The Life of Nichiren Daishonin

Part Six
Propagation in Kamakura

After proclaiming the establishment of True Buddhism on April 28, 
in the fifth year of Kencho (1253), and embracing a great desire to 
propagate the True Law of Buddhism, Nichiren Daishonin left his 
home in the land of Awa and departed for the city of Kamakura.
For Nichiren Daishonin, the area where the Law of True Buddhism 
had to be first spread was the capital city which housed the 
Kamakura Shogunate, the seat of government, and the center of the 
economy and culture. The great temples of the new Buddhist sects1 
also jostled for positions within the crowded city of Kamakura. 
During this time, the Kamakura Shogunate approached its height of 
prosperity as Hojo Tokiyori became the Kamakura Regent and 
grasped authority over the entire nation. Hojo Tokiyori's ambition in 
regard to the national culture which had resulted from the older 
forms of Buddhism, was to create a powerful military and cultural 
city. The new Buddhist orders paid close attention to his ambitions 
and the importance of the city of Kamakura.
Numerous temples throughout Kamakura received the patronage of 
the Shogunate. Furthermore, in order to surpass the culture of Kyoto, 
the Shogunate gathered renowned Buddhist priests from every 
corner of the nation and numerous temples were thus erected one 
after another throughout the city. The Kamakura Shogunate was 
proud of the glory and splendor of having priests such as Ryokan at 
the Ritsu temple of Gokurakuji, Gyobin at the Nembutsu (Pure Land) 
temple of Jokomyoji and Doryu at the Zen temple of Kenchoji, among 
many others. However, these temples and their various religious 
doctrines were no more than tools to display the authority of the 
Kamakura Shogunate. All of Japanese society was then thrown into 
turmoil as it was wrought with repeated natural disasters, calamities, 
warfare and then epidemics. The suffering of the general populace 
grew to unbearable extent.
Nichiren Daishonin entered the city of Kamakura around August of 
the fifth year of Kencho (1253). He set-up his residence at 
Matsubagayatsu in the Nagoe area of the city. This hermitage would 
later become the center of propagation of the Law of True Buddhism 
for a period of eighteen years until the time of the Tatsunokuchi 
Persecution during the eighth year of Bun'ei (1271). Shortly after 
arriving in Kamakura, in an attempt to eradicate the heretical and 
misguided teachings and forms of Buddhism and manifest the true 
teachings, Nichiren Daishonin stood on street corners within the city 
and began to cry out, "the teachings of Nembutsu lead to the hell of 
incessant suffering," "Zen is the work of demons," "Shingon destroys 
the nation" and "Ritsu is traitorous."
The Daishonin stood on a corner called Omachi on one of the most 
traveled streets in Kamakura, Wakamiya Avenue, and in a solemn 
and resounding voice, chanted "Nam-Myoho-Renge-Kyo..."  
People gathered around him in astonishment, having never before 
seen this priest nor having heard the phrase he was chanting. 
Waiting for a suitable moment, Nichiren Daishonin then declared:
In dedication to the Buddha, I am Nichiren who practices the Lotus 
Sutra, the teaching which will save the world, our country and all 
living beings.
The Daishonin continued:
The doctrine that will save all living beings is the Lotus Sutra, the 
highest of Shakyamuni's teachings and one that he preached toward 
the end of his life. In the 'The Sutra of Innumerable Meanings" 
(Muryogi Sutra) which is a preface to the Lotus Sutra, Shakyamuni 
Buddha states, "Honestly discarding the provisional teachings," I am 
preaching only the highest path (that leads to enlightenment). All 
teachings prior to the Lotus Sutra are provisional doctrine. The 
teachings of Nembutsu create a karma that leads to the hell of 
incessant suffering, Zen is the work of demons, Shingon is an evil law 
that destroys the nation while Ritsu is traitorous. All other sects of 
Buddhism have no benefit and are sources that lead one to hell. 
There is a passage in Nichiren Daishonin's collected writings that 
reads, 
At first, when I, Nichiren, alone chanted the Daimoku, those who saw 
me or heard me, stopped up their ears, glared at me with furious 
eyes, contorted their mouths, clenched their fists, and ground their 
teeth. Even my parents, brothers, teachers and friends became my 
enemies. ("Letter to Nakaoki Nyudo," Shinpen, p. 1431; M.W.; Vol. 5, 
p. 294)
It can be presumed that the expression "those who saw or heard me" 
in the above quote means that Nichiren Daishonin actively pursued 
the propagation of True Buddhism among numerous people 
throughout Kamakura. Nichiren Daishonin began his preaching of the 
Law, standing on street corners, refuting the mistaken religious 
teachings that were the source of all the disasters which the people 
had been experiencing. Based on his own maxim "the teachings of 
Nembutsu lead to the hell of incessant suffering, Zen is the work of 
demons, Shingon destroys the nation and Ritsu is traitorous', Nichiren 
Daishonin strived to shakubuku the populace and propagate the True 
Law of Buddhism in a powerful, stately and positive manner.
