Misawa Sho

INTRODUCTION

A letter written in the fourth year of the Kenji Period (1278) by Nichiren from Minobu, addressed to Lord Misawa of Suruga Province (Shizuoka Prefecture today). It is a reply in response to a letter by Misawa containing questions about the teaching, sent together with a number of offerings. We know little about Lord Misawa except that he is known as a rather passive believer, unlike Shijo Kingo known to he an intensely ardent follower.

Nichiren begins by discussing the difficulty of Buddhist studies and the persecutions incurred by the Buddha and His disciples during His lifetime and after His death. Nichiren describes his own persecu¬tions; and explains how it is he and only he who has met with the sort of persecutions exactly as delineated in the stories about the future found in the “Teacher of the Dharma” chapter of the Lotus Sutra. Consequently, he claims that he is the foremost practicer of the Lotus Sutra in the Latter Age of Degeneration, and as such, acknowledges his duty towards unselfish service, and explains that he entered Mount Minobu without hesitation. Nichiren speaks of his own practice, dif¬ferentiating that which he experienced up to his banishment to Sado Island from that which he realized after he was banished-clearly sug¬gesting that the latter is the preferred model of thought and practice. Nichiren then touches upon obligations in faith, referring to the fact that he refused to meet with the Lady Nun of Utsubusa, because she was only dropping by Minobu, maintaining her original objective-to pay homage to her local Shinto deity. Finally, Nichiren emphasizes that the Shingon Sect is the way of evil leading towards the destruc¬tion of the nation.

This letter represents a vital piece of evidence provided by Nichiren himself upon which many scholars rely in supporting the fact that there exists a difference in Nichiren’s revelation of doctrines and intensity of teaching before and after his Sado exile.

A Letter to Lord Misawa of Suruga

I am very grateful for the many offerings that you have sent to us here in Minobu, from so far away : such as the one hundred koji (a kind of orange, dark yellow in color and, flat and small in shape), seaweed, nori (processed seaweed), ogo (red seaweed), as well as the small¬sleeved kimono from the Lady Nun of Utsubusa.

I have taken a close look at your letter. The Buddha in the Nirvana Sutra” says: “People who study Buddhism number as many as the par¬ticles of dust upon the earth; however, those that really go on to become Buddhas number as few as the particles of dust that can rest upon one’s fingernail.’`- After contemplating the difficulty of attaining Buddhahood, there is something I have observed with some conviction. It is possible for one not to be able to correctly learn Buddhism despite one’s study of Buddhism because of one’s stupidity; or, though one may be very intelligent, it is possible that one may go awry and not be able to correctly learn Buddhism as a result of studying under an incompe¬tent teacher.

Inasmuch as one is able to find a worthy instructor and a genuine teaching, to rid oneself of fetters, and to approach the state of Buddhahood, one will inevitably be faced with seven imposing out¬growths called the three hindrances and four devils” (disturbances that come in the way of Buddhist practices), just as sure as a shadow follows its source, and as clouds are present when it rains. Though one perse¬veres and succeeds in relieving oneself of six of the above, one would not be able to attain Buddhahood should one succumb to the seventh disturbance. I will refrain from discussing the six disturbances here. ‘file seventh great disturbance is called the king of devils in the sixth heaven. When we, mere ordinary humans”- of the latter period, have complete¬Iv absorbed the spirit of all the holy teachings of the Buddha’s lifetime, understood the heart of the widely acclaimed work of the Great (;cutcentration avid 1rnsight by Grand Master I’ien-Cal and approach Buddhahood, we nonetheless realize how difficult a task this is to accomplish. Upon the sight of one within the reach of Buddhahood, the king of devils in the sixth heaven would be stirred to say: “If one is an entity of this world, he (one) not only strives to depart tram the illusion of life and death and become Buddha but also tries to lead a, many as possible into Buddhism, controls this world, and transforms this defiled world into a paradise. What ought to he done?” He called together all his henchmen in the triple world,” the three regions of desire, form and non-form, and commanded them: “Put each of your specialties to good use, causing trouble for that practicer (to escape the world of delu¬sions). If it is not possible, invade the hearts of his students and believ¬ers, or of the people of his nation, to remonstrate and coerce him into giving up his practice. And if that does not work, I will go down to earth myself, penetrate the body and soul of the leader of the state, through whom I can oppress the practicer and put an end to his or her acquisition of Buddhahood.” So, in this manner, did the king of devils and his henchmen discuss.

I, Nichiren, had always foreseen this kind of problem, that it would not be simple for a mere human of the Latter Age to become a Buddha. How Sakyamuni Buddha* attained enlightenment is explained copi¬ously in various sutras; and they all maintain that the Buddha was bothered by the king of devils of the sixth-heaven imposing persecution which seemed unbearable. The crimes of Devadatta (who is said to have thrown a boulder from atop a mountain which drew blood from the small toe of Buddha’s foot; as slight as it may seem, it was still an act that caused injury), and King Ajatasatru (who is thought to have let loose wild elephants in the attempt to trample Buddha to death) could all be attributed to the machinations of the king of devils of the sixth heaven.

