IHAVE received the two thousand coins.

The foremost treasure of sentient beings is none other than life itself. Those who take life are certain to fall into the three evil paths. That is why the wheel-turning kings observed the precept of “not to kill” as the first of the ten good precepts, and why the Buddha taught the five precepts at the beginning of the Hinayana sutras and made “not to kill” the first of them. The Buddha also taught “not to kill” as the first of the ten major precepts in the Mahayana Brahmā Net Sutra. The “Life Span” chapter of the Lotus Sutra is the one that represents the merit of the Thus Come One Shakyamuni’s practice of the precept “not to kill.” Accordingly, those who take life will be abandoned by all the Buddhas of the three existences, and the gods of the six heavens of the world of desire will never protect them. The scholars of our time are aware of this, and I, Nichiren, have a general understanding of it.

The nature of killing varies, however. The offense of the person killed is either heavy or light. If one kills the person who has murdered one’s father, mother, sovereign, or teacher, although the offense remains the same, what would have been a grave offense probably becomes a light one instead. This is something our contemporary scholars are acquainted with. But even bodhisattvas with their great compassion, if they make offerings to the enemies of the Lotus Sutra, are certain to fall into the hell of incessant suffering. On the other hand, even those who commit the five cardinal sins, if they show animosity toward those enemies, will definitely be reborn in the human or heavenly world. King Sen’yo and King Possessor of Virtue, who had destroyed, respectively, five hundred and countless enemies of the Lotus Sutra, became Shakyamuni Buddha in this world. His disciples such as Mahākāshyapa, Ānanda, Shāriputra, Maudgalyāyana, and other countless followers were people who, at that time, were in the vanguard, defeating the enemy, or killing them, injuring them, or rejoicing in the fight. The monk Realization of Virtue became Kāshyapa Buddha. He was a votary of the Lotus Sutra of great compassion who, at that time, urged King Possessor of Virtue to attack the enemies of the sutra as if they were the ones who had betrayed his father and mother in a previous lifetime.

Our present day corresponds to that time. If the ruler of our country had accepted what Nichiren said, he could very well have become like the two kings. Yet, in addition to rejecting it, he has actually sided with the enemies of the Lotus Sutra, so that the entire nation attacks me. From the ruler on down to the common people, all have become slanderers of the Law whose offense exceeds the five cardinal sins. Therefore, all of you are also on the side of the ruler. Although at heart you are of the same mind as Nichiren, since your person is in service to your lord, it would have been extremely difficult for you to have avoided the offense of complicity in slander. How admirable it is that, despite this, you communicated this teaching to your lord and urged him to take faith in it. Even though he may fail to accept it now, you have managed to avoid the offense of complicity.

From now on, you should be careful about what you say. On the other hand, surely the heavenly gods will protect you. I also will tell them to do so.

Determine to take every possible precaution. Those who hate you will be increasingly vigilant in watching for a chance to do you harm. Put a stop to all drinking parties at night. What dissatisfaction can there be in drinking sake alone with your wife? Do not let down your guard when you attend banquets with others in the daytime. Your enemies will have no opportunity to attack you, apart from your drinking. You cannot be too careful.

With my deep respect,

Nichiren

The twenty-sixth day of the ninth month

Reply to Saemon-no-jō