accommodate the water from a big river. A big river can accommodate the water from a small river with its dew, brooks and so forth, but it cannot accommodate the water from the great ocean. Now the Agon sutras are like the small river with its wells, streams, brooks and dew, while the Hodo sutras, the Amida Sutra, the Dainichi Sutra and the Kegon Sutra are like the big river that accommodates the small river. But the Lotus Sutra is like the great ocean that can hold all the water from dew, brooks, wells, streams, small rivers, big rivers and the rains from heaven, without losing a single drop.

Suppose that a person is burning with fever. If he sits down beside a large body of cold water and stays there for a while, his fever will abate, but if he lies down beside a little body of water, he will continue to suffer as before. In the same way, if an icchantika or person of incorrigible disbelief, who has committed the five cardinal sins and has slandered the Law, should try to cool himself beside the little bodies of water that are the Agon, Kegon, Kammuryoju and Dainichi sutras, the raging fever caused by his great offenses would never be dispelled. But if he should lie down on the great snowy mountain that is the Lotus Sutra, then the raging fever caused by the five offenses, his slander of the Law, and his incorrigible disbelief, would be dispelled instantly.

Therefore, ignorant people should by all means have faith in the Lotus Sutra. For although one may think that all the titles of the sutras are the same in effect and that it is as easy to chant one as another, in fact the merit acquired even by an ignorant person who chants the title of the Lotus Sutra is as far superior to that acquired by a wise man who chants some other title as heaven is to earth!

To illustrate, even a person with great strength cannot break a strong rope with his bare hands. But if one has a little knife, then even a person of meager strength can sever the rope with ease. Even a person with great strength cannot cut through a piece of hard stone with a dull sword. But if one has a sharp sword, then even a person of meager strength can cut the stone in two.

Or, to give another example, even though one may not know what is in the medicine, if one takes a dose of it, he can cure his illness. But if he takes only ordinary food, his illness will never be cured. Or to give yet another example, a medicine with supernatural properties can actually increase one's life span, whereas ordinary medicine, though it can cure illness, can never prolong one's life.

Question: Of the twenty-eight chapters of the Lotus Sutra, which is the heart, which is the most essential?

Answer: Some would say that each chapter is essential to the matter that it deals with. Some would contend that the Hoben and Juryo chapters are the heart, others that the Hoben alone is the heart, or that the Juryo alone is the heart. Some would say that the passage, "to awaken in all beings the Buddha wisdom, to reveal it, to let all beings know it and enter into it," is the heart, others that the "true entity" is the heart.

Question: What is your opinion?

Answer: I believe that the words Nam-myoho-renge-kyo constitute the heart.

Question: What is your proof?

Answer: The fact that Ananda, Monju and the others wrote, "Thus have I heard."

Question: What do you mean by that?

Answer: Over a period of eight years, Ananda, Monju and the others listened to the innumerable principles of the Lotus Sutra, never missing a single sentence, a single verse, a single word. Yet, after the Buddha had passed away, at the time of the compilation of his teachings, when the 999 arhats took up their writing brushes and dipped them in ink, they first of all wrote the words Myoho-renge-kyo, and after that they intoned the words, "Thus have I heard." Therefore these five words Myo-ho-ren-ge-kyo must be the heart of the eight volumes and twenty-eight chapters that compose the work, must they not?

Therefore the Dharma Teacher Fa-yun of Kuang-che-ssu temple, who is said to have lectured on the Lotus Sutra ever since the distant age of Nichigatsu Tomyo Buddha, states: "The words 'Thus have I heard' indicate that one is going to transmit the doctrines he has heard preached. The title, which precedes these words, sums up the sutra as a whole.

The Great Teacher T'ien-t'ai, who was present on Eagle Peak when the Lotus Sutra was preached and heard it in person, writes, "The word 'thus' indicates the essence of a doctrine heard from the Buddha." And the Great Teacher Chang-an writes, "The transcriber [Chang-an] comments on [T'ien-t'ai's explanation of the title of the Lotus Sutra], saying, 'Hence [his explanation of the title in] the preface conveys the profound meaning of the sutra as a whole, and the profound meaning indicates the heart of the work.'"

In this passage, the words "heart of the work" signify that the daimoku or title of the work is the heart of the Lotus Sutra. As the Great Teacher Miao-lo states, "It is the heart of the Lotus Sutra that encompasses all the doctrines preached by the Buddha in the course of his lifetime."

India comprises seventy states, but they are known collectively by the name Gasshi [the Land of the Moon], or India. Japan comprises sixty provinces, but they are known collectively by the name Nihon [the Land of the Sun], or Japan. Within the name India are contained all the seventy states, as well as all their people, animals, treasures, and so forth. Within the name Japan are contained all the sixty-six provinces. The feathers sent as tribute from Dewa, the gold of Oshu, and all the other treasures of the nation, as well as the people and animals, temples and shrines, are all contained within the two characters that form the name Ni-hon or Japan.

One who possesses the Heavenly Eye can look at the two characters of the name Japan and see all the sixty-six provinces along with their people and animals. One who possesses the Dharma Eye can see all the people and animals now dying in one place, now being born in another place.

It is like hearing someone's voice and knowing what the person must look like, or seeing someone's footprints and judging whether the person is large or small. Or it is like estimating the size of a pond by looking at the lotuses that grow in it, or imagining the size of the dragons by observing the rain that they cause to fall. Each of these examples illustrates the principle that all things are expressed in one.

It might appear from this that the daimoku or title of any Agon sutra must contain all the teachings of the Buddhas, but in fact it contains only one Buddha, the Shakyamuni of the Hinayana teachings. It might also appear that the titles of the Kegon, Kammuryoju and Dainichi sutras must contain all the teachings of the Buddhas, but in fact they do not include the doctrine concerning the attainment of Buddhahood by people in the two realms of shomon and engaku, or the Shakyamuni Buddha who gained enlightenment in the far distant past. They are like flowers that bloom but are followed by no fruit, thunder that rolls but brings no rain, a drum that has no sound, eyes that cannot see, a woman who bears no child, or a person who has no life or spirit in him.

The mantras associated with the Buddhas Dainichi, Yakushi and Amida and Bodhisattva Kannon are of the same nature. Though in the various sutras containing these mantras they are said to be like a great king, Mount Sumeru, the sun and moon, good medicine, a wish-granting jewel or a sharp sword, they are as far beneath the daimoku of the Lotus Sutra as mud is beneath the clouds.

Not only are they vastly inferior, but all of them have lost their respective inherent functions. When the sun comes up, the light of the crowds of stars is completely eclipsed; when bits of iron are placed near a magnet, they lose their property. When a great sword is exposed to even a small fire, it ceases to be of any use; when cow's milk or donkey's milk comes into the presence of lion king's milk, it turns to water. A pack of foxes will forget all their tricks if they meet up with a dog; a band of dogs will all quake with fright if they encounter a small tiger.

In the same way, if one chants Nam-myoho-renge-kyo, then the power of the words Namu Amida Butsu, the power of the mantras invoking Dainichi, the power of Bodhisattva Kannon, and the power of all the Buddhas, all the sutras and all the bodhisattvas will without exception vanish before the power of Myoho-renge-kyo.

Unless these other sutras manage to borrow the power of Myoho-renge-kyo, they will all become worthless things. This is a fact that stands before our very eyes in the present age.

Because I, Nichiren, chant and spread Nam-myoho-renge-kyo, the power of Namu Amida Butsu will be like a moon waning, a tide running out, grass withering in autumn and winter, or ice melting in the sun. Watch and see!

Question: If this Law that you have been describing is in fact so wonderful, why is it not better known? Why have not Mahakashyapa, Ananda, Ashvaghosha, Nagarjuna, Asanga, Vasubandhu, Nan-yueh, T'ien-t'ai, Miao-lo and Dengyo spread it abroad the way Shan-tao spread the practice of Namu Amida Butsu throughout China or the way Eshin, Yokan and Honen spread it in Japan, turning the whole country into worshipers of Amida Buddha?

Answer: This is an old criticism, not by any means one that is raised here for the first time.

Bodhisattvas Ashvaghosha and Nagarjuna were great scholars who lived, respectively, six hundred and seven hundred years after the death of the Buddha. When these men appeared in the world and began spreading the doctrines of the Mahayana sutras, the various followers of the Hinayana raised objections.

"Mahakashyapa and Ananda," they said, "lived on for twenty or forty years after the death of the Buddha, preaching the True Law. Presumably they conveyed the heart of all the teachings that the Buddha had propounded during his lifetime. Now we find that what these two men emphasized were simply the concepts of suffering, emptiness, impermanence and non-self. Ashvaghosha and Nagarjuna may be very wise, but are we to suppose that they are superior to Mahakashyapa and Ananda? This is our first objection.

"Mahakashyapa obtained his enlightenment through direct encounters with the Buddha. But these two men, Ashvaghosha and Nagarjuna, have never encountered the Buddha. This is our second objection.

"The Brahman philosophers who preceded the Buddha taught that life is permanent, joyful, endowed with self and pure. Later, when the Buddha appeared in the world, he declared that life is marked by suffering, emptiness, impermanence and non-self. Now Ashvaghosha and Nagarjuna insist that it is permanent, joyful, endowed with self and pure. This being so, we must suppose that, since both the Buddha and Mahakashyapa have passed away from the world, the Devil of the Sixth Heaven has taken possession of these two men and is trying to overthrow the teachings of Buddhism and replace them with the teachings of the Brahman heretics.

"If that is so, then these men are the enemies of Buddhism! We must smash their skulls, cut off their heads, put an end to their lives, see that they get no more to eat! Let us drive them from the country!"

Such were the declarations of the Hinayana believers. And Ashvaghosha and Nagarjuna, being two men alone, were forced day and night to listen to these shouts of calumny, and morning and evening to bear the attacks of sticks and staves.

But these two men were in fact messengers of the Buddha. For in the Maya Sutra, it is predicted that Ashvaghosha will appear six hundred years, and Nagarjuna, seven hundred years, after the Buddha's death. The same prediction is also recorded in the Ryoga Sutra, and of course in the Fuhozo Sutra as well.

But the Hinayana believers would not heed these predictions, and instead attacked the Mahayanists blindly and without reason. "Since hatred and jealousy abound even during the lifetime of the Buddha, how much worse will it be in the world after his passing?" says the Lotus Sutra. Looking at the time of Ashvaghosha and Nagarjuna, one begins to have a little understanding of what these words of the sutra really mean. Moreover, Bodhisattva Aryadeva was killed by a Brahman, and the Venerable Aryasimha had his head cut off. These events, too, give one cause for thought.

Then, some fifteen hundred years or more after the death of the Buddha, in the country of China, which lies east of India, the Great Teacher T'ien-t'ai appeared in the world during the years of the Ch'en and Sui dynasties. He declared that among the sacred teachings put forth by the Buddha, there were the Mahayana and the Hinayana, the exoteric and the esoteric, the provisional and the true. Mahakashyapa and Ananda had concentrated on spreading the Hinayana teachings, he explained. Ashvaghosha, Nagarjuna, Asanga and Vasubandhu had spread the provisional Mahayana teachings. But with regard to the true Mahayana teaching of the Lotus Sutra, they had merely touched on it briefly but concealed its meaning, or had described the surface meaning of the sutra but failed to discuss the differences that mark the Buddha's teachings expounded throughout his lifetime. Or they had described the theoretical teaching but not the essential teaching, or they had understood the theoretical and essential teachings but not kanjin, or the method for observing the mind.

When the Great Teacher T'ien-t'ai expounded these views, the millions of followers of the ten schools of Buddhism, three in southern China and seven in northern China, all with one accord gave a great laugh of derision.

"Here in these latter days, a truly amazing priest has made his appearance among us!" they exclaimed. "Though there have at times been persons who adhered to biased views and opposed us, never has there been anyone who maintained that all the 260 or more learned doctors and teachers of Buddhism who have lived since the introduction of Buddhism in the tenth year of the Yung-p'ing era (A.D. 67) of the Later Han, the year with the cyclical sign hinoto-u, down to these present years of the Ch'en and Sui, were ignorant. And on top of that, he says that they are slanderers of the Law who are destined to fall into the evil states of existence. Such is the kind of person that has appeared!

"He is so insane that he even maintains that the Learned Doctor Kumarajiva, the man who introduced the Lotus Sutra to China, was an ignorant fool! Whatever he may say about the men of China, imagine his saying that the great scholars of India such as Nagarjuna and Vasubandhu and the several hundred others, all of them bodhisattvas of the four ranks, did not teach the true doctrine! Anyone who killed this man would be doing no more than killing a hawk! In fact he would be more praiseworthy than someone who kills a demon!"

This was the way they railed at the Great Teacher T'ien-t'ai. And later, in the time of the Great Teacher Miao-lo, when the Hosso and Shingon doctrines were introduced from India and the Kegon school was first established in China, Miao-lo spoke out against these teachings and was met with a similar uproar.

In Japan, the Great Teacher Dengyo made his appearance 1,800 years after the Buddha had passed away. After examining the commentaries of T'ien-t'ai, he began to criticize the six sects of Buddhism that had flourished in Japan in the 260 or more years since the time of Emperor Kimmei. People in turn slandered him, saying that the Brahmans who lived in the time of the Buddha or the Taoists of China must have been reborn in Japan.

Dengyo also proposed to set up an ordination platform for administering the great precepts of perfect and immediate enlightenment, such as had never existed in India, China or Japan in the 1,800 years since the Buddha's death. Indeed he went further than this, declaring that the ordination platform at Kannon-ji temple in the western region of Tsukushi, the ordination platform at Ono-dera temple in the eastern province of Shimotsuke, and the ordination platform at Todai-ji temple in the central province of Yamato all stank with the foul odor of the Hinayana precepts and were as worthless as broken tile and rubble. And the priests who upheld such precepts, he said, were no better than foxes and monkeys.

In reply, his critics exclaimed, "Ah, how amazing! This thing that looks like a priest must in fact be a great swarm of locusts that has appeared in Japan and is about to gobble up the tender shoots of Buddhism in one swoop. Or perhaps the tyrant Chou of the Yin dynasty or Chieh of the Hsia has been reborn in Japan in the shape of this priest. Perchance Emperor Wu of the Later Chou and Emperor Wu-tsung of the T'ang have reappeared in the world. At any moment now, Buddhism may be wiped out and the nation overthrown!"

As for the ordinary people, they clapped their hands in alarm and waggled their tongues, saying, "Whenever the priests of these two types of Buddhism, Mahayana and Hinayana, appear together, they fight like Taishaku and the asuras, or like Hsiang Yu and Kao-tsu disputing possession of the kingdom!"

Dengyo's opponents continued to revile them, saying, "In the time of the Buddha, there were two ordination platforms, one belonging to the Buddha and the other to Devadatta, and a number of people were killed in the dispute over them. This man may well defy the other sects, but he declares that he must set up an ordination platform for administering the precepts of perfect and immediate enlightenment such as even his mater, the Great Teacher T'ien-t'ai, was unable to establish. How strange! And how frightening, how frightening!"

But Dengyo had his passages of scripture to support him, and as you know, the Mahayana ordination platform was eventually set up and has been in existence for some time now on Mount Hiei.

Thus, although their enlightenment may have been the same, from the point of view of the teaching which they propagated, Ashvaghosha and Nagarjuna were superior to Mahakashyapa and Ananda, T'ien-t'ai was superior to Ashvaghosha and Nagarjuna, and Dengyo surpassed T'ien-t'ai. In these latter times, people's wisdom becomes shallow, while Buddhism becomes more profound. To give an analogy, a mild illness can be cured with ordinary medicine, but a severe illness requires a medicine with supernatural properties. A man who is weak must have strong allies to help him.

Question: Is there a True Law that was not propagated even by T'ien-t'ai and Dengyo?

Answer: Yes, there is.

Question: What sort of teaching is it?

Answer: It consists of three things. It was left behind by the Buddha for the sake of those who live in the Latter Day of the Law. It is the True Law that was never propagated by Mahakashyapa or Ananda, Ashvaghosha or Nagarjuna, T'ien-t'ai or Dengyo.

Question: What form does it take?

Answer: First, in Japan and all the other countries throughout the world, the object of worship should in all cases be the Lord Shakyamuni of true Buddhism. The Shakyamuni Buddha and Taho Buddha who appear in the Treasure Tower, as well as all other Buddhas, along with the four bodhisattvas including Jogyo, shall act as attendants to this Buddha. Second, there is the high sanctuary of true Buddhism. Third, in Japan, China, India and all the other countries of the world, every person, regardless of whether he is wise or foolish, shall set aside other practices and join in the chanting of Nam-myoho-renge-kyo. This teaching has never been taught before. Here in the world, in all the 2,225 years since the passing of the Buddha, not a single person chanted it. Nichiren alone, without sparing his voice, now chants Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.

The size of the waves depends upon the wind that raises them, the height of the flames depends upon how much firewood is piled on, the size of the lotuses depends upon the pond in which they grow, and the volume of rain depends upon the dragons that make it fall. The deeper the roots, the more prolific the branches. The farther the source, the longer the stream.

The Chou dynasty lasted for seven hundred years because of the propriety and filial devotion of its founder, King Wen. The Ch'in dynasty, on the other hand, lasted hardly any time at all, because of the perverse ways of its founder, the First Emperor of the Ch'in. If Nichiren's compassion is truly great and encompassing, Nam-myoho-renge-kyo will spread for ten thousand years and more, for all eternity, for it has the beneficial power to open the blind eyes of every living being in the country of Japan, and it blocks off the road that leads to the hell of incessant suffering. Its benefit surpasses that of Dengyo and T'ien-t'ai, and is superior to that of Nagarjuna and Mahakashyapa.

A hundred years of practice in the Land of Perfect Bliss cannot compare to the benefit gained from one day's practice in this impure world. Two thousand years of propagating Buddhism during the Former and Middle Days of the Law are inferior to an hour of propagation in this, the Latter Day of the Law. This is in no way because of Nichiren's wisdom, but simply because the time makes it so. In spring the blossoms open, in autumn the fruit appears. Summer is hot, winter is cold. The season makes it so, does it not?

"In the fifth five hundred years after my death, accomplish worldwide kosen-rufu and never allow its flow to cease. And do not allow the devil, the devil's people, or the deities, dragons, yakshas, kumbhandas or their kind to seize the advantage."

If [the Buddha's prophecy expressed in] this passage of the Lotus Sutra should prove to be in vain, then Shariputra will never become the Flower Light Tathagata, the Venerable Mahakashyapa will never become the Light Bright Tathagata, Maudgalyayana will never become the Tamalapattra Sandalwood Fragrance Buddha, Ananda will never become the Mountain Sea Wisdom Unrestricted Power King Buddha, the nun Mahaprajapati will never become the Beheld with Joy by All Sentient Beings Buddha, and the nun Yashodhara will never become the Form Resplendent with Ten Million Lights Buddha. All the talk of sanzen-jintengo is then likewise mere nonsense, and gohyaku-jintengo, too, is a lie. Very likely the Lord Shakyamuni has fallen into the hell of incessant suffering, Taho Buddha is gasping amid the flames of the Avichi Hell, the Buddhas of the ten directions have their home now in the eight major hells, and all the various bodhisattvas are being forced to suffer in the 136 hells.

But how could such a thing ever be? Since the sutra's prediction was not made in vain, then it is certain that all the people of Japan will chant Nam-myoho-renge-kyo!

Thus the flower will return to the root, and the essence of the plant will remain in the earth. The benefit that I have been speaking of will surely accumulate in the life of the late Dozen-bo. Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.

Written on the twenty first day, seventh month of the second year of Kenji (1276), Jupiter in the cyclical sign hinoe-ne.

Respectfully sent from Mount Minobu, Hakiri Village, in Koshu, to Joken-bo and Gijo-bo of Mount Kiyosumi, district of Tojo, province of Awa.

 

Cover Letter

I have received your letter. One should never speak of matters pertaining to the Buddhist doctrine to someone who has no faith, regardless of whether the person is a close friend or relation or a stranger. This is something you should keep in mind.

I have inscribed the Gohonzon for you. Even more in the years after the passing of the Buddha than during his lifetime, even more during the Middle Day of the Law than during the Former Day, and even more now in the beginning of the Latter Day of the Law than during the Middle Day, the enemies of this Lotus Sutra are bound to grow in power. If you understand this, you as well as anyone else will realize that there is no one in Japan other than myself who is a true votary of the Lotus Sutra.

A sketchy report of the death of Dozen-bo reached me last month. I felt that I should go in person as quickly as possible, as well as sending the priest who bears this letter, Niko. However, though I do not think of myself as one who has retired from the world, other people seem to look at me in that way, and so I make it a rule not to leave this mountain.

This priest Niko informed me of private reports from various people that there are likely to be doctrinal debates with the other sects in the near future. I have therefore been sending people to a number of temples in the different provinces in order to search out sutras and doctrinal writings from all over the country. I had sent this priest Niko on such a mission to the province of Suruga, and he has just now returned [so I am sending him with this letter].

In the enclosed treatise, I have written matters of the utmost gravity. It would be wrong, therefore, to make the contents known to persons who do not understand the essence of Buddhism. And even if they are make known only to persons who do, if there are too many people involved, then word of the contents is likely to reach the ears of outsiders. That would not be conducive to your welfare, nor to mine.

Therefore, I ask that just the two of you, you and Gijo-bo, have the work read aloud two or three times at the summit of Kasagamori, with this priest Niko to do the reading. Please have him read it once before the grave of the late Dozen-bo as well. After that, leave it in the possession of Niko and have him read it to you repeatedly. If you listen to it again and again, I believe you will come to understand and appreciate its meaning.

With my deep respect,

Nichiren

The twenty-sixth day of the seventh month

To the priest of Kiyosumi

 

Reply to a Believer

 

I have just received your letter. Considering how disasters have struck one after another in the wake of Nichiren’s exile, would they dare attempt to harass us any further? I feel they will do no more, but people on the brink of ruin are capable of anything. Should some persecution be about to occur, there will certainly be signs. Even if I were to be exiled again, it would bring ten billion times greater good fortune than if my teachings were to be accepted. The next exile would be my third. Should it happen, the Lotus Sutra could never accuse me of being a fainthearted votary. I might well become heir to the blessings of Shakyamuni, Taho and all the other Buddhas of the ten directions, as well as those of the countless Bodhisattvas of the Earth. How wonderful if that were to come about!

 

I will follow in the path of Sessen Doji and live as did Bodhisattva Fukyo. In comparison to such a life, how wretched and meaningless it would be to fall victim to an epidemic or simply die of old age! I would far rather suffer persecution from this country’s ruler for the sake of the Lotus Sutra and thereby free myself from the sufferings of birth and death. Then I could test the vows that the Sun Goddess, Hachiman, the gods of the sun and the moon, Taishaku and Bonten made in the presence of the Buddha. Above all, I will urge them to protect every one of you.

 

If you continue living as you are now, there can be no doubt that you are practicing the Lotus Sutra twenty-four hours each day. Regard your service to your lord as the practice of the Lotus Sutra. [The Hokke Gengi makes precisely this point when it says:] "No affairs of life or work are in any way different from the ultimate reality."

 

I fully understand what you have said in your letter.

 

With my deep respect,

Nichiren

 

The eleventh day of the fourth month.

Reply to Hoshina Goro Taro
 
After Emperor Ming of the Han dynasty dreamed at night of a golden man [and dispatched  emissaries to the western region], the two sages, Kashyapa Matanga and Chu-fa-lan, came  to China and stood for the first time at the gates of Ch'ang-an. From that time until the reign of  Emperor Hsuan-tsung of the T'ang dynasty, the Buddhist teachings of India spread throughout  China. During the Liang dynasty, Buddhism was first introduced to Japan by King  Songmyong of the Korean kingdom of Paekche. This occurred during the reign of Kimmei,  the thirtieth emperor of our country. Thereafter, all the sutras and treatises were circulated  widely, and various Buddhist sects arose throughout Japan. Fortunately, therefore, even  though we were born in the Latter Day of the Law, we are able to hear the teachings  preached at Eagle Peak, and even though we live in a remote corner of the world, we are  able to scoop up with our hands the water of the great river of Buddhism.
 
