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☆ In the paper "Bloodline, mentor and disciple in Buddhism - Shakyamuni, Nichiren, Nikkomon school - Soka Gakkai",
P03, Nichiren's life and teachings, Nichiren's living mentor
is.
■Nichiren's life and his teachings
Nichiren was born on February 16, 1222, and his father was a fisherman who lived in Kominato at the southern tip of the Boso Peninsula.
This year was 30 years after the establishment of the Kamakura Shogunate, and the year after the Jokyu War (the first battle between the samurai and the imperial court in Japanese history), and the world was in even more turmoil.
The Kamakura shogunate was the highest power institution established by the emerging samurai class, which usurped power from the ancient aristocratic class, and was the first turbulent period in the transition from the long-stable Heian period to the feudal period.
The world was in turmoil due to various power struggles, as well as natural disasters, famine, and epidemics that caused the end of the law ideology to spread.
Near Kominato, a Tendai sect temple called Seicho-ji had long ruled the area, but the new land leader, Tojo Kagenobu, was expanding his influence and frequently threatening the temple's interests.
Against this background, Nichiren entered Seichoji Temple as a young monk at the age of 12.
His master was Dozenbo, and he learned from his seniors Jokenbo and Gijobo.
His life as a humble boy was difficult, but his efforts were recognized, and from the age of 20 to 31, he traveled to places such as Enryakuji Temple on Mt. Hiei, which was considered to be the best in learning. Obtained the qualification of a monk.
At that time, regular monks had a status similar to that of samurai, and Tendai monks in particular were heavily used.
At the same time, I also saw that the monks of Mt. Hiei, backed by their strength as monk soldiers, were putting pressure on the imperial court by opposing the samurai whose banner was senshu nenbutsu.
In this way, Nichiren became convinced that Myoho-Renge-kyo (Lotus Sutra) was the most victorious sutra among all the sutras, that all the sects were committing slander by denying this, and that the age had already entered the end of the law. That's what it means.
By the way, recent research shows that Nichiren himself believed in the established theory in the Japanese Buddhist world at the time that according to the Shusho Iki that Buddha's extinction occurred in 949 B.C., and that he was convinced that he was born at the end of the Dharma in 2171 after Buddha's extinction.
The Nichiren Shoshu Soka Gakkai, edited by the Lotus Sutra Study Group at the University of Tokyo, states, ``The different records of the Shusho say that King Zhao of the Zhou was born on April 8, 24, and died on February 15, 52 of the same year. It corresponds to 949 B.C.
However, this theory has been determined to be ``baseless'' from a religious standpoint as well as modern Buddhist scripture research, which has advanced with the availability of a wide range of materials from around the world.
In other words, according to current scientific opinion, Nichiren's birth was less than 1,900 years after Buddha's death, and it is not yet the end of the Dharma.
Therefore, unfortunately, the belief in the rebirth of the Ascending Bodhisattva in the Latter-day Dharma 2000 years after the death of Buddha was incorrect, and the claims of Nichiren and all of his disciples were fundamentally destroyed.
The Soka Gakkai believed in this doctrine and worked hard to propagate it, but it must have known by the end of the Showa era at the latest that these theories would have to be corrected and rebuilt.
However, the historical background from primitive Buddhism to the establishment of the Lotus Sutra is extremely ambiguous, and there is still a theory that there were periods and regions where the current six months were counted as a year, so it is important to stick to exact numbers. doesn't make much sense.
Furthermore, if we look at the background of Nichiren's time, in reality Buddhism was introduced to Japan and was protected by the state for several centuries, and after a period of relative peace, armed rule gradually arose, and the samurai class It is clear that as they rose to power and came into conflict with the aristocratic class, the world became chaotic, the idea of the end of the law spread, and after the Genpei War, the era of the Kamakura shogunate began.
Taking all of this into consideration, at least in Japan, as predicted by Nichiren's own analysis of the times, we are entering the so-called era of the end of the law, predicted in the Lotus Sutra, in which conflicts will constantly occur and the traditional Shakyamuni Buddhism will no longer be effective. It can be assumed that it was included.
Furthermore, Nichiren's biography seems to have been written about 200 years later, during the Muromachi period, and there is no mention of his birth date in Nichiren's will.
Therefore, there is a theory that later generations of disciples arbitrarily decided that since the Shusho Iki states that Shakyamuni Buddha passed away on February 15th, the original Buddha, Nichiren, should have been born on February 16th.
Back to the topic.
In the fall of 1252, Nichiren returned to Seicho-ji Temple from a study trip and found that Tojo Kagenobu, a nenbutsu practitioner, was coercing the temple and obstructing its interests.
On April 28, 1252 (Kencho 5th year), at his master Dozenbo's Jibutsudo Hall, Nichiren appealed to many monks, claiming that Nembutsu and Zen Buddhism were violating the Lotus Sutra by slandering it, and He preached the chanting of chanting the daimoku of Nam-myo-ho-renge-kyo.
