Nichiji Shonin

 

Before the Master, Nichiren Daishonin, passed away at the age of 61 years old, he appointed six of his most senior disciples to carry on the propagation of his school of Buddhism on October 8, 1282 while resting at the home of Ikegami Munenaka and Munenaga, 5 days before his death. These six disciples (in order of conversion to Nichiren's teachings) are: Nissho, Nichiro, Nikko, Niko, Nitcho and Nichiji. While Nichiren Daishonin was still alive, the Shogunate government with encouragement from a number of priests from various schools throughout Kamakura and especially from the followers of Pure Land, attempted to stop Nichiren from propagating the Dharma. Nichiren Daishonin urged a return to the pure origins of Buddhism that Japan had once embraced. He preached faith only in the Original Teacher of Buddhism, Sakyamuni Buddha and the doctrine of his enlightenment, the Lotus Sutra. This resulted in the relentless persecution of Nichiren Daishonin, his disciples and followers. On a number of occasions, they even tried to assassinate Nichiren Shonin, such as during the Komatsubara, Matsubagayatsu, and Ryuko (Tatsunokuchi) Persecutions. Twice he was banished. Also in the hopes of silencing Nichiren Daishonin and his movement forever, first he was exiled to the Izu Peninsula, then later to the savage Siberia-like terrain of Sado Island where hardly anyone returned alive.
 
During these persecutions and exiles, naturally Nichiren Daishonin was not the only person to feel the brunt of the government's oppression. The other disciples and even many believers too were forced to endure their wrath. Some were imprisoned, some lost their lands and belongings, and all were ridiculed, harassed, and heavily discriminated against. Some even followed the Master in exile. A few were even executed. Even after the death of a then elderly Nichiren Daishonin, the government still continued to persecute the disciples and believers. However, under the direction of these six senior disciples, all continued to maintain and spread faith in Myoho Renge Kyo. Nissho Shonin concentrated his efforts in Kamakura and established Myohokkeji Temple. Nichiro Shonin concentrated his efforts in Kamakura founding Myohonji Temple and also throughout the Kanto (now Tokyo) area establishing Ikegami Honmonji on the site of the passing of Nichiren Daishonin. Nikko Shonin laboured to spread the faith in the Fuji area, establishing Kitayama Honmonji and Taisekiji temples. Niko Shonin, worked to propagate Nichiren Buddhism in Kazusa Province, later took care of Kuonji temple at Mt. Minobu, and in the end returned to his home in Mobara. Nitcho Shonin became the chief priest of Mama Guhoji temple in Chiba, after Toki Jonin converted a Tendai temple to Nichiren Buddhism. He later also went to assist Nikko Shonin at the Omosu Seminary within Kitayama Honmonji in later years.
 
Many of Nichiren Daishonin's major lay believers were so inspired by the Master and their Buddhist faith that they too in later years became priests and nuns, and also laboured to further spread the Dharma and establish temples throughout Japan. This included: Toki Jonin (who became Nichijo Shonin), Soya Kyoshin (Soya Nyudo, later became Horen Nichirai), the nun Myoho-ama, Lord Nambu (Hakii Sanenaga, donator of the lands for Kuonji temple on Mt. Minobu, later became Nichi'en Shonin), Shijo Kingo (Genshuin Nichirai Shonin), and a large number of lay priests and nuns, such as Endo Tamemori (Abutsu-bo Nittoku) and Sennichi-ama, Ota Jomyo (Myonichi), Ishikawa no Hyoe (Ishikawa Nyudo, the donator of the lands for the Omosu Seminary and Kitayama Honmonji temple), Ichinosawa Nyudo, Yadoya Mitsunori (originally employed within the Kamakura police department and Nichiro's jailer), Ko Nyudo and Ko-no-ama, Takahashi Rokuro Hyoe (Takahashi Nyudo) and numerous others.
 

The moment in which Nichiren Daishonin passed into Nirvana in 1282, in the

presence of his disciples at the residence of the lay believer, Munenaka Ikegami.

 
Nichiji Shonin, felt so profoundly moved by Nichiren Daishonin's words and great desire to establish a Buddha's Land throughout the entire world that he ultimately became not only the first priest in Nichiren Shu to propagate the the teachings and faith in the Lotus Sutra abroad, but also the first Japanese monk from any Japanese school to spread the Dharma outside of the nation. Up until that time, many Japanese priests had travelled to China to study Buddhism, receive the teachings and traditions, and then bring them back to Japan for assimilation and propagation, but none left with the express objective of overseas missionary work.
 