As a result of his courageously bold effort to convert the people to 
True Buddhism, many people later became Nichiren Daishonin's 
disciples and followers, devoting their lives to the faith in and 
practice of the Lotus Sutra.
The first person to become a disciple was Nissho2 who would later 
become one of Nichiren Daishonin's six senior disciples.3 The first 
time that Nissho visited Nichiren Daishonin was at the Daishonin's 
residence at Matsubagayatsu in November of the fifth year of Kencho 
(1253). Nissho, whose original priestly name was Joben, had scaled 
Mt. Hiei to study the doctrines of the Tendai sect of Buddhism at 
Enryakuji Temple.
At that time, Enryakuji Temple's teachings purported that the 
Dainichi Sutra which is the principle doctrine of the Shingon Sect of 
Buddhism was superior to the Lotus Sutra. Upon meeting the 
Daishonin, Nissho was able to dispel his doubts and become a disciple 
of Nichiren Daishonin, receiving the Buddhist name of Nissho. At this 
time, Nissho was thirty-three years old, one year older than Nichiren 
Daishonin. In October of the sixth year of Kencho (1254), Nichiro4 
became a disciple of Nichiren Daishonin. Nichiro was ten years old at 
that time and the son of Nissho's elder sister.
As for the lay believers who embraced the Daishonin's Buddhism, 
Toki Goro Tanetsugu5 took faith in the fifth year Kencho (1253). 
After taking faith, Tanetsugu took the tonsure, the name Jonin and 
became a lay priest. Toki Jonin was an important and central figure 
among the lay believers who later embraced the faith, such as Soya 
Kyoshin, Ota Jomyo and Akimoto Taro.6
Shijo Kingo7 who also embraced the Daishonin's Buddhism at about 
the same time as Toki Jonin, was a retainer of Lord Ema Mitsutoki8 
an important person within the Kamakura Shogunate. Before taking 
faith in Nichiren Daishonin's Buddhism, he had originally been an 
ardent believer in the doctrines of the Zen Sect. Shijo Kingo became 
indignant hearing Nichiren Daishonin preach that zen was the work 
of demons. He called upon Nichiren Daishonin at his residence in 
Matsubagayatsu in an attempt to force the Daishonin to yield and 
recant his allegations. When Shijo Kingo heard Nichiren Daishonin's 
doctrine with its exhaustive reasoning and literary proof from the 
sutras, he began devoting himself to faith in the Law of Myoho-
Renge-Kyo.
Furthermore, during the first year of Kogen (1256), Shinji Taro 
Zenshun, Kudo Yoshitaka, Ikegami Munenaka, Jimbara Yoshimune 
and others followed in succession in embracing the faith of Nichiren 
Daishonin's Buddhism. In the first year of Bun'o (1260), Hiki 
Yoshimoto (Daigaku Saburo)9 also took faith. In this way, Nichiren 
Daishonin made steady progress in spreading the Law of Myoho-
Renge-Kyo, while the amount of influential believers embracing the 
Mystic Law increased.  

References
1. A Dictionary of Buddhist Terms and Concepts, Nichiren Shoshu 
International Center.
2. A Dictionary of Japanese Buddhist Terms with Supplement, Heian 
International, Hisao Inagaki
Footnotes:
1. Denotes the Zen and Nembutsu (Pure Land) sects of Buddhism. The 
largest of the great temples of these new sects, often referred to as 
Kamakura Buddhism, were Kenchoji and Enkakuji, among others.
2. Nissho (1221-1323): Originally a Tendai priest, Nissho was the first 
priest to be converted by Nichiren Daishonin to True Buddhism, later 
becoming one of the Daishonin's six senior disciples. His full name 
and title was Ben Ajari Nissho. A native of Shimosa Province (present 
day Chiba Prefecture), he received training in Tendai Buddhism at 
Mt. Hiei. After converting to the Daishonin's Buddhism in November 
of 1253, his propagation activities as a disciple of the True Buddha 
were centered mainly in Kamakura. After the Daishonin's demise, 
Nissho returned to Kamakura and built Myohokkeji temple, but later 
renounced his relationship with his master by declaring himself to be 
{again} a priest of the Tendai sect.