At that time, Tendai sect training included chanting Nam-myoho-renge-kyo in parallel with Nam-Amida-butu chanting, etc., but Nichiren denied this, and called the ``senshu daimoku'' chanting only Nam-myoho-renge-kyo chanting. '' and preached that nembutsu(Nam-Amida-butu chanting) will lead to eternal hell.
It was the time of the declaration of establishing a sect.
This was clearly a challenge to Tojo, who was a nembutsu practitioner, as he only chanted the daimoku in front of him.
Shortly thereafter, Nichiren, who was chased out of Seicho-ji Temple, set up a hermitage in Kamakura, spread the Nam-myoho-renge-kyo, and spent time with the people of Kamakura.
During Nichiren's missionary period, he shared the sufferings of the masses as an ordinary man, and at the same time held the shogunate responsible for them.
He called on the Shogunate to ban the Nembutsu, just as Mt. Hiei had done for the Imperial Court.
At the same time, he also contacted Seicho-ji Temple and focused on the conflict with Tojo.
Peace can only be obtained if the country uses the correct religion...
This idea is common to traditional Buddhism, but Nichiren's vision is to use the new means of shakubuku to save the people and transform the country. It was resistance to authority.
In addition to natural disasters such as major earthquakes, famine and epidemics, conflicts between the shogunate and the imperial court, and the danger of Mongol invasion, the feeling of a ``national crisis'' became intense.
In 1258 (Shoka 2nd year), in order to analyze the current situation, Nichiren went up to Jissoji Temple, a Tendai sect temple in Iwamoto, and perused the entire collection of sutras. Nikko, whom he met at this time, later became his important disciple.
On July 16, 1260, Nichiren submitted ``Rissho Ankokuron'' to the then regent, Hojo Tokiyori, to admonish the country's ruler.
The gist of this is that the era is the end of the Dharma, and that natural disasters, famine, epidemics, and disorder in the country will only occur if the country abolishes Nembutsu and uses Nam-myoho-renge-kyo, based on the predictions of the Lotus Sutra. You can find peace of mind. Otherwise, it was a prophecy and admonition that domestic comrades and invasions by other countries would definitely occur, which is a prophecy in the Lotus Sutra that has not yet occurred.
``Quickly change your faith and return to the goodness of actual practice, then the three worlds will all become Buddhist kingdoms.This is something that the authorities. How could the country of Buddha fall? Why would Buddha's country collapse? There is no such thing.'' (Rissho Ankoku Ron, Gosho P32)
It was completely ignored, but as if in response, on the night of the following day, August 27, a large number of nenbutsu practitioners attacked the hermitage in Matsubagaya (Matsubagaya Dharma).
He narrowly escaped this attack and moved to Tomiki Tsunenobu's residence in Wakamiya, Shimousa Province (Ichikawa City, Chiba Prefecture), where he continued to carry out proponentist activities.
Two years later, in 1261 (the first year of the Kocho era), Nichiren had returned to Kamakura, but on May 12, amid rumors of a great uprising, he was arrested by the shogunate and exiled to Ito, Izu.
Two years later, Nichiren was forgiven and returned to Kamakura, but in the fall of 1264, he returned to Awa-Kominato to visit his mother who was ill.
On November 11, while traveling to Tianjin, he was attacked by Tojo Kagenobu's army, with whom he had been in conflict for some time, and suffered serious injuries such as a cut on his head and a fractured right hand. ).
Three days later, when his master Dozenbo came to visit him, he flatly reprimanded him, saying that nenbutsu was the cause of eternal hell.
On January 16, 1268, the Mongolian national book arrived in Dazaifu.
Nichiren stated that his ``Rissho Ankoku Theory,'' which predicted invasion, had been proven correct. In the shogunate at that time, the regent was Tokimune Hojo, and the police power was vested in Yoritsuna Taira, the head of the samurai office. Nichiren demanded a public confrontation with major monks such as Ryokan of Gokurakuji and Michitaka of Kenchoji in front of the important figures of the shogunate. However, this was completely ignored (Eleven Gosho, ``Four Proverbs'': Nembutsu Mugen, Zen Tenma, Shingon Extinction, Ritsurukoku Kai).
From June 18, 1271, Ryokan, who had been defeated in a rain-making contest with Nichiren, filed a complaint with the shogunate in an attempt to kill Nichiren, but was counterattacked by Nichiren and failed. Furthermore, in an attempt to destroy the Nichiren Church, he spoke falsely to Tokiyori Hojo and Shigetoki's widows, and plotted against them.
On September 10 of the same year, Nichiren was interrogated by the shogunate and admonished TAIRA no Yoritsuna, saying that if the correct law was not used, civil war and foreign invasion would be inevitable.
On the evening of September 12, TAIRA no Yoritsuna led several hundred soldiers to attack the hermitage and arrest Nichiren.