Before discussing Nichiji Shonin's vast propagation activities, let's examine the background of this very dedicated, courageous, and adventurous individual. Nichiji Shonin's full name and formal title was Renge Ajari Nichiji Shonin. Nichiji Shonin was born as "Matsuchiyo" into a samurai family in 1250 at Mimatsu in Matsuno Village of Ihara District in the mediaeval Province of Suruga (which was located within present day Shizuoka Prefecture). He was the second son of Lord Matsuno Rokuro Zaemon. The place where the home of his parents in Matsuno stood is today a Nichiren Shu temple called, Horenji.
 
Since there was no public school available as we have today in modern society. Matsuchiyo was sent to the temple school at Jissoji in Iwamoto at the age of seven to receive his education, a common practice for young boys at the time. Jissoji was a major temple and institution in the area from the Jimon branch of the Tendai school. It boasted an extensive Buddhist library and sutra repository. Matsuchiyo began his studies there under a young shami or novice priest, four years his elder, called Hoki-bo (who would later became Nikko Shonin, 1246-1333) who resided in the Shijuku-in temple with the Jissoji complex. Over the years, the two grew very close. Matsuchiyo underwent the Tokudo Ceremony, was tonsured and became a Tendai priest, receiving the name of Kai-ko. According to the Betto Toki, Kai-ko is said to have been sent to Mt. Hiei under the patronage of the Matsuno Clan where he studied at the great Tendai learning centre, accomplishing extensive research into esoteric Tendai doctrine and practice.
 
In 1270, after Nikko Shonin had become a disciple of Nichiren Daishonin, he went to visit his master in Kamakura and took Kai-ko with him. When Kai-ko met Nichiren Daishonin at his hermitage at Matsubagayatsu, he converted to the exclusive teachings and practice of the Lotus Sutra, and disciple of Nichiren Daishonin, receiving the new name of Nichiji. He was a mere twenty one years old at the time. Apparently, however, that due to his close relationship with Nikko Shonin, he was originally a disciple, in fact, the first disciple, of Nikko Shonin. In Nikko Shonin referred to this in his Honzon Bunyocho when he made the entry of "Matsuno Kaiko Nichiji was Nikko's first disciple". However, after meeting Nikko Shonin's master, and probably at the urging of Nikko, he devoted himself wholeheartedly to serving Nichiren Daishonin. Nichiji later gained disciples of his own, including Daifu-bo Nikkyo of the Matsuno family and Jibu-bo Kenshu Nichi'i from the Shijuku-in temple at Jissoji, as well as instructing Matsuno Jiro Saburo. The Shijuku-in temple within the Jissoji complex, with Nikko, Nichiji, Nichiji's disciples and followers, as well as another disciple of Nichiren Daishonin and Nichiji's junior, Nichigen, became a centre for the propagation of faith in the Lotus Sutra in the area. It appears indeed that Nichiji converted Nichigen who later became the Head Master of studies at Shijuku-in. Jissoji was also a temple that Nichiren Daishonin visited from time to time and where he did extensive research, including his studies and preparation for the writing of one of his most famous works, the Rissho Ankoku Ron ("Theory for Procuring a Peaceful and Stable Nation through the Establishment of the True Teachings of Buddhism"). The entire Jissoji temple complex later converted to Nichiren Shu.
 
Nichiji Shonin diligently served Nichiren Daishonin for many years. Not only did he stay at the master's side during his final years at Mt.Minobu, but he remained and served him even during one of his most difficult times in life and underwent the same hardships the Master was forced to endure. When a few hundred solders came to Nichiren Daishonin's residence in the Matsubagayatsu area of Kamakura, they arrested Nichiren Daishonin and then forcibly took him to the Tatsunokuchi execution grounds, other disciples were also seized. Nichiro Shonin and and four others were immediately imprisoned. In the confusion of the massive assault, Nissho Shonin took Nichiji Shonin and temporarily fled to the beach area. Nichiji was then able to locate the Nichiren Daishonin and stayed by his side, faithfully serving him even during one of the darkest and most dangerous periods in the Master's life.
 