However, a close examination shows that there are distinctions to be made among the  Buddha's teachings, such as the Hinayana and the Mahayana or the provisional and true  teachings, or those of the sequence of preaching. If one is confused about these distinctions,  he will fall into erroneous views, and even though he may practice Buddhsim, his offense will  be greater than that of committing the ten evil acts or the five cardinal sins. For this reason,  those who abhor the secular world and seek the Way should understand this standard of  evaluation before anything else. Otherwise, they are destined to follow the path of the monk  Kugan and other slanderers. As the Nirvana Sutra says: "If one clings to distorted views, at  the time of his death he will surely fall into the Avichi Hell.
 
Question: How can we discern the error of distorted views? Although I am a humble person, I  am nevertheless anxious about my next life and have resolved to seek the Buddhist Law to  the best of my ability. Therefore, I wish to know this standard of evaluation by all means.  Should it be that I am adhering to distorted views, I will reflect on them and turn to the correct  view.
 

Answer: It can be neither discerned with one's mortal eyes nor clarified with one's shallow  wisdom. One should use the sutras as his eyes and give precedence to the wisdom of the  Buddha. Surely, however, if this standard is made clear, people will become enraged and  harbor indignation in their minds. Let them do as they will. What matters most is that we honor  the Buddha's command. As a rule, people in the world value what is distant and despise what  is near, but this is the conduct of the ignorant. Even the distant should be repudiated if it is  wrong, while that which is near should not be discarded if it accords with the truth. Even  though people may revere [their predecessors' doctrines], if those doctrines are in error, how  can we employ them today?
 
I am told that the scholars of the ten schools - three in southern China and seven in northern  China - were so outstanding in authority and virtue that they were revered by the general  populace for more than five hundred years. However, the Great Teacher T'ien-t'ai, who lived  during the reigns of emperors of the Ch'en and Sui dynasties, examined their doctrines and  denounced them as erroneous. Hearing of this, the people hated him intensely, but the Ch'en  and Sui emperors, being worthy rulers, summoned T'ien-t'ai to debate with the priests of the  ten schools and settle the matter. Truth and error were thereby made clear, and in  consequence, the priests all revised the distorted views that their schools had upheld over a  period of five hundred years and became followers of the Great Teacher T'ien-t'ai. And in our  own country, the Great Teacher Dengyo of Mount Hiei, the founder of the Tendai sect,  debated with the scholars of Nara and Kyoto and distinguished between right and wrong in  the Buddhist teachings. In every case, T'ien-t'ai and Dengyo based their arguments on the  sutras.
 
However, the people of our time - whether clergy or laity, nobles or commoners - all revere  persons and do not value the Law. They make their own mind their teacher, and do not rely on  the sutras. Consequently, they take up the provisional teachings of the Nembutsu and discard  the mystic scripture of the Mahayana, or employ the heretical doctrines of Shingon to slander  the True Law, the one supreme teaching. Are they not slanderers of the Mahayana? If what is  written in the sutras is true, how can they escape the sufferings of hell? And those who follow  their erroneous teachings will also suffer the same fate.
 
Question: You claim that the Nembutsu and the Shingon should be denounced as provisional  or erroneous doctrines, and that their followers are people of distorted views or slanderers.  This seems very doubtful. Kobo Daishi was a manifestation of Kongosatta and a bodhisattva  of the third stage of development. The Shingon is the most powerful secret teaching.  Moreover, Priest Shan-tao was an incarnation of Amida Buddha, the lord of the Western  Land, and Priest Honen was an incarnation of Bodhisattva Seishi. How can you call such  eminent priests men of erroneous views?
 
Answer: Such criticism must of course not be leveled on the grounds of one's personal  opinion; the matter must be clarified on the basis of the sutras. The statement that the  Shingon teaching represents the most profound of all secrets derives from the assertion that  the Soshisuji Sutra should be ranked as the king among the three Shingon sutras. Nowhere in  the sutras themselves do we read that the Shingon is the highest of all the Buddha's  teachings.
 
In Buddhism, that teaching is judged supreme which enables all people, whether good or evil,  to become Buddhas. So reasonable a standard can surely be grasped by anyone. By means  of it, we can compare the various sutras and ascertain which is superior. The Lotus Sutra  reveals that even the people of the two vehicles can attain enlightenment, but the Shingon  sutras do not. Rather, they categorically deny it. The Lotus Sutra teaches that women are  capable of attaining Buddhahood, but the Shingon sutras make no mention of this at all. In the  Lotus Sutra, it is written that evil people can attain enlightenment, but in the Shingon sutras we  find nothing about this. How can one say that the Shingon sutras are superior to the Lotus  Sutra?
 
Moreover, if we discuss this matter in terms of the omens occurring at the time of preaching,  six portents preceded the preaching of the Lotus Sutra. Among them, flowers rained down  from the heavens, the earth trembled, and a beam of light emanated from the tuft of white hair  between the Buddha's brows, reaching as high as the Akanishtha Heaven and illuminating as  deep as the Avichi Hell. Moreover, the Treasure Tower rose from the earth, and all the  emanations of the Buddha assembled from the ten directions. In addition, the Bodhisattvas of  the Earth led by Jogyo emerged from beneath the earth, each with his followers equaling in  number the sands of sixty thousand Ganges Rivers, fifty thousand, forty thousand, thirty  thousand, and so forth, down to the sands of one Ganges River, one half, and so forth. When  such awesome and wondrous events are considered, how can one still maintain that the  Shingon sutras surpass the Lotus Sutra? I have no time to dwell on these matters. I have  brought up only one drop of the ocean.
 
I have here a copy of the one-volume work called Bodaishin Ron, which is attributed to  Bodhisattva Nagarjuna. This work says, "Only in the teachings of Shingon can one attain  Buddhahood in his present form. Accordingly, the Shingon expounds the method of entering  samadhi. This doctrine is neither found nor recorded in any of the other teachings." As I  thought this statement extremely doubtful, I examined it in light of the sutras. I discovered that  although the Shingon sutras contained the words "attaining Buddhahood in one's present  form," they gave no example of anyone who had actually done so. And even if they had,  because the attainment of Buddhahood in one's present form is also taught in the Lotus  Sutra, Nagarjuna should not have proclaimed that this principle is "neither found nor recorded  in any of the other teachings." This is a gross error.
 
In truth, however, this treatise is not the work of Nagarjuna. I will explain this in detail on  another occasion. Yet, even if it were the work of Bodhisattva Nagarjuna, an error is still an  error. In the Daichido Ron, Nagarjuna refers to a vital point in differentiating among the  teachings expounded by Shakyamuni during his lifetime: "The Hannya sutras are not secret  teachings because they contain no mention of the attainment of Buddhahood by persons of  the two vehicles. The Lotus Sutra is the secret teaching because it does." It also says, "Those  sutras which expound the attainment of Buddhahood by those of the two vehicles are esoteric  teachings, and those which do not are exoteric teachings."
 
If one goes by the words of the Bodaishin Ron, then he must not only specifically contradict  Nagarjuna's Daichido Ron, but more generally deny the one great reason why all Buddhas  make their advent in the world. Nagarjuna, Vasubandhu and others all appeared in this world  in order to propagate the teachings of Shakyamuni Buddha. Nagarjuna was one of the  Buddha's twenty-four successors. Could he really have put forth such an erroneous  interpretation?
 
The Shingon sutras are inferior even to the Hannya sutras. How can we compare them with  the Lotus Sutra? Nevertheless, in the Hizo Hoyaku, Kobo claims that all the teachings  expounded during the Buddha's lifetime are contained within the teachings of Shingon. He  not only relegates the Lotus Sutra to third place, but even dismisses it as "childish theory."  Yet, when I reverently open the Lotus Sutra, I find that it declares itself to be the highest  among the teachings of all Buddhas, as well as the sutra supreme "among all those I  [Shakyamuni] have preached, now preach and will preach." In the ten comparisons of the  Yakuo chapter, the Lotus Sutra is likened to the ocean, the sun and Mount Sumeru. This  being the case, could anything be deeper than the ocean, brighter than the sun or higher than  Mount Sumeru? One should realize the truth through such comparisons. On what basis can  Kobo claim that the Shingon sutras are superior to the Lotus Sutra? We find no such  passages whatsoever in the Dainichi or other sutras. Trusting only to his own view, he has  violated the Buddha's intention for a long time.
 
The Great Teacher Miao-lo states, "I call upon those with eyes to examine this thoroughly." Is  he not without eyes, who regards the Lotus Sutra as inferior to the Kegon Sutra? The Nirvana  Sutra reads: "If there is a person who slanders the True Law of the Buddha, his tongue should  be cut off." Ah, how pitiful that the tongue which slanders shall utter no words in world after  world, and that the eye attached to false views shall fall out in lifetime after lifetime, seeing  nothing! Moreover, the Lotus Sutra says, "One who refuses to take faith in this sutra and  instead slanders it ... After he dies, he will fall into the hell of incessant suffering." If this  statement is valid, Kobo will surely fall into the great citadel of the hell of incessant suffering  where he will undergo agony for countless kalpas. One should also recognize the fate of  Shan-tao and Honen through his example. Who, among those endowed with wisdom, will dip  into the stream of such slanderous teachings and be consumed together with these men in  the flames of the Avichi Hell? Truly, the votary should fear this. These are all persons of  profoundly distorted views. In this connection, we find, among the true and golden words of  the Buddha: "[This Devil of the Sixth Heaven and other devils will in time try] to destroy this  True Law of mine. They will be like a hunter who wraps his body in a priestly robe. They will  assume the forms of stream-winners, once-returners, non-returners, arhats, pratyekabuddhas  or Buddhas, and will try to destroy this True Law of mine."
 
Shan-tao and Honen, displaying a variety of majestic powers, deceived ignorant priests and  lay believers, and schemed to destroy the Buddha's True law. And the Shingon schools in  particular make it a point to emphasize worldly benefits exclusively. Using animals as objects  of worship, they conduct prayers not only to satisfy the passions of man and woman, but also  to fulfill desires for estates and the like. They claim such trifling results as wondrous benefits.  However, if they are going to assert the supremacy of Shingon on these grounds, they are no  match for the Brahmans of India. Hermit Agastya kept the waters of the Ganges River in his  ear for twelve years. Hermit Jinu swallowed up the four great oceans in a day, and Brahman  Uluka turned into a stone and remained that way for eight hundred years. How could the  results of the Shingon prayers surpass these? Hermit Kudon assumed the form of the god  Taishaku and preached for twelve years, while Kobo transformed himself into Vairochana for  an instant. Judge for yourself whose powers are the greater. If you believe that such  transformations confer great benefit, you might just as well believe in the Brahmans.
 
Yet it should be known that, while the Brahmans possessed such impressive powers, they  could not escape the flames of the Avichi Hell, not to mention those with only trivial powers of  transformation. Even less can slanderers of the Mahayana avoid this fate. The Shingon  priests are evil friends to all living beings. Avoid them; fear them. The Buddha states: "Have  no fear of mad elephants. What you should fear are evil friends! Why? Because a mad  elephant can only destroy your body; it cannot destroy your mind. But an evil friend can  destroy both body and mind. A mad elephant can only destroy a single body, but an evil friend  can destroy countless bodies and countless minds. A mad elephant merely destroys an  impure stinking body, but an evil friend can destroy both pure body and pure mind. A mad  elephant can destroy the physical body, but an evil friend destroys the Dharma body. Even if  you are killed by a mad elephant, you will not fall into the three evil paths. But if you are killed  by an evil friend, you are certain to fall into them. A mad elephant is merely an enemy of your  body, but an evil friend is an enemy of the good Law." Therefore, even more than venomous  serpents or malevolent demons, one should fear evil friends who follow Kobo, Shan-tao and  Honen. This is just a brief clarification of the error of holding distorted views.
 
The messenger is in such a great hurry that I have written only a small part of what I had to  say. When an opportunity arises in the future, I will write to you again, examining sutras and  treatises in detail. Never show this letter to anyone. If I survive until then, I will visit and talk with  you in the fall of next year, as you requested.
 
With my deep respect,

Nichiren

The fifth day of the twelfth month

 

 

 

 

I have received one to of polished rice, some myoga
buds and one package of ginger.

People who present the Buddha with the cherry
blossoms of spring, the crimson leaves of autumn,
the clear water of summer and the snow of winter
are all able to attain Buddhahood. How then could
one who makes the Lotus Sutra an offering of rice,
which sustains the life of the emperor and to the
common people is more valuable than jewels,
possibly fail to become a Buddha?

In society what people value are the words of the
ruler and the words of their parents. One who turns
one’s back on the instructions of one’s parents is
guilty of a lack of filial piety and will be abandoned
by heaven. One who fails to do the bidding of the
ruler of the country is a person who disobeys royal
edicts and will have his life taken away. Cherishing
the desire for enlightenment from inconceivably
distant kalpas in the past, we have done such things
as abandoning our countries, our wives and
children, or our own lives, for the sake of attaining
enlightenment in future existences. When we thus
draw near to achieving Buddhahood, and when we
encounter the scripture entitled Myoho-renge-kyo,
which is the single vehicle, the Devil of the Sixth
Heaven, ruler of the threefold world, reasons: "If this
person should become a Buddha, I will suffer loss
on two counts. First of all, if he frees himself from
the threefold world, he will escape my control.
Second, if he becomes a Buddha, his parents and
siblings will also depart from the saha world. How
can I stop this from happening?"

He produces various emanations and, with these,
takes possession of our parents, enters the body of
the ruler of our country or becomes a respected
priest, exhorting us to commit evil acts, making
threats or resorting to flattery. Or else he becomes a
high-ranking priest, a great priest, a wise man or
someone who upholds the precepts and, with the
Kegon or Agon sutras or Nembutsu or Shingon
teachings in hand, attempts to turn our devotion
from the Lotus Sutra and toward these other
teachings, using deception to prevent us from
becoming Buddhas.

The fifth volume of the Lotus Sutra states that "when
the Latter Day of the Law arrives, a great demon will
first enter the bodies of the sovereign, ministers and
common people, and curse or strike and wound the
votary of the Lotus Sutra. If this fails, he will appear
as an immeasurable multitude of priests who,
employing all the other sutras, attempt to win the
votary over. If this does not succeed, he will become
a great priest who upholds the two hundred and fifty
precepts and the three thousand rules of conduct,
and wheedle the sovereign and deceive his wife so
that the votary is exiled or an attempt is made on his
life."

We may also refer to the detailed descriptions in the
Fukyo chapter of the seventh volume, the Hosshi
chapter of the fourth volume and the Hiyu chapter of
the second volume, as well as in the forty-volume
Nirvana Sutra and in the Shugo Sutra, which differ
not in the least from the conditions of the present
time. In addition, the events in the area of Kashima
in Suruga Province, especially as they affected you
personally, must have brought these things to mind.
In a way that bears no comparison with other
matters, disobeying the prohibitions that one’s
parents or the sovereign may put forward regarding
the Lotus Sutra will in fact constitute filial piety
toward one’s parents and accord with the prayers of
the sovereign [for peace].

Furthermore, Japan is an unusual country, a country
that respects the gods and honors the Buddhas.
However, because everyone, from the sovereign on
down to the common people, hates Nichiren for
propagating the Lotus Sutra, though they may
revere all the gods and make offerings to all the
Buddhas, these meritorious acts only turn into great
evil. This is like moxibustion causing the outbreak of
virulent boils, or medicine turning into poison. The
prayers they offer to all the Buddhas and gods turn
into faults, and the country itself is about to become
the possession of foreign countries. Moreover, for
some time I have been telling people that the time
will come when those of high standing will all suffer
agonies that are a hundred, a thousand, ten
thousand, a hundred thousand times worse than
those suffered by the Heike clan at the time of their
destruction.

By considering the magnitude of the punishment
suffered by those who harbor enmity toward the
Lotus Sutra, we can understand the magnitude of
the benefits obtained by devoting oneself to it. For
example, if a man murders his parents, then no
matter how many causes for great good he may
create, his efforts will not be acceptable to heaven.
But if one kills an enemy of the Lotus Sutra, even if
that enemy should be one’s father or mother, this
great crime will turn into a cause for great good.
Even if a person should be an archenemy of all the
Buddhas of the three existences and the ten
directions, if he believes in a single phrase of the
Lotus Sutra, the Buddhas will not abandon him.
With this in mind, please carefully consider the
nature of this matter. Because the messenger is in a
hurry, I cannot write in detail, but I will write to you
again.

With my deep respect,

Nichiren

The twenty-second day of the eighth month

Reply to Jibu-bo

 

 

Reply to Ko Nyudo

 

I have received two paper bags of sea laver, ten bundles of seaweed, one paper bag of algae and one bunch of mushrooms.

 

The human mind is inconstant; it is ever-changing and unfixed. I thought it wondrous that you pledged faith in my teachings while I was in the province of Sado, and your sincerity in sending your husband all the way here is even more remarkable. The provinces we live in are far apart and months and years have passed, so I was concerned that you might slacken in your resolve. However, you are increasingly demonstrating the depth of your faith and accumulating good deeds. Surely this is not a result of practice over just one or two previous lifetimes.

 

Because the Lotus Sutra is difficult to believe, the Buddha assumes various forms, such as that of one’s child, parent or wife, to enable one to take faith in it. However, you have no children, and live alone as husband and wife. The sutra states, "... the living beings in it [this threefold world] are all my children." If this is so, then Shakyamuni Buddha, the lord of teachings, must be a compassionate father to both of you. I, Nichiren, must be your child, but, wishing to save the people of Japan, I am residing for the time being in the central part of the country. The meritorious deeds you have accumulated in previous existences are indeed precious.

 

When the Mongols come pouring into Japan, please make your way here. And, because you have no sons, please consider coming here to live with me in your old age. No place is secure. Be convinced that Buddhahood is the final abode.

 

Respectfully,

Nichiren

 

The twelfth day of the fourth month

 

Reply to Ko Nyudo

 

 

 

- Kyo-o dono Gohenji -

 

Just when I was longing to hear once again from you, the messenger, whom you troubled to send, arrived. In my present circumstances, your gift of money is far more valuable than any treasure to be found on land or sea.

 

Since I heard from you about Kyo'o Gozen, I have been praying to the gods of the sun and moon for her every moment of the day. Always cherish the Gohonzon which I sent some time ago for her protection. This Gohonzon was never known, let alone inscribed by anyone in the Former or Middle Day of the Law. The lion, king of beasts, is said to advance three steps, then gather himself to spring, unleashing the same power whether he traps a tiny ant or attacks a fierce animal. In inscribing this Gohonzon for her protection, Nichiren is equal to the lion king. This is what the sutra means by "the power of an attacking lion." Believe in this mandala with all your heart. Nam-myoho-renge-kyo is like the roar of a lion. What sickness can therefore be an obstacle?

 

It is written that those who embrace the daimoku of the Lotus Sutra will be protected by Kishimojin and her ten daughters. They will enjoy the happiness of Aizen and the good fortune of Bishamon. Wherever your daughter may frolic or play, no harm will come to her; she will be free from fear like the lion king. Among Kishimojin's ten daughters, the protection of Kodainyo is the most profound. But your faith alone will determine all these things. A sword will be useless in the hands of a coward. The mighty sword of the Lotus Sutra must be wielded by one courageous in faith. Then he will be as strong as a demon armed with an iron staff. I, Nichiren, have inscribed my life in sumi, so believe in the Gohonzon with your whole heart. The Buddha's will is the Lotus Sutra, but the soul of Nichiren is nothing other than Nam-myoho-renge-kyo. Miao-lo states in his interpretations, "The revelation of the Buddha's original enlightenment is the heart of the sutra."

 

Kyo'o Gozen's misfortunes will change into fortune. Muster your faith and pray to this Gohonzon. Then what is there that cannot be achieved? You should believe the Lotus Sutra when it says, "This sutra fulfills one's desires. It is the pond's cool, clear water that quenches thirst," and "They will have peace and security in this life and good circumstances in the next." When I am pardoned from exile to this province, I will hasten to Kamakura where we will meet. If one considers the power of the Lotus Sutra, he will find perpetual youth and eternal life before his eyes. My only worry is that she may die young; therefore, I am praying with all my might for the gods to protect her. Raise her to be like Lady Jotoku or the Dragon King's daughter. Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.

 

Respectfully,

Nichiren

 

Reply to Lady Onichi-nyo

 

I had already received the three hundred coins that you sent by the hand of Ben-bo [Nissho], and now you have again sent me two hundred coins.

 

The Buddha, being truly worthy of respect, never judges by the size of one’s offerings. In the past, Tokusho Doji offered a mudpie to the Buddha, and was reborn as King Ashoka and ruled over all of Jambudvipa. A poor woman cut off her hair and sold it to buy oil [for the Buddha], and not even the winds sweeping down from Mount Sumeru could extinguish the flame of the lamp fed by this oil. Accordingly, your offerings of two and three strings of coins are far greater even than those made by one who, ruling over the country of Japan, offers the entire nation and a pagoda he has constructed that is adorned with the seven kinds of treasures and that towers as high as the Trayastrimsha heaven.

 

A single character of the Lotus Sutra is like the great earth, which gives rise to all things. A single character is like the great ocean, which contains the water from all rivers. A single character is like the sun and moon, which illuminate the four quarters.

 

This single character changes and becomes the moon. The moon changes and becomes a Buddha? Rice plants change and become seedlings. Seedlings change and become stalks. Stalks change and become rice. Rice changes and becomes a person. And a person changes and becomes a Buddha. A woman changes and becomes the single character myo. The character myo changes and becomes Shakyamuni Buddha seated on a lotus pedestal. Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.

 

With my deep respect,

Nichiren

 

To Lady Onichi

 

 

 

 

 

In Kamakura there are disciples of mine named Chikugobo, Ben Ajari and Daishin Ajari. It would be well if you summoned them, showed them due respect, and held discussions with them. I will tell you in outline my important teachings. They are also fairly well acquainted with the great Law that has never before been propagated in Japan, and therefore you would do well to study under them.

 

[In your letter, you say in essence:] "As soon as your letter reached me, the doubts that I had previously entertained were swept away, just as when a strong wind blows away the layers of cloud and the bright moon comes into view. However, for persons of the present age, whether they are of high position or low, this doctrine of yours is difficult to believe. The reason is that the Lotus Sutra promises that those who practice the Law of the Buddha 'will enjoy peace and security in this life and good circumstances in the next.' If this is so, then why is it that the priest Nichiren, though he calls himself a votary of the Lotus Sutra, should meet with so many difficulties? People are saying that it must be because his teachings do not accord with the Buddha's will."

 

However, with regard to these groundless criticisms, [it is clear that the difficulties I encounter] are due to my karma from past existences. Just because I have incurred the wrath of the government authorities, that is no reason for you to suddenly be surprised.

 

By way of explanation, if you will examine the text of the Lotus Sutra, you will find it stated that, in the Latter Day of the Law, when a person practices the Lotus Sutra just as it teaches, he is bound to meet with many difficulties. This is made perfectly clear in the text, and anyone who has eyes need only look to see what is there.

