A Hut in Matsubagayatsu
It is said that with a firm determination to propagate the true Law, the Daishonin traveled from his hometown, Kataumi, to Izumiya (currently known as Namuya) via the western beaches of Awa Province. He then traveled by boat from Izumiya to Yonegahama Beach (currently known as Yokosuka) on the Miura Peninsula, and finally reached Kamakura via Miura Road.
The Daishonin was convinced that Kamakura was the singular place to engage in propagation activities, since it was the capital of the military government, the center of commerce, and a city crowded with large temples of various Buddhist sects, which were thriving at the time. It was inevitable that once the Daishonin propagated his Buddhist doctrines there, many persecutions should follow.
Around August of the fifth year of Kencho (1253), soon after the took up residence in Kamakura, the Daishonin built a small hut in a place called Matsubagayatsu in Nagoe. For the next 18 years, this dwelling served as his propagation center, up to the time of the Tatsunokuchi Persecution, which took place in the eighth year of Bunnei (1271).
Street Preaching
A passage in the Gosho, On Refuting Ryokan and Others (Ha ryokan to-gosho) reads:
As I stated before, in the spring of the fifth year of Kencho (1253), at the age of 32, I started to refute the Nembutsu sect, the Zen sect, and others…
(Gasho, p. 1078)
As described in this Gosho, soon after the Daishonin arrived in Kamakura, he stood in the streets, and dauntlessly refuted erroneous teachings and revealed the truth. He did so in a dignified manner, declaring “Nembutsu leads to the hell of incessant suffering,” and “Zen is the teaching of devils.” This was the beginning of his “street preaching.”
Since the Daishonin was completely unknown to the people in Kamakura during those early days, he first needed to carry out street preaching to the people who passed by, in order to propagate a totally new teaching in Kamakura.
At present, in Kamakura there are several places, which are said to be the historic sites of the Daishonin’s street preaching. Among these locations, the site of Komachi is well known. It is one street east of Wakamiya Main Street. This is where the shogunate was located, with its family quarters and the regent’s residence just to the north. busy as other areas, such as Omachi, Komemachi omachi was as regular basis. Komachi nd Okura, where the market was open on a so was relatively close to the Daishonin’s hut in Matsubagayatsu.
There also was a place called Hikigayatsu, located between atsubagayatsu and Komachi, where Hiki Yoshimoto (Daigaku buro)” once lived. This individual later converted to the wishonin’s Buddhism, together with his wife.
In Letter to Nakaoki nyudo (Nakaoki nyudo-goshosoku), the ishonin states:
At first, only I, Nichiren, chanted the Daimoku. Since then, those who saw me, encountered me, or heard me, covered their ears, glared in fury, contorted their mouths, clenched their fists, and ground their teeth. Even my parents, brothers, masters, and good friends all became my enemies.
(Gosho, pp. 1431-1432)
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17 Hiki Yoshimoto [1202-1286): His full name was Hiki Daigaku Saburo Yoshimoto. One of the Daishonin’s lay believers who lived during the Daishonin’s lifetime. He was lar officer of the Kamakura Shogunate specializing in Confucianism. It is said The Daishonin asked him to review the Rissho ankoku-ron prior to his submission government. Through this process, Yoshimoto took faith in Nichiren Daishonin’s Buddhism. He received several Gosho writings, such as Letter to Daigaku Saburo (DaigaSaburo ku dono-gosho), from the Daishonin.
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The expression “those who saw me, encountered me, or heard me” also indicates that the Daishonin widely and actively propagated his teachings to the people in Kamakura.
From these points, we can conclude that street preaching was the Daishonin’s first step in propagating Nam-Myoho-Renge-Kyo and refuting the teachings of various Buddhist sects, which are the cause of calamities and disasters.
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As more disciples, such as Nissho” and Nichiro,” and lay believers, such as Toki Jonin” and Shijo Yorimoto took faith, the Daishonin gradually started to use other means of propagation, such as dialogues and discussions.
18 Nissho [1221-1323]: One of the six senior priests appointed by Nichiren Daishoni from among his disciples. Also called Ben-ko or Ben Ajari. Fie became a disciple of the Duishonin in 1254. After the Daishonin’s passing, he called himself a priest of the Tend sect and turned his back on Nikko Shonin.
19 Nichiro [1245-1320]: One of the six senior priests of Nichiren Daishonin’s disciple Also called Chikugo-bo or Daikoku Ajari. After the Daishonin’s passing, Nichiro, goi against his master’s will, took a statue of Shakyamuni Buddha from the Daishonin’s gra site
20 Toki Jonin [1216-1299]: Also called Toki nyudo. One of the influential believe together with Ota Jomyo and Soya Kyoshin, who lived in the area which corresponds current Chiba Prefecture. He received many Gosho writings from Nichiren Daishonin, s The True Object of Worship (Kanjin no honzon-sho).
21 Shijo Yorimoto [1229-1296]: Shijo nakatsukasa saemon-no-jo Yorimoto. Also ca Shijo Kingo. One of the powerful followers during Nichiren Daishonin’s lifetime. A sam warrior in Kamakura who served Ema Mitsutoki, a member of the Hojo clan. He took Nichiren Daishonin’s Buddhism soon after the Daishonin declared the establishmen true Buddhism in 1253. At the time of the Tatsunokuchi Persecution in 1271, he folle the Daishonin to the execution site, determined to die with him if the Daishonin we be beheaded. He was also skilled in medicine, and treated Ema Mitsutoki as well Daishonin when each of them became ill. He received many Gosho writings, such Opening of the Eyes (Kaimoku-sho).
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The initial focus of the Daishonin’s propagation efforts was on ing the Nembutsu sect, which had widely prevailed among the le at that time. The Gosho, Letter to Akimoto (Akimoto-gosho s as follows:
Although there are many people and provinces in Japan everyone in unison chants Namu-Amida-Butsu. They revere Amida Buddha as the object of worship; they pray for rebin in the pure land in the west and disdain the remaining nin directions.
Everyone, including those who practice the Lotus Sutra those who embrace the Shingon teachings, those who uphol the precepts, and the wise and the foolish, believes the chanting the Nembutsu is the primary practice. Thus, eve as they practice their own teachings, they chant the name Amida Buddha as a superior means to eradicate their negativ karma.
(Gosho, p. 1448)