Unable to execute him, Nichiren Daishonin was then banished to the desolate island of Sado from October 10th 1271 until March 13th, 1274. Nissho Shonin remain in Kamakura and attended the believers and disciples there during the Master's absence. Under intense pressure and continued oppression by the government, the disciples all tried to protect the Lotus Sutra movement and its followers even though their master had been taken from them and forced into exile. To be one of Nichiren Daishonin's disciples or believer at this time, was extremely difficult and trying. To be the follower of a now-labelled criminal, all were publicly shunned and highly despised. Nichiren Daishonin himself wrote of these highly trying times in the Onfurumai Gosho . In this writing, he recalled that his and his followers' ordeals were so bad that nearly 99 out of a hundred believers could not withstand the oppression and ended up abandoning their faith. As was mentioned earlier, Nichiro Shonin and four others were imprisoned at this same time and remained so during most of the Daishonin's exile. Some of the believers and disciples, however, risked their lives to secretly visit Nichiren Daishonin there, such as Nichimyo Shonin and Shijo Kingo. Even Nichiro Shonin was able to convince his jailer to secretly and temporarily release him so he could visit the Master. (After which, however, he promptly returned to Kamakura and re-entered the prison). Also when Nichiren Daishonin was later pardoned, it was Nichiro Shonin who brought the certificate of the Shogunate's official release of exile to his Master and together they returned to Kamakura.
 
During this horrific ordeal at Sado, Nichiji Shonin remained at the Master's side from the time he arrived at Tsukahara and until after the Master was transferred to the Jibutsudo at Ichinosawa, attending and serving Nichiren Daishonin throughout the entire exile for two and a half years, together with his close friend and senior, his fellow-disciple of Nikko Shonin. While serving the Master, together they all endured the extreme cold, braved an acute lack of food, desolate living conditions, constant oppression and risk of being killed by the surrounding inhabitants of the island. During this time, however, together they witnessed some of the most precious moments in Nichiren Daishonin's history, such at the Debate at Tsukahara, the writing of some of Nichiren Diashonin's most important writings of the Kaimoku Sho, the Sado Gosho, the Kito Sho, the Kanjin Honzon Sho, the Shoho Jisso Sho, the Nyosetsu Shugyo Sho and Kembutsu Mirai Ki. They also there and assisted the Master when he inscribed the first Mandala Gohonzon of the Ten Worlds as a sacred object of worship.
 
Nichiji Shonin was an excelled Tendai scholar and the greatest and most prolific writer amongst Nichiren's many disciples. Staying by and serving the master so faithfully and for so long, together with his own extensive background in Buddhist doctrine and especially Tendai philosophy, Nichiji Shonin was able to fully master Nichiren Daishonin's teachings. It is probably for this reason and his unselfish and tireless dedication to serving the master over many many years, that he was years later appointed by Nichiren Daishonin as one of his six senior-most and trusted disciples. Another point in fact that shows Nichiren Daishonin's trust in Nichiji Shonin, were the two writings that Nichiji Shonin composed ,and that were signed and authenticated as being orthodox and correct doctrine by Nichiren Daishonin of the Ji Myohokke Monto Sho (Questions and Answers Regarding the Embracing of Faith in the Lotus Sutra) and the Seigu Monto Sho (Questions and Answers between a Sage and a Fool).
 
After returning from Sado Island, and following the Nichiren Daishonin to his retreat at Mt. Minobu, Nichiji Shonin again served the master. He then also began actively propagating Nichiren Daishonin's teachings and the faith in the Lotus Sutra throughout his native Matsuno, together with his old friend Nikko Shonin. Due to the large amount of priests and temples who converted to the Daishonin's teachings as a result of their propagation efforts, a campaign to oppress these converts under a directive by the governing clergy of the Tendai School, by ousting them from their temples and seizing their lands was begun. The four priests of Nikko Shonin, Nichiji Shonin, Jibu-bo Kenshu and Shoken submitted a petition of protest to the Kamakura Shogunate, called the Shijukuin Moshi-jo.
 
However, the oppression continued none the same. Even amongst intense persecution, Nichiji Shonin did not cease his propagation efforts. Later with the partronage of the Matsuno Clan, he erected a Hokke-do (Lotus Hall) which became Ren'ei-ji Temple. The amount of Nichiji Shonin's disciples also increased, including Jibu-bo, Daibu-bo, Nikkyo, Nichi'en, Nittatsu, Nisshin and others.
 
On September 8th, 1282, Nichiren Daishonin then fell ill, and left Mt. Minobu for the therapeutic hot springs of Hitachi in an attempt to be cured of his malady. Suspecting that the sickness far graver than first thought and out of exhaustion, he stopped at the residence of his long time lay believer of Munenaka Ikegami (in what is the southern sector of present day Tokyo, in the Ikegami area of Ota Ward) to rest and try to recover his strength. This was September 18th. However, Nichiren Daishonin realised that his time of passing into Nirvana was now approaching and that he would not be able to continue on with his journey. On September 25th, he called for his disciples to gather and completed his last lecture on the Rissho Ankoku Ron.
 
