For some reason, Nikô and Nitcho were not present at Nichiren Shônin's death or
funeral. The probable reason for their absence was the difficulty, in those
days, to easily and quickly communicate with outlying areas. Nikô and Nitchô
were propagating in far away districts hence they could not be notified in
time of Nichiren's death and funeral.
funeral. The probable reason for their absence was the difficulty, in those
days, to easily and quickly communicate with outlying areas. Nikô and Nitchô
were propagating in far away districts hence they could not be notified in
time of Nichiren's death and funeral.
Nikko wrote about Nichiren's distribution of mementos to his disciples. They
are quoted from Nikko's record as follows:
Distribution of the mementos:
The Lotus Sutra, (with notes in Nichiren's own hand), one set to Ben-ajari
(Nisshô ) (This annotated Lotus Sutra is called the "Chô Hokekyô ).
Object of Worship, one figure, a statue of Shakyamuni, to Daikoku-ajari
(Nichirô)
One horse and one cloak to Sado-kô (Nikô)
One horse, including saddle, a pair of tabi (socks), a hat and a cloak to
Byakuren-ajari (Nikkô)
A waist sash (obi), money in the amount of three yen to Iyo-ajari (Nitchô)
One horse, one cloak, one staff to Renge-ajari (Nichi-ji)
(Gifts to the remaining recipients are omitted here for sake of brevity.)
The Shônin's mementos were given to the Six Senior Disciples and other
believers, numbering about 35 people in all. According to the "Ganso kedo-ki"
of Nitchô , Nichiren Shônin said before his death, "After I die, put my body
in a cauldron and send it to Minobu." However, Nichirô answered him, "If we
could make it to Minobu in a day or half a day, we could do as you say. But
it's very far to Minobu. Please let us cremate you. We'll place your remains
in Minobu without fail." To this, the Shônin replied, "You're absolutely
right. Then, make it so, Nichirô ." Thus, Nichiren Shônin was cremated at
Ikegami on the 21st of October. His ashes, guarded and transported by his
disciples, left Ikegami and arrived at Minobu on the 25th of October.
According to the Shônin's last wishes, the disciples were to serve at Kuonji
Temple on Mt. Minobu in a monthly rotation system. They decided to take turns
in the following way: January (Nisshô ), February (Nichirô ), March
(Echizen-kô and Awaji- kô), etc. But, when they tried to stick to this
schedule, the monthly rotation system didn't work well due to harsh seasonal
weather and the great distances that most disciples had to travel. Their
centers of propagation were located far from Mt. Minobu. In the winters the
snow at Minobu was so deep that Nichiren wrote on one occasion that "for one
or two hundred meters, the depth of the snow is from about three to six or
seven meters". And another time Nichiren said, "This is a place where snow is
so deep that nobody visits." In the summers there was a heavy rainy season.
Once again, Nichiren wrote: "The long and heavy rains cause many landslides
from the mountains into the valleys. Heavy stones would roll down the
mountains and block the road." Both in summer and winter the roads would
become damaged, the bridges would be swept away by floods and the way would
become impassable, bringing the comings and going of people and goods to a
halt.
In addition to this, Nisshô and Nichirô had their bases of propagation in
Kamakura, specifically the sections of town called Hamado and Matsubagaya-
tsu. Nikô and Nitchô carried out their propagation in Mobara and Nakayama
respectively. Nikkô and Nichiji had their base of operations in the Fuji and
Suruga districts. Even if they climbed Mt. Minobu to fulfil their duties of
rotation, their individual time of service was very short-term. It seems that
the system didn't last for more than half a year or so. Nikkô had his base of
propagation closest to Minobu. Since he had been responsible for converting
Hakii Sanenaga, the jito of Minobu, during Nichiren's lifetime, it was natural
that Nikkô began to spend more and more time at Minobu to conduct the temple
affairs.