 

Thus, for example, the fourth volume of the Lotus Sutra says: "Since hatred and jealousy [toward this sutra] abound even during the lifetime of the Buddha, how much worse will it be in the world after his passing!" And the fifth volume reads: "In the world at that time the people will resent [the Lotus Sutra] and find it extremely difficult to believe." It also says: "There will be many ignorant people who will curse and speak ill of us, and will attack us with swords and staves, and with rocks and tiles." And it continues: "There will be monks in that evil age [with perverse views...]. Or there will be forest-dwelling monks wearing clothing of patched rags and living in retirement....they will preach the Dharma to white-robed laymen and will be respected and revered by the world as though they were arhats who possess the six supernatural powers. ...Constantly they will go about among the populace, seeking in this way to slander us. They will address the rulers, high ministers, Brahmans and great patrons of Buddhism as well as the other monks, slandering and speaking evil of us.... Demons will take possession of others and through them curse, revile and heap shame on us.... again and again we will be banished."

 

The Dainehan Sutra says: "Icchantika, persons of incorrigible disbelief, pretend to be arhats, living in deserted places and speaking slanderously of the Mahayana sutras. When ordinary people see them, they suppose that they are all true arhats and speak of them as great bodhisattvas." It also says: "After the Former Day of the Law has ended and the Middle Day of the Law has begun, there will be monks who will give the appearance of abiding by the rules of monastic discipline. But they will scarcely ever read or recite the sutras, and instead will crave all kinds of food and drink to nourish their bodies....Though they wear the robes of a monk, they will go about searching for alms like so many huntsmen who narrow their eyes, stalking softly. They will be like a cat on the prowl for mice."

 

And the Hatsunaion Sutra states: "There are also icchantika who resemble arhats [but who commit evil deeds]."

 

Now when I hold up this bright mirror [of the sutra texts] and turn it toward the country of Japan, all is reflected there without the slightest obscurity. The "forest-dwelling monks wearing clothing of patched rags and living in retirement"--who are they? Those who are "respected and revered by the world as though they were arhats who possess the six supernatural powers"--who are they? "When ordinary people see them, they suppose that they are all true arhats and speak of them as great bodhisattvas"--to whom does this refer? Those who "give the appearance of abiding by the rules of monastic discipline but scarcely ever read or recite the sutras"--who are they?

 

As we see from the passages of scripture, Shakyamuni with his Buddha eye observed the situation that would prevail at the beginning of the Latter Day of the Law. If, when that age has arrived, there were to be no persons of the type that the Buddha describes, then the World-Honored One would be guilty of false and baseless talk. [And if that were to be the case, then] who would put faith in the theoretical and essential teachings of the Lotus Sutra, and in the doctrine of the eternally inherent Buddha nature which was preached in the grove of sal trees?

 

Now when, in order to prove the truth of the Buddha's words, I, Nichiren, read these sutra passages, applying them to this country of Japan, [I interpret them as follows]. The passage about "forest-dwelling monks" [who are] "living in deserted places" refers to [the priests of] Kencho-ji, Jufuku-ji, Gokuraku-ji, Kennin-ji, Tofuku-ji and the other temples of the Zen, Ritsu and Nembutsu sects in Japan. These diabolical temples have appeared in the world in order to bring destruction upon the Buddhist temples of Mount Hiei and the other temples of the Hokke [Lotus] or Tendai sect.

 

Those who "wear clothing of patched rags" and "give the appearance of abiding by the rules of monastic discipline" are the present-day "observers of the precepts" with their surplices made from five, seven or nine pieces of cloth. Those who are "respected and revered by the world" and "spoken of as great bodhisattvas" are men like Doryu, Ryokan and Shoichi. The "world" that looks up to them refers to the ruler and men of authority of our present age. And the "ignorant people" and "ordinary people" [referred to in these scriptural passages] are all the people of Japan, both high and low.

 

I, Nichiren, am a common mortal, and therefore I am unable to take faith in the Buddha's teaching. But with regard to what I am saying here, I know the situation as clearly as one knows fire or water when he touches a hand to it.

According to the scripture, if a votary of the Lotus Sutra should appear, he will be cursed and reviled, attacked with swords and staves, and banished. But if one applies this passage of the sutra to the world today, there is not a single person whom it fits. Who then should be looked upon as the votary of the Lotus Sutra?

 

Could it be that the enemies of the Lotus Sutra have made their appearance, but that there is no one who upholds the sutra? But that would be like saying that there is an east but no west or that heaven exists but earth does not. Were this the case, the words of the Buddha would be no more than lies, would they not?

 

It may seem like self-praise on my part, but having pondered this, I will give credence to the words of the Buddha. I, the priest Nichiren, am the votary referred to in the scripture.

 

Moreover, the Buddha, speaking of the events of his past, says in the Fukyo chapter [of the Lotus Sutra]: "At that time there was a bodhisattva named Jofukyo (Never Despising).... They cursed and abused him...Some among the people would beat him with sticks and staves, and stone him with rocks and tiles." In this way, Shakyamuni Buddha cited his own practice in the past to encourage and hearten [the votary of the Lotus Sutra] at the beginning of the Latter Day of the Law.

 

[In the past,] Bodhisattva Fukyo was beaten with sticks and staves for the sake of the Lotus Sutra, and was at once able to attain the supreme stage of myogaku. Now I, Nichiren, for the sake of the same sutra, have in my present existence been attacked with swords and staves, and have twice been banished to distant places. Can there be any doubt, therefore, that in the future I shall attain the wonderful fruit of Buddhahood?

 

After the passing of the Tathagata Shakyamuni, the four ranks of saints appeared in the Former and Middle Days of the Law and worked to propagate the Lotus Sutra, but even at that time they encountered numerous difficulties. Thus among the successors in the line of Shakyamuni's teachings, the twentieth, Bodhisattva Aryadeva, was killed, and the twenty-fifth, the Venerable Aryasimha, had his head cut off. The eighth successor, Buddhamitra, and the thirteenth, Bodhisattva Nagarjuna, each carried a red flag and stood before the entrance to the ruler's palace [in hopes of attracting his notice], the former for twelve years and the latter for seven years.

 

Chu Tao-sheng was banished to a mountain in Su-chou, the priest Fa-tsu was murdered, the Tripitaka Master Fa-tao was branded on the face, and the Dharma Teacher Hui-yuan was berated and accused. The Great Teacher T'ien-t'ai confronted in debate the leaders of the ten schools of northern and southern China, and the Great Teacher Dengyo refuted the erroneous views of the six sects of Nara.

 

Depending upon whether these men happened to live in the time of wise rulers or foolish ones, their views were accepted or rejected, but in no case were they untrue to the Buddha's will. Even during the Former and Middle Days of the Law, they encountered such difficulties. How much more likely then is one to meet difficulties in the Latter Day! For the sake of the Lotus Sutra, I have already called down upon myself the anger of the authorities, but I count that as the greatest good fortune. It is like exchanging tiles and rubble for gold and silver.

And yet I cannot help but grieve as I recall the words of the Ninno Sutra: "Once the sages have departed, then the seven disasters are certain to arise." The seven disasters include major droughts and great military uprisings.

 

The Saishoo Sutra states: "Because evil men are respected and favored and good men are subjected to punishment, the stars and constellations, along with the winds and rains, all fail to move in their proper seasons."

 

Now who are meant by "evil men [who] are respected and favored"? They are men such as those whom I spoke of earlier. And who is meant by "good men [who] are subjected to punishment"? He is the one whom I mentioned above, who has "again and again been banished." And the passage on the "stars and constellations" refers to the strange and portentous occurrences that have taken place in the skies and on the earth during the past twenty years or so.

 

If these passages from the sutras are true, then the banishment of Nichiren is a portent that foretells the downfall of the nation. Even before I incurred the displeasure of the authorities, I foresaw that this would happen and stated the reason in the "Rissho Ankoku Ron." Who can doubt that what I say is true? And that is why I grieve.

 

It has now been 2,222 years since the passing of the Buddha. During the thousand years of the Former Day of the Law, Nagarjuna, Vasubandhu and others acted as the Buddha's envoys, propagating his teachings. However, they propagated only the two teachings of Hinayana and provisional Mahayana and did not propagate the teachings of true Mahayana.

 

Some five hundred years after the beginning of the Middle Day of the Law, the Great Teacher T'ien-t'ai appeared in China in order to refute the erroneous views of the schools of the north and south and to establish the correct teaching. In the area of doctrinal study, he propounded the theory of the five periods, and in the realm of meditative practices, he set forth the concept of ichinen sanzen. All of China joined in praising him as a Little Shakyamuni. And yet, [of the three types of learning,] he propounded perfect meditation and perfect wisdom, but he did not spread the perfect precepts.

 

Then, eighteen hundred years after the passing of the Buddha, the Great Teacher Dengyo appeared in Japan and refuted the erroneous views that had been held by the six sects of Buddhism during the two hundred or more years since the time of Emperor Kimmei. In addition, he propounded the precepts of perfect and immediate enlightenment that T'ien-t'ai had not spread. These are the great precepts of perfect and immediate enlightenment administered at the ordination platform on Mount Hiei.

 

Nevertheless, in the more than two thousand years since the Buddha's passing, though there have been tens of thousands of temples built in the three lands of India, China and Japan, there have been no temples or pagodas dedicated to the lord of the essential teaching, nor has anyone propagated the five characters of Myoho-renge-kyo, which were specifically entrusted to the countless bodhisattvas who emerged from the earth. Although there are scriptural passages saying that they should be propagated [in the beginning of the Latter Day of the Law], throughout the entire nation no one has propagated them. Is this because the time and the people's capacity were not yet ripe?

 

The Buddha, speaking of the future, said: "In the fifth five hundred years after my death, widely declare and spread [the Lotus Sutra] and never allow its flow to cease." The Great Teacher T'ien-t'ai predicted: "In the fifth five hundred years, the Mystic Way shall spread and benefit mankind far into the future." And the Great Teacher Dengyo wrote: "The Former and Middle Days are almost over, and the Latter Day is near at hand. Now indeed is the time when the one vehicle expounded in the Lotus Sutra will prove how perfectly it fits the capacities of all people." These passages from the sutra and its commentaries all refer to events that will take place at the beginning of the Latter Day of the Law.

 

Moreover, a Brahman of India once said, "One hundred years after I pass away, the Buddha will appear in the world.". And a Confucian scholar predicted, "One thousand years from now, Buddhism will be transmitted to China." Thus, even such predictions by ordinary persons are found to tally with the truth. How much more trustworthy, therefore, should be the pronouncements of persons such as Dengyo and T'ien-t'ai, to say nothing of the clear predictions that come from the golden mouths of the Buddhas Shakyamuni and Taho!

 

Truly you must understand that the time has come for the lord of the essential teaching to make his advent and for the five characters of Myoho-renge-kyo, which have never before been propagated, to spread throughout the world. Can there be any doubt of it?

 

However, there are persons who have repeatedly heard these matters from the priest Nichiren and yet, now that I have met with these great difficulties, have abandoned their faith. You, on the other hand, have heard my teachings only once or twice, and then only for an hour or two. And yet I understand that you have not abandoned your faith but continue to stand by it. This cannot be due solely to the causes formed in your present existence. The Great Teacher Miao-lo writes: "Therefore we know that if, in the latter age, one is able to hear the Law even briefly, and if, having heard it, one then arouses faith in it, this comes about because of the seeds planted in a previous existence." And he also says: "Being born at the end of the Middle Day of the Law, I have been able to behold these true words of the sutra. Unless in a previous existence one has planted the seeds of auspicious causation, then it is truly difficult to encounter such an opportunity."

 

The Lotus Sutra says: "Persons who in past existences have made offerings to tens of billions of Buddhas will be reborn in the realm of human beings and take faith in this Lotus Sutra." And the Nirvana Sutra states that persons who give alms to as many Buddhas as there are sands in the Hranyavati and Ganges rivers will be reborn in a later evil age and take faith in this [Lotus] sutra.

 

King Ajatashatru was an evil man who killed his father and imprisoned his mother. Nevertheless, when he came to the assembly where the Buddha was preaching the Nirvana Sutra and heard the teachings of the Lotus Sutra, he not only recovered from the sores that had broken out [as a result of his evil deeds] in his present existence, but his life was prolonged by forty years; and, even though he did not originally possess the roots of faith, in the end he reached the first stage of security, obtaining Shakyamuni's prediction that he would attain Buddhahood.

 

 

Devadatta was a man of incorrigible disbelief, the worst in the entire world. In all the earlier sutras preached during the lifetime of the Buddha, he was cast aside as hopeless. But with the preaching of the Lotus Sutra, it was predicted that he would eventually attain Buddhahood and become known as the Tathagata Heavenly King.

 

Judging from these examples, we may conclude that for evil people living in the latter age, the attainment of Buddhahood does not depend upon whether their offenses are slight or grave, but solely upon whether or not they have faith in this sutra.

 

In your case, you are a member of a warrior family, an evil man who day and night is involved in the business of killing. Since you have not left your household [to be become a priest] but have remained a warrior to the present, by what means can you escape the three evil paths? You should think about this very carefully.

 

The heart of the Lotus Sutra is the revelation that one may attain the supreme enlightenment in one's present state, without change of original status. This means that, without casting aside one's karmic impediments, one can still attain the Buddha Way. Thus T'ien-t'ai says, "The other sutras predict Buddhahood for the good but not for the evil.... Only this [Lotus] sutra predicts Buddhahood for all." And Miao-lo says, "Only in the perfect teaching are the reverse relationship and the positive relationship ultimately one. In the other three types of teachings, the two relationships are entirely separate."

 

I perhaps ought to go into the question of whether or not enlightenment can be gained through the various sutras preached prior to the Lotus Sutra, but this is a matter to be discussed with someone thoroughly familiar with Buddhist terms and categories. Nevertheless, there are disciples of mine to whom I have taught the essentials with regard to this point, and so you may summon them and hear the gist of the matter from them. At such a time I will write you further on the subject.

 

With my deep respect,

 

Nichiren

The third day of the eighth month in the tenth year of Bun'ei (1273), reverse marker of Jupiter in the sign mizunoto-tori

 

 

 

Reply to Lord Matsuno

- Matsuno-dono Gohenji -

 

I have received one kan of coins, one sho of oil, a robe and ten writing brushes. I cannot adequately express my appreciation for the sincerity that you have always shown me, so I will leave it to the Lotus Sutra and Shakyamuni Buddha to praise you.

 

Just as I have said before, as a layman, you should singlemindedly chant Nam-myoho-renge-kyo morning and evening, day and night, and then witness the results at the last moment of your life. [At that time,] hasten up the mountain of wondrous enlightenment and look around you in all directions. You will see that the entire universe is the Land of Tranquil Light. The ground will be of lapis lazuli, and the eight paths will be set apart by golden ropes. Four kinds of flowers will rain down from the heavens, and music will resound in the air. All Buddhas and bodhisattvas will be present, caressed by the breezes of eternity, happiness, true self and purity. We, too, will surely count ourselves among their number. The Lotus Sutra is indeed this splendid!

 

As I am in a hurry, I cannot go into details.

 

With my deep respect,

Nichiren

 

The ninth day of the ninth month in the third year of Kenji (1277), cyclical sign hinoto-ushi

 

Postscript: Would you be so kind as to send about ten ryo of seeds from the mokurenju tree?

 

 

 

I am deeply ashamed at having failed until now to respond to your gift of one chest of wheat, one basket of yams, one basket of melons and various other items, which I received on the third day of the sixth month.

This place, the valley of Minobu, is located in the area of the three villages of Iino, Mimaki and Hakiri of Kai Province, in the northwestern corner of the village of Hakiri. To the north, the peak of Mount Minobu pierces the heavens; to the south, Mount Takatori’s crest merges with the clouds; to the east, Mount Tenshi rises as high as the sun; and to the west, great sheer mountains stretch across to the summit of Mount Shirane. The screeching of monkeys resounds in the heavens, while the earth is filled with the chirping of cicadas.

I feel as if Eagle Peak in India had made its way here, or as if I were seeing Mount T’ien-t’ai in China right before my eyes. Although I am neither Shakyamuni Buddha nor the Great Teacher T’ien-t’ai, because each day I read the Lotus Sutra day and night and discuss the Maka Shikan morning and evening, this place is like the pure land of Eagle Peak and in no way different from Mount T’ien-t’ai.

Nevertheless, I am an ordinary person dependent on other things for my existence. If I were without clothes, the wind would penetrate my body, and if I did not eat, my life could not be sustained. It would be like failing to replenish a lamp with oil, or failing to add wood to a fire. How could I continue to live? If my life should become difficult to maintain, if the provisions needed to sustain it were to be exhausted, in one to five days the voice that now reads and recites the Lotus Sutra would also be silenced, and weeds would grow up thick before the window from which discourses on the Maka Shikan are heard. Such are the conditions under which I live, but I wonder how you were able to perceive this.

Because a hare made offerings to a person walking about in exercise after meditation, the heavenly king took pity on it and placed it in the moon. Now, when we gaze up at the heavens, in the moon we see a hare. In your position as a woman, you have made offerings to the Lotus Sutra in this defiled latter age. Therefore, King Bonten will look after you with his divine eye, Taishaku will press his palms together and pay obeisance to you, the earthly deities will delight in reverently holding up your feet, and Shakyamuni Buddha will extend his hand from Eagle Peak to stroke your head. Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.

With my deep respect,

Nichiren

The twentieth day of the sixth month in the second year of Koan (1279), cyclical sign tsuchinoto-u

Reply to Lord Matsuno’s wife

 

 

  Reply to Lord Shijo Kingo

- Shijo Kingo-dono Gohenji -

I have received the rice you sent from Tono-oka. I used it as an offering to the priests for the urabon ceremony in the seventh month of this year. Those priests who participated, the assembly gathered at Eagle Peak, the Buddha and the gods must surely have accepted your offering and be rejoicing. Words will not express my appreciation for your unfailing sincerity and for your frequent visits.

In any event, there can be no doubt about your enlightenment in your next life. Above all, I remember how, in the eighth year of the Bun'ei era (1271), when I incurred the displeasure of the authorities and was about to be beheaded at Tatsunokuchi in the province of Sagami, you held on to the reins of my horse, accompanying me barefoot and shedding tears of grief. You were even prepared to commit hara-kiri if my execution were in fact carried out. In what age could I possibly forget it?

And that is not all. Exiled to the island of Sado, buried as I was beneath the snows from the northern sea and exposed to the winds from the northern peaks, it hardly seemed I would survive. Cast away by even my fellows of long standing, I thought that I could no more return to my birthplace than a stone on the bottom of the ocean, requiring the strength of a thousand men to move it, could float to the surface. Common mortal that I am, naturally I longed for the people of my native village.

For you, a lay person pressed for time with your service to your lord, to believe in the Lotus Sutra is itself very rare. Moreover, surmounting mountains and rivers and crossing the great blue sea, you came to visit me from afar. How could your resolve be inferior to that of the one who broke open his bones at the City of Fragrances, or of him who threw away his body on the Snow Mountains?

Again, on my part, though there was so little chance of rising again in the world, for some reason or other I was pardoned in the spring of the eleventh year of Bun'ei (1274) and was able to return to Kamakura.

On pondering the meaning of these affairs, I believe I must now be free from the karma of past errors. Once I was almost deprived of life. In the Kocho era I was exiled to the province of Izu, and in the Bun'ei era, to the island of Sado. Because I remonstrated repeatedly with the authorities, I have encountered one persecution after another. Yet, for that very reason, certainly I have already escaped the charge of "betraying Buddhism."

However, when I desired to leave the world for a mountain forest in order to pursue the Way, people voiced differing opinions. Yet, for carefully considered reasons, I came to this mountain in this province, where I have already passed seven springs and autumns.

Setting aside for now the question of my wisdom, in enduring hardship and in suffering injury as an ally of the Lotus Sutra, I surpass even the Great Teacher T'ien-t'ai of China and excel even the Great Teacher Dengyo of Japan. This is because the time has made it so. If indeed I am a votary of the Lotus Sutra, then the Lord Shakyamuni of Eagle Peak, Taho Buddha of the Land of Treasure Purity, the Buddhas of the ten directions who are Shakyamuni's emanations, the great bodhisattvas of the essential teaching, the great bodhisattvas of the theoretical teaching, Bonten, Taishaku, the dragon deities and the ten demon daughters must all be present in this place. Where there is water, fish dwell. Where there are woods, birds gather. The mountain island of P'eng-lai is filled with jewels, and sandalwood trees grow on Mount Malaya. Gold is to be found in the mountains from which the river Li-shui issues. This place is just the same. It is the place of the "cluster of blessings" where Buddhas and bodhisattvas dwell.

The blessings of the Lotus Sutra which I have so long recited must be vaster even than the sky. Thus, by having come here frequently year after year, it is certain that within this lifetime you will eradicate the karmic hindrances you have accumulated since the beginningless past. You should exert yourself all the more.

Nichiren

The eighth day of the tenth month

 

 

 

Reply to Myoho Bikuni Gozen

I have received your gift of a light summer
robe.

You are a woman, and your husband has
passed away, leaving you behind. You are
separated from your relatives, and your one
or two daughters are undependable and
provide you with little support. Moreover, you
are a woman who has been hated by others
on account of this teaching. Thus you are like
Bodhisattva Fukyo.

The Buddha's aunt, the nun Mahaprajapati,
was also a woman. Nevertheless, she
attained the state of arhat and gained a name
as a shomon disciple. Thus she entered the
path by which Buddhahood can never be
attained. She transformed her woman's
appearance [and became a nun],
abandoning her status as royal consort, and
honored the exhortations of the Buddha. For
more than forty years, she upheld the five
hundred precepts. By day she waited by the
roadside [begging for alms], and by night she
sat beneath a tree [in meditation], aspiring to
salvation in her life to come. Yet she was
denied the road that leads to Buddhahood,
and her name was bruited about as someone
who would never become a Buddha - a
mortifying thing indeed. Being a woman, she
had, whether with or without cause, been the
subject of unsavory rumors throughout long
kalpas past, which surely caused her shame
and vexation. Loathing her [female] body, she
clad herself in rags and became a nun,
thinking that in this way she had divorced
herself from such sorrows. But on the
contrary, she learned that, having become a
person of the two vehicles, she was never to
attain Buddhahood. How wretched she must
have felt! By means of the Lotus Sutra,
however, she was absolved from the
displeasure of the Buddhas of the three
existences and was able to become a
Buddha called Beheld with Joy by All Sentient
Beings. How happy, how joyful she must
have been! Thus, no matter what might
happen, were it for the sake of the Lotus
Sutra, she would surely never turn away.

Then the Buddha in a loud voice addressed
the four categories of Buddhists at large,
saying, "Who can broadly preach the Lotus
Sutra in this saha world?" When everyone
responded with the thought, "I will, I will!" the
Buddha fully three times admonished that
nuns and laywomen desirous of repaying
their debt to all the Buddhas should
persevere through any difficulty to spread the
Lotus Sutra in this saha world after his
passing. But they did not pay attention, and
vowed instead "to declare this sutra widely in
the lands of the other directions." Thus these
nuns did not clearly understand the Buddha's
intent. How exasperated he must have been!
Thereupon the Buddha turned aside and
instead looked earnestly to the eighty myriad
of millions of nayutas of bodhisattvas.

I had therefore thought that, although women
might tarnish their names and throw away
their lives for the sake of insignificant matters,
they were weak in pursuing the path of
Buddhahood. But now you, born a woman in
the evil world of the latter age, have been
reviled, struck and persecuted by the barbaric
inhabitants of these islands [of Japan], who
are so ignorant of reason, and have endured
it all to propagate the Lotus Sutra. The
Buddha on Eagle Peak surely perceives that
you far surpass that nun [Mahaprajapati]. The
name of that nun [when she attained
Buddhahood], the Buddha Beheld with Joy by
All Sentient Beings, refers to none other; it
belongs to you, Myoho-ama Gozen of the
present time.

A person who becomes a king is reputed to
be one who in both past and present has
observed the ten good precepts. Though the
names of individual rulers change, the lion
throne they sit upon is only one. Likewise, this
name [Beheld with Joy by All Sentient Beings]
is the same for you both.

