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95:, who effectively ruled over all of Japan at the time, and had many Nichiren adherents as his personal retainers, decided to arbitrate the matter himself, encouraging both sides to stay calm. At first Nobunaga forbade the debate, having had a long history of low tolerance for the hypocrisy of violence or competition for power among religious groups. In addition, some scholars claimed that he feared the incident could cause a large-scale uprising in the
87:, when he was accosted by two Nichiren laymen by the names of Takebe Jōchi and Ōwaki Densuke. Reiyo asked to challenge the priest who had converted these men, citing that the two hecklers were mere novices, and that attempting to explain Buddhist teachings to them would be useless due to their inexperience. This was accepted by Nichiren masters, who sent a large delegation of priests and laymen from
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and had declared the
Nichiren sect to be the best after studying the Eight Sects. However, he also stated that he would join any sect if Nobunaga instructed him to. Nobunaga perceived Fuden's actions as a scheme driven by greed and deception. He accused Fuden of joining the Nichiren sect for bribes,
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and the Amida of the Pure Land school are the same. Teian asserted that Amida is one and the same entity, regardless of where he is found. In response to this, the
Nichiren sect asked Teian why Jōdo-shū rejected the Amida of the Lotus Sutra, asserting that its followers were encouraged to 'discard,
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Nobunaga next had the
Nichiren layman Ōwaki Densuke brought forward and reprimanded him for his inappropriate behavior. Despite being a mere salt peddler and not a holder of a province or district, Densuke had shown no favor to a prelate who had stayed at his lodgings and had allowed himself to be
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over forty years without yet revealing the truth. To this, Teian challenged the
Nichiren priests, asking whether they also reject the sublimity of the Lotus Sutra if they reject the forty years of doctrines before the Lotus Sutra as mere preliminaries. The Nichiren spokesman became silent at this,
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close, seal, and abandon' the Lotus Sutra. Teian argued that this rejection is not about discarding other practices but rather about setting aside other practices except for the nembutsu at first to attain the mental faculty for devoutly practicing the nembutsu, further citing testimonies from the
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and Teian from Tanaka in Azuchi, wore simple black robes and brought their own writing materials. Reiyo requested that he do the talking, having been the priest first challenged by the two laymen, but Teian was better at speech and debate, and thus he was the one who spoke for the Jōdo-shū sect.
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to Jōgon-in and summoned both the
Nichiren and the Jōdo-shū supporters before him. To begin, he gave heavy praise to Gyokunen Reiyo and Teian of the Jōdo sect, in addition to giving them, as well as the prelate Shū, gifts for the trouble they had to go through due to the disturbance.
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Fearful of a more widespread persecution, the
Nichiren establishment apologized for its transgressions, acknowledged their defeat, and promised to never persecute any other sect in the future, but a large indemnity was still imposed upon it. The outcome established an enforced
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Finally
Nobunaga spoke to the remaining Nichiren dignitaries. He criticized the Nichiren sect for spending their time on temple beautification and boisterous harassment of other sects instead of studying, deeming it miscreant. He demanded they either convert to
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instigated by others to impugn his guest, causing an uproar. Nobunaga then had
Densuke beheaded as punishment. Densuke's accomplice, Takebe Jōchi, who had caused the entire incident alongside Densuke, would later be caught fleeing from Nobunaga at the port of
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acting against his promises, and deliberately staying silent during the debate until the
Nichiren sect appeared to be winning. Nobunaga concluded that Fuden's behavior was unbecoming of his age and erudition and had him decapitated as well.
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The representatives of the
Nichiren sect were Nichikō of Chōmyōji, Jōkōin, Kuon’in, Myōkokuji, and Fuden. Daizōbō of the Myōkenji acted as the scribe. They dressed in magnificent robes and brought the
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or document their concession and refrain from slandering other sects, believing the Nichiren establishment would later deny losing if there was not a written concession.
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thought and practices. The particular event that directly caused the incident came about in early June 1579 after the arrival of the Jōdo-shū priest Gyokunen Reiyo in
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in eight scrolls, as well as an ink stone and paper. The representatives of Jōdo-shū on the other hand, those being Gyokunen Reiyo from
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to support this view. The Nichiren priests countered using the
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The incident was caused by a number of disturbances caused by
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383:Frederic, Louis (2002). "Azuchi shūron."
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