Letter to Shimoyama（4th of 8th paragraph）

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This was the real meaning of the dream in which the Great Teacher Jikaku shot an arrow at the sun. This was the beginning of the great error in the Buddhist teachings.

Letter to Shimoyama（4th of 8th paragraph）

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The Great Teacher Chishō saw himself as a disciple of Jikaku and acted on his behalf, following Jikaku’s deathbed instructions and requesting that an imperial edict be issued. The edict was to state that the True Word and Lotus Sutra teachings were of equal standing, comparable to the two wings of a bird or the two eyes of a human being, and that Mount Hiei should give recognition to all eight schools of Buddhism.

Though the bodies of these two men, Jikaku and Chishō, rested among the clouds of Mount Hiei, their minds mingled in the dust of Tō-ji temple in the capital. They appeared to be carrying on the lineage of their original teacher, Dengyō, but in fact they were betraying the correct principles taught by that sage. From the passage in the Lotus Sutra that states, “Among the sutras, it [the Lotus Sutra] holds the highest place,”42 they deleted the word “highest” and relegated the sutra to a position inferior to that of the Mahāvairochana Sutra. They acted not only as deadly enemies of the Great Teacher Dengyō, but, astonishingly enough, as the foes of Shakyamuni, Many Treasures, the emanation Buddhas of the ten directions, the Thus Come One Mahāvairochana, and all the other Buddhas.

This was the real meaning of the dream in which the Great Teacher Jikaku shot an arrow at the sun. This was the beginning of the great error in the Buddhist teachings. It was an omen foretelling that Japan would become a doomed nation, for the Lotus Sutra, which should have been the roof beam of the country, was thereby reduced to acting as a mere rafter or support to the Mahāvairochana Sutra.

In the political realm too it was an age when underlings usurped the position of their superiors and rulers were forced to obey the wishes of their ministers. At that time, however, there was a group of Buddhist leaders who vigorously disputed this relative superiority of the Tendai and True Word teachings, and the chief priests of Mount Hiei continued to support both the Lotus Sutra and the Mahāvairochana Sutra, so that the controversy remained without final settlement. This is perhaps why the nation did not experience any sudden downfall.

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Background

One of Nichiren Daishonin’s ten major writings, Letter to Shimoyama is a petition to Shimoyama Hyōgo Gorō Mitsumoto, the steward of the district of Shimoyama near Mount Minobu in the province of Kai. The Daishonin wrote it on behalf of a priest named Inaba-bō Nichiei in the sixth month of 1277, while residing at Mount Minobu.

Inaba-bō Nichiei had been converted by Nikkō to the Daishonin’s teachings, and tried to convert Shimoyama Mitsumoto, who was Inaba-bō’s father (or, according to another account, his lord in the feudal system of the time). But Shimoyama, who was a believer in the Nembutsu, or Pure Land, teachings, furiously opposed the priest’s new-found faith. Hearing this, the Daishonin wrote a petition on behalf of Inaba-bō to persuade Shimoyama to discard the Pure Land teachings and take faith in the Lotus Sutra.

The petition explains the superiority of the Lotus Sutra to the Pure Land doctrines, and states that Inaba-bō’s conversion to the Lotus Sutra constitutes a distinguished act of loyalty to Shimoyama. Later, Shimoyama in fact gave up the Nembutsu and became a follower of the Daishonin’s teachings.

In the beginning paragraphs, the voice is that of Inaba-bō addressing his angry father or lord, Shimoyama. Inaba-bō explains that he has ceased reciting the Amida Sutra and instead taken up recitation of the Lotus Sutra because of an encounter with the Sage Nichiren. He says he went to Mount Minobu to listen to a lecture by the sage without the intention of taking faith. He writes very briefly of what he felt about the lecture.

The letter then outlines the Daishonin’s lecture from a third-party viewpoint. The lecture first introduces the five guides of propagation, the teaching, the time, the people’s capacity, the country, and the proper sequence of propagation. Then it describes the history of the spread of Buddhism in Japan. This begins with the Chinese priest Chien-chen (known in Japan as Ganjin), who brought the Hinayana precepts and T’ien-t’ai’s teachings to Japan but propagated only the former, which he thought were appropriate to the time. Later Dengyō appeared and studied T’ien-t’ai’s teachings and investigated thoroughly the doctrines of the six schools of Nara, demonstrating the superiority of the former over the latter. Dengyō also asserted that the Hinayana precepts should be abolished and replaced with the Mahayana precepts.

Next, the Daishonin describes the spread of Buddhism during the Former, Middle, and Latter Days of the Law. The Buddhist leaders in the first two periods knew the great Law of the Lotus Sutra but did not expound it because the time had not yet come for its propagation. As the Daishonin points out, the Latter Day is the time for the advent of Bodhisattva Superior Practices, who will spread the essence of the Lotus Sutra, which is Nam-myoho-renge-kyo.

Then the Daishonin refutes the views of Ryōkan, who attempted to restore the Hinayana precepts and who urged the shogunate to put to death his rival, Nichiren Daishonin. Basing his view on the Lotus Sutra, the Daishonin regards Ryōkan as the third of the three powerful enemies and himself as the votary of the sutra. He also describes the other persecutions he experienced.

He points out the errors of the shogunate and the Buddhist schools it supported, the Pure Land, True Word, and Zen schools. Moreover, he describes how Dengyō’s teachings were distorted by his successors, Jikaku and Chishō, who incorporated True Word teachings into the Tendai school. In addition, he asserts that the Pure Land and Zen schools have turned the people away from the Lotus Sutra. As a result of these errors, the three calamities and seven disasters have occurred.

The Daishonin explains that he submitted his work On Establishing the Correct Teaching for the Peace of the Land to Hōjō Tokiyori, the retired regent and de facto leader of the shogunate, to identify the basic cause for these calamities. Not only was his advice unheeded, however, but he was subjected to various persecutions. Finally, without carrying out a full investigation, the shogunate exiled him to Sado Island. Because the internal strife he had predicted took place, he was pardoned from exile and summoned to an interview with Hei no Saemon, a powerful official of the shogunate. Hei no Saemon asked him when the Mongols would attack Japan, referring to another of the Daishonin’s prophecies. The Daishonin replied that it would occur within the year and warned Hei no Saemon that mistaken Buddhist teachings should not be relied on for prayers to protect the nation. When his admonitions went unheeded, he retired to Mount Minobu. Thus at this time the country appeared to be on the verge of ruin.

At the end of the letter, the voice returns to that of Inaba-bō Nichiei. He says that the Sage Nichiren regretted the turn events had taken, expressing great pity for the people. He says he himself has written down here only a part of the lecture, and urges Shimoyama to take faith in the sage’s teachings. He expresses his conviction that, in discarding the Nembutsu and embracing the Lotus Sutra, he had the happiness of his parents in mind, and is therefore exercising the highest form of filial piety.

 

Notes

42. Lotus Sutra, chap. 14.

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