The Actions of the Votary of the Lotus Sutra

Chapter7(The Wonder of the Moon Heavenly Son and the Persecution of Disciples and Lay Followers)

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That evening, at the hour of the dog (7:00–9:00 p.m.), a messenger from Kamakura arrived with an order from the regent. The soldiers were sure that it would be an official letter to behead me, but Uma-no-jō, Homma’s deputy, came running with the letter, knelt, and said: “We were afraid that you would be executed tonight, but now the letter has brought wonderful news. The messenger said that, since the lord of Musashi had left for a spa in Atami this morning at the hour of the hare (5:00–7:00 a.m.), he set off at once and rode for four hours to get here because he feared that something might happen to you. The messenger has left immediately to take news to the lord in Atami tonight.” The accompanying letter read, “This person is not really guilty. He will shortly be pardoned. If you execute him you will have cause to regret.”

Now it was the night of the thirteenth. There were scores of warriors stationed around my lodging and in the main garden. Because it was the middle of the ninth month, the moon was very round and full. I went out into the garden and there, turning toward the moon, recited the verse portion of the “Life Span” chapter. Then I spoke briefly about the faults of the various schools, citing passages from the Lotus Sutra. I said: “You, the god of the moon, are Rare Moon, the son of a god, who participated in the ceremony of the Lotus Sutra. When the Buddha expounded the ‘Treasure Tower’ chapter, you received his order, and in the ‘Entrustment’ chapter, when the Buddha patted your head with his hand, in your vow you said, ‘We will respectfully carry out all these things just as the World-Honored One has commanded.’ You are that very god. Would you have an opportunity to fulfill the vow you made in the Buddha’s presence if it were not for me? Now that you see me in this situation, you should rush forward joyfully to receive the sufferings of the votary of the Lotus Sutra in his stead, thereby carrying out the Buddha’s command and also fulfilling your vow. It is strange indeed that you have not yet done anything. If nothing is done to set this country to rights, I will never return to Kamakura. Even if you do not intend to do anything for me, how can you go on shining with such a complacent face? The Great Collection Sutra says, ‘The sun and moon no longer shed their light.’ The Benevolent Kings Sutra says, ‘The sun and moon depart from their regular courses.’ The Sovereign Kings Sutra says, ‘The thirty-three heavenly gods become furious.’ What about these passages, moon god? What is your answer?”

Then, as though in reply, a large star bright as the Morning Star fell from the sky and hung in a branch of the plum tree in front of me. The soldiers, astounded, jumped down from the veranda, fell on their faces in the garden, or ran behind the house. Immediately the sky clouded over, and a fierce wind started up, raging so violently that the whole island of Enoshima seemed to roar. The sky shook, echoing with a sound like pounding drums.

The day dawned, and on the fourteenth day, at the hour of the hare, a man called the lay priest Jūrō came and said to me: “Last night there was a huge commotion in the regent’s residence at the hour of the dog. They summoned a diviner, who said, ‘The country is going to erupt in turmoil because you punished that priest. If you do not call him back to Kamakura immediately, there is no telling what will happen to this land.’ At that some said, ‘Let’s pardon him!’ Others said, ‘Since he predicted that war would break out within a hundred days, why don’t we wait and see what happens.’”

I was kept at Echi for more than twenty days. During that period seven or eight cases of arson and an endless succession of murders took place in Kamakura. Slanderers went around saying that Nichiren’s disciples were setting the fires. The government officials thought this might be true and made up a list of over 260 of my followers who they believed should be expelled from Kamakura. Word spread that these persons were all to be exiled to remote islands, and that those disciples already in prison would be beheaded. It turned out, however, that the fires were set by the observers of the precepts and the Nembutsu believers in an attempt to implicate my disciples. There were other things that happened, but they are too numerous to mention here.

Lecture

Having majestically triumphed over the Tatsunokuchi Persecution through the protection of the Buddhist gods (shoten zenjin), the Daishonin temporarily took up residence at the estate of Honma Rokurozaemon. While he waited there for the Shogunate’s official verdict, he continued to remonstrate with the authorities, just as he had rebuked the protective deities in the previous chapter.

The first half of this chapter describes the arrival of a messenger from Kamakura carrying a letter from the Regent. When the content of the letter—which stated that the Daishonin “shall be pardoned”—became known, the guards and Honma Rokurozaemon must have felt a great sense of relief. One can only imagine the immense joy felt by Shijo Kingo.

The Proof of Innocence and Political Intrigue

“The postscript [to the official letter] says: ‘This person is innocent. He shall be pardoned after a short while. To err in this would be cause for regret.'”

This passage makes it undeniably clear that Nichiren Daishonin was innocent. It also exposes the fact that this great persecution was a sinister plot orchestrated by Hei no Saemon-no-jo (Taira no Yoritsuna) and the priest Ryokan.

Upon learning of the incident, Hojo Tokimune, the Regent, issued an official letter to Musashi-no-kami Nobutoki ordering the stay of execution. However, because Nobutoki had left at 6:00 a.m. that morning for a retreat at the hot springs in Atami, the letter—which should have followed the chain of command—reached the Daishonin first. It is likely that Nobutoki, sensing the volatile political atmosphere, fled to Atami to avoid responsibility.

