092 The Fourteen Slanders

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 daimokuwhile 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 Daishoninsays, “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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