This section consists of the Daishonin’s praise for Nichigen, a scholar-monk of Jisso-ji Temple, who maintained his faith without yielding to persecution and continued to serve the Daishonin. By becoming a follower of Nichiren Daishonin, Nichigen was stripped of his estate and expelled from his temple. Yet, he did not falter; he continued to perform shakubuku (propagation) and encouraged others to make offerings to the Daishonin. In response, the Daishonin praises him for abandoning fame and fortune to seek the true Buddhist Law, practicing the spirit of “not begrudging one’s life” (ga-fu-ai-shinmyo). He describes Nichigen’s devotion as truly extraordinary.

The Daishonin further extols Nichigen by contrasting him with the countless monks and nuns of the Latter Day of the Law who, like scavenging dogs, are obsessed with personal gain. He notes that Nichigen’s sincerity—extending even to his thoughtful care for the Daishonin’s other disciples—is a rare and commendable quality.

On Nichigen, the Scholar of Jisso-ji Temple

In this chapter, the Daishonin describes Nichigen’s situation as having “abandoned his estate, been forsaken by his disciples and lay supporters, and having no place to call his own” because he joined the Daishonin’s order. At that time, Iwamoto Jisso-ji was a prestigious and ancient temple of the Tendai school in Suruga Province. It had deep ties with the Kamakura Shogunate and received generous protection. Historically, Minamoto no Yoritomo had visited the temple to pray for the defeat of the Taira clan, and Hojo Tokiyori prayed there for the prosperity of his clan. Even Yoritomo’s brother, Ano Zenjo, was closely associated with it. Thus, Jisso-ji was not merely a local temple but a major institution backed by the Shogunate, attracting a vast number of monks and visitors.

Nichigen is referred to in the text as a “scholar” (gakudo) or “student” (gakusho), suggesting he held the rank of an ordinary monk at the time. (While some records label him as the “head scholar” (gakuto), this is considered a historical error.) Despite his rank, the phrase “forsaken by his disciples and supporters” makes it clear that he held a position of responsibility. Despite being a monk at a temple with such strong pro-Shogunate ties, Nichigen chose to become a disciple of Nichiren Daishonin, who was then facing intense government persecution. Consequently, the pressure and harassment Nichigen faced from the large community of monks at Jisso-ji must have been immense.

Nichigen did not join the Daishonin’s ranks quietly. Under the leadership of Nikko Shonin, the “commander” of shakubuku and propagation, Nichigen worked alongside fellow disciples like Nichiji and Nichii to carry out a rigorous propagation campaign throughout Jisso-ji, Shijuku-in, and the Kajima estate. This intense shakubuku so unsettled the administrators of Jisso-ji and Shijuku-in that it eventually triggered a massive crackdown. As a result, Nikko Shonin’s entire group was expelled in 1278 (Kōan 1), three years after this letter was written. Detailed accounts of this can be found in the “Petition of Shijuku-in.”

The True Spirit of a Practitioner

Propagating the true Buddhist Law under such circumstances was an ordeal of extreme difficulty. In this section, Nichiren Daishonin offers his heartfelt encouragement to Nichigen, who had only recently converted.

The Daishonin observes that even among the clergy, monks of the Latter Day are consumed by a desire for fame and fortune. While they may look dignified on the outside, adorned in fine robes and acting like holy men, they are inwardly driven by a possessive greed for their parishioners. He likens such monks to “ugly beasts.” In stark contrast, he praises Nichigen, stating: “What devotion to the way! Nichigen is a sage. He is already unrivaled as a scholar of Buddhism.“

The Daishonin further lauds his ideal practice:

“Yet he has discarded all desire for fame and fortune and become my disciple. He has lived the words in the sutra, “We care nothing for our bodies or lives.” To repay his debts of gratitude to the Buddha, he has taught you and your fellow believers and inspired you, Matsuno, to make these sincere offerings. All this is truly amazing.”

By praising Nichigen as an ideal “holy monk,” the Daishonin was not merely honoring one individual. Implicitly, he was demonstrating the standard to which all monks—and by extension, all lay practitioners—of the Latter Day of the Law should aspire.