The Life of Nichiren Daishonin 

Part Five - 
The Establishment of True Buddhism 

On April 28, in the fifth year of Kencho (1253) Rencho, the only 
person in the entire world who had declared the establishment of 
True Buddhism, changed the name he had been ordained a priest 
with and took the new name of "Nichiren", or literally, "Sun Lotus". 
He took the portion Nichi ("Sun") in "Nichiren" from the term 
Nichigatsu ("Sun and moon") in the passage in the Nyorai Jinriki 
("Divine Power of the Tathagata") chapter of the Lotus Sutra that 
states: 
Just as the sun and light of the moon dispel darkness, so this person 
who carries out the Buddhist practice in this world will disperse the 
fundamentally innate darkness of all living beings.1
He took the final syllable of Ren in "Nichiren" from the term Renge 
("Lotus Flower") in the passage in the Juji Yujutsu ("Springing Forth 
from the Earth") chapter of the Lotus Sutra that states: 
They are as untainted with worldly things, as the Lotus Flower in 
water emerges from the earth."2
The name "Nichiren" indicates that just as the sun completely 
illuminates all things and the lotus blossom is a pure flower that 
blooms from a plant that grows in dirty water, it is indeed only 
Nichiren Daishonin who made his advent into this world as the 
reincarnation of Bodhisattva Jogyo. His purpose was to illuminate the 
fundamentally innate darkness of all living beings throughout the 
ten thousand years and into eternity of the period of the Latter Day 
of the Law and cleanse this impure and evil world.
Furthermore, in his work, "Letter to Jakunichi-bo" also referred to as 
"Jakunichi-bo Gosho" , Nichiren Daishonin states that the name of 
Nichiren indicates the realm of Buddhahood when he writes, 
Names are important for all things. That is why the Great Teacher 
T'ien T'ai placed "designation" first among the five major principles.  
Giving myself the name Nichiren signifies that I attained 
enlightenment by myself." (Shinpen, p.1393; M. W. Vol. 1, p.236)
At noon on the twenty eighth of April during the fifth year of Kencho 
(1253), Nichiren Daishonin took the first step in generating Kosen-
rufu, or the propagation of the True Law of Buddhism, when he 
turned his efforts to presenting a doctrinal discussion of the Law of 
Myoho-Renge-Kyo for the first time in Jibutsudo Hall in the 
Shobutsu-bo lodging temple of Seichoji temple.3
Of the people who had gathered on that day at Seichoji temple to 
hear the results of the Daishonin's studies and travels, was the 
steward of the Tojo Village in Nagasa District in Awa Province, Tojo 
Saemon-no-jo Kagenobu, a blindly ardent believer of the Nembutsu4 
faith. Lord Tojo Kagenobu had climbed Mt. Kiyosumi where Seichoji 
temple is located, accompanied by his retainers.  
With bated breath, the priests and lay believers of Seichoji temple 
awaited the start of the Daishonin's sermon. Nichiren Daishonin 
entered Jibutsudo Hall in a mixture of anticipation and tension. 
Putting on his priestly vestments and taking hold of his prayer 
beads, the Daishonin mounted the lecturer's platform. His stately 
manner and dignity overwhelmed the people. 
Nam-Myoho-Renge-Kyo, Nam-Myoho-Renge-Kyo, Nam-Myoho-
Renge-Kyo.
Powerfully chanting the Daimoku three times, Nichiren Daishonin 
presented his sermon on the Law of Buddhism, explaining in a logical 
manner that of all the Buddhist teachings that had been expounded 
by Shakyamuni Buddha throughout his entire lifetime, only the Lotus 
Sutra is the true teaching and the only Law of Buddhism that can 
lead all living beings to enlightenment. He then proceeded in refuting 
the Nembutsu doctrines that were popular throughout Japan at that 
time and pointed out the errors of the Zen sect.5  The priests and the 
people around them who listened to this lecture were highly 
surprised at hearing the faith that they profoundly embraced being 
refuted. The reactions of the people varied. Some of the people were 
stunned in amazement while others became overcome with rage.
The "Peaceful Practices"(Anrakugyo , fourteenth) chapter of the 
Lotus Sutra states:
All the world will be filled with hostility and it will be extremely 
difficult to believe.
