The Fourteen Slanders

Background and Summary（Short Story）

In this letter, Nichiren Daishonin replies to Matsuno Rokurō Saemon, explaining the fourteen slanders and emphasizing unity among believers. He warns against abusing fellow believers and shares the story of the boy Snow Mountains as a model of faith. He criticizes priests who lack diligence and instructs Matsuno on practicing as a lay believer, including chanting, supporting priests, and spreading the Law. The term “priests” refers specifically to the Daishonin’s disciples in line with the letter’s teachings.

Main Text

Take these teachings to heart, and always remember that believers in the Lotus Sutra should absolutely be the last to abuse one another. All those who keep faith in the Lotus Sutra are most certainly Buddhas, and one who slanders a Buddha commits a grave offense.When one chants the daimoku bearing in mind that there are no distinctions among those who embrace the Lotus Sutra, then the blessings one gains will be equal to those of Shakyamuni Buddha.

No matter how humble a person may be, if his wisdom is the least bit greater than yours, you should ask him about the meaning of the sutra.

Though a person may have been fortunate enough to be born as a human being and may have even entered the priesthood, if he fails to study the Buddha’s teaching and to refute its slanderers but simply spends his time in idleness and chatter, then he is no better than an animal dressed in priestly robes. He may call himself a priest and earn his livelihood as such, but in no way does he deserve to be regarded as a true priest. He is nothing but a thief who has stolen the title of priest. How shameful and frightening!

 

The Fourteen Slanders

 

Background

IHAVE received the string of coins, the horseload of polished rice, and the white quilted robe that you sent.

Rolling fields and hills stretch out more than a hundred ri to the south of this mountain. To the north stands lofty Mount Minobu, which joins the peaks of Shirane farther off. Jutting sharply up to the west is a mountain called Shichimen. Snow remains on these peaks throughout the year. There is not a single dwelling other than mine in the area. My only visitors, infrequent as they are, are the monkeys that come swinging through the treetops. And to my regret, even they do not stay for long, but scurry back to where they came from. To the east run the surging waters of the Fuji River, which resemble the flowing sands of the desert. It is extraordinary indeed that you send letters from time to time to this place whose inaccessibility makes visitors rare.

I learned that the scholar Nichigen of Jissō-ji temple, upon becoming my disciple, was driven out by his own disciples and lay supporters, and had to give up his lands, so that he now has no place of his own.1 Nonetheless, he still visits me and takes care of my disciples. What devotion to the way! Nichigen is a sage. He is already unrivaled as a scholar of Buddhism. Yet he has discarded all desire for fame and fortune and become my disciple. He has lived the words in the sutra, “We care nothing for our bodies or lives.”2 To repay his debts of gratitude to the Buddha, he has taught you and your fellow believers and inspired you, Matsuno, to make these sincere offerings. All this is truly amazing.

The Buddha stated that, in the latter age, monks and nuns with the hearts of dogs would be as numerous as the sands of the Ganges.3 By this he meant that the priests and nuns of that day would be attached to fame and fortune. Because they wear robes and surplices, they look like ordinary priests and nuns. But in their hearts they wield a sword of distorted views, hastening here and there among their patrons and filling them with countless lies so as to keep them away from other priests or nuns. Thus they strive to keep their patrons to themselves and prevent other priests or nuns from coming near them, like a dog who goes to a house to be fed, but growls and springs to attack the moment another dog approaches. Each and every one of these priests and nuns is certain to fall into the evil paths. Being the scholar that he is, Nichigen must have read this passage in the sutra. His unusual consideration and frequent visits to me and my disciples are deeply appreciated.

In your letter you write: “Since I took faith in this sutra [the Lotus], p.756I have continued to recite the ten factors of life4 and the verse section of the ‘Life Span’ chapter and chant the daimoku without the slightest neglect. But how great is the difference between the blessings received when a sage chants the daimoku and the blessings received when we chant it?” To reply, one is in no way superior to the other. The gold that a fool possesses is no different from the gold that a wise man possesses; a fire made by a fool is the same as a fire made by a wise man.