The postscript of this letter shows that Tokimune explicitly recognized the Daishonin’s innocence, stating he was “innocent.” This reveals that the Tatsunokuchi Persecution was an act carried out solely on the arbitrary authority of Hei no Saemon-no-jo. Although this was a clear abuse of power, Hei no Saemon-no-jo held significant influence within the Hojo clan at the time, allowing him to bypass official procedures.

The Rise of the Tokuso Autocracy

Hei no Saemon-no-jo (Taira no Yoritsuna) served as the house steward (kaishi) for the Regent’s family. Originally, his status was lower than that of the shogunal vassals (gokenin). However, as the Hojo clan consolidated power into an autocracy (Tokuso dictatorship) after the death of the third shogun, Minamoto no Sanetomo, the influence of the private officials of the Hojo family—known as the uchikanrei—grew immensely.

In the early days of the Kamakura Shogunate, a system of collective leadership existed to balance the interests of powerful clans like the Miura and Chiba. However, after Regent Hojo Tokiyori eliminated these rival clans, the Hojo family monopolized all key government posts. By the time Tokimune became Regent, the official deliberative bodies had become mere formalities. Important state affairs were decided in private meetings (yorigai) by the vassals of the Tokuso (the Hojo main line).

As the head of these vassals, Hei no Saemon-no-jo wielded absolute power, controlling military and police affairs. Had the Shogunate followed the legal procedures established in the Goseibai Shikimoku (the legal code), the Daishonin would never have faced such an illegal persecution.

The Dignity of the True Buddha

While staying at the Honma estate, the Daishonin offered sake and food to the guards. Moved by his profound dignity, many of these officials converted or became his followers. This is vividly captured in the description of Honma’s deputy, Uma-no-jo, who “ran to the Daishonin, knelt down, and presented the official letter.” For a government official to kneel before a prisoner was unheard of; it is a testament to the awe-inspiring presence of Nichiren Daishonin as the True Buddha.

Scriptural Foundation: The Protection of the Buddhist Gods

“It is the heavenly deities who received the Buddha’s command in the ‘Treasure Tower’ chapter, had their heads stroked by the Buddha in the ‘Entrustment’ chapter, and took a vow, saying, ‘We shall respectfully carry out all as the World-Honored One has commanded.'”

This passage clarifies that absolute protection is guaranteed to the practitioner of the Lotus Sutra. The Daishonin’s rebuke of the Moon Heavenly Son based on the phrase “respectfully carry out all as the World-Honored One has commanded” (Nyo seson choku to gu bugyo) from the “Entrustment” (Shokurui) chapter is rooted in the vow made by the bodhisattvas to protect the practitioner.

In The Record of the Orally Transmitted Teachings (Ongi Kuden), the Daishonin explains that “the Buddhist gods and bodhisattvas are rebuked by Nichiren and his followers based on this vow.”

The “command” in the “Treasure Tower” chapter refers to the three proclamations by Shakyamuni Buddha, calling for someone to propagate the sutra after his passing. In the “Entrustment” chapter, the Buddha entrusts the Law to all gathered, symbolized by the “Threefold Stroking of the Head” (Sanma no fuzoku). This ritual represents the transfer of the Buddha’s wisdom and life-state to his disciples.

The entire ceremony of the Lotus Sutra, which shifts from Eagle Peak to the Ceremony in the Air, exists to reveal Nam-myoho-renge-kyo—the essence of the Law for the Latter Day. While the “Entrustment” chapter involves the “theoretical” bodhisattvas, the Daishonin clarifies that its true intent refers to the “Bodhisattvas of the Earth” led by Bodhisattva Superior Practices (Jogyo), who are the true “Great Givers” (Dai-seshu) of the Law in the Latter Day.

Schemes in Kamakura and the Departure for Sado

While the Daishonin spent over twenty days at Echi, the officials in Kamakura debated his fate. During this time, a series of arsons and murders occurred in Kamakura. The enemies of the Daishonin—followers of the Precepts (Ritsu) and Nembutsu schools—slandered the Daishonin’s disciples, claiming they were the culprits.

As a result, more than 260 disciples were placed on a blacklist to be exiled or executed. These cowardly schemes were designed to force a sentence of exile to Sado upon the innocent Daishonin.

The Daishonin’s compassion during this trial is seen in the Letter to Nichiro (also known as the Tsuchigoro Gosho):

“Nichiren will depart for the province of Sado tomorrow. As the night air turns cold, I think with pain of how you must be faring in prison… Others read the Lotus Sutra with their mouths, but not with their hearts; or with their hearts, but not with their actions. It is truly noble to read it with both body and mind… When you are released from the cage, please come to see me as soon as possible.” (WND-1, p. 204 / GZ, 1213)

Sent to his disciple Nichiro on the eve of his departure for the freezing lands of Sado, this letter reflects the Daishonin’s boundless mercy. Even as he faced exile to a harsh environment, his only concern was for the well-being of his disciples. This serene and vast life-state is truly that of the True Buddha.