Just as was predicted in this passage from the Anrakugyo chapter of 
the Lotus Sutra, there was not a single person who believed in what 
Nichiren Daishonin was saying and infuriated, the Nembutsu 
believers turned boisterous. Amongst these, was Lord Tojo Kagenobu 
who like a raging fire, angrily shouted, "You ingrate!" as he reached 
for his sword and tried to harm the Daishonin. At this time, the 
Daishonin's master, Dozen-bo, who had also been shocked at hearing 
his disciple refute the Nembutsu teachings in his sermon and 
terrified at the clamor and resulting confusion, did nothing 
whatsoever in front of the government authorities.
With intent to kill, these enraged people tried to injure the Daishonin 
who then left Jibutsudo Hall. Lord Tojo Kagenobu with his retainers 
awaited the Daishonin, lying in seclusion on the mountain path in an 
attempt to assassinate him.
Nichiren Daishonin's fellow disciples (of Dozen-bo), Joken-bo and 
Gijo-bo, were concerned about the Daishonin's well-being as he tried 
to leave Seichoji temple and descend Mt. Kiyosumi by himself. They 
ran after him and guided him down the mountain path, dodging 
Kagenobu's pursuitful gaze and leading the Daishonin to Rengeji 
temple in the Saijo Hanabusa area, out of the territory under Tojo 
Kagenobu's jurisdiction and control.
Nichiren Daishonin who had been able to escape persecution from 
Lord Tojo Kagenobu and feeling that now was the best time to truly 
repay his debt of gratitude to his mother and father, and fulfill his 
filial duties, visited his parents' home. At first, troubled over the 
disturbance at Seichoji temple and out of concern for the Daishonin's 
safety, his parents pleaded with him to, if at all possible, reverse his 
determination to refute the heretical sects of Buddhism and 
propagate only the Lotus Sutra. They then implored him to return to 
Dozen-bo to lead a life as one of the priests at Seichoji temple. 
However, Nichiren Daishonin explained to them that of all the Sutras 
expounded by the Buddha, only the Lotus Sutra contains the true will 
of all the Buddhas of the three existences of past, present and future 
and that it is the direct path to enlightenment. Observing the 
Daishonin's logical explanation and the pious appearance of their 
child, before they realized it, the parents were folding their in hands 
in reverence to the Daishonin. In the end, they abandoned their 
belief in the Nembutsu doctrines as they embraced the faith of the 
Lotus Sutra while determining to chant the Daimoku of Nam-Myoho-
Renge-Kyo. Upon taking faith in True Buddhism, the Daishonin 
bestowed Buddhist names upon them, using one character each from 
his own name "Nichiren". To his father, the Daishonin gave the 
character of "Nichi" ("Sun") which he coupled with the character 
"Myo" ("Mystic", but also an abbreviation for "Myoho-Renge-Kyo"), to 
become "Myonichi" ("Mystic Sun", or "Sun of Myoho-Renge-Kyo"). To 
his mother, he bestowed the character of "Ren" ("Lotus") which he 
also combined with the character "Myo" to become "Myoren" ("Mystic 
Lotus", or "Lotus of Myoho-Renge-Kyo"). Nichiren Daishonin 
accomplished at this time, the highest possible form of repaying his 
debt of gratitude owed to his mother and father while truly fulfilling 
his filial duties by educating and encouraging his parents to embrace 
the teachings and faith of True Buddhism.
Concealing himself from open view, Nichiren Daishonin then left 
behind his native home of the Village of Kominato in the Province of 
Awa. To bring the bright illumination of Myoho-Renge-Kyo to a 
society in a strife-torn country caused by religious disorder and save 
all living beings throughout the entire era of the Latter Day of the 
Law of Buddhism, or Mappo, Nichiren Daishonin then proceeded 
towards Kamakura, the principle political, cultural and economical 
center of Japan then.

References
1.   Myoho-Renge-Kyo Narabini Kaiketsu, Taisekiji Edition, p.584.
2.   The Threefold Lotus Sutra, Kosei Publishing Co.
3.   Jakunichi-bo Gosho ("Letter to Jakunichi-bo"), Shinpen Gosho, 
p.1393; The Major Writings of Nichiren Daishonin, N.S.I.C., Vol. I, 
p.236).
