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Reply to Lord Hakiri Saburo
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
Major Writings of Nichiren Daishonin,
Vol. 6, page 37.
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