The Fourteen Slanders

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.

Chapter1(The Conditions at Minobu and Gratitude for Your Correspondence)

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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.

Lecture

This writing is attributed to Nichiren Daishonin on December 9, 1276, after he had entered Mount Minobu, though the original manuscript is no longer extant. Due to its content, it is also known as “The Writing on the Fourteen Slanders” (Jyuyon Hibō-shō).

The essence of this letter is a response to Lord Matsuno, who had asked about the relative merits and the presence or absence of benefit in chanting the Daimoku. The Daishonin first cites various sutras and commentaries to list and warn against the fourteen slanders. He encourages a seeking spirit by detailing the story of the Boy Snow Mountains (Sessen Dōji), who offered his life for the sake of half a Buddhist verse. Furthermore, he strictly forbids priests from engaging in idle play or aimless gossip, equating such attitudes to those of “animals” or “thieves.” Drawing from the Theoretical and Essential teachings (Hon-jaku Nimon) and the Nirvana Sutra, he expounds on the propagation of the Law with a spirit of “not begrudging one’s life” (fujishaku shinmyō). For lay followers, he explains the importance of chanting Daimoku and making offerings, ultimately revealing the true state of life for attaining Buddhahood.

The Daishonin’s Life at Mount Minobu

Nichiren Daishonin repeatedly admonished the Kamakura Shogunate, beginning with the “Treatise on Establishing the Correct Teaching for the Peace of the Land” (Risshō Ankoku Ron). However, the military leaders failed to heed his warnings and instead subjected him to continuous persecution. Even after returning from exile on Sado Island, the Daishonin attempted a third national admonition. When his advice was once again ignored, he followed the ancient precedent—“if one admonishes the ruler three times and is not heard, one should retire to the forest”—and entered Mount Minobu.

While this appeared to be a retirement, it was in fact a vital struggle to transmit the Three Great Secret Laws, hidden in the depths of the text, to the future of the ten thousand years of the Latter Day of the Law. During this period, he dedicated himself to the writing of major treatises and the nurturing of capable disciples.

Regarding his state of mind at the time, he writes in “The Actions of the Votary of the Lotus Sutra”:

“I had been determined all along that, if after three attempts to warn the rulers of the nation my advice still went unheeded, I would leave the country. With that thought in mind, I accordingly left Kamakura on the twelfth day of the fifth month and came here to Mount Minobu.” (WND-1, p. 776).

In the “Letter to Shimoyama”, he expresses his inner feelings:

“My intention all along had been to attempt to repay the debt of gratitude I owe my country by offering such advice. If after delivering three such admonitions my words were still ignored, I had determined to withdraw to retirement in the mountain forests.” (WND-2, p. 704).

He also states in the “Letter to Kōnichi-bō”:

“I now had remonstrated with the authorities three times for the sole purpose of saving Japan from ruin. Mindful that one whose warnings are thrice ignored should retire to a mountain forest, I left Kamakura on the twelfth day of the fifth month.” (WND-1, p. 661).

The Daishonin declared that the terror of encroaching foreign invasion and the deprivation caused by years of famine were rooted in the slander of the Law (hōbō) prevalent throughout the nation. He maintained that eradicating this slander was the only way to save all people. Seeing that the ruler of the nation would not listen, he concluded that it was futile to preach to those of lower rank and thus secluded himself at Minobu.

The Conditions of Mount Minobu

As described in the text, Minobu was a remote and inconvenient land. The Daishonin illustrates its desolation in several writings. In “The Actions of the Votary of the Lotus Sutra”, he notes:

“Here I am surrounded by four mountains, Shichimen to the west, Tenshi to the east, Minobu to the north, and Takatori to the south. Each is high enough to touch the sky, and so steep that even flying birds have trouble crossing them. In their midst are four rivers called Fuji, Haya, Oshira, and Minobu. In the middle, in a ravine some hundred yards or so across, I have built my hut. I cannot see the sun in the daytime or the moon at night. In winter there is deep snow, and in summer the grass grows thick. Because so few people come to see me, the trail is very hard to travel. This year, especially, the snow is so deep that I have no visitors at all. Knowing that my life may end at any time, I put all my trust in the Lotus Sutra. In these circumstances, your letter was particularly welcome.” (WND-1, p. 779).

The phrase “during the day I do not see the sun, and at night I do not worship the moon” suggests that the trees were so densely overgrown that even light could not penetrate them. The description of summer grasses and the lack of visitors conveys just how isolated this place was.