Even a nun who went against the Buddha's
words received the name Buddha Beheld
with Joy by All Sentient Beings. You have not
deviated from the Buddha's words; you are a
nun who, right here in the saha world, has
lost her good name and been willing to
discard her life [for the sake of the Lotus
Sutra]. The Buddha did not abandon the nun,
his foster mother. Were he to abandon you
because you are no relation to him, he would
be a biased Buddha indeed. But how could
that ever be? Moreover, the sutra states,
"The living beings in it [the threefold world]
are all my children." If we go by this sutra
passage, then you are the Buddha's
daughter, while that other nun was merely his
foster mother. If the Buddha did not abandon
his foster mother, then how could he intend to
abandon his own daughter? Please
understand this thoroughly. Before this letter
becomes too involved, I will stop here.

Nichiren

 

 

 

 

On the eighth day of the eleventh month in the third year of Koan (1280), I placed before the Lotus Sutra the written petition in which you, Nichigon-ama, expressed your prayer, together with your offerings of one kan of coins and an unlined robe made of thread spun from bark fiber, and reported the matter to the gods of the sun and the moon. In addition, you should not presume to fathom [the blessings of the Gohonzon]. Whether or not your prayer is answered depends upon your faith; [if it is not,] the fault in no way lies with me, Nichiren.

 

When the water is clear, the moon will be reflected in it. When the wind blows, the trees sway. One's mind is like the water. Faith that is weak is like muddy water, but faith that is resolute is like clear water. The trees are like the principles [of all things], and the wind that sets them in motion is like the recitation of the sutra. You should understand things in this way.

 

With my deep respect,

Nichiren

 

The twenty-ninth day of the eleventh month

 

 

Reply to Nii-ama

 

I have received a bag of dried laver from you. I would also like to express my appreciation for the offering of dried laver from O-ama Gozen.

 

This area is called Mount Minobu. Suruga Province lies to the south, and it is more than a hundred ri from the seaside of Ukishimagahara in that province to this mountain at Hakiri Village in Kai Province. The way is more difficult than ten times the distance on an ordinary path. The Fuji River, the swiftest in all Japan, runs from north to south. High mountains rise to the east and west of this river, forming deep valleys where huge rocks stand about everywhere like tall folding-screens. The waters of the river rush through the valley like an arrow shot through a tube by a powerful archer. The river is so swift and rocky that sometimes a boat will be smashed against the rapids as it travels along the riverbanks or attempts to cross the stream. Coming through this dangerous pass, one arrives at a large mountain called the peak of Minobu.

 

To the east stands the peak of Tenshi, to the south, Takatori, to the west, Shichimen, and to the north, Minobu, and they all tower as though four giant folding-screens had been set up. Climbing these peaks, you will see a vast stretch of forest below, while going down to the valleys, you will find huge rocks lined up side by side. The howls of wolves fill the mountains, the chatter of monkeys echoes through the valleys, stags call plaintively to their does, and the voices of cicadas sound shrilly. Here spring flowers bloom in summer, while trees bear autumn fruit in winter. Occasionally one sees a woodcutter gathering firewood, and my rare visitors are only friends of old. Mount Shang in China where the four white-haired recluses retired from the world and the deep recesses in the mountains where the Seven Worthies of the Bamboo Grove secluded themselves must have been like this place.

 

As you climb the peak, it looks as if kelp were growing there, but instead you find only an expanse of bracken. Going down to the valleys, you think surely it must be laver growing there, but it is only a dense growth of parsley.

 

Though I had long since ceased to think about my home, this laver brings back trivial nostalgic memories, making me feel sad. It is the same kind of laver I saw long ago on the shore at Kataumi, Ichikawa and Kominato. I feel an unwarranted resentment that the color, shape and taste of this laver should remain unchanged while my parents have passed away, and I cannot restrain my tears.

 

Enough of this. O-ama has asked me to inscribe the Gohonzon for her, but I am troubled by her request. The reason is as follows. This Gohonzon was never mentioned in the writings of the many Buddhist scholars who traveled from India to China or in those of the priests who journeyed from China to India. All the objects of worship ever enshrined in the temples throughout India are described without exception in the Daito Saiiki Ki, the Jion Den, and the Dento Roku, [and this Gohonzon is not among them]. Nor have I found it mentioned among the objects) of worship of the various temples which were described by those sages who traveled from China to Japan or by those wise men who went from Japan to China. Since all the records of the first temples in Japan such as Gango-ji, Shitenno-ji and other temples as well as many histories, beginning with the Nihon Shoki name them without omission, the objects of worship in these temples are clearly known, but this Gohonzon has never been listed among them.

 

People may say in doubt: "It was probably not expounded in the sutras or treatises. That is why the many wise men have neither painted nor carved images of it." I say that, because the sutras lie before their eyes, those who so doubt should examine whether or not it is revealed in the sutras. It is wrong to denounce this object of worship merely because it was never painted or carved in previous ages.

 

For example, Shakyamuni Buddha once ascended to the Trayastrimsha Heaven to fulfill his obligations to his [deceased] mother. But no one in the entire world, except for the Venerable Maudgalyayana, was aware of it, because of the Buddha’s supernatural powers. Thus even though Buddhism may exist before their eyes, people will not realize it if they lack the proper capacity, nor will it spread unless the time is right. This is in accordance with the natural law, just as the tides of the ocean ebb and flow and the moon in the sky wanes and waxes according to the time.

 

Lord Shakyamuni treasured this Gohonzon in mind since the remote past of gohyaku-jintengo, but even after he appeared in this world, he did not expound it for more than forty years following his first preaching. Even in the Lotus Sutra he did not allude to it in the earlier chapters of the theoretical teaching. Only in the Hoto chapter did he begin to suggest it. He revealed it in the Juryo chapter, and concluded his explanation in the Jinriki and Zokurui chapters.

 

Bodhisattvas such as Monjushiri living in the Golden World, Miroku in the palace of the Tushita Heaven, Kannon on Mount Potalaka and Yakuo, who had served the Buddha Nichigatsu Jomyotoku, all vied with one another in asking [the Buddha’s permission to propagate faith in the Gohonzon in the Latter Day of the Law], but the Buddha refused. Those bodhisattvas were well known as men of excellent wisdom and profound learning, but since they had only recently begun to hear the Lotus Sutra, their understanding was still limited. Thus they would not be able to endure great difficulties in the Latter Day.

 

Then the Buddha declared, "There are my true disciples whom I have hidden at the bottom of the earth since gohyaku-jintengo. I will entrust it to them." So saying, the Buddha summoned those bodhisattvas led by Jogyo in the Yujutsu chapter and entrusted them with the five characters of Myoho-renge-kyo, the heart of the essential teaching of the sutra, [in the Jinriki chapter].

 

Then the Buddha stated: "You must not propagate it in the first millennium of the Former Day of the Law or in the second millennium of the Middle Day following my death. In the beginning of the Latter Day of the Law, slanderous priests will fill the entire world, so that all heavenly gods will be enraged and comets will appear in the sky and the earth will shake like the movement of huge waves. Innumerable disasters and calamities such as drought, fires, floods, gales, epidemics, famine and war will all occur at once. The people throughout the world will don armor and take up bows and staves, and since none of the Buddhas, bodhisattvas or benevolent deities will be able to help them, they will all die and fall like rain into the hell of incessant suffering. At this very time, kings can save their countries and the people will escape calamities if they embrace and believe in this great mandala of the five characters, and in their next life they will not fall into the great fires of hell."

 

Now I, Nichiren, am not Bodhisattva Jogyo, but perhaps by his design I have already attained a general understanding of this teaching, and I have been expounding it for these more than twenty years. When one resolves to propagate it, he will meet difficulties, as the sutra states: "Since hatred and jealousy [toward this sutra] abound even during the lifetime of the Buddha, how much worse will it be in the world after his passing?" and, "The people will be full of hostility, and it will be extremely difficult to believe." Of the three types of powerful enemies predicted in the sutra, the first indicates the sovereign, district and village stewards and lords of manors as well as the ordinary populace. Believing the charges leveled by the second and third types of enemies, who are priests, they will vilify or slander the votary of the Lotus Sutra, or attack him with swords and staves.

 

Tojo Village in Awa Province, though it is a remote place may well be called the center of Japan because the Sun Goddess resides there. In ancient times she lived in Ise Province. Later on, the emperor came to take deep faith in Bodhisattva Hachiman and in Kamo Shrine and neglected the Sun Goddess, so that she became enraged. At that time, Minamoto no Yoritomo wrote a pledge and ordered Aoka no Kodayu to enshrine her in the outer shrine of Ise. Probably because Yoritomo27 thus satisfied the goddess’s desire, he became the shogun and ruled the whole of Japan. He then decided on Tojo District as the residence of the Sun Goddess, and so she no longer lives in Ise Province but in Tojo District in Awa Province. This is similar to Bodhisattva Hachiman who, in ancient times, resided at Dazaifu in Chikuzen Province but later dwelt at Otokoyama in Yamashiro Province and now lives at Tsurugaoka in Kamakura in Sagami Province.

 

Nichiren began to propagate this true teaching in Tojo District in Awa Province in Japan, out of all places in the entire world. Accordingly, the Tojo steward became my enemy, but his clan has now been half destroyed.

O-ama Gozen is insincere and foolish. She was also irresolute, believing at one time, while renouncing her belief at another. When Nichiren incurred the displeasure of the government authorities, she quickly discarded the Lotus Sutra. This is why, even before, I told her the Lotus Sutra is "the most difficult to believe and the most difficult to understand," whenever we met.

 

If I give her the Gohonzon because I am indebted to her, then the Ten Goddesses will certainly think I am a very partial priest. On the other hand, if I follow the sutra and do not give her a Gohonzon because of her lack of faith, I will not be partial, but she may well harbor a grudge against me because she does not realize her fault. I have explained the reasons for my refusal in detail in a letter to Suke no Ajari. Please send for the letter and show it to her.

 

You are of the same family as O-ama Gozen, but you have demonstrated the sincerity of your faith. Because you have often sent offerings to me, both to Sado and here to Minobu, and because your resolve does not seem to wane, I have inscribed a Gohonzon for you. But I still worry whether you will maintain your faith to the end and feel as if I were treading on thin ice or facing a drawn sword. I will write to you again in more detail.

 

When I incurred the displeasure of the government, even in Kamakura 999 out of 1,000 discarded their faith, but since popular feeling toward me has now softened, some of them seem to regret. I do not class O-ama Gozen with those people and I feel deeply sorry for her, but I can no more bestow the Gohonzon upon someone who goes against the Lotus Sutra than flesh can replace bone. Please explain to her thoroughly why I cannot grant her request.

 

With my deep respect,

 

Nichiren

The sixteenth day of the second month.

 

 

Reply to Sairen-bo
 
Take great care when you come to me after dark. I will explain to you in detail the teachings regarding the benefits to be gained by the recipient of the ordination to the highest stage of Buddhist practice.
 

I have carefully noted the contents of your letter. I have also received safely the various articles that came from the capital. When I was living in Kamakura, such articles were a daily sight, but since having been exiled to this island, I have yet to encounter them. To come upon articles such as these on this tiny faraway island is truly a most welcome event.
 

In your letter you mention that you became a disciple of mine and pledged to follow me at the beginning of the second month, and that from now on, though you may not measure up to other persons, you would be most pleased and honored if I would continue to count you among my disciples.
 

The sutra says: "They were constantly reborn with their teachers in various Buddha lands. And it also says: "If one stays close to the teachers of the Law, he will speedily gain the bodhisattva way. By following and learning from these teachers, he will see Buddhas as numerous as Ganges sands."
 

A commentary states: "Originally one followed this Buddha and for the first time conceived the desire to seek the way. And by following this Buddha again, one will reach the stage where there is no retrogression." Another commentary states: "In the beginning one followed this Buddha or bodhisattva and formed a bond with him, and so it will be through this Buddha or bodhisattva that one will realize one’s goal."
 

When I consider these passages of the sutra and the commentaries, I wonder if you and I have not been pledged to each other as teacher and disciple from countless kalpas in the past. The fact that you and I have been born in this defiled age of the Latter Day of the Law, in the country of Japan in the southern continent of Jambudvipa, that with the utmost reverence we chant with our mouths Nam-myoho-renge-kyo, the ultimate reason for which all Buddhas appear in the world, that we have faith in it in our hearts, embrace it with our bodies and delight in it with our hands--all of this has come about, has it not, entirely as a result of some old bond of karma from the past?
 

When I look at the situation in Japan, I find that the Devil of the Sixth Heaven has entered into the bodies of people of wisdom, transforming correct teachers into heretical teachers, and good teachers into bad teachers. This is what the sutra means when it says, "Evil demons will take possession of others."
 

Although I, Nichiren, am not a man of wisdom, the Devil 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 stupid priests such as Ryokan, and causes them to hate me.
 

Be that as it may, one should understand that at present, when it comes to teachers, there is a difference between correct teachers and heretical teachers, between good teachers and bad teachers. One should shun those who are heretical or evil, and associate with those who are correct and good. Even if their virtue is known throughout the four seas and their wisdom is as bright as the sun and moon, one should recognize that teachers who slander the Lotus Sutra are evil teachers and heretical teachers, and refrain from drawing near them. A certain sutra warns us on this point: "If there are slanderers of the Law, one should not dwell with them. If one draws near them and dwells with them, one will be bound for the Avichi hell."
 

No matter how honest and upright you may be, or how you may strive to be known as a worthy person in the secular or the religious world, if you associate with evil persons, then as a natural result you will find that, in two or three instances out of ten, you are following their teachings, and in the end you, too, will become an evil person. Thus the commentary says: "Though one may not be evil to begin with, if he associates with and is friendly with evil persons, he himself is bound in time to become an evil person, and his evil reputation will spread throughout the world."
 

In the end, what we mean by heretical and evil teachers are those priests in the world today who slander the Lotus Sutra. The Nirvana Sutra says: "Bodhisattvas, have no fear of mad elephants. What you should fear are evil friends! Even if you are killed by a mad elephant, you will not fall into the three evil paths. But if you are killed by an evil friend, you are certain to fall into them." And the Lotus Sutra says: "In that evil age there will be monks with perverse wisdom and hearts that are fawning and crooked..."
 

As I have pointed out so many times in the past, when teachers such as Shan-wu-wei, Chin-kang-chih, Bodhidharma, Huik-k’o, Shan-tao, Honen, Kobo of To-ji, Chisho of Onjo-ji, Jikaku of Mount Hiei or Ryokan of Kanto read the golden words, "I ... honestly discarding expedient means, [will preach only the unsurpassed way,]" they take them to mean, "honestly discarding the true teachings, I will preach only the expedient teachings." When they read the passage that says, "Among the sutras, it [the Lotus Sutra] holds the highest place," they take it to mean, "Among the sutras, it holds the lowest place." And when they read, "[Among those sutras] the Lotus is the foremost," they take it to mean, "The Lotus holds second place," or "holds third place." That is why I describe these various priests as heretical and evil teachers.
 

Those that I call correct and good teachers are persons who take Shakyamuni Buddha’s golden words to mean just what they say, namely, that the other sutras represent expedient means and the Lotus Sutra represents the truth.
 

In this connection, you should consult the Nyuhokkai chapter, the seventy-seventh volume of the Kegon Sutra. And the Lotus Sutra states: "A good friend is the great cause and condition by which one is guided and led, and that enables one to see the Buddha and to conceive the desire for supreme perfect enlightenment."
 

As the Buddha tells us, we should regard as correct teachers and good teachers those who honestly discard the doctrines of the four flavors and three teachings, the Hinayana and provisional Mahayana sutras that were expounded as expedient means, as well as the Nembutsu, Shingon, Zen and Ritsu sects and the sutras upon which they rely, and expound Myoho-renge-kyo, "the one great reason for which the Buddhas appear in the world."
 

As for myself, I, Nichiren, having been born in Japan in the first five hundred years of the Latter Day of the Law, have encountered the three powerful enemies and met with various types of calamity and trouble, just as the Buddha predicted would happen. But, without any thought for my person or my life, I chant Nam-myoho-renge-kyo. I ask you to consider with the utmost care whether I deserve to be called a correct teacher or a heretical teacher.
 

Each of the proponents of the various sects mentioned above declares that he above all others has grasped the meaning of the Lotus Sutra and is practicing the Lotus Sutra. But none of them have been exiled to the province of Izu as I was in the Kocho era, or exiled to the island of Sado as I was in the Bun’ei era, or been led to the place of decapitation at Tatsunokuchi or faced the countless other difficulties that I have. If the sutra passages [that predict such difficulties] are true, then you should realize that I am the correct teacher, the good teacher, and that the scholars of the other sects are all heretical teachers and evil teachers.
 

In addition to these, there are a great many other passages in the sutras and treatises that make clear the distinction between these two types of teachers, the good and the bad. But I am sure you are already familiar with them, so I will not go into them here.
 

How wondrous, that in your letter you say that from now on you will reject the heretical teachers of our time and will rely entirely upon me as the correct teacher! When Shakyamuni Buddha, our original teacher, appeared in the world in order to expound the Lotus Sutra, like shadows and echoes the Buddhas and bodhisattvas of the other worlds came forth and assisted him in his efforts to spread the teachings. And now it seems that they have appeared here in Japan as envoys of Shakyamuni, Taho and the other Buddhas of the ten directions to help me in my efforts to spread the teachings!
 

The sutra says: "I will send persons conjured up by magic to other lands to gather together assemblies to listen to the Law. And I will also send [monks, nuns, laymen and laywomen conjured up by magic to listen to the preaching of the Law. These persons conjured up by magic will listen to the Law, believe and accept it,] and abide by it without violation." The "monks" who are spoken of in this passage refer to you. Therefore, when the sutra speaks of persons who "listen to the Law, believe and accept it, and abide by it without violation," clearly this is something that you yourself are living. How can there be any doubt of it?
 

Although the sutra speaks of those who are "constantly reborn with their teachers in various Buddha lands," there are persons like the three groups of voice-hearers who, after receiving the seeds of Buddhahood, reject the Mahayana, select the Hinayana and sink into the five paths or the six paths for a succession of rebirths, but when the time to achieve Buddhahood arrives, they are able to obtain emancipation, one after another. How gratifying, to think that you have now cast aside the heretical doctrines and heretical teachers of the Nembutsu, Shingon and other sects, and become a disciple of Nichiren!
 

In any case, like me, you should condemn the slander of the Law committed by the followers of the other sects and cause them to reject the heretical and embrace the correct. Then, when you arrive in the Land of Eternally Tranquil Light where the three types of Buddhas are seated, and appear before the Buddhas Shakyamuni and Taho, you will ask, "Were Nichiren and I bound by a promise to be teacher and disciple from the beginningless past, or were we not? Was I sent as an envoy of Shakyamuni Buddha to assist him in his efforts to spread the teachings?" And when the Buddhas reply, "Just so!" then you, too, will understand in your own mind why these things happened. Therefore you must by all means be diligent! You must be diligent!
 

As a matter of course, I began giving you instruction in the important doctrines around the second month. And as a result, on the eighth day of the fourth month, late at night in the Hour of the Tiger (around 4:00 A.M.), I performed for you the ceremony for ordination in the precept of the perfect teaching of the Mystic Law.
 

How could a person who has undergone this ordination fail to become a Buddha of perfect enlightenment in his present existence? And if in this life you have attained the level of perfect enlightenment, then in your next life, how could you have any reason to regress to the stage of near-perfect enlightenment and other lower stages of practice? In view of our promise from the beginningless past and the principle that one will be constantly reborn with one’s teacher, if I, Nichiren, attain Buddhahood in my present lifetime, then how could it be possible for you to become separated from me and fall into the evil realms of existence?
 

The prophecies of the Buddha recorded in the scripture, when viewed in the light of the Buddha’s true intentions, never contain the slightest falsehood with regard to either secular or religious matters. Now, in the Lotus Sutra it is stated: "After I have passed into extinction, one should accept and uphold this sutra. Such a person assuredly and without doubt will attain the Buddha way." And it also says, "This way one will quickly attain the unsurpassed Buddha way." If these passages of prophecy should be meaningless and if the prediction that we will attain Buddhahood should be a lie, then the tongues of all the Buddhas will break apart, the tower of Taho Buddha will crumble and fall, the place upon which the two Buddhas [Shakyamuni and Taho] are seated side by side will be changed into a bed of burning iron in the hell of incessant suffering, and the three lands of Transition, Actual Reward and Eternally Tranquil Light will be transformed into the three evil realms of hell, hungry spirits and animals. But how could such a thing be possible?
 
 
Ah, how certain is the outcome! How certain is the outcome! If we continue to think in this way, then, though we may be exiles, we have cause to be joyful in both body and mind!
 

So day and night I ponder the important doctrines, and hour by hour, moment by moment, I savor the principle that allows us to attain Buddhahood. And because I pass the time in this fashion, though months and years go by, it does not seem long at all, and the hours that have elapsed do not seem like many. It is similar to the case described in the sutra, when the two Buddhas Shakyamuni and Taho, seated side by side in the Treasure Tower, nodded in approval over the wonderful principles of the Lotus Sutra and although fifty small kalpas had elapsed, because of the supernatural powers of the Buddha, it seemed to the great crowd assembled there like no more than half a day.

 
Among all the persons since the beginning of our present kalpa who have incurred the displeasure of their parents or their rulers and have been exiled to distant islands, there can be none who overflow with joy as we do. Therefore, wherever we dwell and practice the single vehicle, that place will be the capital of Eternally Tranquil Light. And, without having to advance a step, those who are our disciples and lay supporters can view Eagle Peak in India and day and night will go to and from the Land of Eternally Tranquil Light that has existed for all time. How inexpressibly joyful to think of it!
 

So delightful is the thought that I want now to make a promise to you. If you should be released quickly from exile and return to the capital, although the lord of Kamakura23 may continue to refuse pardon to Nichiren, I will call upon the heavenly deities, and when I have returned to Kamakura, I will write to you in Kyoto. And if I should be pardoned first and return to Kamakura, I will call upon the heavenly gods to make certain that you are able to return to your hometown, the ancient capital.
 

With my deep respect,
 
Nichiren

The thirteenth day of the fourth month
 

 

 

 

 

 

Our compassionate father Shakyamuni Buddha, the Greatly Enlightened World-Honored One, made his appearance in central India at the time when the human life span measured a hundred years, and for the sake of all living beings set forth the sacred teachings of his lifetime. The persons living at the same time as Shakyamuni Buddha had already formed profound karmic ties with him in the past, and hence they were able to attain the Way. But Shakyamuni was much concerned about how to save those who would live after his passing, and so he put his eighty thousand sacred teachings into written form. Among the sacred teachings of his lifetime, he entrusted the Hinayana sutras to the Venerable Mahakashyapa, and the Mahayana sutras, as well as the Lotus and Nirvana sutras, to Bodhisattva Monjushiri.

 

But the five characters of Myoho-renge-kyo, the heart of the eighty thousand sacred teachings and the very eye of the Lotus Sutra, he did not entrust to Mahakashyapa or Ananda, nor would he transfer them to the great bodhisattvas such as Monju, Fugen, Kannon, Miroku, Jizo or Nagarjuna. These great bodhisattvas hoped that he would do so, and requested it of him, but the Buddha would not consent. Instead he summoned the venerable figure Bodhisattva Jogyo forth from the depths of the earth, and in the presence of the Buddha Taho and the other Buddhas of the ten directions, the Tathagata Shakyamuni, seated in the tower adorned with seven kinds of precious gems, entrusted the five characters of Myoho-renge-kyo to Bodhisattva Jogyo.