3. Six Senior Disciples: Also referred to as the six senior priests which 
were designated by Nichiren Daishonin as his principle disciples on 
October 8, 1282 shortly before his death on the following October 13. 
These disciples, in order of conversion, were Nissho, Nichiro, Nikko, 
Niko, Nitcho and Nichiji.
4. Nichiro (1245-1310): Born in Shimosa Province and a nephew of 
another of Nichiren Daishonin's six senior disciples, Nissho, Nichiro 
converted to Nichiren Daishonin's Buddhism in 1254. Taking the 
tonsure under his uncle Nissho, he received a Buddhist name and the 
title of Daikoku Ajari Nichiro. During the Tatsunokuchi Persecution in 
September of 1271, Nichiro was imprisoned in a cave dugout in the 
hill behind the residence of Yakoya Mitsunori along with a number of 
lay believers. It is said that he was able to convince Yakoya 
Mitsunori to accept faith in Nichiren Daishonin's Buddhism. He built a 
temple, called Hommonji in Ikegami (present day Ota Ward in the 
southern sector of Tokyo) where Nichiren Daishonin passed away and 
then established Myohonji temple in the Hikigayatsu area of 
Kamakura which he used as a base for propagation throughout the 
Kanto area. However, after the Daishonin's death in 1282, Nichiro 
failed to observe his turn in the rotation system for looking after 
Nichiren Daishonin's tomb and then later in 1285, proclaimed 
himself, like his uncle Nissho, to be a Tendai priest. 
5. Toki Goro Tanetsugu (1216-1299?): Also referred to simply as 
Toki Tsunenobu, or Lord Toki Nyudo. Originally from the Toki District 
of Inaba Province (present day Tottori Prefecture), Toki Jonin was a 
prominent believer of True Buddhism during the Daishonin's time 
who resided in the Wakamiya area of Shimosa Province and served 
Lord Chiba as retainer. His full name and title was Toki Goro Saemon-
no-jo Tanetsugu. In 1251, he took the tonsure and became a lay 
priest renaming himself Toki Jonin and in 1254, embraced True 
Buddhism. During the Matsubagayatsu Persecution, he invited 
Nichiren Daishonin to stay at his residence in Shimosa, where he 
remained for approximately six months. At this time Toki Jonin 
converted to True Buddhism. He received many Goshos, including the 
very important Kanjin no Honzon Sho. During the time of the 
Atsuhara Persecution in 1279, the priests Nisshu and Nichiben were 
forced to flee the Fuji area. Toki Jonin took them in and gave them 
lodging and protection. After the Daishonin's passing, Toki Jonin 
renamed his family temple Hokkeji which later became Hokkekkyoji 
Temple of the Nakayama sect.
6. Lay believers from various areas throughout Shimosa Province 
(which formed parts of present day Chiba, Ibaraki and Tochigi 
Prefectures).
7. Shijo Kingo (c.1230-1300): His full name and title was Shijo 
Nakatsukasa Saburo Zaemon-no-jo Yorimoto. He served a lord of the 
Hojo Clan, Regents of the Shogunate during the Kamakura Period. Not 
only a samurai warrior, Shijo Kingo was a skilled physician, and an 
ardent follower of Nichiren Daishonin. He was entrusted with one of 
the Daishonin's most important writings, the Kamoku sho, or 
"Opening of the Eyes." Shijo Kingo was heavily pressured by his lord 
to renounce his faith and as a result suffered great hardship, but 
after having cured his lord from illness, received an estate three 
times the size originally possessed. 
8. Lord Ema Mitsutoki: Lord Ema Mitsutoki was also referred to as 
Hojo Mitsutoki. Ema Mitsutoki was a grandson of the second regent of 
the Kamakura Shogunate, Hojo Yoshitoki and son of Hojo Tomotoki, a 
member of the Supreme Court of the Shogunate. Lord Ema was lord 
to Shijo Kingo and governor of Echigo Province (Present day Niigata 
Prefecture).
9. Hiki Yoshimoto (Diagaku Saburo, 1202-1286): An official teacher of 
Confucianism for the Kamakura Shogunate. His full name is Hiki 
Daigaku Saburo Yoshimoto. He studied Confucianism in Kyoto and 
was the son of Hiki Yoshikazu, an important founding figure of the 
Kamakura Shogunate. He converted to the Daishonin's Buddhism 
after having read a draft of the Rissho Ankoku Ron and later entered 
the priesthood, taking the name Nichigaku. He built Myohonji Temple 
in Hikigayatsu in Kamakura.

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