However, there is a difference if one chants the daimoku while acting against the intent of this sutra. There are various stages in the practice of this sutra [and various forms of slander exist accordingly]. Let me sum them up by quoting from volume five of The Annotations on “The Words and Phrases of the Lotus Sutra”: “In defining the types of evil, The Words and Phrases of the Lotus Sutra states briefly, ‘Expound among the wise but not among the foolish.’5 One scholar6 enumerates the types of evil as follows: ‘I will first list the evil causes and then their effects. There are fourteen evil causes: (1) arrogance, (2) negligence, (3) wrong views of the self, (4) shallow understanding, (5) attachment to earthly desires, (6) not understanding, (7) not believing, (8) scowling with knitted brows, (9) harboring doubts, (10) slandering, (11) despising, (12) hating, (13) envying, and (14) bearing grudges.’” Since these fourteen slanders apply equally to priesthood and laity, you must be on guard against them.

Bodhisattva Never Disparaging of old said that all people have the Buddha nature and that, if they embrace the Lotus Sutra, they will never fail to attain Buddhahood. He further stated that to slight a person is to slight the Buddha himself. Thus, his practice was to revere all people. He revered even those who did not embrace the Lotus Sutra because they too had the Buddha nature and might someday believe in the sutra. Therefore, it is all the more natural to revere those priests and lay people who do embrace the sutra.

The fourth volume of the Lotus Sutra states, “If there were a person who spoke only one word to curse the lay persons or monks or nuns who uphold and preach the Lotus Sutra, then his offense would be even graver than that of cursing Shakyamuni Buddha to his face for the space of a kalpa.”7 The Lotus Sutra also states, “[If anyone sees a person who accepts and upholds this sutra and tries to expose the faults or evils of that person], whether what he speaks is true or not, [he will in his present existence be afflicted with white leprosy].”8 Take these teachings to heart, and always remember that believers in the Lotus Sutra should absolutely be the last to abuse one another. All those who keep faith in the Lotus Sutra are most certainly Buddhas, and one who slanders a Buddha commits a grave offense.

When one chants the daimoku bearing in mind that there are no distinctions among those who embrace the Lotus Sutra, then the blessings one gains will be equal to those of Shakyamuni Buddha. A commentary states, “Both the beings and the environment of the Avīchi hell exist entirely within the life of the highest sage [Buddha], and what is more, the life and the environment of Vairochana [Buddha] never transcend the lives of common mortals.”9 You can surmise the significance of the fourteen slanders in the light of the above quotations.

That you have asked me about Buddhism shows that you are sincerely concerned about your next life. The Lotus Sutra states, “ . . . a person capable of listening to this Law, such a person is likewise rare.”10 Unless the Buddha’s true envoy appears in this world, who is there that can expound this sutra in exact accord with the Buddha’s intent? Moreover, it would appear that there are very few who ask about the meaning of the sutra in an effort to resolve their doubts and thus believe in it wholeheartedly. No matter how humble a person may be, if his wisdom is the least bit greater than yours, you should ask him about the meaning of the sutra. But the people in this evil age are so arrogant, prejudiced, and attached to fame and profit that they are afraid that, should they become the disciple of a humble person or try to learn something from him, they will be looked down upon by others. They never rid themselves of this wrong attitude, so they seem to be destined for the evil paths.

The “Teacher of the Law” chapter says: “If you make offerings to the priest who preaches the Lotus Sutra and hear its teachings for even a moment, then you will experience joy because you can gain even greater benefits than one who offers immeasurable treasures to the Buddha for the space of eighty million kalpas.”11

Even an ignorant person can obtain blessings by serving someone who expounds the Lotus Sutra. No matter if he is a demon or an animal, if someone proclaims even a single verse or phrase of the Lotus Sutra, you must respect him as you would the Buddha. This is what the sutra means when it says, “You should rise and greet him from afar, showing him the same respect you would a Buddha.”12 You should respect one another as Shakyamuni and Many Treasures did at the ceremony13 in the “Treasure Tower” chapter.