Moreover, the “Teacher of the Dharma” chapter of the Lotus Sutra claims, “Considering the numerous accounts of persecution even dur¬ing Sakyamuni’s lifetime, how much more can be expected after Sakyamuni’s death.” Whatever persecution occurs during Sakyamu¬ni’s lifetime, a mere human, as is Nichiren, would probably not be able to withstand such pressure for a day or even a moment. What would be more inconceivable is to endure several major persecutions for fifty years or so. If that is not enough, it is said that the severity of the per¬secution would be a hundred, thousand, ten thousand, and a million times greater for those of the latter period, which is why I have often wondered how we are to hear this.

They say that a sage knows the future. Of the three periods, past, present and future, being able to foresee the future defines the true worth of a sage. Not that Nichiren is a sage, but I have always known that Japan in this present day is on her way to destruction (unless she is converted to the true teaching of the Lotus Sutra ). Undoubtedly, this corresponds with the sutra that claims, “Problems are hound to increase after the death of the Buddha.” For one to possess knowledge of this, and yet make remonstrations, such a person is indeed a prac¬ticer of the Lotus Sutra in the Latter Age of Degeneration whom the Buddha had predicted. Even if one is aware of the consequences, if one does not step forward, one will encounter problems within the cycle of life and death. Such a person and not anyone else, would be made out to be a sworn enemy of Lord Sakyamuni Buddha, and a rival foe of the head of the Japanese state as well. Upon death, that person would fall to the Hell of Incessant Suffering, a hell much like a large castle to which the most vile of sinners are sent. The scene of people being tor¬mented there is certainly indicative of this, so I have thought. We may be deprived of food and clothing, be admonished by our parents, broth¬ers and sisters, and teachers, and be coerced by the head of the state and the masses; but, let us protest without the slightest hesitation. These days, I am resolved that if one is to have reservations, then one should not protest at all.

From sometime in the remote past till this day, I must have had sev¬eral occasions to have come into contact with the Lotus Sutra, and to have become a believer as well. As a consequence of this, I was proba¬bly able to withstand one or two instances of persecution; but since these tenacious obstacles have occurred in close succession, my faith may have been broken and weathered away. This time, regardless of what kind of difficulty I am to face, I proclaim that I am determined not to back down. Thus, I spoke up and have experienced this kind of per¬secution from time to time, just as is predicted by the sutra.

Presently, my only concern is not to succumb to these great difficul¬ties without abandoning the Lotus Sutra. This has strengthened my faith. Through my experiences thus far, I have personally lived out the prophecies set forth in the sutra. I am confident that I can weather these ordeals, which is why I have come to live on this mountain. Whether or not each of you lose your faith in the Lotus Sutra, all of you have helped to save Nichiren’s life at one .time or another. How can I think of you as strangers? As before, I, Nichiren, do not care what happens to me. No matter what happens, if I am able to retain my faith and become a Buddha, I have pledged, without exception, to guide each and everyone of you. That all of you are not as versed in Buddhism as is Nichiren, that you are secular, own property, have wives and children, as well as men in your employ must make it difficult for you to perse¬vere in maintaining faith. So being the case, I have long said that you may pretend not to be believers of the Lotus Sutra. As you all have come to Nichiren’s aid, I will not disown you under any circumstance. I shall never neglect you.

Now, as far as my theology goes, I would like you to think that what I have expressed before being banished to Sado Island can be equated with the forty or so years in which Sakyamuni had taught before reveal¬ing the Lotus Sutra (that is, the truth and true aims of the Buddha were not directly divulged in those years). If the ruler of this country desires to govern the people under a proper political principle, then there will always be an opportunity for me to debate with the priests of the Shingon Sect. I shall expound my precious teaching for the first time then. Even if I had discussed this only within the circle of my disciples, some of it would bound to have leaked out making it difficult to con¬duct a discussion (as a result of their scheming). Such is why I have kept quiet about this to all of you. However, ever since the night of the twelfth of the ninth month in the eighth year of the Bun’ei Period (1271), when I was about to be beheaded at Tatsunokuchi (on the out¬skirts of Kamakura), I have come to think that it was unwise of me to have kept the truth from some of you who have stuck with me. There is a teaching I have disseminated quietly from the island of Sado (where I had been banished) to my disciples.