In a letter from Nikkô to Misaku-bô , dated October 18th, of the seventh year
of Koan (1284), the former lamented, "Though this year is the third
anniversary of the Shônin's death....worst of all, the Shônin's grave by the
creek of Minobu has become so badly dilapidated. If it were not for the
footprints of deer and other animals, I could not even distinguish where it
is." In just three short years after the Shônin's death, the conditions had
deteriorated that much.
In September 1285 Nikko took up permanent residence on Mount Minobu
because the rotation system had broken down. The other senior disciples lived
further away and were having difficulties maintaining their communities in the face of
government persecution. Nanbu Sanenega the Lord of Hakii, recognized Nikko as
the chief priest of Kuonji Temple at Mount Minobu. Later in 1285, Niko came to
Mount Minobu to assist Nikko. Unfortunately, relations between them all broke
down soon afterwards due to Nikko’s uncompromising nature and Niko’s
flexibility. The first problem occurred when Lord Hakii commissioned a statue
of Shakyamuni Buddha for his home shrine. Nikko objected that the statue should
be accompanied by the Four Great Bodhisattvas of the essential section of the
Lotus Sutra if it was to represent the Eternal Shakyamuni Buddha. Niko,
however, said that putting a copy of the Lotus Sutra in front of it would
suffice. Another time, Lord Hakii made offerings at the Mishima Shrine. Nikko
objected to this because according to the Rissho Ankoku-ron, the Shinto gods
had abandoned the country because of it’s slander of the Lotus Sutra. Niko,
however, argued that the gods would surely protect the votary of the Lotus Sutra,
and that Nichiren Shonin himself had prayed to them. Finally, he supposedly
offered a horse and lumber to a stupa of the Pure Land sect at Mt.
Fuji, but he claimed that he had merely made a donation out of charity and did
not know that it was going to support the Pure Land sect. In each case, Niko
supported Lord Hakii while Nikko admonished him.
government persecution. Nanbu Sanenega the Lord of Hakii, recognized Nikko as
the chief priest of Kuonji Temple at Mount Minobu. Later in 1285, Niko came to
Mount Minobu to assist Nikko. Unfortunately, relations between them all broke
down soon afterwards due to Nikko’s uncompromising nature and Niko’s
flexibility. The first problem occurred when Lord Hakii commissioned a statue
of Shakyamuni Buddha for his home shrine. Nikko objected that the statue should
be accompanied by the Four Great Bodhisattvas of the essential section of the
Lotus Sutra if it was to represent the Eternal Shakyamuni Buddha. Niko,
however, said that putting a copy of the Lotus Sutra in front of it would
suffice. Another time, Lord Hakii made offerings at the Mishima Shrine. Nikko
objected to this because according to the Rissho Ankoku-ron, the Shinto gods
had abandoned the country because of it’s slander of the Lotus Sutra. Niko,
however, argued that the gods would surely protect the votary of the Lotus Sutra,
and that Nichiren Shonin himself had prayed to them. Finally, he supposedly
offered a horse and lumber to a stupa of the Pure Land sect at Mt.
Fuji, but he claimed that he had merely made a donation out of charity and did
not know that it was going to support the Pure Land sect. In each case, Niko
supported Lord Hakii while Nikko admonished him.
Because of these various conditions, the rotation system at Minobu had many
problems. On the seventh anniversary of the Shônin's death, jito,Hakii
Sanenaga, proposed the following plan to the Six Senior Disciples:
"Though this is the will of the Daishônin, the rotation system is not working
well. How about appointing a full-time temple priest...?"
Five of the six major disciples agreed with the jito but Nikkô firmly opposed
the idea because the rotation system had been the Shônin's dying wish.
Nevertheless Nikkô 's opinion was rejected and Sado-b Nikô was chosen as the
head priest of Minobu. Soon afterwards, Nikkô departed from Mt. Minobu with
his disciples. Relying on the support of Nanj Tokumitsu in the Fuji area Nikkô
built Taisekiji temple in Ueno village. Shortly afterward, in an authentic
letter to Lord Hara, Nikkô wrote:
head priest of Minobu. Soon afterwards, Nikkô departed from Mt. Minobu with
his disciples. Relying on the support of Nanj Tokumitsu in the Fuji area Nikkô
built Taisekiji temple in Ueno village. Shortly afterward, in an authentic
letter to Lord Hara, Nikkô wrote:
"I can hardly tell you how ashamed I was and how sorry I was for leaving Minobu
creek [where Nichiren's tomb is located]. However, on further consideration of
the matter, it's not important where I am; it is important to accede to the
teachings of Nichiren Shônin and to spread it all over the world. All of the
[other] disciples are against the Master. They disobeyed the teacher [i.e.