 

The reason for this was as follows. All the beings who live after the Buddha's passing are children of the Buddha, and he thinks of them all equally with compassion. But, just as it is customary for a physician to prescribe medicine according to the particular ailment he is treating, so for the first five hundred years after his passing, the Buddha commanded that Mahakashyapa, Ananda and other disciples should give to all living beings the medicine of the Hinayana sutras. For the following five-hundred-year period, he decreed that Bodhisattva Monjushiri, Bodhisattva Miroku, Bodhisattva Nagarjuna and Bodhisattva Vasubandhu should bestow upon all living beings the medicine of the Kegon, Dainichi, Hannya and other Mahayana sutras. And for the time of the Middle Day of the Law, a thousand years after his passing, he decreed that Bodhisattva Yakuo, Bodhisattva Kanzeon and others should bestow upon all living beings the medicine of the remaining teachings, with the exception of Myoho-renge-kyo, the daimoku of the Lotus Sutra.

 

With the coming the Latter Day of the Law, however, with regard to these Hinayana sutras, Mahayana sutras and the Lotus Sutra - which were entrusted respectively to Mahakashyapa, Ananda and others, to the bodhisattva Monju, Miroku and others, and to Yakuo, Kannon and others - though the words of these sutras still remain, they will no longer serve as medicine for the illnesses of living beings. The illnesses will be too grave, and these medicines too ineffectual. At that time, Bodhisattva Jogyo will make his appearance in the world and bestow upon all living beings of Jambudvipa the five characters of Myoho-renge-kyo.

 

At that time, the people will all look upon this bodhisattva as an enemy. They will be like so many monkeys faced with a dog, or like demons eyeing human beings with spite. [They will treat him] like Bodhisattva Fukyo in times past, who was not only cursed and hated by all people but was attacked with sticks and staves, rocks and tiles, or like the monk Kakutoku, who was nearly put to death.

 

At that time, Mahakashyapa and Ananda will hide themselves on Eagle Peak or disappear into the Ganges River. Miroku and Monju will withdraw to the inner court of the Tushita Heaven or retire to the Fragrant Mountain, and Bodhisattva Kanzeon will return to the western region and Bodhisattva Fugen to the eastern region. Though there will be those who practice the various sutras, no one will guard and protect such people, and therefore they will be unable to bring benefit to the people. Though there will be persons who chant the names of the various Buddhas, the heavenly gods will not lend them protection. They will be as helpless as calves separated from their mothers or pheasants sighted by hawks.

 

And at that time the great demons from the worlds of the ten directions will come crowding into the continent of Jambudvipa and will take possession of the four categories of Buddhists, causing them to inflict injury on their parents or to do away with their own brothers and sisters. In particular, these demons will enter into the hearts of those monks and nuns throughout the nation who appear to be wise or who seem to be diligent in observing the precepts, and through them will practice deception upon the ruler of the nation and his ministers.

 

At that time, if there should be someone who, receiving the protection of Bodhisattva Jogyo, bestows only the daimoku of the Lotus Sutra, the five characters of Nam-myoho-renge-kyo, upon all persons, then those four categories of Buddhists as well as the other prominent monks will hate him as though he were their parents' enemy or a foe from some previous existence, or will regard him with loathing as though he were a sworn enemy of the imperial house or someone bent on revenge.

 

At that time, great changes will take place in the heavens. There will be eclipses of the sun and moon, great comets will streak across the sky, and the earth will quiver and shake as though it were a waterwheel. Following this will come the disaster of rebellion within one's own domain, in which the ruler of the nation, his brothers, and the other great men of the nation will be attacked and killed. And then will come the disaster of invasion from abroad, when the land will be attacked by a neighboring nation, and the people will be taken prisoner or commit suicide, and everyone within the country, whether high or low, will encounter great tribulation.

 

All of this will come about solely because the person who is propagating the daimoku of the Lotus Sutra under the protection of Bodhisattva Jogyo is abused, struck, exiled and threatened with execution. For we read in the sutra that Bonten, Taishaku, the gods of the sun and moon and the Four Heavenly Kings inscribed an oath in the presence of the Buddha at the assembly where the Lotus Sutra was being preached, vowing that if anyone should show enmity toward the votary of the Lotus Sutra, they would chastise that person with greater vehemence than if he were the sworn enemy of their own father and mother.

 

Now I, Nichiren, have been born in the country of Japan. When I hold up the bright mirror of the Lotus Sutra and the other sutras to the faces of the persons living in this country, I see that matters do not differ in the slightest from what the sutras predict. Just as the Buddha foretold, great changes are taking place in the heavens and prodigies are appearing on earth.

 

For some time now I have known that this nation is destined for destruction. I knew that, if I reported this to the ruler, and if it were still possible that the nation might be preserved in peace and safety, then he would surely ask me to clarify [the meaning of my words]; but if the nation were indeed doomed, then the ruler would not heed my advice. And if he did not heed my advice, then I knew that I would most likely be condemned to exile or execution. Yet the Buddha has warned us: "If, while understanding this matter, you still hesitate to risk your life and therefore do not declare it to the people, then you are not only my enemy but the deadly enemy of all living beings and are bound to fall into the great citadel of the Avichi Hell."

 

At this point I became troubled as to how to proceed. If I spoke out with regard to this matter, there was no telling what might become of me. My own safety was of little concern, but suppose that my parents, brothers and perhaps even one other person out of a thousand or ten thousand should follow me. They, too, would surely be hated by both the ruler and the common people. And if they were so hated, then, not having a full understanding of the Buddhist teachings, they would find it difficult to endure the attacks of others. Though they had supposed that, by practicing the Buddha's Law, they would gain peace and security, in fact they would find that, because they had embraced this teaching, they were beset by great hardships. In that case they would then slander this Law as a distorted teaching and therefore fall into the evil paths. How pitiful that would be!

 

But if, on the other hand, I failed to speak out on this matter, then not only would I be going against the vow I made to the Buddha, but I would become the deadly enemy of all living beings and be condemned without fail to the Avichi Hell. Thus, though I had debated which course of action to take, I made up my mind to speak out.

 

I felt that once I had begun to speak out, it would not do to falter or desist along the way, and so I spoke out with ever-increasing vigor. Then, just as the Buddha's words in the sutra had predicted, the ruler grew hostile and the common people began to attack me. And because they treated me with enmity, heaven grew enraged, the sun and moon displayed great changes in their behavior, and huge comets appeared. The earth shook as though it would turn over, internecine strife broke out within the nation, and a foreign country attacked from without. All happened just as the Buddha had predicted, and there was no longer any doubt the I, Nichiren, am the votary of the Lotus Sutra.

 

Last year when I left Kamakura and took refuge here, I had intended to stop and speak with you and the others, since it was on my way, but in the end I failed to do so. In addition, I have failed to reply to your earlier communication, though I certainly had no particular intention of neglect. How could I ever feel distantly toward any of you? Even in the case of the Nembutsu priests, the Zen people and the Shingon teachers, as well as the ruler of the nation and other men of authority, all of whom bear me such hatred - I admonish them because I want to help them, and their hatred for me makes me pity them more than ever. How could I, then, think lightly of those who, even for a day, have acted as allies and extended me their sympathy?

 

Actually I am relieved when persons who have wives and children to worry about keep their distance from me out of fear of the world's reaction. I have no power to save those who ally themselves with me, and in addition they may risk having what small estates they possess taken away from them. It pains me to think how this must distress their wives and children and their followers, who have no real understanding of the situation.

 

In the second month of last year I was granted pardon, and on the thirteenth day of the third month I left the province of Sado, arriving in Kamakura on the twenty-sixth day of the same month. On the eighth day of the fourth month, when I met with Hei no Saemon, he questioned me about various matters, and in the course of the discussion asked when the Mongols would launch their invasion.

 

"They will come this year," I replied. "And in regard to this matter, except for me, there is no one who can save this country of Japan! If you want to save the nation, then you should cut off the heads of all the Nembutsu, Zen and Ritsu priests in Japan and expose them to view on Yuinohama beach. But I suppose it is too late for that now.

 

"Everyone thinks that I am simply intent upon speaking ill of the Nembutsu teachers and the Zen and Ritsu priests. But these people are of little consequence. It is the Shingon sect with its evil doctrines that is putting a terrible curse upon this fair country of Japan! The Great Teachers Kobo and Jikaku were misled by these teachings and have brought this country to the brink of ruin. Though a country may be destined to be destroyed in two or three years anyway, if one has the Shingon priests offer up prayers for its safety, then it will be attacked before a year or even half a year is out!" These are the things I told him.

 

Being so fiercely hated merely for trying to give advice that would save others, I suppose that, when I was pardoned from exile, I should have left Sado and hidden myself somewhere far off in the midst of the mountains or by the distant seashore. But instead I went to Kamakura, because I hoped to explain the situation one last time to Hei no Saimon and thereby save those people who might manage to survive an attack on Japan. After offering my admonition, I knew I should not remain any longer in Kamakura and so I set off, letting my feet carry me where they wished. And since you were on the way, I thought how much I would like to see all of you once more, even though it might be an imposition. But though the thought came to me a thousand times, I found my heart torn by conflicting considerations, and in the end I passed you by.

 

The reason is this. The province of Suruga is the domain of the lord of Sagami, and the Fuji area in particular is full of those related to the widows of high-ranking officials. These people bear me great rancor because they look upon me as an enemy of the late lay priests of Saimyo-ji and Gokuraku-ji. I was afraid that, if they heard I had visited you, it would bring grief to you all. Even up until now, I have feared causing trouble for you and so did not reply to your earlier communication. I have repeatedly warned the priests not under any circumstances to go anywhere near the area of Kajima in Fuji, and yet even so, I am apprehensive about what may happen.

 

As to this matter of the Shingon sect, I suppose you may have doubts. No matter how I explain it in terms of doctrine, you may find it hard to follow me. However, you should understand from the facts before your very eyes!

 

The Retired Emperor of Oki was the eighty-second sovereign. He reigned more than two thousand years after the time of Emperor Jimmu; he was the Sun Goddess manifested in human form. Who would venture to oppose such a ruler?

 

Moreover, from the time of Emperor Kimmei to that of the Retired Emperor of Oki, the various great doctrines and secret doctrines of Buddhism, introduced from China, Paekche, Silla and Koguryo, were revered and preserved at Mount Hiei, To-ji, Onjo-ji, the seven major temples of Nara, and elsewhere throughout Japan. All this was done to protect the nation and to guard the safety of its ruler.

 

The Retired Emperor of Oki, vexed that power had been seized by Kamakura, enlisted the aid of the high-ranking priests of Mount Hiei, To-ji and other temples, and set them to performing rituals for the demise of Yoshitoki. This continued not for just a year or two, but for years on end, the priests praying and casting their spells. Yet the Gon no Tayu never so much as dreamed of what was happening, and did not for his part have a single prayer ritual conducted. Perhaps he thought that, even if such a ritual were to be performed, it would prove ineffective. In any event, the Son of Heaven was defeated in battle and exiled to the island province of Oki.

 

One who becomes the sovereign of Japan embodies the living spirit of the Sun Goddess; he becomes ruler by virtue of the power of the ten good precepts he has observed in previous existences. How then could anyone among the common people of the country possibly overthrow him? To illustrate, even if a father should be at fault, it would be like a son who is blameless hating a father who is culpable. Even though the father might be guilty of some grave error, would Heaven ever permit the son to punish him?

 

Then, what grave error caused the Retired Emperor of Oki to meet with this shame? It came about solely because he allied himself with the Shingon priests of Japan, who are the deadly enemies of the Lotus Sutra!

 

All the Shingon priests go through a secret ritual called kanjo, in which pictures of Shakyamuni Buddha and others are painted on an eight-petaled lotus and the participant treads on them with his feet. And because those who took part in this bizarre ritual were treated with reverence by the Retired Emperor of Oki as the supervisors of various temples, power passed into the hands of his common subjects and he met with disgrace in this life.

 

Now this great evil doctrine of Shingon has spread to the region of Kamakura, deceiving the members of the ruling clan and threatening to bring about the destruction of Japan. This is a matter of the gravest import, and I have not discussed it even with my disciples. Instead I have dissembled, pretending ignorance and filling their ears only with attacks upon Nembutsu and Zen. But since my own admonitions continue to go unheeded, without begrudging my life, I will in addition tell my disciples what the true situation is.

 

When I do so, they will be even more perplexed than ever. [They will say that] no matter how admirable or worthy of respect Nichiren may be, he can scarcely surpass Jikaku and Kobo. I fear I will never succeed in banishing all their doubts. How can I dispel them?

 

When all others may hate me, the fact that you have placed even a bit of trust in me and, moreover, have come all the way here to visit me, cannot be ascribed to the karma of your present life alone. Surely we must share some bond from a previous existence!

 

I am much distressed to hear that your illness has become so serious. However, swords exit to cut down enemies, and medicine exists to cure sickness. King Ajatashatru murdered his father and made himself an enemy of the Buddha. But after foul sores broke out on his body, he converted to the Buddha's teachings and embraced the Lotus Sutra, whereupon his sores healed and he prolonged his life by forty years.

 

Moreover, the Lotus Sutra states that it is "beneficial medicine for the illnesses of all the people of Jambudvipa." The people of this world of ours, the continent of Jambudvipa, are suffering from illness, but the Lotus Sutra will be their medicine. Now in your case, the three requirements are already present, so how could you fail to recover? But if you cherish doubts, then it is beyond my power to help you. Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.

 

Please have Kakujo-bo and Hoki-bo read this to you from time to time and listen well, listen well!

 

Nichiren

 

The twelfth day of the seventh month

 

Reply sent to His Lordship Takahashi Rokuro Hyoe Nyudo

 

 

 

Reply to the Followers

 

Your messenger, who left on the nineteenth day of the third month, arrived here with your letter at the Hour of the Dog (around 8:00 P.M.) on the twenty-first. Now Nichiren’s lifelong prayer and desire will be achieved in an instant. And this fits the Buddha’s prediction regarding the fifth five hundred years, just as one half of a tally matches the other. In the end, if the slanderous proponents of the Shingon, Zen and other sects are summoned and brought together to confront me, and right and wrong are decided, the people of Japan will all become my disciples and followers. Of my disciples, the priests will become teachers to the emperors and retired emperors, while the lay believers will be ranked as the ministers of the left and right. And moreover, everyone in the entire land of Jambudvipa will come to revere this teaching. What happiness! What happiness!

 

Nichiren

 

The twenty-first day of the third month in the first year of Koan (1278)

 

Reply to the Followers

 

 

Reply to the Mother of Lord Ueno
 

I have received the offerings that you sent for the forty-ninth day ceremony marking the passing of your son, the late Nanjo Shichiro Goro. As noted on the list, they consist of two strings of coins, one horseload of polished rice, one horseload of yams, pounded bean curd, konnyaku, one basket of persimmons, fifty citrons and other items. For the sake of your son’s repose, I have recited the entire Lotus Sutra once and the Jigage several times, and chanted the daimoku a hundred thousand times.

 

The sutra known as the Lotus Sutra is a scripture that has no match among all the sacred teachings of the Buddha’s lifetime. And, as indicated by its words "between Buddhas" it can only be understood between one Buddha and another. Those at the stage of near-perfect enlightenment or below, on down to ordinary mortals, cannot fathom it. This is why Bodhisattva Nagarjuna stated in his Daichido ron that persons below the level of Buddha should simply have faith, and in that way they can attain Buddhahood.

 

In the Hosshi chapter in the fourth volume of the Lotus Sutra, the Buddha states: "Yakuo, now I say to you, I have preached various sutras, and among those sutras the Lotus is the foremost!" In the fifth volume it says: "Monjushiri, this Lotus Sutra is the secret storehouse of the Buddhas, the Thus Come Ones."

 

Among the sutras, it holds the highest place. In the seventh volume we read: "...so this Lotus Sutra is likewise. Among all the sutras, it holds the highest place." And we also read: "This sutra shines the brightest ... it is the most honored."

 

These passages of scripture do not represent some doctrine that I have put forward on my own. They are the truthful words of the Buddha, and hence it is impossible that they could be in error.

 

If someone born to a commoner family should claim that he stands equal to a samurai, he would surely be faulted. And how much more so if he should claim that he is equal to the ruler of the nation, or even superior to the ruler! Not only would he himself be punished, but his father and mother and his wife and children would be made to suffer as well. It is like the case of a great fire that burns down houses, or of a great tree that, in falling, brings down the little trees around it as well.

 

It is the same with the Buddhist teachings. People who rely on the various sutras expounded in the Kegon, Agon, Hodo and Hannya periods, such as the Dainichi or the Amida Sutra, regard the one they believe in as best, without distinguishing the relative worth of the sutras. Thus they say, "Our Amida Sutra is equal to the Lotus Sutra," or "It is superior." Fellow believers, hearing their own sutra praised in this way, think it is a cause for joy. On the contrary, however, they are committing a serious offense, and the teachers of such doctrines, their disciples and their lay followers will fall as swiftly as flying arrows into the evil paths.

 

However, those who declare that the Lotus Sutra is superior to all the other sutras are justified in doing so. In fact, they will enjoy great benefits. This is because their declaration accords with what the sutra itself says.

 

Prefacing the Lotus Sutra is a work called the Muryogi Sutra. It is like the vanguard of generals who go before the procession of a great king to quell disturbances. This Muryogi Sutra states: "In these more than forty years, I have not yet revealed the truth." These words are like the great bows that the generals carry to drive away the king’s enemies with arrows, or the swords with which they cut those enemies down. They are like a royal proclamation, sharp as a sword, directed to the members of the Kegon sect who read only the Kegon Sutra, the priests of the Ritsu sect with their Agon sutras, the Nembutsu believers with their Kammuryoju Sutra, and the Shingon teachers with their Dainichi Sutra, chastising them for failing to follow the Lotus Sutra and bringing them to submission. They are like Yoshiie attacking Sadato, or Yoritomo destroying the forces of Kiyomori. These words of the Muryogi Sutra, "In these more than forty years..." are the sword and rope of King Fudo, or the bow and arrows of King Aizen.

 

When the late Nanjo Goro made his way across the mountains of death and the river of three crossings, the soldiers who escorted him and repulsed the mountain bandits of earthly desires and the pirates of past offenses and allowed him to proceed safely to the pure land of Eagle Peak were these words of the Muryogi Sutra: "In these more than forty years, I have not yet revealed the truth."

 

The Hoben chapter in the first volume of the Lotus Sutra states: "The World-Honored One has long expounded his doctrines and now must reveal the truth." And it also says: "[I] ... honestly discarding expedient means, will preach only the unsurpassed way." In the fifth volume we read: "Only the bright jewel that is in his topknot..." "This one jewel exists only on the top of the king’s head," and "...the way that powerful ruler did when he took the bright jewel he had guarded for so long and finally gave it away."

 

The import of these passages is this. The great collection of scriptures has been brought to this country of Japan, numbering 7,399 volumes, and each one of these various scriptures is a follower and retainer of the Lotus Sutra. To illustrate, the men and women in this country of Japan number 4,994,828, but all are subjects of one man, the ruler of the country.

 

As for the significance of these various scriptures, let me give an analogy that even an uncomprehending woman can understand immediately. Suppose that one is building a great pagoda. In addition to the lumber to be used in the pagoda itself, one gathers together a large quantity of small timbers and uses them to build a scaffolding ten or twenty feet in height. After one has done this, one uses the original lumber to construct the pagoda. And when the pagoda is completed, one then removes the scaffolding and discards it, leaving the pagoda in place.

 

Now the scaffolding represents the various other sutras, and the great pagoda, the Lotus Sutra. When the Buddha preached the other sutras, he was in effect erecting a scaffolding in preparation for the preaching of the Lotus Sutra.

 

In the same manner as the sutra describes when it says, "honestly discarding expedient means," persons who put their faith in the Lotus Sutra should first cast aside and fling away the Namu Amida Butsu invocation based on the Amida and other sutras, the teachings of the Shingon sect based on the Dainichi and other sutras, and the two hundred and fifty precepts of the Ritsu sect based on the Agon sutras and other teachings, and then they should embrace the Lotus Sutra alone. When one is preparing to build a great pagoda, the scaffolding is of great importance. But once the pagoda is completed, then the scaffolding is removed and thrown away. This is the meaning of the passage about "honestly discarding expedient means."

 

Though the scaffolding is necessary to complete the pagoda, no one would ever dream of discarding the pagoda and worshipping the scaffolding. And yet the persons who seek the way in the world today spend their whole lives reciting Namu Amida Butsu only, and never once chant Nam-myoho-renge-kyo. They are like persons who discard the pagoda and worship the scaffolding. They are examples of the secular saying -- seemingly wise, but actually foolish.

 

The late Shichiro Goro did not take after other people in Japan today. Though he was still a youth, he followed in the footsteps of his sagacious father. And at an early age, having not yet turned twenty, he began chanting Nam-myoho-renge-kyo, and thus he became a Buddha. This is what the sutra means when it says, "... then not a one will fail to attain Buddhahood." I hope that if you, his loving mother, are thinking with longing about your son, you will chant Nam-myoho-renge-kyo and pray to be reborn in the same place as the late Shichiro Goro and your husband, the late Lord Nanjo.

 

Seeds of one species are after all seeds of the same species, while seeds of a different species are seeds of a different species. If all of you nurture the seeds of Myoho-renge-kyo in your hearts, then you all will be reborn in the land of Myoho-renge-kyo. When the three of you are reunited there face to face, how great your joy will be!

 

Now when we open the Lotus Sutra and read what it says, we find these words: "The Thus Come One will cover them with his robe, and they will also be protected and kept in mind by the Buddhas who are now present in other regions."

 

The meaning of this passage is that the Buddhas of the ten directions will all assemble in throngs and fill in the lands to the east, west, north and south, in the eight directions, the major world system and all the four hundred billion nayutas of lands. They will be seated side by side like the stars in the heavens or the rows of rice and hemp plants on the earth, and will guard and protect the votaries of the Lotus Sutra just as the various ministers and subjects guard and protect the heir of a great ruler.

 

To be guarded by the Four Heavenly Kings and their retainers is a great honor. But with the protection of all the numberless Four Heavenly Kings, all the stars and constellations, all the deities of the sun and moon, all the Taishakus and Bontens, one can be completely confident. Moreover, all the persons of the two vehicles, all the bodhisattvas, Bodhisattva Miroku in the inner court of the Tushita heaven, Bodhisattva Jizo on Mount Kharadiya, Bodhisattva Kanzeon on Mount Potalaka, and Bodhisattva Monjushiri on Mount Clear and Cool, each together with all their followers, will guard and protect the votaries of the Lotus Sutra, so one may indeed rest assured. And furthermore, Shakyamuni, Taho and all the other Buddhas of the ten directions will come of their own accord and watch over one through all the hours of the day and night, which is an honor beyond the power of words to express.

 

It was this splendid sutra that the late Goro put his faith in and through which he attained Buddhahood. And today, on the forty-ninth day following his passing, all the Buddhas have surely gathered about him in the pure land of Eagle Peak, seating him on their palms, stroking his head, embracing him and rejoicing, welcoming him with affection as one would welcome a moon that has just risen or blossoms that have just burst into bloom.

 

When we consider why the Buddhas of the three existences and the ten directions should so firmly protect the Lotus Sutra, we come to understand that it is only natural. For the Lotus Sutra is the father and mother of the Buddhas of the three existences and the ten directions; it is their wet nurse and their lord.

 

The creatures called frogs feed on the sound of their mother’s voice, and if they are not able to hear their mother’s voice, they will not grow. The insect called a kalakula feeds on wind, and if the wind does not blow, it will not grow. Fish must have water, and birds depend upon trees to build their nests in. In the same way, for the Buddhas, the Lotus Sutra is their source of life, their sustenance and their dwelling. As fish live in water, so the Buddhas live in this sutra. As birds dwell in trees, so the Buddhas dwell in this sutra. As the moon’s reflection lodges in the water, so the Buddhas lodge in this sutra. You should understand that in a land where this sutra does not exist, there can be no Buddhas.

