The Letter of Petition from Yorimoto

Introduction

Concerning “The Petition on Behalf of Shijo Kingo” (Yorimoto Chinjo)

Before lecturing on “The Petition on Behalf of Shijo Kingo” (Yorimoto Chinjo), I would first like to outline the background and the general overview of this text.

Background of This Petition

This petition was written by Nichiren Daishonin himself on behalf of his loyal follower Shijo Kingo (Yorimoto) in response to an official letter of reprimand served by Kingo’s lord, Ema, to assert Kingo’s innocence against unjustified slander.

On the ninth day of the sixth month in 1277 (the third year of Kenji), a religious debate took place at Kuwagayatsu in Kamakura. On this occasion, Sammi-bo Nichigyo, a disciple of Nichiren Daishonin, soundly defeated Ryuzo-bō with his sharp tongue and refutations. Ryuzo-bo was a priest who had been enjoying immense prestige at the time. The audience was so greatly delighted that they begged Sammi-bo to stay and preach for them. Kingo had been present at this debate merely as a single member of the audience. However, about two weeks later on the twenty-fifth day of the sixth month, an official letter from his lord was suddenly delivered to Kingo.

The letter can be summarized as follows:

1. Kingo committed an unreasonable act at the venue of the Kuwagayatsu debate.

2. Kingo has been criticizing Ryuzo-bo and Ryokan of Gokuraku-ji temple, whom his lord deeply reveres.

3. Obeying the lord’s will is the model standard in terms of both the spirit of the Buddhas and gods and secular custom, yet Kingo refuses to comply.

Furthermore, from the concluding section of this petition and “Reply to Shijo Kingo,” which contains meticulously detailed precautions for submitting the document, it is evident that the official letter pressed Kingo to write an oath discarding his faith in the Lotus Sutra. It threatened that if he refused, his fief would be confiscated and he would be banished.

Kingo immediately compiled a report of the entire affair starting from the origin of the Kuwagayatsu debate, and sent it with the official letter from his lord via a swift messenger to the Daishonin at Minobu. In his report, Kingo expressed his unwavering resolve never to write an oath discarding his faith, even if his fief were to be confiscated.

The messenger left Kamakura on the afternoon of the twenty-fifth and arrived at Minobu at around 6:00 p.m. on the twenty-seventh. Nichiren Daishonin was profoundly delighted to learn of Kingo’s steadfast faith and his resolve to propagate the Law even at the cost of his life. The Daishonin also perceived the behind-the-scenes machinations of Ryokan of Gokuraku-ji and Ryuzo-bo. Thus, he wrote this letter of petition in the format of Kingo replying to each charge made by his lord; this letter is “The Petition on Behalf of Shijo Kingo.”

This petition is based strictly on facts and reason. The “facts” refer to the details of the Kuwagayatsu debate and the true reality of Ryokan and Ryuzo-bo. Clarifying the former was intended to make Kingo’s actions during the debate explicit and dispel his lord’s suspicions. Exposing the latter aimed to awaken the lord from his delusions regarding his erroneous religion by revealing the true nature of the religious figures he revered. The “reason” refers to clarifying the stance of a retainer serving his lord from the viewpoints of both secular and Buddhist principles, thereby explaining Kingo’s position. In particular, rather than viewing the lord-retainer relationship solely within this present existence, the Daishonin addresses it from the Buddhist perspective of the two existences of the present and the future.

General Overview of This Petition

First, in response to the official letter accusing Kingo of leading armed men to cause a riot at the Kuwagayatsu debate, the petition flatly denies this, stating that it completely contradicts the facts. It asserts that the debate was strictly a doctrinal discussion between Sammi-bo and Ryuzo-bo, and that Kingo, as a layman, merely participated as an audience member. Therefore, not only did he refrain from interfering in the debate, but the allegation that he led armed men to disrupt the assembly is a total fabrication of which he has absolutely no knowledge. He firmly rejects the charge and requests a confrontation with his accusers to uncover the truth. As corroborating evidence, the petition provides a detailed account of the origin and progression of the Kuwagayatsu debate.

Next, regarding the charge that Kingo criticized Ryokan of Gokuraku-ji and Ryuzo-bo whom his lord deeply reveres, the petition dispels the false images of Ryokan and Ryuzo-bo, reveals their true characters, and urges the lord to reflect upon his own faith. Specifically, it points out that although Ryokan outwardly behaves like a holy priest and loftily claims that “one must not even cut live grass,” he was the very mastermind who plotted to have Nichiren Daishonin executed. Furthermore, through the reality of the rainmaking contest in the eighth year of Bunei (1271), the Daishonin exposes Ryokan’s deceptive nature. The petition also admonishes the lord by revealing that Ryuzo-bo is a corrupt priest who is a monk in name only, and who has been feared by the conscientious people of Kamakura for consuming human flesh.

Furthermore, regarding the passage in the letter stating that obeying the lord’s will is the model standard for both the spirit of the gods and secular courtesy, the petition offers detailed responses from various angles regarding the true nature of the lord-retainer relationship. Namely, by citing passages from Confucian and Buddhist texts, the Daishonin expounds the true path of master and retainer, as well as parent and child, objectively validating Kingo’s stance.

Next, evoking the historical precedent of Jivaka, who served King Ajatashatru, the Daishonin compares the lord to King Ajatashatru and Kingo to Jivaka, expressing Kingo’s firm resolve to ultimately save his lord. Moreover, the petition reveals Kingo’s inner anguish, stating that if he fails to admonish his lord despite knowing the gravity of his lord’s slander of the Law, he would fall into the sin of complicity.

Furthermore, by citing the fact that the Shijo family has dedicated their lives to their lord for two generations, father and son, Kingo demonstrates his unchanging loyalty, showing that he has never distanced his heart from his master. In addition, wishing for the simultaneous enlightenment of both master and retainer, Kingo explains the background of his conversion, stating that he listened to the preachings of various priests and eventually came to believe in Nichiren Daishonin’s Lotus Sutra as the ultimate conclusion.

Following this, the Daishonin implies how superior the Lotus Sutra is compared to all other sutras, and how erroneous teachings lead people to unhappiness. He explains that Kingo has earnestly prayed until this day to save his lord through this Lotus Sutra.

Finally, after refuting the Hinayana and Precepts (Ritsu) schools relied upon by Ryokan based on the comparative classification of Hinayana and Mahayana teachings, Kingo refuses to submit the requested oath. He warns his lord from the strict perspective of the life-law of cause and effect that if he were to submit the oath, it would cause his lord to suffer the same tragic fate as the sons of the Nagoe family, using this as the ultimate reason for his refusal. Reiterating his request for a direct confrontation with his accusers, the Daishonin concludes this petition.