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Reply to Takahashi Nyudo
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
Major Writings of Nichiren
Daishonin, Vol. 6, page 123.
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