Nichiren Daishonin wrote "The Person and the Law" from Mount Minobu on September 11, 1281, the
year before
his death. It is addressed to Nanjo Tokimitsu (1259-1332), the young steward of Ueno village in
Suruga province
who had been the Daishonin's follower since childhood. The Daishonin wrote this letter to thank
Tokimitsu for
sending him various offerings via messenger, and also to encourage him. during a bout of
illness he was then
undergoing. In this Gosho, the Daishonin declares the immense benefit accruing to those who
make offerings to the
votary of the Lotus Sutra. He also reveals himself to be the original Buddha, fully enlightened
to the law of
Nam-myoho-renge-kyo by which all Buddhas throughout space and time attain their enlightenment,
and he concludes
that the place where he dwells is the Buddha land. Moreover, he explains that anyone who
embraces this Law will
also attain Buddhahood, triumphing over all anguish and leading a life in which all desires are
fulfilled.
The Person and the Law
I have just heard from your messenger that you are suffering from a serious illness. I hope you
will recover soon and
come to see me.
Also, I have received your gifts of two sacks of salt, a sack of soybeans, a bag of seaweed and
a bamboo container
of sake. I have not seen you since you returned home from the province of Kozuke, and I have
been wondering how
you are. I can hardly find words to say how much I appreciate your sincerity in sending me a
letter and your many
gifts.
As you well know, one of the sutras tells us the story1 of Tokusho Doji, who offered a mud pie
to the Buddha and
was later reborn as King Ashoka who ruled over most of India. Since the Buddha is worthy of
respect, the boy was
able to receive this great reward even though the pie was only mud. However Shakyamuni Buddha
teaches that one
who makes offerings to the votary of the Lotus Sutra in the Latter Day of the Law for even a
single day will gain
incomparably greater fortune than he would by offering countless treasures to the Buddha for
one hundred thousand
aeons. How wonderful then is your heartfelt sincerity in supporting the votary of the Lotus
Sutra over the years!
According to the Buddha's own words, you are certain to be reborn in the pure land of Eagle
Peak. What great good
fortune you possess!
This is a mountainous place, remote from all human habitation. There is not a single village in
any direction. Although
I live in such a forsaken hovel, deep in this mortal flesh I preserve the ultimate secret Law
inherited from Shakyamuni
Buddha at Eagle Peak. My heart is where all Buddhas enter nirvana; my tongue, where they turn
the wheel of
doctrine; my throat, where they are born into this world; and my mouth, where they attain
enlightenment. Because
this mountain is where the wondrous votary of the Lotus Sutra dwells, how can it be any less
sacred than the pure
land of Eagle Peak? Since the Law is supreme, the Person is worthy of respect; since the Person
is worthy of
respect, the Land is sacred. The Jinriki chapter reads, "Whether in a grove, under a tree, or
in a monastery...the
Buddhas enter nirvana." Those who visit this place can instantly expiate the sins they have
committed since the
infinite past and transform their illusions into wisdom2, their errors into truth, and their
sufferings into freedom.
A suffering traveler in central India once came to Munetchi Lake to quench the fires of anguish
in his heart. He
proclaimed that its waters satisfied all his desires, just as a cool, clear pond quenches
thirst. Although Munetchi Lake
and this place are different, the principle is exactly the same. Thus, the Eagle Peak of India
is now here at Mount
Minobu. It has been a long time since you were last here. You should come to see me as soon as
you possibly can. I
am eagerly looking forward to seeing you.
How can I describe your sincerity? In truth, it is splendid!
Nichiren
The eleventh day of the ninth month in the fourth year of Koan (1281)
Footnotes:
1.This story appears in the Zo-agon (Samyuktagama) Sutra, one of the four Agama or Agon
sutras.
2.Illusions (Skt. klesa) are transformed into wisdom (prajna) errors (karma) into truth
(dharmakaya), and sufferings (duhkha) into
freedom (vimukti). The technical terminology of the original was expanded in the
translation for the purpose of clarity.
Major Writings of Nichiren Daishonin, Vol. 1, p. 263.