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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 out 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
Major Writings of Nichiren Daishonin,
Vol. 6, page 231.
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