The priest Sammi-bō may be lowly, but since he can explain even a little about the teachings of the Lotus Sutra, you should respect him as you would the Buddha and ask him about the teachings. “Rely on the Law and not upon persons”14 should be your guideline.

　　　　　　　　　　　　　　　～（omitted)～

In the past the boy Snow Mountains was willing to give his life to hear but half a verse. How much more thankful should we be to hear a chapter or even a volume of the Lotus Sutra! How can we ever repay such a blessing? Indeed, if you care about your next life, you should make this bodhisattva your example. Even though you may be too poor to offer anything of value, if the opportunity should arise to give up your life to acquire the Law of the Buddha, you should offer your life in order to pursue the Law.

This body of ours in the end will become nothing more than the soil of the hills and fields. Therefore, it is useless to begrudge your life, for though you may wish to, you cannot cling to it forever. Even people who live a long time rarely live beyond the age of one hundred. And all the events of a lifetime are like the dream one dreams in a brief nap. Though a person may have been fortunate enough to be born as a human being and may have even entered the priesthood, if he fails to study the Buddha’s teaching and to refute its slanderers but simply spends his time in idleness and chatter, then he is no better than an animal dressed in priestly robes. He may call himself a priest and earn his livelihood as such, but in no way does he deserve to be regarded as a true priest. He is nothing but a thief who has stolen the title of priest. How shameful and frightening!

In the theoretical teaching of the Lotus Sutra there is a passage that reads, “We care nothing for our bodies or lives but are anxious only for the unsurpassed way.”16 Another passage from the essential teaching reads, “Not hesitating even if it costs them their lives.”17 The Nirvana Sutra states, “One’s body is insignificant while the Law is supreme. One should give one’s life in order to propagate the Law.”18 Thus both the theoretical and essential teachings of the Lotus Sutra, as well as the Nirvana Sutra, all indicate that one should give one’s life to spread the Law. It is a grave offense to go against these admonitions, and though invisible to the eye, the error piles up until it sends one plummeting to hell. It is like heat or cold, which has no shape or form that the eye can see. Yet in winter the cold comes to attack the trees and grasses, humans and beasts, and in summer the heat comes to torment people and animals.

As a lay believer, the important thing for you is to chant Nam-myoho-renge-kyo single-mindedly and to provide support for the priests. And if we go by the words of the Lotus Sutra, you should also teach the sutra to the best of your ability. When the world makes you feel downcast, you should chant Nam-myoho-renge-kyo, remembering that, although the sufferings of this life are painful, those in the next life could be much worse. And when you are happy, you should remember that your happiness in this life is nothing but a dream within a dream, and that the only true happiness is that found in the pure land of Eagle Peak, and with that thought in mind, chant Nam-myoho-renge-kyo. Continue your practice without backsliding until the final moment of your life, and when that time comes, behold! When you climb the mountain of perfect enlightenment and gaze around you in all directions, then to your amazement you will see that the entire realm of phenomena is the Land of Tranquil Light. The ground will be of lapis lazuli, and the eight paths19 will be set apart by golden ropes. Four kinds of flowers20 will fall from the heavens, and music will resound in the air. All Buddhas and bodhisattvas will be present in complete joy, caressed by the breezes of eternity, happiness, true self, and purity. The time is fast approaching when we too will count ourselves among their number. But if we are weak in faith, we will never reach that wonderful place. If you still have questions, I am waiting to hear them.

Respectfully,

Nichiren

The ninth day of the twelfth month in the second year of Kenji (1276), cyclical sign hinoe-ne

Reply to Matsuno

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Background

Written near the end of 1276, this letter was a reply to the lay priest Matsuno Rokurō Saemon. Four in his family received letters from Nichiren Daishonin—he, his wife, son, and daughter-in-law. One of his daughters married Nanjō Hyōe Shichirō and gave birth to Nanjō Tokimitsu, a staunch supporter of the Daishonin and his disciple Nikkō. It is thought that Matsuno was converted to the Daishonin’s teachings through this connection with the Nanjō family.

