Study Materials

The Persecution at Tatsunokuchi

(The Writings of Nichiren Daishonin, Vol I, pg 196-197)

I cannot adequately express my gratitude for your frequent letters. At the time of my persecution on the twelfth, not only did you accompany me to Tatsunokuchi (1), but also you declared that you would die by my side. This can only be called wondrous.

How many are the places where I have thrown away my life in past existences for the sake of my wife and children, lands and followers! I have given up my life on the mountains and the seas, on the rivers, on the seashore, and by the roadside. Never once, however, did I die for the Lotus Sutra or suffer persecution for the daimoku. Hence none of the ends I met enabled me to attain Buddhahood. Because I did not attain Buddhahood, the seas and rivers where I threw away my life are not Buddha lands.

In this life, however, as the votary of the Lotus Sutra, I was exiled and put to death -- exiled to Ito and beheaded at Tatsunokuchi. Tatsunokuchi in Sagami Province is the place where Nichiren gave his life. Because he died there for the Lotus Sutra, how could it be anything less than the Buddha land? The sutra reads, "In the Buddha lands of the ten directions there is only the Law of the one vehicle."(2) Does this not bear out my assertion? The "Law of the one vehicle," is the Lotus Sutra. No true teaching other than the Lotus Sutra exists in any of the Buddha lands of the ten directions. The sutra continues, "There are not two, there are not three, except when the Buddha preaches so as an expediate means."(3) This being so, then every place where Nichiren meets persecution is the Buddha land.

Of all the places in the saha world, it is at Tatsunokuchi in Katase of Sagami Province in Japan that Nichiren’s life dwells. Because he gave his life there for the sake of the Lotus Sutra, Tatsunokuchi deserves to be called the Land of Tranquil Light. This is what the "Supernatural Powers" chapter means when it states, "Whether in a garden, a forest ... or in mountain valleys or the wide wilderness ... in such places have the Buddhas entered nirvana." You accompanied Nichiren, vowing to give your life as a votary of the Lotus Sutra. Your deed is a hundred, thousand, ten thousand times greater than that of Hung Yen (4), who cut open his stomach and inserted the liver of his dead lord, Duke Yi [to save him from shame and dishonour]. When I reach Eagle Peak, I will first tell how Shijo Kingo, like myself, resolved to die for the Lotus Sutra.

I have heard unofficially that by the order of the lord of Kamakura (5). I am to be exiled to Sado Province. Among the three heavenly sons of light, the god of the moon saved my life at Tatsunokuchi by appearing as a shining object, and the god of the stars descended four or five days ago to greet me (6). Now only the god of the sun remains, and he is certain to protect me. How reassuring’ How encouraging." The "Teacher of the Law" chapter states, "I will dispatch persons magically conjured who will act to guard and protect them." This passage leaves no room for doubt. The "Peaceful Practices" chapter reads, "Swords and staves will not touch him." The "Universal Gateway" chapter states, "The executioner’s sword will be broken to bits!" There is nothing false in these sutra passages. The strong and steadfast power of faith is precious indeed.

With my deep respect,
Nichiren

The twenty-first day of the ninth month in the eighth year of Bun’ei [1271]
To Shijo Kingo

Background

Nichiren Daishonin wrote this letter to his loyal samurai follower, Shijo Kingo, in 1271, in the ninth month, on the twenty-first day, only nine days after the Tatsunokuchi Persecution.

The Daishonin had been sentenced to exile on Sado Island under the supervision of Hojo Nobutoki, the constable of Sado. Originally it was intended that the Daishonin be escorted to Echi, to the residence of Homma Shigetsura, Hojo Nobutoki’s deputy; from here he was to be taken directly to Sado. But Hei no Saemon, a high government official and avowed enemy of the Daishonin, arbitrarily decided to have the Daishonin executed as he was being escorted to Homma’s residence. An attempt was made to behead the Daishonin at Tatsunokuchi, but it was unsuccessful.

When the news reached the regent of Japan, he sent a letter saying that Nichiren Daishonin was not guilty and would shortly be pardoned. So if they executed him they would have cause to regret it. But during the following twenty or so days there were seven or eight arson attacks and many people were killed in the capital city of Kamakura.

Rumours spread that Nichiren Daishonin’s disciples were responsible for these attacks. But in reality they were carried out by followers of the Pure Land School, under the instructions of the head of the Pure Land School, Ryokan, who wanted to stop Nichiren Daishonin from being pardoned. The Daishonin’s exile to Sado was later carried out as it had been originally planned.