On October 8th, he then appointed Nissho Shonin, Nichiro Shonin, Nikko Shonin, Niko Shonin, Nitcho Shonin and Nichiji Shonin as his six senior most disciples. Just one week later and very early in the morning of October 13th, all the disciples realised the Master was about to pass into Nirvana. In the Master's room, they enshrined the Great Mandala Gohonzon requested by the master together with the standing statue of Sakymuni Buddha that had been presented to Nichiren Daishonin by Lord Ito when he had been exiled to Izu in 1261. They all gathered together with numerous other disciples and believers and chanted the sutra and Odaimoku. At 8,00 am that morning, Nichiren Daishonin passed away and at that moment a small bell was rung. It is also said that the earth quaked as Nichiren Daishonin entered into Nirvana.
 
The following day, the funeral was completed. In accordance with Nichiren Daishonin's wishes, Nissho Shonin, Nichiro Shonin, Nikko Shonin and Nichiji Shonin carried the masters ashes back to Mt. Minobu. Nichiji Shonin remained at Mt. Minobu. On the 100th day after the Daishonin's passing, a ceremony was held with all the disciples assembling at Kuonji. At this time, the turns the disciples would take to guard the tomb was decided upon. Nichiji's determined month was to be every May. Also at this time, each of the disciples established their own hermitages or lodging for the time when they would stay at Mt. Minobu. Nichiji Shonin's lodging became the temple that is now called Kubo-no-Bo.
 

An Image of Nichiren Daishonin, sculpted in wood by the disciple Nippo Shonin, by request from the disciples Nichijo Shonin, Nichiji Shonin and others in occasion of the 7th anniversary after Nichiren Daishonin's passing into Nirvana in1282. Notice the dedication and signature of Nichiji Shonin in the centre area of the base. This statue is enshrined at Ikegami Honmonji Temple in Tokyo.
 
During the 7th anniversary of Nichiren Daishonin's passing, Nichiji Shonin, Nichijo Shonin, Nichigyo Shonin and Nichimyo Shonin met to discuss requesting the famous Kamakura Buddhist sculpture of Nippo Shonin to carve an image of their master. They decided on entrusting the sculptor with the project. After its completion, it was enshrined in the temple of Ikegami Honmonji. Inside the statue a copper container was inserted containing some of Nichiren Daishonin's ossuary relics. A tassle of Nichiren Daishonin's mother's hair (presented to the Master by his mother) was attached to hossu that that the statue holds in its right hand. As seen in the above photo, Nichiji Shonin's signature can be seen on the base of the statue.
 
Twenty four years after leaving Sado Island together with his Master, Nichiji Shonin attended the 13th Annual Memorial Service commemorating the passing of Nichiren Daishonin. In the following year of 1295, when Nichiji was 45 years old, he set out on a journey to spread the teachings of the Lotus Sutra abroad. The first records mentioning his travels are seen in the Nichiren Shu Chronicles of 1735. His desire to travel abroad to spread the Dharma was inspired by Nichiren Daishonin's own wishes that faith in the Lotus Sutra be propagated in the nation of Japan's Buddhist teachers, in China and the land of origin of Buddhism itself, in India. In the Betto Gobo Gohenji, Nichiren Daishonin wrote, "It is my desire that the seven characters of Namu Myoho Renge Kyo should be propagated throughout Japan and the land of China...." Further, in the Kangyo Hachiman Sho (Remonstrations with the Bodhisattva Hachiman), he wrote "The moon arises from the west and heads towards the east. Buddhism flowed east from the land of Gasshi (India). The Sun arises from the east. Japan's Buddhism should return to the land of Gasshi." With the idea of eventually reaching India to fulfil the Master's dreams, he began a long walk on foot and headed north, first in the Ainu regions of northeast Japan, then he was reportedly escorted by boat to the coast of what is now the Amur.
 
After this point we do not know clearly what Nichiji Shonin did nor where he went. There have been many theories and an even greater number of romantic legends that surmise where Nichiji Shonin did. These theories included establishing temples in the Amur area, Manchuria and China. Even recently a number of artifacts were said to have been found in China which were supposed to have been Nichiji's. It was also purported that the Rikkaji temple located in the city of Senka west of Beijing, was the temple where Nichiji Shonin resided and propagated the Dharma in China. However, after the initial excitement of finding these items faded, extensive examination by a number of scholars and art experts have put the valifdity of these theories and artifacts into serious doubt. The fact remains that with the present research, we cannot yet prove where Nichiji Shonin actually lived and how far he was able to go in order to propagate the Dharma after leaving Japan.
 