However, despite these natural and geographical hardships, his correspondence with disciples and lay followers across the regions never ceased. Some even visited him, bringing sincere offerings. Gradually, a significant number of followers gathered at Minobu to receive guidance and listen to his lectures.

Disciples stationed in various areas developed the struggle for propagation under the Daishonin’s leadership:

Kazusa Region: Nikō.
Shimōsa Region: Sanmi-bō, Daishin-bō, Nichichō, and the Toki, Ōta, and Soya clans.
Sagami Region: Nisshō, Nichirō, and the Shijō clan.
Suruga and Kai Regions: Led by Nikko Shonin, the Nanjō, Takahashi, Matsuno, Ōuchi, and Ishikawa clans were active.

Regarding the lectures on the Lotus Sutra at Minobu, the “Chronology of Nichiren Daishonin” states:

“After his seclusion at Mount Minobu, at the request of his disciples, he gave lectures on the Lotus Sutra. Nikkō repeatedly recorded these words, forming them into a collection titled ‘The Record of the Orally Transmitted Teachings’ (Ongi Kuden), also known as the ‘Records of Nikkō’.”

Having surpassed the age of fifty, the Daishonin expounded the profound and vast philosophy of Buddhism to his disciples in the depths of these mountains.

Chapter2(On Nichigen, the Scholar of Jisso-ji Temple)

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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.

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.

Lecture

This section consists of the Daishonin’s praise for Nichigen, a scholar-monk of Jisso-ji Temple, who maintained his faith without yielding to persecution and continued to serve the Daishonin. By becoming a follower of Nichiren Daishonin, Nichigen was stripped of his estate and expelled from his temple. Yet, he did not falter; he continued to perform shakubuku (propagation) and encouraged others to make offerings to the Daishonin. In response, the Daishonin praises him for abandoning fame and fortune to seek the true Buddhist Law, practicing the spirit of “not begrudging one’s life” (ga-fu-ai-shinmyo). He describes Nichigen’s devotion as truly extraordinary.

The Daishonin further extols Nichigen by contrasting him with the countless monks and nuns of the Latter Day of the Law who, like scavenging dogs, are obsessed with personal gain. He notes that Nichigen’s sincerity—extending even to his thoughtful care for the Daishonin’s other disciples—is a rare and commendable quality.

On Nichigen, the Scholar of Jisso-ji Temple

In this chapter, the Daishonin describes Nichigen’s situation as having “abandoned his estate, been forsaken by his disciples and lay supporters, and having no place to call his own” because he joined the Daishonin’s order. At that time, Iwamoto Jisso-ji was a prestigious and ancient temple of the Tendai school in Suruga Province. It had deep ties with the Kamakura Shogunate and received generous protection. Historically, Minamoto no Yoritomo had visited the temple to pray for the defeat of the Taira clan, and Hojo Tokiyori prayed there for the prosperity of his clan. Even Yoritomo’s brother, Ano Zenjo, was closely associated with it. Thus, Jisso-ji was not merely a local temple but a major institution backed by the Shogunate, attracting a vast number of monks and visitors.

Nichigen is referred to in the text as a “scholar” (gakudo) or “student” (gakusho), suggesting he held the rank of an ordinary monk at the time. (While some records label him as the “head scholar” (gakuto), this is considered a historical error.) Despite his rank, the phrase “forsaken by his disciples and supporters” makes it clear that he held a position of responsibility. Despite being a monk at a temple with such strong pro-Shogunate ties, Nichigen chose to become a disciple of Nichiren Daishonin, who was then facing intense government persecution. Consequently, the pressure and harassment Nichigen faced from the large community of monks at Jisso-ji must have been immense.

Nichigen did not join the Daishonin’s ranks quietly. Under the leadership of Nikko Shonin, the “commander” of shakubuku and propagation, Nichigen worked alongside fellow disciples like Nichiji and Nichii to carry out a rigorous propagation campaign throughout Jisso-ji, Shijuku-in, and the Kajima estate. This intense shakubuku so unsettled the administrators of Jisso-ji and Shijuku-in that it eventually triggered a massive crackdown. As a result, Nikko Shonin’s entire group was expelled in 1278 (Kōan 1), three years after this letter was written. Detailed accounts of this can be found in the “Petition of Shijuku-in.”

The True Spirit of a Practitioner

Propagating the true Buddhist Law under such circumstances was an ordeal of extreme difficulty. In this section, Nichiren Daishonin offers his heartfelt encouragement to Nichigen, who had only recently converted.