4.   A Dictionary of Buddhist Terms and Concepts, Nichiren Shoshu 
International Center.
5.   A Dictionary of Japanese Buddhist Terms with Supplement, Heian 
International, Hisao Inagaki
1  This passage is from the prose and concluding section of the 
twenty-first chapter of the Lotus Sutra.  Together with the preceding 
and succeeding phrases, the full passage reads, "After the Tathagata 
is extinct, one who understands this sutra as the Buddha taught it, 
[together with] its reasoning and process, shall expound it according 
to its true meaning.  Just as the light of the sun and the moon dispel 
darkness, so this person who carries out the Buddhist practice in this 
world will disperse the fundamentally innate darkness of all living 
beings and cause innumerable Bodhisattvas to finally abide within 
the one vehicle [of Buddhahood]."
2 This passage is from the sixth prose and concluding section of the 
fifteenth chapter of the Lotus Sutra which explains the emergence of 
the multitudes of Bodhisattvas from the earth.  Together with the 
preceding and succeeding phrases, the full passage reads, "These sons 
of the Buddha, innumerable in number, have long pursued the way 
of the Buddha.  They are firm in transcendent wisdom power and 
they have ably learned the way of the Bodhisattva.  They are 
untainted with worldly things, as the Lotus Flower in water emerges 
from the earth.  All have a reverent mind as they stand before the 
World Honored One."
3 Seichoji:  Also referred to as Kiyosumidera (different 
pronounciation of the same Chinese characters in the temple's name).  
Seichoji Temple is located on Mt. Kiyosumi in Kominato, Chiba 
Prefecture.  The complete name of the temple is Senkozan Seichoji.  
It was founded in 771 by a priest named Fushigi (Mystery) who 
enshrined a statue of Bodhisattva Kokuzo which he had carved out of 
oak.  In the following century, Jikaku, the third chief priest of the 
Tendai Sect's Head Temple, Enryakuji, visited Seichoji.  This visit 
notably increased the prestige and importance of the temple.  
Originally, Seichoji was established as a Tendai temple, but later fell 
under the influence of the Shingon and Jodo (Pure Land) sects.  By 
the time of the Kamakura Period (1185-1333), when Nichiren 
Daishonin entered the temple, the traditions and practice at Seichoji 
were a mixture of all three sects.   
4 Nembutsu:  A provisional sect of Mahayana Buddhism.  Nembutsu 
is also referred to as the Jodo or "Pure Land" teachings is a term 
which indicates the invocation of a Buddha's name, but more 
commonly it refers to Amida Buddha.  The Pure Land or Jodo sect 
which made its way to Japan in the late 1100's became very 
widespread throughout the common populace of Japan.  The 
Nembutsu Sect originated in ancient China, based on the Muryoju, 
Kammuryoju  and Amida sutras together with the Jodo Ron  by 
Vasubandhu (an Indian Buddhist scholar who lived in the fourth or 
fifth century and considered the twenty-first of Shakyamuni 
Buddha's twenty four successors).  The Nembutsu doctrines of the 
Jodo Sect teach that through faith in Amida Buddha one can be 
reborn into the Pure Land, hence its name. 
5 The Zen sect:  Also known as the Ch'an sect of Buddhism, is a school 
of provisional Mahayana Buddhism considered to have been founded 
by Bodhidharma in the sixth century in India. This sect propounds 
that enlightenment cannot be found in the study of the sutras, but 
only through the perception of one's mind through zen or 
"meditation", hence the sect's name.  The Zen sect teaches that 
enlightenment is transmitted from mind to mind, from Shakyamuni 
Buddha to his disciple Mahakashyapa who passed it on to the second 
patriarch Ananda, who then transferred it on to the third patriarch 
Shanavasa.  This was then passed down through the successive 
patriarchs to Bodhidharma.  Bodhidharma then brought the teachings 
to China in 520 AD.  The Zen doctrines later spread to Korea and 
reached Japan at the end of the Heian period (794-1185), where it 
grew to become widely popular amongst the elite samurai classes 
during the Kamakura (1185-1333) and Muromachi (1336-1573) 
eras.  


©1995 Nichiren Shoshu Monthly