Taira no Yoritsuna dragged Nichiren around Kamakura as a criminal and took him into custody at the mansion in Echi of Hojo Nobutoki, the guardian of Sado Province, but in the middle of the night, on his way there, he secretly planned to decapitate Nichiren. He was taken to the execution site.
``Tonight, I'm going to have my head cut off.'' This is what I've been hoping for for the past few years. I have been born into this Saha world countless times. When I was born as a pheasant, I was eaten by a hawk. When I was born a mouse, I was eaten by a cat. Or I was killed by the enemy of my wife and children, which were countless times. However, I have never sacrificed my life for the Lotus Sutra.
I was born into a poor family, so I can't fulfill my filial duties to my parents, and I can't give anything back to my country. Therefore, I said that I would take this opportunity to offer my head to the Lotus Sutra, transfer the merits to my parents, and distribute the remaining portion to my disciples and husband.'' (Modern translation)
（Shuju-Ohurumai-Gosho、Gosho P913）
However, just as the punishment was being executed, a strong shining object appeared from the direction of Enoshima, blinding the executioner and causing the surrounding people to flee in fear, and Nichiren was spared from being decapitated (Dharma at Tatsunokuchi).
”Saemon-jo (his disciple Kingo Shijo) cried and said, ``This is my last moment.'' I said, "You are ignorant. There is no other joy like this. Rejoice. Why do you break your promise?" At that moment, a ball-like light ran from the direction of Enoshima, from the southeast to the northwest. In the darkness before dawn on September 12th, I couldn't even see the faces of the people around me, but as this light lit up and became like a moonlit night, I could see everyone's faces. The sword handler was dizzy and fell to the ground. Some of the soldiers flinched and were so frightened that they lost the will to behead me and ran about 109 meters away. Some dismounted from their horses and touched their heads to the ground, while others crouched down on top of the horses. Nichiren called out to him in a loud voice, ``Why are you so far away from a prisoner with such a deadly sin? Come closer. Come closer.'' But no one came closer. ``If the night ends like this, what will you do? If you want to behead me, do it quickly. It will be unsightly when the night ends.'' But they did not respond.”（Shuju-ohurumai-Gosho,
Gosho P913-914)
After that, Nichiren stayed in Yorichi for a month before being exiled to Sado, and on November 1st, in the midst of the harsh winter, he was placed in Sanmaido Hall in Tsukahara. At that time, not a single criminal exiled to Sado returned safely to the mainland.
On the other hand, about 260 of Kamakura's disciples were arrested, imprisoned, expelled, and had their possessions confiscated due to the slander of Nembutsu believers. Nichiren's group of believers was almost wiped out.
The situation in which he was treated as a criminal in Sado was as follows, Nichiren says:
”The following is a modern translation of this in the country of Sado. At that time, there was a samadhi place called Tsukahara between the fields and mountains, far away from human settlements, and there was a hall only about 1.8 meters wide on each side. The roof panels had many gaps and the walls on all sides were torn, so when it rained it felt like we were outside, and the snow piled up inside. There was no Buddha enshrined there, and there was not a single bamboo mat. However, he made peace with the statue of the head priest Shakyamuni, which he had owned for some time, and held the Lotus Sutra in his hand, wore a cloak, and wore a hat. I spent four years there without anyone or food. ”
says Nichiren.
At the beginning of the following year, various sects and Nembutsu believers were excited about the perfect opportunity to assassinate Nichiren, but the Shugodai, Shigeren Honma, opposed this and confronted them with legal arguments against Nichiren.
This Q&A at Tsukahara ended in an overwhelming victory for Nichiren alone (Tsukahara Q&A).
At this time, Nichiren predicted to Honma Juren that the Hojo clan would rebel against each other in Kamakura and Kyoto the following month (Tokisuke Hojo's Rebellion, February Riots). A month later, Nichiren gained his trust because he was so successful.
Nichiren describes this time as follows:
"And in the land of Sado, Nichiren descended upon Kamakura as if he had been told, and the envoy did not come down and cut his neck, and the conclusion was not forgiven." (Ibid. p. 1412)
Below is a modern translation of this.
”They tried to cut off my head again in Sado, but as I had predicted, they started fighting each other in Kamakura, so the officials hurried to Sado and did not cut my neck. Forgiven”
During this period, he produced important books that became the basis of the doctrine, such as ``Kaimokusho'' in February, ``Sado Gosho'' in March, and after moving to Ichinosawa in the fall, ``Kanshinnohonzonsho'' in October of the following year. He wrote one book after another and gave it to his principal disciples.
“Those who are wealthy in Japan in this day and age should become Nichiren” (Kaimmokusho)
（”Nichiren is the richest person in Japan today.”）
During the severe hardships he endured in Sado, Nichiren wrote in these writings that his teacher was the Kyoshu Shakyamuni, and that he was the Bodhisattva of the Earth prophesied in the Lotus Sutra, the forerunner of the practitioners of the Lotus Sutra in the last days, and the Ascending Bodhisattva. His realization that he is the rebirth of the Lotus Sutra, that he is the master teacher and parent to the Japanese people, and that his various sufferings not only prove the prophecies of the Lotus Sutra, but also serve as proof of the slander of his previous and current lives. He analyzes that this is a bad karma, and that in order to achieve Buddhahood, he blames the slander all at once and eliminates all sins and faults in this life, and even repents.