Explanation

During his lifetime Nichiren Dai-shonin faced numerous difficulties and persecutions, mainly originating from people connected to the ruling government of Japan. In the extract we are studying this month, Nichiren Daishonin explains the transformation he experienced due to the persecution he faced at Tatsunokuchi Beach through which he revealed his true identity. Even in such extreme conditions in which he was almost beheaded and consequently exiled to Sado Island, the Daishonin maintained a strong belief in the power of Nam-myoho-renge-kyo and based on this unshakeable spirit he was able to transform every hardship he faced into even stronger conviction.

Maintain an Unwavering Spirit

"I cannot, adequately express ... called wondrous."

The hardships faced by Nichiren Daishonin tested the strength of his disciples’ conviction, whether they shared the same unwavering spirit or not. Some disciples, such as Shijo Kingo, tried to protect and support him, even at the risk of their own lives. However, others started to doubt, criticise or even betray him. This happened during the time Nichiren Daishonin was on Sado, and also when Soka Gakkai's 1st and 2nd presidents Tsunesaburo Makiguchi and Josei Toda were imprisoned during World War II, and later when Josei Toda’s business failed. More recently, in 1990, when the Nichiren Shoshu priesthood first excommunicated SGI President Ikeda, and later the entire membership of Soka Gakkai, some members around the world were seized by doubt. Some decided to leave SGI and follow the priesthood whilst others stopped chanting all together. Nichiren Daishonin however constantly teaches that if we give in to doubt we will not be able to realise the state of Buddhahood in our lives, and that the bond we have with the mentor is the key to maintaining a lifelong practice. This is why basing ourselves on the "oneness of mentor and disciple" is so important.

As President Ikeda stated as follows:

Buddhism is a teaching conveyed through the mentor-disciple relationship. The oneness, or shared commitment, of mentor and disciple forms the essence of Buddhist practice. If we forget the mentor-disciple relationship, we cannot attain Buddhahood. Nor can we achieve eternal happiness or realise kosen-rufu. For it is through the bond of mentor and disciple that the Law is transmitted. Buddhism is the Law of life; and the Law of life cannot be transmitted through words or concepts alone.
The heritage of the ultimate Law of life and death flows in the lives of those who strive for kosen-rufu based on the path of mentor and disciple. Please remember that without the mentor-disciple relationship, the flow of this heritage will be cut off (7).

"How many are the places ... my life are not Buddha lands."

We may not think we have a strong purpose or goal, but we will invariably use our lives for something, even if it is for shallow or transient goals. For example, we may desire eternal youth and abundant wealth, but eventually we will grow old and money is easily lost. When we reach the last moment of our life we will clearly be able to see if we have lived a valuable life or not. As President Ikeda stated:

Only by winning over our inner darkness and negativity can we be victorious in life and reveal our full potential. The same is true if we wish to savour true fulfillment in our lives. In that sense, I want to emphasise that the practice set forth in Nichiren Daishonin’s Buddhism in order to attain Buddhahood in this lifetime is the only means to conquer the darkness and delusion that are the fundamental source of human evil, and cultivate true independence, construct a solid self, and achieve a state of life of boundless happiness and peace of mind. Attaining Buddhahood in this lifetime thus becomes the fundamental purpose of an individual’s life (8).

Fundamentally, we all have Buddha nature and therefore possess the potential to change ourselves and transform all problems and negativity into benefit.

Casting off the Transient ...

"In this life, however, as the votary of the Lotus Sutra ... the Buddha entered Nirvana."

In the treatise entitled "The Opening of the Eyes", Nichiren Daishonin writes: "On the twelfth day of the ninth month of last year [1271], between the hours of the rat and the ox [11.00 pm to 3.00am], this person named Nichiren was beheaded." (9) President Ikeda explained this statement:

On the occasion of his near execution at Tatsunokuchi, the Daishonin discarded his transient aspect as "an ordinary person at the stage of hearing the name and words of the truth," (that is, someone who has taken faith in the Lotus Sutra) and revealed his true state of life as "the Buddha of limitless joy enlightened from time without beginning," a state of complete freedom that is at one with the eternal Mystic Law ... When we maintain courageous faith, unafraid of any obstacles, then, no matter what happens, we, too, can defeat the darkness of ignorance and establish a self that manifests our enlightened Dharma nature. This is how we cast off our own transient aspect and reveal our true selves. Casting off the transient and revealing the true is essential to our attainment of Buddhahood in this lifetime ... (10)

Rely on the Law

"You accompanied Nichiren, vowing ... die for the Lotus Sutra."