This is a teaching which great commentators in India and great mas¬ters in China and Japan who have come after the Buddha, such as Kasyapa,” Ananda,” Nagarjuna,” Vasubandhu,” T’ien-t’ai,” Miao-le,’` Dengyo” and Gishin,* knew to be true in their hearts but never impart¬ed. This is because the Buddha had strictly warned that, “this impor¬tant teaching should not be passed on in the thousand years of the Age of the True Dharma and thousand years of the Age of the Semblance Dharma before entering the Latter Age of Degeneration.” Nichiren is not a direct emissary of the Buddha; however, as long as I have come to be in this Latter Age of Degeneration and have, quite beyond expecta¬tions, attained this doctrine, I would like to transmit it in the capacity of a herald, until Bodhisattva Superior Practice, a messenger of the Buddha, appears. Once this teaching is exposed, the teachings spread by the elders during the Ages of the True Dharma and Semblance Dharma would pale in comparison, just as the stars are obscured by the rising sun, or as if we see a dull performance after a skillful one. It is written in the sutras that when the Latter Age of Degeneration dawns, such things as the spiritual power of Buddhist sculptures and priests of the temples built in the Ages of the True and Semblance Dharmas would be effaced; and its only legacy would be the dissemination of this great teaching throughout the world (Jambudvipa). ” All of you should feel grateful that you are endowed with the opportunity to have come across such a wonderful teaching.

Now, I am very conscience stricken about the matter concerning the Lady Nun of Utsubusa because she, being quite elderly, came all the way over here. However, I did not give her an audience because she had come to see me here in Minobu after paying a visit to a local Shinto shrine. Instead, meeting her would have instigated her to sin. A Shinto god is a follower, whereas the Lotus Sutra is the master. To visit the master after visiting its follower would also go against norms of socie¬ty. Moreover, as long as one has become a nun, it goes without excep¬tion that one must first serve the Buddha. It was for the recurrence of these kinds of abhorrent gestures that I did not meet with her.

The Lady Nun is not the only one whom I have refused to meet. There are many who have dropped by after visiting Shimobe Spa. I have turned away these people as well. The Lady Nun of Utsubusa, from my stance, is as old as my parents. And because she came a far ways with¬out being able to meet me, there is apt to be some discouragement; nev¬ertheless, I have acted with the intention that she may realize my under¬lying reasoning.

Aside from this, I have heard rumors that you had been ill after we last met about a year ago, prompting me to think of dispatching a mes¬senger to inquire about your health. That may have been the best thing to do; but according to my disciples, sending someone would rather make you feel worse. Discerning this to be a lesson in decency, I decid¬ed not to pursue this. Always a solicitous man, I anticipated that you would send us a messenger if you were ill; but, since there was no inti-mation as such, I purposely kept my reserve. But it is a fact that I did contemplate this. Although transience is the way of the world, the fact that things appeared somewhat different this year from last, I was dispirited that I may not be able to hear from you again-until, I received your correspondence, the utmost of delights. Please convey this to the Lady Nun as well.

I would prefer to explain the teaching in detail, however, I will con¬fine myself, as it would become too lengthy. Although I have already mentioned something about the Zen,” Pure Land,* and Ritsu Sects,* it is primarily the Shingon Sect that will devastate Japan and China. Not only did the six esoteric masters-Tripitaka Masters Subhakarasimha, * Vajrabodhi,* Amoghavajra;* Grand Masters Kobo,* Jikaku* and Chisho*-misinterpret the comparative superiority between the triple Shingon sutras (the Great Sun Buddha Sutra, the Diamond Peak Sutra, the Sutra on the Act of Perfection ) and the Lotus Sutra, the three Grand Masters were completely misled in adopting and then dissemi¬nating to the head of Japan and her people, the creations of the three Tripitaka Masters-the two mandalas of the Diamond Realm and the Matrix Realm, which were claimed to have come from India to deceive people. Recall that the reason why the Emperor Hsuan-tsung of China lost power was that he put faith in the teachings of the Shingon Sect. Likewise, the country of Japan is slowly weakening. The agreement that the Great Bodhisattva Hachiman would help to protect a hundred generations of Japanese emperors was dismantled. That the eighty-sec¬ond ruler, Retired Emperor Gotoba, lost his reign to the military at Kamakura and was banished to the island of Oki, is another example of the fact that the three priests, including Grand Master Kobo, offered prayers using a wrong scripture. It is just as is written in the 25th chap¬ter of the Lotus Sutra: those who wish bad fortune upon others are the very ones who will suffer. As the Kamakura Bakufu purged the evil Shingon teaching along with evil Shingon masters, eighteen more gen¬erations of emperors should succeed after the fall of Gotoba. By right, they should be able to rule for a hundred generations, but alas, they have succumbed to the same mistaken teachings and their teachers, resulting in a vacuum of competent leadership. It is the will of the King of the Brahma Heaven’, Indra”, the sun and moon, and the Four Heavenly Kings” to have the country of Japan threatened by an outside power (the Mongols). Despite the fact that a practicer of the Lotus Sutra was sent to remonstrate, these rulers have chosen to grace the messengers sent by the Shingon teachers, thus destabilizing society, pol¬itics, and the Buddhist teachings as well. In effect, they have become enemies of the Lotus Sutra, and with time, this country will be destroyed. The rash of epidemics forebodes the imminence of a large¬scale war. Oh, how miserable, how miserable it is!

Twenty-third of the second month

Nichiren (signature)

To Lord Misawa:
As always, please let it be known that the people of Suruga are all united in one.

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