He also established the meaning and teachings of the most important principal image, Nam-myoho-renge-kyo.
Nichiren was a sinner and it was difficult to meet him, so his disciple Nikko contacted him under the name Sairenbo, and while traveling back and forth between Kamakura and Sado, he procured paper and brushes, communicated information, and maintained the continuation of the cult. It has also been pointed out that he worked hard to
At Tsukahara, Nichiren gave Sairenbo his ”生死一大事血脈抄, which is the most important thing in life and death,and in "bloodline of mentor and disciple'' and on February 20, ”Soboku-jobutu-guketu 草木成仏口決” (both important books on the fundamental teachings).
In February 1274, with the Mongol invasion imminent, the regent Hojo Tokimune decided to pardon Nichiren.
On April 8, Nichiren returned to Kamakura and met Taira Yoritsuna at his request.
Taira no Yoritsuna politely inquired about the timing of the invasion and requested a prayer for the subjugation in cooperation with other sects and the shogunate on the condition that a temple be donated in a prime location in Kamakura,as below.
``From now on, if you refrain from shakubuku and pray for peace in the world, I will build Aizen-do Hall in the west of the castle, donate 1,000 towns of land, and use it as a means of making clothes.'' (Fuji Shugaku Yoshuu 9, p. 445)
However, Nichiren firmly refused, admonishing him that the attack would definitely occur within the year, as he had done before. (Third national admonition)
``Nichiren answered as follows. It is set to happen this year. I have been admonishing you guys for a long time about this, but it was not adopted. To put this in an analogy, if a person who does not know the cause of a disease treats the disease, the disease will double.'' (Shuju-ofurumai Gosho, Gosho P921)
Unable to accept this, Nichiren finally gave up on the shogunate.
"I tried to save the country of Japan from being destroyed, but I tried to reprimand him three times, but he was not accepted, so I knew that I should join the mountains and forests." (Gosho P927)
”Even if I risk my life, the country's ruler will not accept it, so there is no doubt that the country will lose. It's not my fault that they didn't hire me even though I informed them many times.” (Gosho P1412)
Then, a request was made by Sanenaga Hakiri, a jito who had become a disciple of Nikko's shakubuku. Therefore, he entered Minobu, Kai Province (present-day Minobu Town, Yamanashi Prefecture).
It was a harsh and remote area.
”I set up my hermitage in a vacant lot (valley) about 100 meters long. (Because it's in a valley) you can't see the sun during the day, you can't see the moon at night, it's snowy in the winter, weeds are thick in the summer, and it's difficult to find your way because people rarely visit. Especially this year, the snow is so deep that no one comes to visit. Therefore, he lived his life relying only on the Lotus Sutra, taking death for granted.”（Gosho P925）
"I built a hermitage here to protect myself from the rain, peeled off the bark of trees for the four walls, used the skins of naturally dead deer as clothing, broke bracken in the spring to feed myself, and in the fall I gathered fruits to support my life."（Gosho P1078）
While living in poverty in this way, Nichiren continued his writing activities with the aim of nurturing future generations and establishing the Nichiren Dharma.
Some say that Nichiren's choice to ``mingle with the mountains'' in this way was in preparation for the Mongol invasion.
Just as Nichiren had predicted, six months later, in October, during the onset of winter, Mongolia was attacked by a fleet of over 30,000 people, Iki and Tsushima were destroyed, and Dazaifu was also seriously damaged.
Nichiren described the devastation of Iki and Tsushima as follows: ``All the men were killed or captured alive, and the women were tied to ships by making holes in their palms and threading ropes through them. Not a single person was saved.'' It is written down.
However, the Mongolian fleet, which happened to be gathering at sea, was struck by an unseasonable typhoon and was almost wiped out. (Bun'ei's event:文永の役)
Meanwhile, while praying for the peace and security of the country in Minobu, Nichiren wrote many letters and Homonsho, these are important textbooks of Nichiren Buddhism, including the Hokke-shuyo-sho, the Senjisho, and the Ho-on-sho, and designed the character mandala honzon. He manifested himself and taught his disciples.
Under these circumstances, an active propagation of Nichiren Buddhism was being carried out in the Fuji area, led by his disciple Nikko, and lower-ranking monks and nearby farmers at Tendai sect temples such as Shijuku-in, Iwamoto Jitsso-ji, and Ryusen-ji, where Nikko was a monk, became Nichiren's disciples one after another.
In response, the chief priests of Tendai sect temples connected to the Hojo Tokuso family expelled their resident monks, and the class struggle between Nichiren's disciples and the temples gradually intensified.