The Daishonin observes that even among the clergy, monks of the Latter Day are consumed by a desire for fame and fortune. While they may look dignified on the outside, adorned in fine robes and acting like holy men, they are inwardly driven by a possessive greed for their parishioners. He likens such monks to “ugly beasts.” In stark contrast, he praises Nichigen, stating: “What devotion to the way! Nichigen is a sage. He is already unrivaled as a scholar of Buddhism.“

The Daishonin further lauds his ideal practice:

“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.” 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.”

By praising Nichigen as an ideal “holy monk,” the Daishonin was not merely honoring one individual. Implicitly, he was demonstrating the standard to which all monks—and by extension, all lay practitioners—of the Latter Day of the Law should aspire.

Chapter3(The Practice of the Lotus Sutra and the Fourteen Slanders)

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In your letter you write: “Since I took faith in this sutra [the Lotus], I 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.

Notes

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.

Lecture

This section is Nichiren Daishonin’s response to a question posed by Lord Matsuno: “Is there a difference in the benefit of the Daimoku chanted by a sage and that chanted by a common mortal?”

In his reply, the Daishonin first clarifies that the benefit of the Daimoku is absolutely equal and without distinction. However, he provides a stern warning regarding the practitioner’s attitude: if one chants while acting in opposition to “the spirit of this sutra,” a difference in benefit will indeed arise.

The Fourteen Slanders and the Spirit of Practice

In this letter, the Daishonin lists the Fourteen Slanders, warning that they serve as causes for both laypeople and priests to fall into the evil paths. He specifically highlights the practice of Bodhisattva Never Disparaging, demonstrating that those who slander practitioners of the Lotus Sutra—regardless of whether that practitioner is truly proficient or not—will fall into hell.

Because everyone who embraces the Lotus Sutra (the Gohonzon) is fundamentally a Buddha, the Daishonin strictly forbids the final four of the fourteen slanders:

Contempt for fellow practitioners (Keizen).
Hatred toward them (Zozen).
Jealousy of them (Shitsuzen).
Resentment toward them (Konzen).

Summary of “The Spirit of This Sutra”

While the practice of the Lotus Sutra has many layers, the Daishonin summarizes the essential points for modern practitioners as follows:

ⓐ Harmony: Never harbor resentment or jealousy toward fellow practitioners; maintain unity based on trust.
ⓑ Seeking Spirit: Respect and seek the Law even from those of lower social status if they possess knowledge of the teachings.
ⓓ Diligence: Focus on study and propagation (Shakubuku) rather than being swept away by idle gossip or hedonistic trends.
ⓔ Priority: For lay practitioners, it is vital to chant Daimoku with an undistracted mind and support the harmonious community that protects the correct Law.

The Equality of the Daimoku

“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.“

This passage emphasizes two points: first, that the benefit of chanting is equal; second, that opposing the spirit of the sutra creates a disparity.

In the pre-Lotus Sutra teachings, Shakyamuni distinguished between the Ten Worlds. Women were excluded from Buddhahood, those of the Two Vehicles were condemned, and evil people were denied salvation. It was only in the Theoretical Teaching (Shakumon) of the Lotus Sutra that their enlightenment was theoretically permitted. In the Essential Teaching (Honmon), the actual cause and effect of the Buddha’s enlightenment were revealed, proving that all beings can attain Buddhahood in reality.

The Gohonzon is the embodiment of this ultimate philosophy of equality. It bestows the light of compassion and the Great Buddha power equally upon all people, like the sun. However, if one violates the fundamental spirit of Buddhism—specifically through the four slanders of contempt, hatred, jealousy, and resentment—one cannot receive this great benefit. Slandering a fellow practitioner breaks the unity of the harmonious community and obstructs the flow of Kosen-rufu.

The Mutual Possession of the Ten Worlds

“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.“

Citing Miaole’s The Diamond Scalpel, this passage explains the profound principles of the Mutual Possession of the Ten Worlds and Three Thousand Realms in a Single Moment of Life (Ichinen Sanzen).

Avici Hell in the Sage: The most agonizing realms of existence are inherent even within the life of a Buddha.
Vairocana in the Commoner: The supreme enlightened state of the Buddha and the pure land where he dwells are contained within the mind of an ordinary person.

In reality, the phenomena resulting from cause and effect are diverse, and there are obvious differences between delusion and enlightenment. Pre-Lotus Sutra teachings viewed these differences as fixed. However, the Lotus Sutra teaches that all living beings are essentially the entities of Ichinen Sanzen.

Hell and Buddhahood are simply different manifestations of the same Mystic Law (Myoho). Therefore, the most important thing is to believe in the Mystic Law and realize that one’s own life is the entity of the Law itself.