Robin Beck

Nichiren's First Sermon

April 28 1253
Rikkyo Kaishu-e or Risshu-e
Life and legends of Nichiren

Rencho {Nichiren} had returned to Kominato from Kyoto in March of 1253. On April 22, he entered the “hut of solitude,” on the grounds of Seichoji Temple. He had emerged from the Hut of Solitude before dawn on the 28th, and made his way up a path through Asahigamori Forest. He mounted a hill that afforded a view of the Pacific Ocean. There, he initiated his mission by chanting the Daimoku to the Rising Sun.

It looks like there is no definitive time line. What we have are various legends and Gosho accounts. These have been assembled into narratives; so the sequence of events varies with the source.

Rencho {Nichiren} had returned to Kominato from Kyoto in March of 1253. On April 22, he entered the “hut of solitude,” on the grounds of Seichoji Temple. He had emerged from the Hut of Solitude before dawn on the 28th, and made his way up a path through Asahigamori Forest. He mounted a hill that afforded a view of the Pacific Ocean. There, he initiated his mission by chanting the Daimoku to the Rising Sun.

Later that day, Master Do-zen-bo, the Chief Instructor of Seicho-ji, hosted a welcome home banquet for Rencho, at the Jibutsudo Hall of Seicho-ji. The guest list may have included:

Oama, aka the Lay Nun of Ryoke, who was the hereditary estate {shoen} proprietor.

The Hojo Clan’s appointed estate Steward, Tojo Kagenobu.

The temple Abbot Enchi-bo.

Master Dozen-bo’s elder brother Dogi-bo Gisho.

Elder monastics like Jitsujo, Kanchi-bo, Joken-bo, and Gijo-bo.

Joen-bo and Kyonin-bo, monks at nearby Renge-ji temple of Hanabusa.

Kudo Yoshitaka, a land lord of Awa-Amatsu.

Rencho's family; his father Myonichi {Mikuni no Tayu Shigetada, Mikuni no Taifu, or Shigetada Nukina Jiro}, his mother Myoren {Umegiku-nyo}, and perhaps his brothers? It is said that Zennichi-maro was the fourth son of Shigetada and Umegiku-nyo.

Seichoji had apparently supported Rencho during his 14 or 15 years of study at Kamakura, Mt. Hiei, Mii, Kyoto, Nara, Mt. Koya, and Osaka. Following the banquet, he delivered a much anticipated sermon or lecture to relate the results of these studies. As far as I know, there is no extant transcript of this sermon. Based on the Gosho and legendary accounts, the content may have included:

1. A declaration that the Lotus Sutra is the true teaching of Shakyamuni Buddha.

2. A revelation that chanting the Daimoku of the Lotus Mantra enables all people to attain Buddhahood in this lifetime.

3. An announcement that he had changed his Dharma Name to Nichiren, which means Sun-Lotus; maybe implying that he had a new teaching to reveal, making the esoteric {Dainichi} teachings exoteric {like the Lotus Sutra}.

These first three are closely connected. In an earlier writing, circa 1242, Rencho had taken the position that the Lotus Sutra was superior in Doctrine; while Shingon or Mikkyo was superior in practice. This had, I think, been the prevailing view of Japanese Tendai.

The Lotus Sutra is superior in two ways: it reveals that Shakyamuni Buddha's Enlightened Life is eternal; and that all beings innately share in that Eternal Enlightenment. However, the text of the Lotus Sutra offers no explicit methods to actualize one's Buddha Nature. By contrast, the Shingon teachings include standard samatha-vipassana meditation practices; as well practical liturgical instructions on the ritual use of mudras, mantras, and mandalas.

While at Mt. Hiei, Nichiren had evidently discovered the implicit practices of the Lotus Sutra revealed in several sources. These were primarily two Tiantai works; a meditation manual named The Greater Samatha-Vipassana {Maka Shikan}: and a practical liturgical or ritual manual known as The Lotus Sutra Method of Confession & Repentence. Also, possibly, a kuden text associated with Dengto Daishi, known as the Shuzenji-ketsu. In its completeness, the exoteric Hokke Dharma contains everything found in Mikkyo and more.

4. An exposition of the errors and erroneous teachings of various Buddhist schools, temples, and teachers, via the Four Dictums {shika-no-kakugen}:

(1) Nembutsu {Jodo} leads to the hell of incessant suffering,
(2) Zen is the invention of the devil of the 6th Heaven.
(3) Shingon will ruin the nation.
(4) Ritsu {Vinaya} is a traitor to the nation

It is thought that he stressed the first dictum or maxim; but all four are worthy of some brief discussion. Who were these mistaken teachers? What did did they teach? Did this only apply to Japan during the Kamakura Era? Why and how were these teachings harmful?

Posted in Robin Beck on April 28, 2006 02:13 PM
Posted in Robin Beck on April 28, 2007 12:13 PM

Posted by rbeck at April 28, 2008 12:43 PM