On September 21, 1279, the conflict reached its climax, and 20 peasant believers were captured over the rice harvest and taken to Kamakura, where they were interrogated by Taira no Yoritsuna.
Until now, the composition of the Nichiren Church had been mainly composed of lower-ranking monks and the samurai class, who were all acquainted with Nichiren, but this incident had a major impact on the fact that it had penetrated into the general peasant class, who had no acquaintance with Nichiren. It was a manifestation of a radical change.
Nichiren learned of this fact and stated in a letter dated October 1st (Shonin-gonanji：聖人御難事) that he had achieved his life's purpose (the true desire for success in life), and asked the local Nikko and Kingo Shijo to prepare for persecution and to encourage the peasant believers to prepare for persecution. He gave all direction, including encouragement.
“Each of you must manifest the heart of the Lion King and never be afraid, no matter who threatens you.'' ...Those of Atsuhara whose faith is weak should be strongly encouraged and not frightened. Just let them be determined. Let them think that it is strange that the outcome will be good, and that it is natural that the outcome will be bad. And if you can't stand your hunger, teach me the suffering of the path of a hungry ghost." (Shonin-gonanji, Gosho P1190)
Taira no Yoritsuna forced the farmers to abandon the daimoku of Nam-myoho-renge-kyo and subjected them to severe torture, but they did not give in and continued chanting the daimoku, so on October 15th, he beheaded three of them, leaving 17. The person was expelled. (Nichiren Shoshu Essentials P202) ( Dharma in Atsuhara)
Meanwhile, from May to July 1281 (Koan 4), the Mongols divided into two armies and attacked again; Meanwhile, the Jiangnan army later joined up with the East Route army near Hirado Island in early July.
Dazaifu had almost fallen, but on July 1st, the Mongolian army was attacked by another typhoon while gathering on the sea, and was completely annihilated and retreated. (Koan no Yaku)
Nichiren, who continued to pray for Japan's safety in Minobu, warned his followers not to talk about these attacks, which had come true in his prophecies.
The system of the Kamakura shogunate was greatly shaken by these two invasions, which became the root cause of its subsequent downfall.
It is also said that Yoritsuna TAIRA, the person who directly persecuted Nichiren and his cult, was later wiped out along with his entire family due to suspicion of rebellion.
Nichiren, who had given up on the shogunate, created the ``Onjo-ji Temple Report'' in that year and sent Nikko on his behalf to admonish the Imperial Court.
Emperor Gouda is said to have given Nikko a memorandum saying, ``If I have a Lotus Sutra in another country, I will definitely request it at the foot of Mt. Fuji.''
Around three years after entering Minobu, Nichiren was occasionally being treated by Kingo Shijo for diarrhea, but his gastrointestinal illness progressed sporadically and gradually, and he gradually lost weight.
At this time, the pillars of Nichiren's Soan that had been erected from trees cut from the forest were falling down, and some of the walls collapsed but remained unrepaired, but he finally received help from his disciples and in 1281 (Koan 4) It had just been renovated into a 10-ken square (note: approximately 18 meters square) temple.
In the fall of 1282 (Koan 5), he was so weak that it seemed difficult to see him through the New Year in the harsh winter of Minobu.
So, on the advice of his disciples, he set out for Hitachi Province (Ibaraki Prefecture) on September 8, in a heavy condition, to seek treatment at hot springs to fight his illness.
Nichiren's party on horseback avoided the Suruga/Fuji area, which was a place of deep faith and Buddhist tribulations, and instead headed north along the rapids of the then-current Fuji River, which was a difficult route. From the vicinity of Anjisawa, they proceeded east along the northern foot of the Mitake Mountain Range to Misaka. Pass, Mikuni Pass from the shores of Lake Kawaguchi and Lake Yamanaka, then Ashigara Pass, via Hakone, and arrived at the Ikegami residence in Ebara District, Musashi Province (Ota Ward, Tokyo) on the 18th, but due to weakness, he finally moved. It became impossible.
On September 25, he propped himself up on a pillar and gave a lecture on ``Rissho Ankokuron'' in front of his disciples who had gathered, including Kingo Shijo, Saburo Daigaku, Tokimitsu Nanjo, Jonin Toki, and Jomyo Ota.
On October 8, although his condition was serious, he designated six people as his main disciples (six old monks, in no particular order): Nissho, Nichiro, Nikko, Hinata, Hicho, and Himochi.
On October 13th, surrounded by many of his disciples, he ended his 60-year life, which was filled with constant battles until his final momments, the very end.
■Nichiren dedicated his "life" to (the dissemination of) the "law" of the correct Lotus Sutra, Nam-myoho-renge-kyo.
I would like to confirm the most important thing here.
Nichiren dedicated his "life" to (the dissemination of) the "law" of the correct Lotus Sutra, Nam-myoho-renge-kyo.
It is by no means a specific Buddha (Shakyamuni Buddha, Amida Buddha, etc.) or a person (powerful person or teacher).