This letter explains the fourteen slanders, citing Miao-lo’s Annotations on “The Words and Phrases of the Lotus Sutra.” These slanders are referred to originally in the “Simile and Parable” chapter of the Lotus Sutra. Asked if there is a difference in benefits derived when a sage chants the daimoku and when an ordinary person chants it, the Daishonin answers in the negative. “However, there is a difference,” he continues, “if one chants the daimoku while acting against the intent of this sutra.” He explains “the intent” of the sutra by referring to the fourteen slanders.

The first ten of the fourteen slanders concern one’s attitude and action toward the Law, that is, the Buddha’s teachings; the last four concern those toward people who believe in and practice that Law.

Emphasizing the importance of unity among believers, the Daishonin says, “Always remember that believers in the Lotus Sutra should absolutely be the last to abuse one another.” The reason he gives is that “all those who keep faith in the Lotus Sutra are most certainly Buddhas, and one who slanders a Buddha commits a grave offense.” In other words, he warns against the last four of the fourteen slanders: “despising, hating, envying, and bearing grudges against” fellow believers.

The Daishonin next recounts in detail the story of the boy Snow Mountains, who offers his body to a fierce demon in order to learn a Buddhist teaching. He encourages Matsuno to make this bodhisattva’s spirit a model for his own faith and practice. He further clarifies that a priest who lacks the spirit to study and practice Buddhism diligently, and to strive to refute its slanderers, is “no better than an animal dressed in priestly robes,” a thief who has stolen the title of priest.

The Daishonin concludes by instructing Matsuno how to practice his teaching as a lay believer. He encourages the lay priest to chant Nam-myoho-renge-kyo, provide support for the priests, and, in accord with the Lotus Sutra, put effort into spreading the Law. Clearly, in light of the preceding paragraphs, “priests” here indicates not any priest, but the Daishonin’s disciples—those who are practicing in accord with the spirit elucidated in this letter.

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Notes

1. Nichigen (d. 1315) was a priest of Jissō-ji temple, which belonged to the Tendai school. He became a disciple of Nichiren Daishonin after the Daishonin’s move to Mount Minobu. Later, he returned to Jissō-ji and converted other priests. He also built temples in Musashi and Suruga provinces.

2. Lotus Sutra, chap. 13.

3. The source of this statement is not known, but “monks and nuns with the hearts of dogs” is described in the Accumulated Treasures Sutra.

4. Presumably this indicates the first section of the “Expedient Means” chapter, which ends with “The true aspect of all phenomena can only be understood and shared between Buddhas. This reality consists of the appearance . . . and their consistency from beginning to end.”

5. Chapter 3 of the Lotus Sutra says that one should not expound this sutra among the foolish in order to protect them from committing the evil of slandering the sutra.

6. This “one scholar” has been identified as the Dharma Characteristics scholar, Tz’u-en, by Ts’ung-i in his Supplement to T’ien-t’ai’s Three Major Works. The attribution, however, is dubious. Tz’u-en in his Praising the Profundity of the Lotus Sutra mentions slanders, but does not enumerate or enlarge upon them.

7. Paraphrase of a passage in chapter 10 of the Lotus Sutra.

8. Lotus Sutra, chap. 28.

9. The Diamond Scalpel.

10. This is mentioned in chapter 2 of the Lotus Sutra.

11. Paraphrase of a passage in chapter 10 of the Lotus Sutra.

12. Lotus Sutra, chap. 28.

13. In the “Treasure Tower” chapter of the Lotus Sutra, Shakyamuni Buddha assembles all the Buddhas from throughout the universe and then opens the treasure tower. Many Treasures Buddha invites him to share his seat, and the Ceremony in the Air begins.

14. Nirvana Sutra.

16. Lotus Sutra, chap. 13.

17. Ibid., chap. 16.

18. The Annotations on the Nirvana Sutra.

19. The eight paths lead in eight directions, that is, toward the eight points of the compass.

20. Māndārava, great māndārava, manjūshaka , and great manjūshaka flowers. Fragrant red and white flowers that, according to Indian tradition, bloom in heaven.

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