 

In ancient times there lived a ruler named King Rinda who ruled over the southern continent of Jambudvipa. What was it that this king required for sustenance? He listened to the neighing of white horses, and this became his food. As long as the white horses neighed, he grew more youthful, his complexion glowed, his spirit was vigorous, his physical strength remained undiminished, and he was able to conduct the affairs of state justly. Therefore, a great many white horses were gathered and cared for in his country. In this respect, he was like the ruler of Wei, who gathered a great many cranes, or Emperor Te-tsung, who loved fireflies. The white horses would neigh only if there were white swans who were singing, and, accordingly, a number of white swans were also gathered.

 

One time for some reason all the white swans disappeared, and, as a result, the white horses no longer neighed. So the king’s sustenance came to an end, and he was like full-blown blossoms that wilt under the dew, or a round moon that becomes shrouded in clouds. When it became apparent that the king was about to expire, his consort, his heir, the great ministers and all the people throughout the kingdom turned pale, like a child who has just been separated from its mother, and wet their sleeves with tears, crying, "What shall we do? What shall we do?"

 

In that country there were many non-Buddhist followers, persons like the members of the Zen sect, the Nembutsu priests, the Shingon teachers and the Ritsu priests of our own time. In addition, there were disciples of the Buddha, persons like the members of the Hokke [Lotus] sect today. These two groups were on very bad terms, as incompatible as fire and water or as hostile toward one another as the peoples called Hu and Yaeh.

 

The ruler issued a proclamation saying, "If these non-Buddhist followers cause the horses to neigh, then I will abolish the Buddhist teachings and put my faith entirely in the non-Buddhist doctrines, honoring them as the heavenly deities do Taishaku. But if the disciples of the Buddha cause the horses to neigh, then I will cut off the heads of all the non-Buddhist followers, seize their dwellings and hand them over to the disciples of the Buddha."

 

At this the non-Buddhist followers turned pale with fear, and the disciples of the Buddha fell to lamenting. But since that alone would not resolve matters, the non-Buddhist followers took their turn first. For seven days they carried out their practices, but no white swans gathered round, and the white horses failed to neigh.

 

Then it was the turn of the Buddha’s disciples, and they were assigned the next seven days for the performance of their prayers. At that time there was a young monk named Ashvaghosha or Horse Neigh, who, relying upon the Lotus Sutra, the object of the deepest respect for all the Buddhas, for seven days offered his prayers, whereupon white swans came flying to the platform where he was praying. As soon as one of these birds would utter a cry, one of the white horses would neigh. The king, hearing the sound of the neighing, rose up from his sickbed, and all the persons who had gathered there, beginning with the ruler’s consort, turned toward Ashvaghosha and bowed to him in reverence.

 

So the white swans came, one, two, three, then ten, a hundred and a thousand, filling the kingdom. And the white horses neighed, one horse, two horses, then a hundred, a thousand white horses, all constantly neighing. When the king heard this sound, his face became that of a thirty-year-old man. His mind was as clear and bright as the sun, and his administration was upright and fair, so that the rain of amrita fell down from the heavens, the common people bowed before his commands as though before a wind, and the kingdom prospered for countless ages.

 

The Buddhas are similar to this. Taho Buddha, during the time when the Lotus Sutra does not appear, remains extinct; but in an age when this sutra is recited, he makes his appearance in the world. And the same is true of Shakyamuni Buddha and all the other Buddhas of the ten directions.

 

Since the Lotus Sutra possesses this wonderful power, how could any person who upholds this sutra be abandoned by the sun Goddess, by Great Bodhisattva Hachiman, or by Great Bodhisattva Fuji Sengen? This is truly reassuring!

 

On the other hand, if a country should oppose this sutra, then no matter how sincerely its people may offer up prayers, that country will inevitably experience the seven disasters. You may be certain that it will be overthrown and destroyed by another country, like a ship that encounters a storm in the midst of the ocean, or like grass and trees that are withered by a great drought.

 

In a similar manner, in Japan today, no matter how prayers are offered up, because the people make light of Nichiren and his followers, the votaries of the Lotus Sutra, none of their various ways of praying are effective, and instead the forces of the great kingdom of the Mongols come to attack. Already the country is on the verge of destruction. Watch carefully from now on. Matters cannot continue as they are at present. You should understand once and for all that this is entirely due to the fact that the people all harbor enmity toward the Lotus Sutra.

 

It has now been forty-nine days since your son, the late Goro, passed away. Though impermanence is the way of all things, even one who merely hears the news of a persons having passed away finds it hard to bear. How much more deeply, then, must his mother or his wife grieve! I believe I can understand something of your feelings.

 

Though children may be young in years or more mature, though they may be ugly or even physically handicapped, their parents love them nonetheless. In your case, your child was a son, and in addition, he was blessed in every way, and he had a warm heart. When your husband, the late Lord Ueno, preceded you in death, he was still in the prime of life and your grief on that occasion was no shallow matter. Had you not been pregnant with his child, I know you would have followed him through fire and water. Yet when this son was safely born, you felt that it would be unthinkable to entrust his upbringing to another so that you could put an end to your life. Thus you encouraged yourself and spent the following fourteen or fifteen years raising your children.

 

How, then, are you to endure what has happened? You must have thought that in the future you would have two sons to rely upon. And yet on the fifth day of the ninth month of this year, this younger son, like the moon hidden in the clouds, like blossoms scattered by the wind, passed from sight. As you wondered whether or not you were dreaming, lamenting at how long the dream goes on, you felt that this dream is indeed like reality, and forty-nine days had already passed. And if it is indeed real, how will you bear it? The full-blown flower remains on the tree, while the bud just about to open has withered away. The aged mother remains behind, while the young son has departed. How heartless is the transience of the world!

 

Now you must shun and abandon this heartless world, entrusting yourself to the Lotus Sutra, in which the late Goro placed his faith, and quickly reach the eternally abiding and indestructible pure land of Eagle Peak. Your son’s father is on Eagle Peak; his mother remains in the saha world. I sympathize with the feelings of the late Goro, who is in the interval between the two of you.

 

There is much more that I would like to say, but I shall end here.

 

With my deep respect,

Nichiren

 

The twenty-fourth day of the tenth month

 

Reply to the mother of Lord Ueno

 

 

 

 

I have received the horseload of polished rice and ginger that you sent me.

While he was still living a secular life, Aniruddha, the son of King Dronodana, was a descendant of the wheel-turning king who was the true ruler of India, a grandson of King Simhahanu, a nephew of King Shuddhodana, and a son to King Dronodana. He was a person of noble descent known throughout the whole land. Moreover, his house was visited by twelve thousand people each day: six thousand came to borrow from the wealth of his family, and the other six thousand came to pay back what they owed. Not only was he this wealthy, but he later became foremost in divine insight, and the Buddha prophesied in the Lotus Sutra that he would become the Buddha Universal Brightness.

If we examine what great goodness he performed in past existences, we find that a long time ago there was a hunter who supported himself by capturing beasts in the mountains. He also raised millet for food, but, since he lived in a time of famine, there was almost nothing to eat. As he was eating the single bowl of millet that was his only food, a sage, a pratyekabuddha named Rida, appeared and begged him for it, saying, "I have not eaten for seven days. Let me have your food." The hunter replied, "I have put it in a vessel defiled by a common person of the secular world, and moreover have tainted the food by starting to eat it"; but the sage said, "Just let me have it. If I do not eat now, I shall die." Though ashamed of its unworthiness, the hunter offered him the food. After eating the millet, the sage returned the bowl to the hunter, having left just one grain of millet remaining. This millet turned into a wild boar. The wild boar changed into gold and the gold was transformed into a corpse. The corpse then changed into a man made of gold. Whenever the hunter pulled off one of the golden man’s fingers and sold it, a new finger would appear in its place. Thus, for ninety-one kalpas the hunter was reborn as a wealthy man, and in his present existence he was called Aniruddha and became a disciple of the Buddha. Although it was a paltry amount of millet, because it sustained the life of a sage in a famished country, he received a wonderful reward.

The Venerable Mahakashyapa was the worthiest of all the Buddha’s disciples. In terms of lineage, he was the son of the wealthy Nyagrodha of the kingdom of Magadha. The floor of his house was covered with one thousand straw mats, each seven feet thick. Even those mats of lesser quality were each worth a thousand ryo of gold. The household assets included 999 plows, each worth a thousand ryo of gold, and sixty storehouses, each with 340 koku of gold inside. Such was the immensity of his wealth. His wife had a gold-colored body, which shed light to a distance of sixteen ri. Her beauty exceeded even that of Lady Soto’ori Hime of Japan and surpassed even that of Lady Li of China. This husband and wife conceived a desire to seek the way, and became disciples of the Buddha. In the Lotus Sutra, it was predicted that the husband would become the Buddha Light Bright. If we were to inquire into the past existences of these two people, we would find that because one had offered a bowl of wheat to a pratyekabuddha, he was later born as the Venerable Mahakashyapa. The other was a poor woman who had a sculptor of Buddhist images [a previous incarnation of Mahakashyapa] beat a gold coin of hers into gilding for a statue of the Buddha Vipashyin, and who later became this person’s wife.

Although I, Nichiren, am not a sage, I have become known as the defender of the Lotus Sutra. For this, not only have I been hated and assailed by the ruler of the country, but my disciples and even those who visit me have been reviled or struck, or have had their fiefs confiscated, or have been driven from their dwellings. Because they live under such a ruler, even people with seeking minds do not visit me. This has been the case for some time, but this year, in particular, because of epidemics and famine, very few people have come to visit.

Just as I was thinking that, even if I remained free from illness, I would surely die of starvation, the wheat that you sent arrived. It is more wonderful than gold and more precious than jewels. Rida’s millet changed into a golden man. How, then, could Tokimitsu’s wheat fail to turn into the characters of the Lotus Sutra? These characters of the Lotus Sutra will become Shakyamuni Buddha and then a pair of wings for your deceased father, flying and soaring to the pure land of Eagle Peak. On returning, they will cover your body and guide you.

With my deep respect,

Nichiren

The eighth day of the seventh month in the first year of Koan (1278)

Reply to Lord Ueno

 

 

 

Reply to Yasaburo

In your letter you say, "Although I am an ignorant layman, among the teachings I have heard from you, I was especially impressed by the passage in the second volume of the Lotus Sutra that says, 'Now this threefold world [is all my domain...]'" This passage means that this present country of Japan is the domain of Shakyamuni Buddha. Not only do the Sun Goddess, Great Bodhisattva Hachiman, Emperor Jimmu and all the other gods as well as the ruler of the nation on down to the common people all dwell within his realm, but he is a Buddha to whom we are greatly indebted on three accounts. First, he is our sovereign; second, he is our teacher; and third, he is our parent. Among all the Buddhas of the ten directions, only Shakyamuni Buddha is endowed with these three virtues. Therefore, even if all the people of the country of Japan were to serve Shakyamuni Buddha wholeheartedly just as they now do Amida Buddha, because they would be placing him side by side with another Buddha and treating him in the same manner, that would still be a grave error. For example, though someone were one's own ruler and a wise man besides, if one were to shift one's allegiance to the king of another country, and while dwelling in Japan pay honor to the King of China or Koguryo and slight the sovereign of Japan, could such a person be called one who honors the great sovereign of this country?

This is all the more true in the case of the priests of Japan, who without exception have shaved their heads and donned their robes as disciples of the Tathagata Shakyamuni. They are not the disciples of Amida Buddha. Nevertheless, priests who have no halls in their temples where Shakyamuni is enshrined or where the Lotus Sutra meditation is practiced, or who have no painted or wooden images [of Shakyamuni] nor even a copy of the Lotus Sutra, are setting aside Shakyamuni Buddha, who is endowed with all three virtues. Throughout the country, in each district, village and household, they erect more images than there are people of Amida Buddha, who possesses not a single one of these virtues, and chant the name of Amida Buddha exclusively, sixty or eighty thousand times a day. Although such acts appear to be most admirable, when we view the matter in light of the Lotus Sutra, we find that these pious people are guilty of offenses heavier than those of wicked men who commit the ten evil acts daily. Impious men do not rely on any Buddha whatsoever, so they cannot be accused of having changed their loyalties. Moreover, if they should become pious people, they might even devote themselves to the Lotus Sutra. Yet it seems impossible that the people of Japan today could ever incline their hearts with more seriousness and affection toward Shakyamuni Buddha than toward Amida Buddha, or toward the Lotus Sutra than toward the Nembutsu. Thus, they are evildoers who only resemble virtuous people. And among evildoers, they are the worst of the most terrible slanderers and icchantika in all the world. Concerning such people, Shakyamuni Buddha declared in the second volume of the Lotus Sutra, "After they die, they will fall into the hell of incessant suffering."

The priests of Japan today are all men of great evil, surpassing even Devadatta or the Venerable Kokalika. And because lay people revere them and make them offerings, this country is being transformed before our eyes into the hell of incessant suffering. Countless people are in their present bodies undergoing starvation and pestilence, horrible agonies such as were never known in previous ages, and in addition, they will be attacked by a foreign power. This is due solely to the workings of Bonten, Taishaku, the gods of the sun and moon, and other deities.

In all Japan, I, Nichiren, alone have understood why such things are happening. At first I pondered whether or not I should speak out. Yet what was I to do? Could I turn my back on the teachings of the Buddha who is father and mother to all living beings? Resolving to bear whatever might befall me, I began to speak out, and in these more than twenty years I have been driven from my dwelling, my disciples have been killed, I have been wounded, exiled twice and finally came close to being beheaded. I spoke out solely because I have long known that the people of Japan would meet with great suffering and felt pity for them. Thoughtful persons should therefore realize that I have met these trials for their sake. If they were people who understood their obligations or who were capable of reason, then out of two blows that fall upon me, they would receive one in my stead. But far from it--rather, they arouse hatred toward me, which is something I cannot understand. And lay people, not having heard the truth of matters, drive me from my dwelling place or hate my disciples. It is beyond comprehension. For example, even if one unknowingly mistook his parent for an enemy and reviled or struck and killed him, how could he escape the guilt of that offense? These people do not recognize their own belligerence but instead think that I, Nichiren, am belligerent. They are like a jealous woman who glares with furious eyes at a courtesan and, unaware of her own disagreeable expression, complains that the courtesan's gaze is frightening.

These things have happened solely because the ruler failed to inquire of me [about the truth of the Buddhist doctrines]. The reason he did not investigate is because the people of this country are guilty of so many offenses that their evil karma has destined them without fail to be attacked by a foreign country in this present existence and to fall into the hell of incessant suffering in the next--[you should explain matters in this way].

Then declare to your opponent: "I believe all this because it is clearly apparent in the sutras. Even though you may attack and threaten worthless persons such as ourselves or drive us from our homes, in the end you will never get away with it. Not even the Sun Goddess or Bodhisattva Hachiman could compel the obedience of this priest [Nichiren], let alone common mortals! Thus we hear that he has never quailed in the face of successive persecutions but has become all the more firmly determined."

If that priest says something in reply, respond by asking if what you have just said is to be accounted a distorted view. Ask him if the Lotus Sutra does not indeed contain a passage to the effect that Shakyamuni Buddha is our parent, our teacher and our sovereign. If he says that it does, demand to know if there is another passage stating that Amida Buddha is his parent, sovereign and teacher: Yes or no? If he replies that such a sutra passage exists, inquire if he then has two fathers. If he says that there is no such passage, then demand to know why he has abandoned his parent and is cherishing another person altogether. In addition, you should assert that the Lotus Sutra in no way resembles the other sutras, quoting the passage, "In these more than forty years, [I have not yet revealed the truth.]" If he cites the passage, "She shall directly go to the tranquil and happy land," then demand to know if this means that he yields the point on which you have just cornered him, and if so you should further explain the meaning of this passage.
You must be firmly resolved. Do not begrudge your fief; do not think of your wife and children. Do not endanger the Dharma by relying upon others. You should simply make up your mind. Look at the world this year as a mirror. When so many have died, the fact that you have survived until now was in order that you might meet this opportunity. Here is where you will cross the Uji River. Here is where you will ford the Seta. This event will determine whether you win honor or whether you disgrace your name. It is said that human form is hard to obtain and that the Lotus Sutra is difficult to believe. Be resolved that Shakyamuni, Taho and the Buddhas of the ten directions will all gather and enter into your body to assist you. If you should be summoned to see the steward, you should first explain all this thoroughly.

With my deep respect,
Nichiren

The fourth day of the eighth month in the third year of Kenji (1277), cyclical sign hinoto-ushi
 

 

 

Rissho Ankoku Ron  

Once there was a traveler who spoke these words in sorrow
to his host:

In recent years, there are unusual disturbances in the
heavens, strange occurrences on earth, famine and pestilence, all
affecting every corner of the empire and spreading throughout the
land.  Oxen and horses lie dead in the streets, the bones of the
stricken crowd the highways.  Over half the population has
already been carried off by death, and in every family someone
grieves.

All the while some put their whole faith in the "sharp
sword" of the Buddha Amida and intone this name of the lord of
the Western Paradise; others believe that the Buddha Yakushi will
"heal all ills," and recite the sutra that describes him as
the Tathagata of the Eastern Region.  Some, putting their trust
in the passage in the Lotus Sutra that says, "Illness will vanish
immediately, and he will find perpetual youth and eternal
life," pay homage to the wonderful words of that Sutra;
others, citing the passage in the Ninno Sutra that reads: "The
seven difficulties vanish, the seven blessings at once
appear," conduct ceremonies at which a hundred preachers
expound the sutra at a hundred places.  There are those who
follow the secret teachings of the Shingon sect and conduct
rituals by filling five jars with water; and others who devote
themselves entirely to Zen-type meditation and perceive the
emptiness of all phenomena as clearly as the moon.  Some write
out the names of the seven guardian spirits and paste them on
a thousand gates, others paint pictures of the five mighty
bodhisattvas and hang them over ten thousand thresholds, and
still others pray to the gods of heaven and the deities of earth
in ceremonies conducted at the four corners of the capital and
on the four boundaries of the nation; certain that government on
the national and local levels is carried out in a benevolent
manner.

But despite all these efforts,they merely exhaust
themselves in vain.  Famine and disease rage more fiercely than
ever, beggars are everywhere in sight, and scenes of death fill
our eyes.  Cadavers pile up in mounds like observation platforms,
dead bodies lie side by side like planks on a bridge.

If we look about, we find that the sun and moon continue
to move in their accustomed orbits, and the five planets
follow the proper course.  The three treasures of Buddhism
continue to exist, and the period of a hundred reigns [during
which the Bodhisattva Hachiman vowed to protect the nation]
has not yet expired.  Then why is it that the world has already
fallen into decline and that the laws of the state have come to
an end?  What is wrong?  What error has been committed?

The host then spoke: I have been brooding alone upon this
matter, indignant in my heart, but now that you have come, we can
lament together.  Let us discuss the question at length.

When a man leaves family life and enters the Buddhist
way, it is because he hopes to attain Buddhahood through the
teachings of the Dharma.  But attempts now to move the gods fail
to have any effect, and appeals to the power of the Buddhas
produce no results.  When I observe carefully the state of the
world today, I see ignorant people who give way to doubts because
of their naivete.  Therefore they look up at the heavens and
mouth their resentment, or gaze down at the earth and sink deep
into anxiety.

I have pondered the matter carefully with what limited
resources I possess, and have searched rather widely in the
scriptures for an answer.  The people of today all turn their
backs upon what is right; to a man, they give their allegiance to
evil.  That is the reason why the benevolent deities have
abandoned the nation, why sages leave and do not return, and in
their stead come devils and demons, disasters and calamities that
arise one after another.  I cannot keep silent on this matter.  I
cannot suppress my fears.

The guest said: These disasters that befall the empire,
these calamities of the nation -- I am not the only one pained by
them; the whole populace is weighed down with sorrow.  Now I have
been privileged to enter your home and to listen to these
enlightening words of yours.  You speak of the gods and sages
taking leave and of disasters and calamities arising side by side
-- upon what sutras do you base your views?  Could you describe
for me the passages of proof?

The host said: There are numerous passages that could be
cited and a wide variety of proofs.  For example, in the Konkomyo
Sutra we read: "[The Four Heavenly Kings said to the Buddha,]
'Though this sutra exists in the nation, the rulers have never
allowed it to be propagated.  In their hearts they turn away from
it, and they take no pleasure in hearing its teachings.  They do
not serve it, respect it, or sing its praises.  Nor are they
willing to respect ... or give material support to the four kinds
of Buddhist who embrace the sutra.  In the end, they have
made it impossible for us and the countless other heavenly beings
who are our followers to hear the teachings of this profound and
wonderful Dharma.  They have deprived us of the sweet dew of its
words and cut us off from the flow of the True Law, so that our
majesty and strength are drained away.  Thus the number of beings
who occupy the four evil paths increases and the number who enjoy
the human and heavenly states decreases.  People fall into the
river of birth and death and turn their backs on the road to
nirvana.

"'World-Honored One, we, the Four Heavenly Kings, as well
as our various followers and the yakshas and other beings,
observing this state of affairs, have decided to abandon this
nation, for we have no more heart to protect it.  And it is not
we alone who cast aside these rulers.  All the great benevolent
deities who guard and watch over the countless different regions
of the country will also invariably reject them.  And once we and
the others have abandoned and deserted this country and the
rulers will fall from power.  Not a single person in the entire
population will possess a heart of goodness; there will be
nothing but binding and enslaving, killing and injuring, anger
and contention.  Men will slander each other or fawn upon one
another, and the laws will be twisted until even the innocent are
made to suffer.  Pestilence will become rampant, comets will
appear again and again, two suns will come forth side by side and
eclipses will occur with unaccustomed frequency. Black arcs and
white arcs will span the sky as harbingers of
ill fortune, stars will fall, the earth will shake, and noises
will issue from the wells.  Torrential rains and violent winds
will come out of season, there will be constant famine, and
grains and fruits will not ripen.  Marauders from many other
regions will invade and plunder the nation, the people will
suffer all manner of pain and affliction, and there will be no
place where one may live in safety.'"

The Daijuku Sutra says: "When the principles of Buddhism
truly become obscured and lost, then people will all let their
beards, hair and fingernails grow long, and the laws of the world
will be forgotten and ignored.  At this time, loud noises will
sound in the air and the earth will shake; everything in the
world will begin to move as though it were a waterwheel. City
walls will split and tumble, and all houses and dwellings will
collapse.  Roots, branches, leaves, petals and fruits will lose
their medicinal properties.  With the exception of the five
highest heavens in the world of form, all the regions of the
worlds of form and desire will become deprived of the seven
flavors and the three essences that nourish life and
human society, until nothing remains alive any more.  All the
good discourses that lead men to emancipation will at this time
disappear.  The flowers and fruits that grow in the earth will
become few and will lose their flavor and sweetness.  The wells,
springs and ponds will all go dry, the land everywhere will turn
brackish and will crack open and warp into hillocks and gullies.
All the mountains will be swept by fire and the heavenly dragons
will no longer send down rain.  The crops will all wither and
die, all living creatures will perish, and even the grass will
cease to grow any more.  Dust will rain down until all is
darkness and the sun and the moon no longer shed their light.

"All the four directions will be afflicted by drought,
and evil omens will appear again and again.  The ten kinds of
evil behavior will increase greatly, particularly greed,
anger and stupidity, and people will think no more of their
fathers and mothers than does the roe deer.  Living beings will
decline in numbers, in longevity, physical power and enjoyment.
They will become estranged from the pleasures of human and
heavenly existence and all will fall into the evil states of
existence.  The wicked rulers and monks who perform these ten
kinds of evil behavior will destroy the True Law of the Buddha
and make it impossible for sentient beings to be born in the
human and heavenly states of existence.  At that time the various
benevolent deities and heavenly rulers, who would ordinarily take
pity on living beings, will abandon this nation of confusion and
evil and all will make their way to other regions." 