Moreover, it is not about power, wealth, or fame.
Without being intimidated or bowed down by these hardships, he calmly endured the hardships of the Dharma.
It all comes down to dedicating oneself to a ``law'' that one is convinced is right.
What's more, he refuses all donations from "slanderous" people and authorities that violate "law", and lives in poverty throughout his life.
All of the mandalas he created in a hermitage sheltered from the rain and wind in poverty were hand-drawn, and although he carried with him a small statue of Buddha that had been offered to him by his disciples, he did not create large board mandalas that required a Buddhist sculptor. He didn't own anything large.
These facts are clear from the study of the remaining correct documents.
This premise that Nichiren presented, and his role as a model Buddhist practitioner, still shine brightly and are passed down from generation to generation even today, nearly 800 years later.
In order to compare and examine subsequent history and the attitude of later generations who claim to be the orthodox while fabricating various forgeries and legends, this article will confirm the above over and over again.・Please understand that this will be explained later.
And, of course, in order to examine the duality of mentor and disciple, and the bloodline of the true Nichiren Buddhism, it is necessary to have a clear understanding of its contents, such as the Dharma "law", the view of mentor and disciple, the view of the principal image, and the view of attaining true Buddhahood.
■Nichiren's mentor
In the secular world, Nichiren's mentor was Dozenbo.
In Zenmuhi Sanzosho, written for Gijobo and Jokenbo, Nichiren briefly looks back on the half of his life up to 1270, and states in the final chapter that all of this was the gift of Kokuzo Bodhisattva Risei and his teacher Dozenbo. He talks about his teacher's gratitude.
Nichiren said:
``Even Turtle and Fish have something to repay, and
in order to repay this kindness, I ask you to spread Buddhism on Mt. Seicho and guide Dozen Gobo.'' (Gosho P888)
《Even turtles and Fish sometimes return favors. Even more so in humans.
In order to repay this mentor, he spread Buddhism on Mt. Seicho and tried to guide Dozen Gobo. 》
``However, this person is not only foolish, but also a nenbutsu practitioner. He cannot escape the three evil ways. Furthermore, he is not one to accept lessons.
On November 14, 1987 (three days after being injured in Komatsubara), I met Hanafusa Saijo at his monastery, and he said, ``I have no wisdom, am old, and do not desire status or fame; He cannot be considered a master.He is simply spreading the name Namu Amidabutsu to the world.In addition, he has created five statues of Amidabutsu, not out of his true intentions, but for some reason. "This is probably just a past lesson. Will I fall into hell for that sin?"
I have no intention of having a falling out with my teacher, but since we have been at odds for the past ten years or so due to the Tojo Saemon Nyudo Renchi incident, I don't think it would be polite to speak with moderation. However, in the world of life and death, the habits of old and young are indeterminate. It will be difficult for us to meet again. I even told this man's older brother, Yoshihisa Michifusa, that he was a man who should fall into eternal hell, and apparently his deathbed did not go as he expected. He felt pity that this would happen to him as well, so he took the plunge and made a strong statement."
``If you create five Amida Buddhas, you must fall into eternal hell five times.''
Next, Nichiren says:
"The reason for this is that the Lotus Sutra, which was preached as an honest method devoiding of convenience, says that Shakyamuni Buddha is our father and Amida Buddha is our uncle. It is said that. I can only say that someone who makes five bodies for my uncle and holds a memorial service for them, but never makes one for my father, is truly unfilial.
Those who do not know East and West and do not practice any good, such as the mountain people and the sea people, are actually less sinful.
What is it that causes the enlightened people of today's world to abandon the Lotus Sutra and Shakyamuni Buddha while praying for future generations, and to meditate on Amitabha Buddha and Nembutsu without even a moment abandoning them?
At first glance, he seems like a good person, but what is it like to abandon his parents and meditate on Amida Buddha and the Nembutsu without even a moment giving up? He seems like a good person, but I don't think he can escape the mistakes he made by abandoning his parents for others.
While completely evil people have not yet taken refuge in Buddhism, they would not make the mistake of abandoning Shakyamuni Buddha. If you have a connection, you may believe it.
Regarding the evil ideas of Zendo, Honen, and the scholars of today's world, those who chant the Nembutsu earnestly with Amida Buddha as their principal image, even if they go through many lifetimes, will not turn away from this evil view and and wil not take refuge in Shakyamuni Buddha and the Lotus Sutra.
Therefore, in the Nirvana Sutra, which the Buddha last preached under the Sala Tree, there are people who are guilty of far more terrible sins than the ten evils and five evils, but this is called slander, and the two. It is said that these people are among the wise men who have the 150 precepts and wear three robes and one bowl.
"Even when I explained this to him in detail, neither he nor the people around him seemed to understand, but later they heard that he had come to possess the Lotus Sutra, so they changed their minds. Perhaps because of this, I was happy that I had become a good person, and the fact that I was able to create this Shakyamuni Buddha was an indescribable joy.