When he says "like myself", Nichiren Daishonin is praising Shijo Kingo and at the same time recognising that he has achieved the same state of life as his own. Nichiren Daishonin was convinced that the persecutions he encountered were for the sake of the Lotus Sutra, and to protect the Law of Myoho-renge-kyo, and therefore Shijo Kingo was also risking his life for the sake of the Lotus Sutra.

In many of his writings, Nichiren Daishonin urged his disciples to: "Rely on the Law and not upon persons." (11) This spirit is quite different from other religions and Buddhist teachings that worshipped statues of Shakyamuni Buddha and other deities. However, in the Lotus Sutra, Shakyamuni Buddha declared that his goal was "to make people equal to me, " meaning that they would attain the same enlightened lifestate as he had. Nichiren Daishonin takes on this spirit when he states that he " ... has been trying to awaken all the people of Japan to faith in the Lotus Sutra so that they too can share the heritage and attain Buddhahood." (12) As President Ikeda stated:

The Daishonin’s profound teaching of attaining Buddhahood in this lifetime was a revolutionary concept that turned prevailing Buddhist thought on its head. Indeed, it continues to shine today as a principle that can powerfully transform the age and open a bright future for our modem world in the 21st century. (13)

"I have heard unofficially ... end."

Many of his disciples did not understand why, if Nichiren Daishonin was really the true votary of the Lotus Sutra as he claimed, he was not protected from such life-threatening situations as near beheading and exile. As the Daishonin himself pointed out, "among 999 out of a 1,000 people gave up their faith when I was arrested." (14) However, the kinds of persecutions he faced were predicted in the "Encouraging Devotion" (13th) chapter of the Lotus Sutra, when it states: "The evil monks of that muddied age, ... will confront us with foul language and angry frowns; again and again we will be banished". (15) Based on his deep understanding that he was fulfilling the mission laid out in the Lotus Sutra, Nichiren Daishonin was not shaken by difficulties. As President Ikeda pointed out:

... the Daishonin, having stood up to fight for kosen-rufu at the risk of his life and now having triumphed over all obstacles and devilish functions, displays an indomitable spiritual state. Thus he says there is nothing to fear, not even in the case of the most terrible persecution or hardship caused by devilish functions. (16)

Same Vow

Someone who shares the same vow and makes efforts for the happiness of others is a true disciple of Nichiren Daishonin and also a true Bodhisattva of the Earth (17). This does not mean we have to undergo the same kinds of persecutions that Nichiren Daishonin faced, but our determination to continue chanting and believing in our Buddhahood, despite the difficulties we may face, should be the same as his. Then we are able to attain the same life-state of absolute happiness that he had. As Nichiren Daishonin stated: 'Although I and my disciples may encounter various difficulties, if we do not harbour doubts in our hearts, we will as a matter of course attain Buddhahood. (18)'

When his followers lost the spirit of the oneness of mentor and disciple, Shakyamuni became merely an object of worship, a god-like being, rather than a model of what an enlightened person can achieve. In contrast, Nichiren Buddhism is accessible to all people and therefore we need to prevent a situation where the Gohonzon becomes an untouchable object of worship or something you can only see if you pay money. Maintaining the pure heritage of Nichiren Daishonin’s teachings depends on our actions to connect ourselves to a mentor whose spirit is one with the Law of Myoho-renge-kyo.

The Spirit of Non-regression

Sometimes we chant Nam-myo-renge-kyo with our mouth, but our heart remains doubtful. For example, we may think that 'the problem I have cannot change, I am not good enough or I do not deserve to be happy'. These kinds of mistaken beliefs are against the spirit of the oneness of mentor and disciple. When we strive to put President Ikeda’s guidance into action we can transform all our difficulties and live a joyful life:

Everything rests on the fundamental power inherent in the mentor-disciple relationship. The Dai-shonin’s true disciple and direct successor Nikko Shonin said: "In the teaching of the Daishonin, one attains Buddhahood by correctly following the path of mentor and disciple. If one veers from the path of mentor and disciple, then even if one upholds tl1e Lotus Sutra, one will fall into the hell of incessant suffering (19).

This is not something that we achieve just once in our life, rather it is a daily challenge. By constantly challenging ourselves to have the same vow, determination and heart as our mentor, Nichiren Daishonin guarantees that we will enjoy the tremendous confidence of the life-state of Buddhahood.

From September 2007 issue of the, SGI-UK monthly magazine.