Nichiren Shônin]. I believe that only I, Nikkô , am the one who protects the
Shônin's doctrine and practices according to His original intention..."
In the end, Nikko no longer felt welcome and decided to leave for his mother’s
old home in Fuji, Ueno on December 5, 1288.
Nikkô 's sorrow and regret at leaving Minobu moves our hearts when we read it,
even now, after seven hundred years. In addition, it is honorable that he
tried to keep the doctrine of Nichiren Shônin pure, no matter where he was. We
should emulate his example.
Concerning these general conditions after Nichiren Shônin's death, I am relying
on generally accepted historical information. However, the Kômon Branch (Nikkô
School), and especially the Taisekiji faction, has its own very different
viewpoints. Taisekiji claims that:
1) On October 12th of the second year of Koan (1279), Nikkô was given a special
gohonzon(supposedly inscribed for "all the people of the world"--"
[ichienbudai or all of "Jambudvipa"]) from Nichiren Daishônin. (This is widely
known as the "Ita Honzon" or Plank Mandala, inscribed on a large piece of
camphor wood. This "Ita Honzon" is actually a forged mandala made some hundred
and fifty years after Nichiren's death.)
2) Nikkô was given the "Transmission Documents" [or "Transfer Documents"] from
Nichiren Daishônin; the first document is supposedly dated September 12th in
the fifth year of Koan (1282) at Minobu and the second document is dated
October 13th [1282], the day of the Shônin's death, at Ikegami. They pride
themselves on the possession of these so-called "Nika S j " [Two
Transmissions]. Like the "Ita Honzon", these documents are also forgeries.
These documents disgrace the virtue and integrity of Nikkô .
Nichiren Daishônin; the first document is supposedly dated September 12th in
the fifth year of Koan (1282) at Minobu and the second document is dated
October 13th [1282], the day of the Shônin's death, at Ikegami. They pride
themselves on the possession of these so-called "Nika S j " [Two
Transmissions]. Like the "Ita Honzon", these documents are also forgeries.
These documents disgrace the virtue and integrity of Nikkô .
Here are the reasons why these two "Transmission Documents" are considered
forgeries:
1) If Nikkô was singled out by the Daishônin with so great an honor as these
"Two Transmissions" would impart, then Nikkô should have been designated as
the principal leader of the procession at the Shônin's funeral. But the fact
is that, according to Nikkô 's own written testimony, the principal leader of
the front procession was Nichirô ; and Nisshô was the principal leader of the
rear procession.
2) If the Two Transmission Documents are true, then it would have been
meaningless for Nichiren Shônin to designate the Six Senior Disciples as
leaders after his death. In the designated order of senior disciples in the
funeral cortege, Nikkô should have been the most honored among the six.
Though the Six Senior Disciples were not listed in any particular order, they
were actually ranked according to the time when they became disciples of
Nichiren.
3) The Two Transmission Documents say, "If the Lord [i.e. Emperor] of the
country supports this teaching, build the Kaidan [Ordination Platform] of
Hommonji at Mt. Fuji." But according to the authentic record of Nikkô ,
entitled "Fuji Itseki Mon to Zonchi-no-koto", Nikkô writes, "The Master [i.e.
Nichiren] who preceded me had not decided on any country or any particular
place. It is customary, at least in Buddhism, to choose the most scenic spot
and build a temple there. Then, Mt. Fuji in Sugaru (Shizuoka Prefecture) is
the supreme mountain in Japan. We should build our temple there." As we can
see, the Master, Nichiren, had not decided where to build the Kaidan of
Hommonji. This indicates that the Two Transmission Documents are obviously
forgeries.