The situation seemed harsh, but because he preached according to the text of the Lotus Sutra, his heart was obeyed in this way.
This is what it means to go against advice and refuse to take good medicine."
"Nichiren has now reported his mentor's kindness.
I'm sure the Buddhas and Gods will accept this as well. Please report this to Dozenbo.
Even if it is a strong word, if it helps someone, it becomes a real word or a soft word.
Even if it is a soft word, if it misleads people, it is a false word or a strong word.
People think that the teachings of scholars and others in today's world are soft words and real words, but they are all strong words and delusional words.
This is because it goes against the Lotus Sutra, which is the true intention of the Buddha.
Nichiren's statement, ``Those who pray the Nembutsu will fall into eternal hell.Zen and Shingon sects are also evil sects,'' may seem like a strong statement, but it is actually a soft statement.
For example, the fact that Dozen Gobo believed in the Lotus Sutra and created Shakyamuni Buddha came about from Nichiren's strong words.
The same is true for all sentient beings in Japan.
Up until the past ten years or so in today's world, most people were Nembutsu practitioners, but now one or two out of ten people are chanting Nam-myoho-renge-kyo, and two or three are chanting both. Also, those who never prayed the Nembutsu had doubts, believed in the Lotus Sutra in their hearts, and even wrote or created Shakyamuni Buddha.
This also arose from Nichiren's strong words.
For example, the sandalwood tree comes from Iran, and the lotus flower comes out of the mud.
However, in response to the sight of Nichiren's saying, ``Nenbutsu will fall into eternal hell,'' wise men like cows and horses casually destroying the Dharma gate in today's world is like a shitty dog barking at the king of lions. It's like a stupid monkey laughing at the god of heaven called Taishaku."
In the Hoonsho (Gosho P323), which Nichiren wrote in Minobu to commemorate the late Dozenbo at Seishoji Temple in Awa, which was also sent to Gijobo and Jokenbo,
``If the late Dozenbo were any disciple, he would have hated Nichiren.'' ``For the late Dozenbo, Nichiren was a cute disciple, so he didn't hate him.'' Although it may be true.
Next, I will tell you more about him.
To summarize below,
``He was an extremely timid person, fearing threats from the land leader Tojo Kagenobu and the slanderous Enchi and Jitsujo, and was attached to the chief priestship of Mt. Kiyosumi, even abandoning his beloved disciples.'' What will happen to their future lives?
One fortunate thing is that the three of them died first, so they believed in the Lotus Sutra a little, but this is of no use, like a broken stick after a fight or a light at noon."
"Normally, one would think that no matter what happens, one's own children and disciples would be inconvenienced, but even though his disciple Nichiren was exiled to the country of Sado, the late Dozenbo never came. This does not mean that he believed in the Lotus Sutra.
In addition, I sincerely considered Dozenbo to be my mentor, so when I heard that he had passed away, I ran through the fire and the water, knocked on his grave, and prayed to the Lotus Sutra. I wanted to read the first volume to him, but I don't think that I am living in Minobu (today), following the example of a wise man, but everyone in the world probably thinks that it is. If Nichiren were to leave Minobu and go to his grave for no reason, people would blame him for not being able to fulfill his ambition.
Therefore, no matter how much you want to visit the grave, you should not go here."
Continuing with this,
``You two, Jokenbo and Gijobo, were Nichiren's teachers when he was young.''
When Nichiren was being targeted by Tojo Kagenobu and was leaving Mt. Kiyosumi, you two hid him, secretly guided him, and helped him escape safely. This is truly the greatest service to the Lotus Sutra in the world. By doing so, there is no doubt that the two of you will attain Buddhahood in your later lives.
The Hoonsho describes true boon. As shown below, ”Eho-huenin:依法不依人”(Obey the truth and law. Don't obey other people's arbitrary assertions) is also mentioned.
``An ordinary person has no shortage of faith in any teacher. People simply listen to the teachings they first believed and take them for granted.
However, this does not clear up Nichiren's own doubts. ...Omitted...
The Nirvana Sutra says, ``Depending on the law, do not depend on others.'' The dharma of ``subject'' refers to all the sutras, and ``non-subjects'' refer to Bodhisattvas who are not Buddhas, such as Fugen Bodhisattvas, Manjushri Bodhisattvas, and other masters of various sects.
This Nirvana Sutra is the Buddha's last sermon and is the teaching of the Buddha's will.
If you believe in this will of the Buddha, you have no choice but to use the Lotus Sutra as a mirror and learn the essence of all the sutras.
Although it is a clear principle that the Lotus Sutra is the most victorious, various sects claim that it is superior to the Lotus Sutra. Buddhism is reason. From the point of view of the Great Principle, all of them are great enemies of all the Buddhas. This is not a problem with Devadatta or Venerable Kongari, who tried to kill Shakyamuni, but they are even more evil than the Great Heavens and the Arrogant Brahmins. People who believe in such a deceiver are also terrible
...