Nonetheless, Nichiji Shonin was an extremely unique individual in the history of Japanese Buddhism in that many priests over the centuries travelled to China to study Buddhism at the major Buddhist centres thoughout China. These priests retuned to Japan and brought many sutras, Buddhist art, traditions and doctrines. Over sixty very famous priests went to China to study Buddhism and introduce it to Japan including Eisai, the founder of the Zen sect in Japan, went to China in 1167 and the Zen master, Dogen, in 1223. Noted Kamakura priests included Doryu, the founder of Kenchoji Temple and Sogen, the founder of Enkakuji Temple. Many great Buddhist priestly scholars also came to Japan China to spread and foster the Buddhist faith throughout the Japanese archipelago. The exchange of priests increased steadily during the Mongol Period of Chinese History (Yuan Dynasty, 1280-1368). Even a disciple of Ryokan of Gokurakuji, Enshu, made the trip to study Buddhism in China. In contrast to these priests, stood Nichiji Shonin. He wished only to carry out Nichiren Daishonin's desire that faith in the Lotus Sutra be spread back to the China and India. With this in his heart, he departed for China.
 
The normal route to China in those days was via ship departing from the port in Hakata, on the island Kyushu. However, Nichiji Shonin first went to Hiraizumi in the Province of Mutsu in the northern area of the main island of Honshu (present day Iwate Prefecture), stopping first at Chusonji, a famous Tendai temple, to gather information regarding his trip to China, then he proceeded on to the areas that make up present day Yamagata, Akita and Aomori Prefectures. Along the way he laboured to propagate faith in the O-Daimoku of Namu Myoho Renge Kyo. It is said he established many temples along the way in what is now Aomori Prefecture, such as Hourei'in in Kuroishi and Rengeji in Aomori City. It is thought that Nichiji Shonin finally travelled on to Tosa Harbour on the Tsugaru Peninsula and crossed the Tsugaru Straits on to Ezo (Hokkaido) where he is again said to have founded the temples of Myou'ouji at Ishizaki in Hakodate City, Hokkeji in Matsumae, and Myokenji in the village of Todohokke. Nichiji Shonin worked extensively with the propagation of faith amongst the indigenous Ainu people, who it is said later assisted him in crossing the northern Sea of Japan into Manchuria.
 
Along the way, Nichiji Shonin must have encountered many hardships and dangers. Even in Japan at this time, travelling such long distances in uninhabited areas, travellers would often encounter bandits. Making a journey in Japan of those days, meant taking a chance of loosing one's life. So one can only imagine how dangerous it was to try and travel in foreign rugged lands where people spoke an array of languages and customs completely unintelligible to the Japanese traveller. However, Nichiji Shonin was a brave individual who had strong sense of mission to spread the teachings of the Buddha. He mentions in his writings that he had no fear of danger once he donned the robes of the Buddha, and was even willing to sacrifice his life to propagate the Lotus Sutra.
 
Nichiji Shonin epitomised the spirit of faith in Nichiren Buddhism as seen in the following passage of a letter written by Nichiren Daishonin in 1279 to Nanjo Tokimitsu, entitled Persecution by Sword and Staff, when he stated, "Commit yourself to the Lotus Sutra and have faith in its teachings. You must not only believe in them but also encourage others to do the same...." He worked ceaselessly to spread faith in the O-Daimoku of Namu Myoho Renge Kyo everywhere he went. Not only was Nichiji Shonin the first overseas priest of Nichiren Shu, but it can also be said that he was the first Buddhist missionary priest to leave from Japan to propagate abroad.
 
We ourselves should also strive to take the spirit of Nichiji Shonin into our own hearts. Some of the members of this temple are the original founding members of belong to family of the original founding members whose desire was to spread faith in the Lotus Sutra throughout this country, thus accomplishing Nichiren Shonin's great desire of Kosenrufu and Itten Shikai Kai Ki Myoho or "that all people throughout the four seas of the world may return to the wonderful Dharma of Myoho Renge Kyo." Embracing the spirit of these founding members and Nichiji Shonin, let's all strive to propagate faith in the O-Daimoku amongst our friends, family and other acquaintances so that everyone may attain enlightenment and also become truly happy, creating a Buddha's Land of peace and tranquillity.

 

By Rev. Shoryo Tarabini

25 October 2001

 
 
 

 

 

 

 

 

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