The Ninno Sutra states: "When a nation becomes
disordered, it is the spirits which first show signs of
rampantcy.  Because these spirits become rampant, all the people
of the nation become disordered.  Invaders come to plunder the
country and the common people face annihilation.  The ruler, the
high ministers, the heir apparent and the other princes and
government officials all quarrel with each other over right and
wrong.  Heaven and earth manifest prodigies and strange
occurrences; the twenty-eight constellations, the stars, the
sun and the moon appear at irregular times and in irregular
positions, and numerous outlaws rise up."

The same sutra also states: "When I look at the three
ages of past, present and future with the five types of vision, I
see that all the rulers of nations were able to attain the
position of emperor or king because in past existences they
served five hundred Buddhas.  And this is the reason that all the
various sages and arhats are born in their nations and are
assisting them to gain great advantage.  But if a time should
come when the good fortune of these rulers runs out, then all the
sages will abandon them and depart.  And once the sages have
departed, then the seven disasters are certain to arise."

The Yakushi Sutra states: "If disasters and calamities
should befall members of the ruling kshatriya class and
anointed kings, such disasters will be as follows: the
calamity of disease and pestilence among the populace; the
calamity of invasion and plunder from foreign lands; the calamity
of revolt within one's own domain; the calamity of irregularities
and strange occurrences among the stars and constellations; the
calamity of eclipses of the sun and moon; the calamity of
unseasonable wind and rain; and the calamity of rain that fails
to fall even when the season for it has come and gone."

In the Ninno Sutra, the Buddha addresses [King
Prasenajit] in these words: "Great King, the region where my
teachings now hold sway consists of a hundred billion Sumeru
worlds with a hundred billion suns and moons.  Each of these
Sumeru worlds comprises four great continents.  In the empire of
the south, which is Jambudvipa, there are sixteen great nations,
five hundred medium-sized nations, and ten thousand small
nations.  In these nations, there are seven types of fearful
calamities that may occur.  All the rulers of these nations agree
that these are indeed calamities.  What, then, are these
calamities?

"When the sun and moon depart from their regular courses,
when the seasons come in the wrong order, when a red sun or a
black sun appears, when two, three, four or five suns appear at
the same time, when the sun is eclipsed and loses its light,
or when one, two, three, four or five coronas appear around the
sun, this is the first calamity.

"When the twenty-eight constellations do not move in
their regular courses, when the Metal Star, when the Broom
Star, the Wheel Star, the Demon Star, the Fire Star, the Water
Star, the Wind Star, the Ladle Star, the Southern Dipper, the
Northern Dipper, the great stars of the Five Garrisons, and all
the many stars that govern the ruler, the three high ministers
and the hundred other officials -- when each of these stars
manifests some peculiar behavior, this is the second calamity.

"When huge fires consume the nation and the people are
all burned to death, or when there are outbreaks of demon fire,
dragon fire, heavenly fire, mountain god fire, human fire, tree
fire or bandit fire -- when these prodigies appear, this is
the third calamity.

"When huge floods drown the population, when the seasons
come out of order and there is rain in winter, snow in summer,
thunder and lightning in the winter season and ice, frost and
hail in the sixth month, when red, black or green rain falls,
when mountains of dirt and stones come raining down, or when it
rains dust, sand or gravel, when the rivers and streams run
backward, when mountains are afloat and boulders are washed away
-- when freakish happenings of this kind occur, this is the
fourth calamity.

"When huge winds blow the people to their death and the
lands, the mountains and rivers and the trees and forests are all
at one time wiped out, when great winds come out of season or
when black winds, red winds, green winds, heavenly winds, earthly
winds, fire winds and water winds blow -- when prodigies of this
kind occur, this is the fifth calamity.

"When heaven and earth and the whole country are stricken
by terrible heat so that the air seems to be on fire, when the
hundred plants wither and the five grains fail to ripen, when
the earth is red and scorched and the inhabitants all perish --
when prodigies of this kind occur, this is the sixth calamity.

"When enemies rise up on all four sides and invade the
nation, when rebels appear both within the ruler's family and
without, when there are fire bandits, water bandits, wind bandits
and demon bandits and the population is subjected to
devastation and disorder, and fighting and plundering break out
everywhere -- when prodigies of this type occur, this is the
seventh calamity."

The Daijuku Sutra says: "Though the ruler of a state may
have for countless existences in the past practiced the giving of
alms, observed the precepts and abided by the principles of
wisdom, if he sees that my Law, the Dharma of the Buddha, is in
danger of perishing and stands idly by without doing anything to
protect it, then all the inestimable store of good causes that he
has accumulated through the practices just mentioned will be
entirely wiped out, and his country will become the scene of
three inauspicious occurrences.  The first is high grain prices,
the second is warfare, and the third is pestilence.  All the
benevolent deities will abandon the country, and although the
king may issue commands, the people will not obey them.  The
country will constantly be invaded and vexed by neighboring
nations.  Violent fires will rage out of control, evil winds and
rains will abound, the waters will swell and overflow, and the
inhabitants will be blown about by winds or swept away by floods.
The paternal and maternal relatives of the ruler will join in
plotting revolt.  Before long, the ruler will fall gravely ill,
and after his life has come to an end, he will be reborn in one
of the major hells .... And the same fate will befall the ruler's
consort, his heir, the high ministers of the state, the lords of
cities, the village heads and generals, the magistrates of
districts, and the government officials."

The passages I have quoted from these four sutras are
perfectly clear -- what person in ten thousand could possibly
doubt their meaning?  And yet the blind and the deluded trust to
heretical doctrines and fail to recognize the correct teachings.
Therefore, throughout the empire these days people are inclined
to turn away from the Buddhas and the sutras and no longer
endeavor to protect them.  In turn, the benevolent deities and
sages abandon the nation and leave their accustomed places. As a
result, demons and followers of heretical doctrines create
disaster and inflict calamity upon the populace.

The guest thereupon flushed with anger and said: Emperor
Ming of the Later Han dynasty, having comprehended the
significance of his dream of a golden man, welcomed the teachings
of Buddhism brought to China by missionaries leading white
horses.  Prince Shotoku, having punished Mononobe no
Moriya for his opposition to Buddhism, proceeded to construct
temples and pagodas in Japan.  Since that time, from the supreme
ruler down to the numberless masses, people have worshiped the
Buddhist statues and devoted their attention to the scriptures.
As a result, in the monasteries of Mount Hiei and of the
southern capital at Nara, at the great temples of Onjo-ji and
To-ji, throughout the land within the four seas, in the five
areas adjacent to the capital and the seven outlying regions,
Buddhist scriptures have been ranged like stars in the sky and
halls of worship have spread over the land like clouds.  Those
who belong to the lineage of Shariputra meditate on the moon
atop Eagle Peak, while those who adhere to the traditions of
Haklenayasha transmit the teachings of Mount Kukkutapada.
How, then, can anyone say that the doctrines of Shakyamuni are
despised or that the three treasures of Buddhism are neglected?
If there is evidence to support such a contention, I would like
to hear all the facts!

The host, anxious to clarify his words, replied: To be
sure, Buddha halls stand rooftop to rooftop and sutra storehouses
are ranged eave to eave.  Priests are as numerous as bamboo
plants and rushes, monks as common as rice and hemp seedlings.
The temples and priests have been honored from centuries past,
and every day respect is paid them anew.  But the monks and
priests today are fawning and devious, and they confuse the
people and lead them astray.  The ruler and his ministers lack
understanding and fail to distinguish between truth and heresy.

The Ninno Sutra, for example, says: "Evil monks, hoping
to gain fame and profit, in many cases appear before the ruler,
the heir apparent or the other princes and take it upon
themselves to preach doctrines that lead to the violation of the
Buddhist Law and the destruction of the nation.  The rulers,
failing to perceive the truth of the situation, listen to and put
faith in such doctrines, and proceed to create regulations that
are perverse in nature and do not accord with the rules of
Buddhism discipline.  In this way they bring about the
destruction of Buddhism and of the nation."

The Nirvana Sutra says: "Bodhisattvas, have no fear in
your hearts because of such things as wild elephants.  But evil
friends -- they are what you should fear!  If you are killed by a
wild elephant, you will not fall into any of the three evil
paths.  But if evil friends lead you to your death, you are
certain to fall into one of them!"

The Lotus Sutra says: "There will be monks in that evil
age with perverse views and hearts that are fawning and crooked
who will say they have attained what they have not attained,
being proud and boastful in heart.  Or there will be
forest-dwelling monks wearing clothing of patched rags and living
in retirement who will claim they are practicing the true Way,
despising and looking down on the rest of mankind.  Greedy for
profit and nourishment, they will preach the Dharma to
white-robed laymen and will be respected and revered by the world
as though they were arhats who possess the six super natural
powers.... Constantly they will go about among the populace,
seeking in this way to slander us.  They will address the rulers,
high ministers, Brahmans and great patrons of Buddhism as well as
the other monks, slandering and speaking evil of us, saying,
'These are men of perverted views who preach the doctrines of
heretical sects!'... In a muddied kalpa, in an evil age there
will be many different things to fear.  Demons will take
possession of others and through them curse, revile and heap
shame on us.... The evil monks of that muddied age, failing to
understand the Buddha's expedient means, how he preaches the
Dharma in accord with what is appropriate, will confront us with
foul language and angry frowns; again and again we will be
banished."

In the Nirvana Sutra, the Buddha says: "After I have
passed away and countless hundreds of years have gone by, all the
sages of the four stages will also have passed away.  After
the Former Day of the Law has ended and the Middle Day of the Law
has begun, there will be monks who will give the appearance of
abiding by the rules of monastic discipline.  But they will
scarcely ever read or recite the sutras, and instead will crave
all kinds of food and drink to nourish their bodies.  Though they
wear the robes of a monk, they will go about searching for alms
like so many huntsmen, spying sharply and stalking softly.  They
will be like a cat on the prowl for mice.  And constantly they
will reiterate these words: 'I have attained the state of arhat!'
Outwardly they will seem to be wise and good, but within they
will harbor greed and jealousy.  [And when they are asked to
preach the Dharma,] they will conceal it, like Brahmans who have
taken a vow of silence.  They are not true monks -- they merely
have the appearance of monks.  Consumed by their erroneous views,
they slander the True Law."

When we look at the world in the light of these passages
of scripture, we see that the situation is just as they describe
it.  If we do not admonish the evil monks, how can we hope to do
good?

The guest, growing more indignant than ever, said: A wise
monarch, by acting in accord with heaven and earth, perfects his
rule; a sage, by distinguishing between right and wrong, brings
order to the world.  The monks and priests of the world today
enjoy the confidence of the entire empire.  If they were in fact
evil monks, then the wise ruler would put no trust in them.  If
they were not true sages, then men of worth and understanding
would not look up to them.  But now, since worthies and sages do
in fact honor and respect them, they must be nothing less than
paragons of their kind.  Why then do you pour out these wild
accusations and dare to slander them?  To whom are you referring
when you speak of "evil monks"?  I would like an explanation!

The host said: In the reign of Emperor Gotoba there was a
priest named Honen who wrote a word entitled the Senchaku Shu
states: "The Chinese priest Tao-ch'o distinguished between
the Shodo or Sacred Way teachings and the Jodo or Pure Land
teachings and urged men to abandon the former and immediately
embrace the latter.  First of all, there are two kinds of Sacred
Way teachings [the Mahayana and the Hinayana].  Judging from
this, we may assume that the esoteric Mahayana doctrines of
Shingon and the true Mahayana teachings of the Lotus Sutra are
both included in the Sacred Way.  If that is so, then the
present-day sects of Shingon, Zen, Tendai, Kegon, Sanron, Hosso,
Jiron and Shoron -- all these eight schools are included in
the Sacred Way that is to be abandoned.
"The priest T'an-luan in his Ojo Ron Chu states: 'I
note that Nagarjuna's Jujubibasha Ron says: "There are two ways
by which the bodhisattva may reach the state in which there is no
retrogression.

One is the Difficult-to-Practice-Way, the other is the
Easy-to-Practice-Way."'

 
"The Difficult-to-Practice-Way is the same as the Sacred
Way, and the Easy-to-Practice-Way is the Pure Land Way.  Students
of the Pure Land sect should first of all understand this point.
Though they may previously have studied teachings belonging to
the Sacred Way, if they wish to become followers of the Pure Land
school, they must discard the Sacred Way and give their
allegiance to the Pure Land teachings."

Honen also says: "The Chinese priest Shan-tao
distinguished between correct and incorrect practices and urged
men to embrace the former and abandon the latter.  Concerning the
first of the incorrect practices, that of reading and reciting
sutras, he states that, with the exception of the recitation of
the Kammuryoju Sutra and the other Pure Land sutras, the
embracing and recitation of all sutras, whether Mahayana or
Hinayana, exoteric or esoteric, is to be regarded as an incorrect
practice.  Concerning the third of the incorrect practices, that
of worshiping, he states that, with the exception of worshiping
the Buddha Amida, the worshiping or honoring of any of the other
Buddhas, bodhisattvas or deities of the heavenly and human worlds
is to be regarded as an incorrect practice.  In the light of this
passage, it is clear that one should abandon such incorrect
practices and concentrate upon the practice of the Pure Land
teaching.  What reason would we have to abandon the correct
practices of the Pure Land teaching, which insure that, out of a
hundred persons, all one hundred will be reborn in the Western
Paradise, and cling instead to the various incorrect practices
and procedures, which could not save even one person in a
thousand?  Followers of the Way should ponder this carefully!"

Honen further states: "In the Jogen Nyuzo Roku we
find it recorded that, from the six hundred volumes of the
Daihannya Sutra to the Hojoju Sutra, the exoteric and
esoteric sutras of Mahayana Buddhism total 637 words in 2,883
volumes.  All of these should now be replaced by the recitation
of the single Mahayana phrase [the Nembutsu]. You should
understand that, when the Buddha was preaching according to the
capacity of his various listeners, he for a time taught the two
methods of concentrated meditation and unconcentrated
meditation. But later, when he revealed his own enlightenment,
he ceased to teach these two methods.  The only teaching that,
once revealed, shall never cease to be taught, is the single
doctrine of the Nembutsu."

Again Honen states: "The passage which says that the
practitioner of the Nembutsu must possess three kinds of mind
is found in the Kammuryoju Sutra.  In the commentary on that
sutra, we read: 'Someone asked: "If there are those who
differ in understanding and practice from the
followers of the Nembutsu, persons of heretical and mistaken
belief, how can one make certain that their perverse and
differing views will not cause trouble?"'  We also see that these
persons of evil views with their different understanding and
different practices are compared to a band of robbers who call
back the travelers who have already gone one or two steps along
their journey.  In my opinion, when these passages speak of
different understanding, different practices, varying doctrines
and varying beliefs, they are referring to the teachings of the
Sacred Way."

Finally, in a concluding passage, Honen says: "If one
wishes to escape quickly from the sufferings of life and death,
one should confront these two superior teachings and then proceed
to put aside the teachings of the Sacred Way and choose those of
the Pure Land.  And if one wishes to follow the teachings of the
Pure Land, one should confront the correct and incorrect
practices and then proceed to abandon all those that are
incorrect and devote one's entire attention to those that are
correct."

When we examine these passages, we see that Honen quotes
the erroneous explanations of T'an-luan, Tao-ch'o and Shan-tao
and establishes the categories he calls Sacred Way and Pure Land,
Difficult-to-Practice-Way and Easy-to-Practice-Way.  He then
takes all the 637 works in 2,883 volumes that comprise the
Mahayana sutras of the Buddha's lifetime, including those
bodhisattvas, and deities of the heavenly and human worlds, and
assigns them all to the Sacred Way, the Difficult-to-Practice-Way
and the incorrect practices categories, and urges men to
"discard, close, ignore and abandon" them.  With these four
injunctions, he leads all people astray.  And on top of that he
groups together all the sage monks of the three countries of
India, China and Japan as well as the students of Buddhism of the
ten directions, and calls them a "band of robbers," causing the
people to insult them!

In doing so, he turns his back on the passages in the
three Pure Land sutras, the sutras of his own sect, which
contain Amida's vow to save everyone "except those who commit the
five cardinal sins or slander the True Law."  At the same
time, he shows that he fails to understand the warning contained
in the second volume of the Lotus Sutra, the most important sutra
expounded in the five preaching periods of the Buddha's life,
which reads: "One who refuses to take faith in this sutra and
instead slanders it.... After he dies, he will fall into the hell
of incessant suffering."

And now we have come to this later age, when men are no
longer sages.  Each enters his own dark road, and all alike
forget the direct way.  How pitiful, to see them vainly lending
encouragement to these false beliefs!  And as a result, everyone
from the ruler of the nation down to the humblest peasant
believes that there are no true sutras outside the three Pure
Land sutras, and no Buddhas other than the Buddha Amida with his
two attendants.

Once there were men like Dengyo, Gishin, Jikaku and
Chisho who journeyed ten thousand leagues across the waves to
acquire the sacred teachings, or visited all the mountains and
rivers of Japan to acquire Buddhist statues which they held in
reverence.  In some cases they built holy temples on the peaks of
high mountains in which to preserve those scriptures and statues;
in other cases they constructed sacred halls in the bottoms of
deep valleys where such objects could be worshiped and honored.
As a result, the Buddhas Shakyamuni and Yakushi shone side by
side, casting their influence upon present and future ages, while
the Bodhisattvas Kokuzo and Jizo brought benefit  to the
living and the dead.  The rulers of the nation contributed
counties or villages so that the lamps might continue to burn
bright before the images, while the stewards of the great estates
offered their fields and gardens [to provide for the upkeep of
the temples].

But because of this book by Honen, this Senchaku Shu, the
Lord Buddha Shakyamuni is forgotten and all honor is paid to
Amida, the Buddha of the Western land.  The Lord Buddha's
transmission of the Law is ignored, and Yakushi, the Buddha of
the Eastern Region, is neglected.  All attention is paid to
the three works in four volumes of the Pure Land scriptures,
and all the other wonderful teachings that Shakyamuni proclaimed
throughout the five periods of his preaching life are cast aside.
If temples are not dedicated to Amida, then people no longer have
any desire to support them or pay honor to the Buddhas enshrined
there; if monks do not chant the Nembutsu then people quickly
forget all about giving those monks alms.  As a result, the halls
of the Buddhas fall into ruin, scarcely a wisp of smoke rises
above their mossy tiles; and the monks' quarters stand empty and
dilapidated, the dew deep on the grasses in their courtyards.
And in spite of such conditions, no one gives a thought to
protecting the Law or to restoring the temples.  Hence the sage
monks who once presided over the temples leave and do not return,
and the benevolent deities who guarded the Buddhist teachings
depart and no longer appear.  This has all come about because of
this Senchaku Shu of Honen.  How pitiful to think that, in the
space of a few decades, hundreds, thousands, tens of thousands of
people have been deluded by these devilish teachings and in so
many cases confused as to the true teachings of Buddhism.  If
people favor perverse doctrines and forget what is correct, can
the benevolent deities be anything but angry?  If people cast
aside doctrines that are all-encompassing and take up those that
are incomplete, can the world escape the plots of demons?  Rather
than offering up ten thousand prayers for remedy, it would be
better simply to outlaw this one evil doctrine that is the source
of all the trouble!

This time the guest was truly enraged and said: In the
ages since our original teacher, the Buddha Shakyamuni, preached
the three Pure Land sutras, the priest T'an-luan had originally
studied the four treatises but abandoned them and put all his
faith in the Pure Land teachings.  Similarly, the priest Tao-ch'o
ceased to spread the multifarious doctrines of the Nirvana
Sutra and devoted all his attention to the practices of the
Western Region.  The priest Shan-tao discarded the incorrect
practices and concentrated on the single practice of the Pure
Land, and the priest Eshin collected passages from various
sutras to form his work, stressing the importance of a single
practice, the Nembutsu.  Such was the manner in which these men
honored and respected the Buddha Amida, and uncountable numbers
of people as a result were able to gain rebirth in the Pure Land.

Of particular note was the venerable Honen, who as a
child entered the monastery on Mount Hiei.  By the time he was
seventeen, he had worked his way through all sixty volumes of
Tendai literature and had investigated all the eight
sects and mastered their essentials.  In addition, he had
read through the entire body of sutras and treatises seven times,
and exhausted all the works of exegesis and biography.  His
wisdom shone like the sun and moon, and his virtue exceeded that
of the earlier teachers.
 

In spite of all this, he was in doubt as to the proper
path to salvation and could not make out the true meaning of
nirvana.  Therefore he read and examined all the texts he could,
pondered deeply and considered every possibility, and in the end
put aside all the sutras and concentrated on the single practice
of the Nembutsu.  In addition, he received confirmation of his
decision when Shan-tao miraculously appeared to him in a dream,
and he proceeded to spread his doctrines among friends and
strangers in all four corners of the land.  Thereafter, he was
hailed as a reincarnation of the Bodhisattva Seishi, or was
revered as Shan-tao reborn.  In every quarter people of eminent
and lowly birth alike bowed their heads in respect, and men and
women from all over Japan sought him.

Since that time, the springs and autumns have succeeded
each other and the years have accumulated.  And yet you insist
upon putting aside the venerable teachings of Shakyamuni Buddha
contained in the Pure Land sutras and willfully speak evil of the
writings concerning the Buddha Amida.  Why do you try to blame
the sacred age of Honen for the disasters of recent years, going
out of your way to slander the former teachers of Pure Land
doctrine and to heap abuse on a sage like Honen?  You are, as
the saying goes, deliberately blowing back the fur and hunting
for flaws in the leather, deliberately piercing the skin in hopes
of drawing blood.  From ancient times to the present, the world
has never seen such a speaker of evil!  You had better learn a
little caution and restraint.  When you pile up such grave
offenses, how can you hope to escape punishment?  I am afraid
even to sit here in your company.  I must take up my staff and be
on my way!

The host, smiling, restrained his guest and said: Insects
that live on smartweed forget how bitter it tastes; those who
stay long in privies forget how foul the smell is.  Here you
listen to my good words and think them wicked, point to a
slanderer like Honen and call him a sage, mistrust a true teacher
and take him for an evil monk.  Your confusion is great indeed,
and your offense anything but light.  Listen to my explanation of
how this confusion arose and let us discuss the matter in detail.

The doctrines that Shakyamuni Buddha preached in the
course of his lifetime can be assigned to five distinct preaching
periods. The order in which they were preached can be
established, and they can be divided into provisional and true
teachings.  But T'an-luan, Tao-ch'o and Shan-tao embraced the
provisional teachings and forgot about the true ones, went by
what had been taught in the earlier period of the Buddha's life
and discarded what was taught later.  They were not the kind of
men who delve into the deep places of Buddhist doctrine.

Honen in particular, though he followed the practices
advocated by these earlier men, was ignorant as to the source
from whence they came.  How do we know this?  Because he lumped
together all the 637 Mahayana scriptures with the 2,883 volumes
of text, and along with them all the various Buddhas and
bodhisattvas and the deities of the heavenly and human worlds,
and urged people to "discard, close, ignore and abandon" them,
with these four injunctions corrupting the hearts of all people.
Thus he poured out perverted words of his own invention and took
absolutely no cognizance of the explanations put forth in the
Buddhist scriptures.  His is the worst kind of baseless talk, a
clear case of defamation.  There are no words to describe it, no
way to censure it that is not too mild.  And yet men all put
faith in this baseless talk of his, and without exception pay
honor to his Senchaku Shu.  As a consequence,  they revere the
three sutras of the Pure Land and cast all the other sutras
aside; they look up to one Buddha alone, Amida of the Land of
Bliss, and forget about the other Buddhas.  A man such as Honen
is in truth the archenemy of the other Buddhas and the
scriptures, and the foe of sage monks and ordinary men and women
alike.  And now his  heretical teachings have spread throughout
the eight regions of the country; they have penetrated every on
of the ten directions.