So, on the twelfth day of the fifth month in the eleventh year of Bun'ei, he left Kamakura and went to Minobu Mountain.
This was simply because he sacrificed his life to repay the kindness of his parents, his teacher, the Three Treasures, and his country.
He was never killed and continues to this day.
In addition, it is a tradition of wise men that if a person has not been used after punishing the country three times, he or she will be blended into the forest, which has been a tradition since ancient times.
As mentioned above, Hoonsho covers the history of Buddhism from Shakyamuni to Japan at the time (it also mentions the disputes between Hinayana vs. Mahayana, Gon-kyo vs. Jikkyo, etc.), and also mentions the persecution of himself by Hiromichi Hokke, and explains the true teachings. He clarified the propagation of master and disciple, the merits and demerits of various sutras, and logically stated that true gratitude is to spread the true teachings.
I will leave the details to other books, but the closing words are particularly moving.
``Then the flower will return to the root, and the true essence will remain in the soil; this merit will be gathered in the body of the Holy Spirit of the late Dozenbo, Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.''
These are important documents for understanding Nichiren's beliefs, his secular views on mentor and disciple, and his views on Buddhism.
As mentioned above, Nichiren's mentor in the secular world was Dozenbo.
Therefore, as a way of paying back his debts to his mentor, he corrected his mentor's mistakes.
If you faithfully follow Nichiren's teachings, even your master is required to punish you if you violate the law.
Now, let me give you some more famous sentences.
This is the calligraphy for achieving fruition. Since it is short, I will quote the entire text.
The modern translation of this is below.
"Jokenbo and Gijobo
I haven't heard anything about it since then, but it hasn't changed.
Around the time of Kenji, I wrote and sent two volumes of the Hoon-sho for the late Saint Dozenbo, and I was very happy that it was read in a place called Takega Mori.
For example, if the roots are deep, the branches and leaves will not wither, and if there is water at the source, the stream will never dry up. A fire will go out if there is no wood left. Plants cannot grow without earth.
The fact that Nichiren became a practitioner of the Lotus Sutra and was praised as Nichirenbo and Nichirenbo for better or for worse, is all thanks to my late mentor Dozenbo.
For example, Nichiren is like a plant, and my mentor Dozenbo is like the earth.
There are four upper heads in the ``Bodhisattva of the Earth'' that appeared in the Lotus Sutra's exhibition at the Earth.
The sutra states, ``The first one is named 'Ascending Bodhisattva,' and the fourth one is 'Anryugyo Bodhisattva.'
If Ascending Bodhisattva can appear in the world of the end of the Dharma, then Anryugyo Bodhisattva should also appear.
Even though rice plants bloom and bear fruit, the spirit of the rice always returns to the earth. Therefore, once it is cut, it will bud and produce flowers and fruits again.
The merits of Nichiren's propagation of the Lotus Sutra will surely return to Dozenbo.
Really precious, really precious.
It is said that if you have a good disciple, both mentor and student will attain Buddhahood, but if you have a bad disciple, both mentor and student will fall into hell.
If the mentor and disciple have different hearts, nothing can be accomplished.
I will let you know in due course.
Let's talk to each other constantly, separate from life and death, and go to the sacred mountain Pure Land 霊山浄土 with one heart and nod at each other..
The eighth article of the 500 disciples of the Lotus Sutra says, ``I will show sentient beings the three poisons of poverty, hatred, and evil, and I will also manifest the aspect of evil view.My disciples will save sentient beings in this way with expedient means.'' It is said that
As I said before, please be aware of this. Ana-kasiko Ana-kasiko.
Nichiren's flower press
1st year of Koan, March "
Like the Hoonsho mentioned above, here, the mentor's debt to Dozenbo is mentioned.
Furthermore, based on the third generation's view of eternal life, he is aware of himself as an ascending bodhisattva, and on that basis, he compares his mentor Dozenbo to Anryugyo Bodhisattva and the providence of nature, saying, ``The merits of Nichiren 's propagation of the Lotus Sutra.'' It must be returned to Dozenbo's body. Really precious, really precious.''
``Showing to sentient beings the three poisons of poverty, hatred, and malice, and also manifesting the appearance of evil views. My disciples save sentient beings in this way with expedient means.'' This is exactly the image of my mentor Dozenbo.
Furthermore, ``if you have a good disciple, both mentor and student will attain Buddhahood, but if you have a bad disciple, both mentor and student will fall into hell; If the mentor and disciple have different hearts, nothing can be accomplished.''
This view of mentor and disciple is the most important.
I believe this message is common to all Nichiren believers and should be kept in mind " not to be bound by Soka Gakkai or Nichiren Shoshu, but to unite beyond the constraints of religious organizations".
Since this is an important point of this paper, I will continue to review it many times in the following pages.
Please note that this page was posted on Ameblo on April 29, 2021, and was revised and updated on February 27, 2024. The link to the original text is below.
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