teacher, and I am quite certain that both the Buddhas and the gods will approve of what I have done. I would like to ask that all I have said here be reported to Dozen-bo.
Even though one may resort to harsh words, if such words help the person to whom they are addressed, then they are worthy to be regarded as truthful words and gentle words. Similarly, though one may use gentle words, if they harm the person to whom they are addressed, they are in fact deceptive words, harsh words.
The Buddhist doctrines preached by scholars these days are regarded by most people as gentle words, truthful words, but in fact they are all harsh words and deceptive words. I say this because they are at variance with the Lotus Sutra, which embodies the Buddha’s true intention.
On the other hand, when I proclaim that the practitioners of the Nembutsu will fall into the hell of incessant suffering or declare that the Zen and True Word schools are likewise in error, people may think I am uttering harsh words, but in fact I am speaking truthful and gentle words. As an example, I may point to the fact that Dozen-bo has embraced the Lotus Sutra and fashioned an image of Shakyamuni Buddha, actions that came about because I
spoke harshly to him. And the same thing holds true for all the people of Japan. Ten or more years ago, virtually everyone was reciting the Nembutsu. But now, out of ten persons, you will find that one or two chant only Nam-myoho-renge-kyo, while two or three recite it along with the Nembutsu. And even among those who recite the Nembutsu exclusively, there are those who have begun to have doubts and so in their hearts believe in the Lotus Sutra; some have even begun to paint or carve images of Shakyamuni Buddha. All this, too, has come about because I have spoken harsh words.
This response is like the fragrant sandalwood trees that grow among the groves of foul-smelling eranda trees, or lotus blossoms that rise from the mud. Thus, when I proclaim that the followers of the Nembutsu will fall into the hell of incessant suffering, the “wise men” of our day, who are in fact no wiser than cattle or horses, may venture to attack my doctrines. But in truth they are like scavenger dogs barking at the lion king, or foolish monkeys laughing at the god Shakra.
The seventh year of Bun’ei (1270)
Nichiren Daishonin wrote this letter in at Matsubagayatsu in Kamakura to Joken-bo and Gijo-bo, priests who had been his seniors at Seicho-ji temple in Awa, where he had entered Buddhism. While his reasons for writing it are not certain, quite possibly it was motivated by his joy in learning, as mentioned at the close of this letter, that Dozen-bo had expressed his belief
in the Lotus Sutra and carved a statue of Shakyamuni Buddha. From the Daishonin’s remarks, it can be surmised that, although Dozen-bo did not entirely recant his belief in the Nembutsu, he came to revere Shakyamuni Buddha and the Lotus Sutra sometime in 1270.
Seicho-ji was originally a temple of the Tendai school, but later had fallen