You became quite horrified when I blamed an earlier
period for the disasters that have occurred in recent years.
Perhaps I should cite a few examples from the past to show you
that you are mistaken in your feelings.

The second volume of the Maka Shikan quotes a passage
from the Shih Chi or Records of the Historian which says: "In
the closing years of the Chou dynasty, there were persons who let
their hair hang down, went about naked to the waist, and did not
observe the rites and regulations."  The Guketsu commentary on
the Maka Shikan, in the second volume, explains this passage by
quoting from the Tso Chuan as follows: "When King P'ing of
the Chou first moved his capital east to Lo-yang, he saw men by
the Yi River who let their hair hang down and performed
sacrifices in the fields.  Someone who had great understanding
said: 'In less than a hundred years the dynasty will fall, for
the rites are already neglected.'"  From this it is evident that
the portent appears first,  and later the disaster itself comes
about. 

The Maka Shikan passage goes on to say: "Juan Chi of
the Western Chin dynasty was a man of extraordinary talent, but
he let his hair grow like a mass of brambles and left his belt
undone.  Later, the sons of the aristocracy all imitated him,
until those who behaved in a churlish and insulting manner were
thought to be acting quite naturally, and those who were
restrained and proper in their behavior were ridiculed as mere
peasants.  This was a sign that the Su-ma family, the rulers of
the Chin dynasty, would meet with their downfall."

Similarly, the Nitto Junrei Ki or Record of a Pilgrimage
to China in Search of the Law by Jikaku Daishi records that in
the first year of the Hui-ch'ang era (841), Emperor Wu-tsung of
the T'ang dynasty commanded the priest Ching-shuang of
Chang-ching temple to transmit the Nembutsu teaching of the
Buddha Amida in the various temples.  Ching-shuang spent three
days in each temple, going about from one temple to another
without ever ceasing.

In the second year of the same era, soldiers from the
land of the Uighurs invaded the borders of the T'ang empire.
In the third year of the same era, the regional commander in the
area north of the Yellow River suddenly raised a revolt.  Later,
the kingdom of Tibet once refused to obey orders from China, and
the Uighurs repeatedly seized Chinese territory.  On the whole,
the conflicts and uprisings were like those that prevailed at the
time when the Ch'in dynasty and the military leader Hsiang Yu
were overthrown, and the towns and villages were devastated by
fire and other disasters.  What was even worse, Emperor Wu-tsung
carried out a vast campaign to wipe out Buddhist teachings and
destroyed a great many temples and monasteries.  He was never
able to put down the uprisings, and died in agony shortly after.
(This is the essence of Jikaku's original passage.)

In view of these events, we should consider the fact that
Honen was active during the reign of Emperor Gotoba, around the
Kennin era (1201-1203).  And, as everyone knows, in 1221 the
Retired Emperor Gotoba was thwarted in his attempt to assert the
authority of the throne, and he and two other retired emperors
were forces into exile.  Thus China provided an earlier
example of how the Pure Land teachings brought about the fall of
an emperor, and our own country offers similar proof.  You should
not be in doubt about the matter or consider it strange.  The
only thing to do now is to abandon evil ways and take up those
that are good, to cut off this affliction at the source, to cut
it off at the root!

The guest, looking somewhat mollified, said: Though I
have not yet probed deeply into the matter, I believe I
understand to some degree what you are saying.  Nevertheless,
both in Kyoto, the capital, and in Kamakura, the headquarters of
the shogun, there are numerous eminent Buddhist leaders and key
figures in the clergy.  And yet none of them has so far appealed
to the shogun concerning this affair or submitted a memorial to
the throne.  You, on the other hand, a person of humble position,
think nothing of spewing out offensive accusations.  Your
assertions are open to question and your reasoning lacks
authority.

The host said: Though I may be a person of little
ability, I have reverently given myself to the study of the
Mahayana.  A blue fly, if it clings to the tail of a thoroughbred
horse, can travel ten thousand miles, and the green ivy that
twines around the tall pine can grow to a thousand feet.  I was
born as the son of the one Buddha, Shakyamuni, and I serve the
king of the scriptures, the Lotus Sutra.  How could I observe the
decline of the Buddhist Law and not be filled with emotions of
pity and distress?

Moreover, the Nirvana Sutra states: "If even a good
priest sees someone slandering the Law and disregards him,
failing to reproach him, oust him or to punish him for his
offense, then that priest is betraying Buddhism.  But if he takes
the slanderer severely to task, drives him off or punishes him,
then he is my disciple and one who truly understands my
teachings."

Although I may not be a "good priest." I certainly do not
want to be accused of "betraying Buddhism."  Therefore, in order
to avoid such charges, I have cited a few general principles and
given a rough explanation of the matter.

Long ago in the Gennin era (1224), petitions to the
throne were submitted time and again by the two temples of
Enryaku-ji on Mount Hiei and Kofuku-ji in Nara, and as a result
an Imperial command and a letter of instruction from the
shogunate were handed down, ordering that the wood blocks used in
printing Honen's Senchaku Shu be confiscated and brought to the
Great Lecture Hall of Enryaku-ji temple.  There they were burned
in order to repay the debt owed to the Buddhas of the past,
present and future.  In addition, orders were given that the
menials who are attached to the Gion Shrine would dig up and
destroy Honen's grave in Kyoto.  Then, Honen's disciples Ryukan,
Shoko, Jokaku, Sassho and others were condemned by the
government to exile in distant regions, and were never pardoned.

In view of these facts, how can you say that no one has
submitted a complaint to the authorities concerning these
matters?

The guest, continuing to speak in a mild manner, replied:
One could hardly say that Honen is the only one who disparages
sutras and speaks ill of other priests, [since you do the same
thing yourself].  However, it is true that he takes the 637
Mahayana scriptures with their 2,883 volumes of text, along with
all the Buddhas and bodhisattvas and the deities of the heavenly
and human worlds, and urges people to "discard, close, ignore,
and abandon" them.  There is no doubt that these four injunctions
are his very words; the meaning of the passage is quite clear.
But you keep harping on this one little "flaw in the jewel" and
severely slandering him for it.  I do not know whether he spoke
out of delusion or out of true enlightenment.  Between you and
Honen, I cannot tell which is wise and which is foolish, or
determine whose assertions are right and whose are wrong. 

However, you assert that all the recent disasters are to
be traced to the Senchaku Shu of Honen, speaking quite volubly on
that point and elaborating on the meaning of your assertion.  Now
surely the peace of the world and the stability of the nation are
sought by both ruler and subject and desired by all the
inhabitants of the country.  The nation achieves prosperity
through the Buddhist Law, and the validity of the Law is proven
by the people who embrace it.  If the nation is destroyed and the
people are wiped out, then who will continue to pay reverence to
the Buddha?  Who will continue to have faith in the Law?
Therefore one must first of all pray for the safety of the nation
and then work to establish the Buddhist Law.  Now if you know of
any means whereby disasters can be prevented and troubles brought
to an end, I would like to hear about it.

The host said: There is no doubt that I am the foolish
one -- I would never dare claim to be wise.  However, I would
just like to quote a few passages from the scriptures.
Concerning the means for insuring order in the nation, there are
numerous passages in both Buddhist and non-Buddhist text, and it
would be difficult to cite them all here.  Since taking up the
study of Buddhism, however, I have frequently given thought to
this matter, and it seems to me that prohibiting those who
slander the Law and paying respect to monks who follow the
Correct Way is the best way to assure stability within the nation
and peace in the world at large.

In the Nirvana Sutra we read: "The Buddha said, 'With the
exception of one type of person, you may offer alms to all kinds
of persons and everyone will praise you.'

"Chunda said, 'What do you mean when you speak of
"one type of person"?'

"The Buddha replied, 'I mean the type described in this
sutra as violators of the commandments.'

"Chunda spoke again saying, 'I am afraid I still do not
understand.  May I ask you to explain further?'

"The Buddha addressed Chunda, saying: 'By violators of
the commandments I mean the icchantika.  In the case of all other
types of persons, you may offer alms, everyone will praise you,
and you will achieve great rewards.'

"Chunda spoke once more, asking, 'What is the meaning of
the term icchantika?'

"The Buddha said, 'Chunda, suppose there should be
priests or nuns, lay men or women who speak careless and evil
words and slander the True Law, and that they should go on
committing these grave acts without ever showing any inclination
to reform or any sign of repentance in their hearts.  Persons of
this kind I would say are following the path of the icchantika.

"'Again there my be those who commit the four grave
offenses or are guilty of the five cardinal sins, and who,
though aware that they are guilty of serious faults, from the
beginning have no trace of fear or contrition in their hearts, or
if they do, give no outward sign of it.  When it comes to the
True Law, they show no inclination to establish it and help to
protect it over the ages, but rather speak of it with malice and
contempt, their words replete with error.  Persons of this kind
too I would say are following the path of the icchantika.  With
the exception of this one group of people called icchantika,
however, you may offer alms to all others and everyone will
praise you.'"

Elsewhere in the same sutra, the Buddha spoke in these
words: "When I recall the past, I remember that I was the king of
a great state in this continent of Jambudvipa.  My name was
Sen'yo, and I loved and venerated the Mahayana scriptures.  My
heart was pure and good and had no trace of evil, jealousy or
stinginess.  Men of devout faith, at that time I cherished the
Mahayana teachings in my heart.  Once, when I heard the Brahmans
slandering these teachings, I had them put to death on the spot.
Men of devout faith, as a result of that action, I never
thereafter fell into hell."

In another passage it says: "In the past, when the
Tathagata was the ruler of a nation and practiced the way of the
bodhisattva, he put to death a number of Brahmans."

Again it says: "There are three degrees of killings: the
lower, middle and upper degrees.  The lower degree constitutes
the killing of any humble creature, from an ant to any of the
various kinds of animals.  (Only the killing of a bodhisattva who
has deliberately chosen to be born in animal form is excluded.)
As a result of a killing of the lower degree, one will fall into
the realm of Hell, Hunger, or Animality, and will suffer all the
pains appropriate to killing of the lower degree.  Why should
this be?  Because even the animals and other humble creatures
possess the roots of goodness, insignificant though those roots
may be.  That is why a person who kills such a creature must
suffer full retribution for his offense.
 

"Killing any person from an ordinary mortal to an anagamin constitutes what is termed the middle degree.  As a
consequence of such an act of killing, one will fall into the
realm of Hell, Hunger, Animality, and will suffer all the pains
appropriate to a killing of the middle degree.  The upper degree
of killing refers to the killing of a parent, and arhat, a person
who has reached the state of pratyekabuddha or Realization, or a
bodhisattva who has completed his efforts and will never
retrogress.  For such a crime one will fall into the hell of
incessant suffering.  Men of devout faith, if someone were to
kill an icchantika, that killing would not fall into any of the
three categories just mentioned.  Men of devout faith, the
various Brahmans that I have said were put to death -- all of
them were in fact icchantika."

In the Ninno Sutra we read: "The Buddha announced to King
Prasenajit, 'Thus I entrust the protection of my teachings to the
ruler of the nation rather than to the monks and nuns.  Why do I
do so?  Because the monks and nuns do not possess the kind of
power and authority that the king has.'"

The Nirvana Sutra states: "Now I entrust the True Law,
which is unexcelled, to the rulers, the ministers, the high
officials, and the four kinds of believers.  If anyone should
vilify the True Law, then the high officials and four kinds of
believers should reprimand him and bring him to order."

It also states: "The Buddha said, 'Kasho, it is
because I was a defender of the True Law that I have now been
able to attain this diamond-like body.... Men of devout
faith, defenders of the True Law need not observe the five
precepts or practice the rules of proper behavior.  Rather
they should carry knives and swords, bow and arrows, prongs and
lances.'"

Again the Buddha said: "Even though there may be those
who observe the five precepts, they do not deserve to be called
practitioners of the Mahayana.  But even if one does not observe
the five precepts, if he defends the True Law, then he may be
called a practitioner of the Mahayana.  Defenders of the True Law
ought to arm themselves with knives and swords, weapons and
staves.  Even though they carry swords and staves, I would call
them men who observe the precepts."

The Buddha likewise said: "Men of devout faith, in past
ages in this very city of Kushinagara a Buddha appeared whose
name was Kangi Zoyaku Nyorai or the Buddha Joy Increasing.  After
this Buddha passed away, the True Law that he had taught remained
in the world for countless millions of years.  Finally, only
forty more years were left before the Law was due to come to an
end.

"At that time there was a monk named Kakutoku who
observed the precepts.  There were many monks at this time who
violated the precepts, and when they heard this monk preaching,
they all conceived evil designs in their hearts and arming
themselves with swords and staves, attacked this teacher of the
Law.

"At this time the ruler of the kingdom was named Utoku.
He received reports of what was happening and, in order to defend
the Law, he went at once to the place where the monk was
preaching the Law and fought with all his might against the evil
monks who did not observe the precepts.  As a result, the monk
who had been preaching the Law was able to escape grievous
injury.  But the king received so many wounds from the knives and
swords, prongs and lances, that there was not a spot on his body
the size of a mustard seed that remained unharmed.

"At this time the monk Kakutoku praised the king, saying
'Splendid, splendid! You, O King, are now a true defender of the
True Law.  In ages to come, this body of yours will surely become
a boundless vessel of the Law!'

"At that time, the king had already heard the teachings
of the Law, and he felt great joy in his heart.  Thereupon his
life came to an end, and he was reborn in the land of the Buddha
Ashuku, where he became the principal disciple of the Buddha.
Moreover, all the military leaders, citizens and associates to
the king who had fought beside him or had rejoiced in his effort
were filled with an unflagging determination to achieve
enlightenment, and when they died, all of them were reborn in the
land of the Buddha Ashuku.

"Later, the monk Kakutoku also died, and he too was
reborn in the land of the Buddha Ashuku, where he became second
among the disciples who received the direct teachings of the
Buddha.  Thus, if the True Law is about to come to an end, this
is the way one ought to support and defend it.

"Kasho, the king who lived at that time was I myself, and
the monk who preached the Law was the Buddha Kasho.  Kasho,
those who defend the True Law enjoy this kind of boundless
reward.  As a consequence, I have been able to obtain the
distinguishing characteristics that I possess today, to adorn
myself with them, and to put on the Dharma Body that can
never be destroyed."

Then the Buddha declared to the Bodhisattva Kasho: "For
this reason, lay believers who wish to defend the Law should arm
themselves with swords and staves and protect it in this manner.

"Men of devout faith, in the age of confusion and evil
after I have passed away, the nation will fall into neglect and
disorder, men will plunder and steal from one another, and the
common people will be reduced to starvation.  Because of hunger,
many men at that time will declare their determination to leave
their families and become monks.  Men such as these may be called
shavepates.  When this crowd of shavepates see anyone who is
attempting to protect the True Law, they will chase after him and
drive him away, or perhaps even kill him or do him injury.  That
is why I give permission for monks who observe the precepts to
associate with and keep company with laymen who bear swords and
staves.  For even though they carry swords and staves, I would
call them men who observe the precepts.  But although they may
carry swords and staves, they should never use them to take
life."

The Lotus Sutra says: "One who refuses to take faith in
this sutra and instead slanders it immediately destroys the seeds
for becoming a Buddha in this world.... After he dies, he will
fall into the hell of incessant suffering."

The meaning of these passages from the sutras is
perfectly clear.  What need is there for me to add any further
explanation?  If we accept the words of the Lotus Sutra, then we
must understand that slandering the Mahayana scriptures is more
serious than committing the five cardinal sins.  Therefore one
who does so will be confined in the great fortress of the hell of
incessant suffering and cannot hope for release for countless
aeons.  According to the Nirvana Sutra, even though you may give
alms to a person who has committed one of the five cardinal sins,
you must never give alms to a person who has slandered the Law.
He who kills so much as an ant will fall into one of the three
evil paths, but he who helps to eradicate slander of the Law will
ascend to the state from which there can be no retrogression.
Thus the passage tells us that the monk Kakutoku was reborn as
the Buddha Kasho, and that King Utoku was reborn as the Buddha
Shakyamuni.

The Lotus and the Nirvana sutras represent the very heart
of the doctrines that Shakyamuni preached during the five periods
of his teaching life.  Their warnings must be viewed with the
utmost gravity.  Who would fail to heed them?  And yet those
people who forget about the Correct Way and slander the Law put
more trust than ever in Honen's Senchaku Shu and grow blinder
than ever in their stupidity.

Thus some of them, remembering how their master looked in
life, fashion sculptures and paintings of him, while others,
putting faith in his perverse teachings, carve wood blocks with
which to print his offensive words.  These images and writings
they scatter about throughout the area within the seas,
carrying them beyond the cities and into the countryside until,
wherever honor is paid, it is to the practices of this school,
and wherever alms are given, it is to the priests of this sect.

As a result, we see people cutting off the fingers of the
images of Shakyamuni and refashioning them to form the gesture
appropriate to Amida, or renovating temples formerly dedicated to
Yakushi, the Buddha of the Eastern Region, and fitting them with
statues of Amida, the lord of the Western Land.  Or we find the
ceremony of copying the Lotus Sutra, which has been carried out
for over four hundred years on Mount Hiei, being suspended and
the copying of the three Pure Land sutras substituted in its
place, or the annual lectures on the doctrines of the Great
Teacher T'ien-t'ai being replaced by lectures on the teachings of
Shan-tao.  Indeed, the slanderous people and their associates are
too numerous to count!  Are they not destroyers of the Buddha?
Are they not destroyers of the Law?  Are they not destroyers of
the Priesthood?  And all their heretical teachings derive from
the Senchaku Shu!

Alas, how pitiful, that others should turn their backs on
the enlightened prohibitions of the Buddha!  How tragic, that
they should heed the gross and deluded words of this ignorant
monk!  If we hope to bring order and tranquillity to the world
without further delay, we must put an end to these slanders of
the Law that fill the country!

The guest said:  If we are to put an end to these people
who slander the Law and do away with those who violate the
prohibitions of the Buddha, then are we to condemn them to death
as described in the passages from the sutras you have just cited?
If we do that, then we ourselves will be guilty of inflicting
injury and death upon others, and will suffer the consequences,
will we not?

In the Daijuku Sutra, the Buddha says: "If a person
shaves his head and puts on clerical robes, then, whether that
person observes the precepts or violates them, both gods and men
would give him alms.  In doing so, they are giving alms and
support to me, for that person is my son.  But if men beat and
abuse that person, they are beating my son, and if they curse and
insult him, they are reviling me."

If we stop to consider, we must realize that, regardless
of whether one is good or bad, right or wrong, if he is a priest
or monk, then he deserves to have alms and nourishment extended
to him.  For how could one beat and insult the son and still not
cause grief and sorrow to the father?  The Brahmans who beat the
Buddha's disciple Maudgalyayana to death with their staves have
for a long time been sunk in the hell of incessant suffering.
Because Devadatta murdered the nun Utpalavarna, he has gone on
and on choking in the flames of the Avichi Hell.  Examples
from earlier ages make the matter perfectly clear, and later ages
fear this offense most of all.  You speak of punishing those who
slander the Law, but to do so would violate the Buddha's
prohibitions.  I can hardly believe that such a course would be
right.  How can you justify it?

The host said: You have clearly seen the passages from
the sutras that I have cited, and yet you can ask a question like
that!  Are they beyond the power of your mind to comprehend?  Or
do you fail to understand the reasoning behind them?  I certainly
have no intention of censuring the sons of the Buddha.  My only
hatred is for the act of slandering the Law.  According to the
teachings of the Buddha who lived prior to Shakyamuni, slanderous
priests would have incurred the death penalty.  But in the sutras
preached since the time of Shakyamuni, priests of this type have
merely been prevented from receiving alms.  Now if all the four
kinds of believers within the four seas and the ten thousand
lands would only cease giving alms to wicked priests and instead
all come over to the side of the good, then how could any more
troubles rise to plague us or disasters come to confront us?

With this the guest moved off his mat in a gesture of
respect, straightened the collar of his robe, and said: The
Buddhist teachings vary greatly and it is difficult to
investigate each doctrine in full.  I have had many doubts and
perplexities and have been unable to distinguish right from
wrong.

Nevertheless, this word by the venerable Honen, the
Senchaku Shu, does in fact exist.  And it lumps together all the
various Buddhas, sutras, bodhisattvas and deities and says that
one should "discard, close, ignore, and abandon" them.  The
meaning of the text is perfectly clear.  And as a result of this,
the sages have departed from the nation, the benevolent deities
have left their dwelling places, hunger and thirst fill the world
and disease and pestilence spread abroad.

Now, by citing passages from a wide variety of
scriptures, you have clearly demonstrated the rights and wrongs
of the matter.  Therefore I have completely forsaken my earlier
mistaken convictions, and my ears and eyes have been opened on
point after point.

There can be no doubt that all men, from the ruler down
to the common people, rejoice in and desire the stability of the
nation and the peace of the world.  If we can quickly put an end
to the alms that are given to these icchantika and insure that
continuing support is instead given to the host of true priests
and nuns, if we can still these "white waves" that trouble
the Ocean of the Buddha and cut down these "green groves" that
overgrow the Mountain of the Law, then the world may become as
peaceful as it was in the golden ages of Fu Hsi and Shen Nung,
and the nation may flourish as it did under the sage rulers Yao
and Shun.  After that, there will be time to dip into the
Waters of the Law and to decide which are shallow doctrines and
which are deep, and to pay honor to the pillars and beams that
support the House of the Buddha.

The host exclaimed with delight: As the proverb says, the
dove has changed into a hawk, the sparrow into a clam! How
gratifying!  You have transformed yourself through your
association with me, and like the bramble growing in the hemp
field, you have learned to stand up straight!  If you will truly
give consideration to the troubles I have been describing and put
entire faith in these words of mine, then the winds will blow
gently, the waves will be calm, and in no time at all we will
enjoy bountiful harvests.

But a person's heart may change with the times, and the
nature of a thing may alter with its surroundings.  Just as the
moon on the water will be tossed about by the waves, or the
soldiers in the vanguard will be cowed by the swords of the
enemy, so, although at this moment you may say you believe in my
words, I fear that later you will forget them completely.

Now if we wish first of all to bring security to the
nation and to pray for our present and future lives, then we must
hasten to examine and consider the situation and take measures as
soon as possible to remedy it.

Why do I say this?  Because, of the seven types of
disasters described in the passage from the Yakushi Sutra that I
cited earlier, five have already occurred.  Only two have yet to
appear, the "calamity of invasion from foreign lands" and the
"calamity of revolt within one's own domain."  And of the three
calamities mentioned in the passage from the Daijuku Sutra, two
have already made their appearance.  Only one remains, the
"disaster of warfare."

The different types of disaster and calamity enumerated
in the Konkomyo Sutra have arisen one after the other.  Only that
described as "bandits and marauders from other regions invading
and plundering the nation" has yet to materialize.  This is the
only trouble that has not yet come.  And of the seven calamities
listed in the Ninno Sutra, six are now upon us in full force.
Only one has not yet appeared, the calamity that occurs "when
enemies rise up on all four sides and invade the nation."

Moreover, as the Ninno Sutra says, "When a nation becomes
disordered, it is the spirits which first show signs of
rampantcy.  Because these spirits become rampant, all the people
of the nation become disordered."

Now if we examine the present situation carefully in the
light of this passage, we will see that the various spirits have
for some time been rampant, and many of the people have perished.
If the first predicted misfortune in the sutra has already
occurred, as is obvious, then how can we doubt that the later
disasters will follow?  If, in punishment for the evil doctrines
that are upheld, the troubles that have yet to appear should fall
upon us one after the other, then it will be too late to act,
will it not?