4) If Nikkô had the Two Transmission Documents in his possession when he left
Mt. Minobu then he would have been delighted to go to Fuji because it would be
fulfilling the designated mission of building the Kaidan of Hommonji at Fuji.
But, in fact, as stated above in the authentic letter to Lord Hara, Nikko was
disheartened to leave Minobu. For these reasons, the Two Transmission
Documents are absolute forgeries. Even in the other temples of the K mon
[Nikkô ] Branch apart from Taisekiji, thoughtful scholars deny the validity of
the Two Transmission Documents. These documents are considered forgeries by
everyone outside of the Taisekiji faction.
Then we should consider the significance of the distribution of Nichiren's
mementos. As stated in a previous section, Nisshô was given the Chô Hokekyô
[Nichiren's Annotated Lotus Sutra]; Nichirô was given Nichiren's own object of
worship, a statue of Shakyamuni. In contrast, Nikkô was only given one horse
with a saddle, a pair of socks, a hat, a cloak, etc. We can sense that Nikkô
was displeased with this distribution of mementos by merely reading his letter
to Lord Hara wherein he wrote,
"...instead of the statue of Buddha which Daikoku Ajari (Nichirô ) has deprived
me of...." [Hara dono gohenji Gosho] Nikkô would hardly have chosen the word
"deprive" in referring to the division of mementos if he had been satisfied
and happy with the distribution. Certainly if Nikkô had the Two Transmission
Documents in his possession he would not have grumbled about his allotment of
mementos.
In the letter to Lord Hara [Hara dono gohenji] Nikkô writes,
"The teaching of Nichiren is the one that states that if you have abandoned
Shakyamuni Buddha who is the Original Lord and Master of the sentient beings
of the Triple World [Saha] and if you rely instead on Amida Buddha and give
sole respect to Amida Buddha, then you will become a person who is guilty of
the five deadly sins; you will fall into a hell of interminable suffering,
[Avichi Hell] isn't that true?"
Thus it is clear that Nikkô worshipped Shakyamuni Buddha as the Original
Master; he states that Nichiren also regarded Shakyamuni Buddha as the
Original Master. Further on in the letter, Nikko also shows deference to
Shakyamuni Buddha, calling him:
"The original intention of the appearance of Nichiren Shônin in this world, the
Master Shakyamuni Buddha of Namu-myo-ho-renge-kyo."
This is in sharp contradiction to the Taisekiji claim that Nichiren is the
Original Buddha.
At present, the "Fuji-ha" [Taisekiji faction, otherwise known as "Nichiren Sh
shu"] of the K mon Branch [Nikkô School] asserts that Shakyamuni is merely the
"Liberation Buddha" while Nichiren is the "Original [or True] Buddha". They
claim that,
"Shakyamuni is like the cast-off shell of a cicada [Japanese beetle], while
Nichiren is indeed the Original Buddha."
The original cause for their claim lies in Nikkô 's disgruntled resentment over
the distribution of mementos of Nichiren. The statue of Shakyamuni Buddha
which Nichiren had cherished throughout his life had been given to Nichirô and
his subsequent lineage. Nikkô expressed such resentment over being "deprived"
of this treasure that his future disciples at Taisekiji vindicated his sense
of loss by tossing out the Eternal Shakyamuni Buddha altogether.
We should note that, after the death of Nichiren Daishônin, each "lineage" of
the Six Senior Disciples lines propagated the teaching at the risk of their
lives in various locations. A second or third echelon of the six schools often
developed very quickly. However, as propagation progressed to later
generations of disciples, each lineage fell into their own dogma. Claiming
that they alone possessed the special teachings and the treasures of Nichiren
Shônin, they each professed to be the only orthodox branch. Gradually each
school started to advocate different viewpoints. Each school fell into
disputes with one another. In response to this, one hundred years after the
demise of Nichiren Daishônin, Nichi-j Shônin rose to action with the rallying cry,
"Let's go back to Nichiren Daishônin!"
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