2017年 10月 22日

7. Three Disasters and Seven Calamities (Great disaster attacks Japan) 3

                      Japanese ver.

The sun is setting in the west.

Shijo Kingo, the samurai who rode a horse went ahead through the town of Kamakura leisurely.

A vassal takes the mouth of the horse.

Kingo passed through the gate of the his residence and called it aloud.

“I just returned.”

Nichigannyo of the wife appeared.

“Welcome home.”

“How is the child?”

Two people go to the back room.

The baby is sleeping at the futon when they open the door of the room.

Kingo looked at the sleeping face of the child. Always stern Kingo showed the expression that was full of affection.

Nichigannyo of the wife told him to mutter.

“Condition has gotten a little bit better...”

“We should observe the situation a little more maybe. This baby is better one minute and worse the next, isn't she?”

 “Sorry. I have lots of flaws.”

“It is not your fault. A bad illness is going about now. Only this is helpless even if we prevent it no matter how much.”

Small soil bottles stood in a line in the room of Kingo.

Kingo was good at a medicinal herb. He was what would now be called the pharmacist and the doctor. He has the achievement that cured the illness of his master.

He mixed medicine by a spoon and placed it in a dish. And he handed drug to Nichigannnyo.

“On the morning of tomorrow, to daughter.”

Nichigannyo nodded.


Shijo Kingo is the Shogunate vassal serving Mitsutoki Hojo (also Mitsutoki Nago'e). Father of Mitsutoki was younger brother Tomotoki of a wise ruler Hojo Yasutoki. Not a direct descendant of Hojo. Yet people respected them only introducing themselves as Hojo.

The name was known as a vassal of Mitsutoki whose Shijo Kingo continued two generations in Kamakura. But in particular he was famous that his character was extremely obstinate and was short-tempered. 

There is a big hearth in the center of the living room.

A maid began preparations for dinner.

Kingo had a meal.

Nichgannyo flatters him beside.

“How was today for you?”

“Nothing. It's a monotonous job. Though lord Mitsutoki is despite a branch family of Hojo, he is still in good health too. Will be peace for the moment.”

“For the moment?”

“I do not know what occurs after regent Tokiyori was retired. Power is concentrated in the head family now. I can't imagine how we, the vassal of branch families, will be from now on.”

“It cannot possibly be war?”

“I regard myself as a samurai, if not much of one. Must prepare when that time comes.”

Nichigannnyo felt downcast, but she pulled herself together and poured liquor into the cup of Kingo.

“There now, don't worry.”

Nichigannnyo stared at Kingo smilingly.

“Please talk the tale of that Buddhist priest again.”

Kingo gave a dirty look frankly.

“I do not want to say it.”

Nichigannnyo continue talking anyhow.

“You were so angry about the priest that day.”

“The priest called Nichiren did not shrink at my violent language either. He may be the Buddhist priest having backbone.”

“He is the person who made you as a priest totally when I hear your story, isn't he?”

Kingo remembered.

Nichiren's words oddly stuck with him.

‘A man abandons life for shame, the woman abandons life for a man.'

Continued to 4

Life of Nichiren Part 1 contents

# by johsei1129 | 2017-10-22 19:57 | LIFE OF NICHIREN | Comments(0)
2017年 10月 21日

Gosho 上野殿御返事 Persecution by Swords and Staves


This brings to mind a story.

This reminds me of a story.


A father, anxious about his son’s future, thrashed the boy with a bow made of zelkova wood because he refused to study.

There was a father who, upset that his son was neglecting his studies, paddled him with a zelkova wood bow.


At the time, the son resented his father’s action and hated the zelkova bow.

At the time, the son considered his father a cruel man and resented the wooden bow.


However, he applied himself to his studies so much that eventually he [mastered Buddhism], thereby achieving emancipation himself and benefiting others.

Nevertheless, he devoted himself to the study and practice of Buddhism, eventually becoming highly accomplished and able to teach many people.


In retrospect, he saw that he owed his achievements to his father’s thrashings.

Looking back, he realized that all his success was due to the thrashing given by his father.


It is said that he erected a memorial tablet made from a zelkova tree for the repose of his deceased father.

In gratitude, he offered a zelkova wood memorial tablet (Sotoba) to honor his father’s memory.


It is the same with me.

Is it not the same with me, Nichiren?


When I attain Buddhahood, how will I be able toforget my obligation to Shō-bō?

How can I forsake my debt of gratitude to Sho-bo for helping me attain Buddhahood?


Much less can I forget the thanks I owe to the scroll of the Lotus Sutra [with which he struck me].

Even less, should I forget my debt to the scroll of the Lotus Sutra with which he struck me?


When I think of this, I cannot restrain my tears of gratitude.

Thinking of this, I can hardly hold back my tears of gratitude.

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# by johsei1129 | 2017-10-21 11:36 | PASSAGE OF NICHIREN | Comments(0)
2017年 10月 20日

Gosho 立正安国論 82-2 疑を断じて信を生ず 十の二


When we examine this wide variety of sutras, we find that they all stress how grave a matter it is to slander the correct teaching.

Thus, by thoroughly reading all of these sutras, you will find that they all point out the grave consequences of slandering the Law.


How pitiful that people should all go out of the gate of the correct teaching and enter so deep into the prison of these distorted doctrines!

How lamentable it is that everyone has walked out of the gate of the correct Law and entered into the prison of erroneous teachings!


How stupid that they should fall one after another into the snares of these evil doctrines and remain for so long entangled in this net of slanderous teachings!

How foolish people are to be caught by the hook of evil doctrines and become eternally entangled in the net of slanderous teachings!


They lose their way in these mists and miasmas, and sink down amid the raging flames of hell.

In this lifetime, the people’s ability [to seethe correct Law] is obscured by a dense fog, and in future existences they will be engulfed by the roaring flames of hell.


How could one not grieve? How could one not suffer?

How can we not grieve? How can we not agonize?

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# by johsei1129 | 2017-10-20 23:00 | PASSAGE OF NICHIREN | Comments(0)
2017年 10月 20日

Gosho 立正安国論77-2 疑を断じて信を生ず 四の二


Moreover, as the Benevolent Kings Sutra says: “When a nation becomes disordered, it is the spirits that first show signs of rampancy. Because the spirits become rampant, all the people of the nation become disordered.”

Furthermore, [there is a corresponding passage from the Sutra of the Benevolent King that states,] “When demons rampage, the nation deteriorates into turmoil. Under the demons’ away, humans, too, run amok.”


Now if we examine the present situation carefully in the light of this passage, we will see that the various spirits have for some time been rampant, and many of the people have perished.

If we contemplate on the current reality in light of these sutras, we can see that a hundred demons have been running wild, and a great many lives have been lost.


If the first predicted misfortune in the sutra has already occurred, as is obvious, then how can we doubt that the later disasters will follow?

It is clear that the disasters depicted in these sutras have already taken place. How can we doubt the occurrence of the remaining disasters?


If, in punishment for the evil doctrines that are upheld, the troubles that have yet to appear should fall upon us one after the other, then it will be too late to act, will it not?

What will you do if these disasters occur simultaneously and relentlessly as a result of the people taking faith in erroneous teachings?

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# by johsei1129 | 2017-10-20 22:03 | PASSAGE OF NICHIREN | Comments(0)
2017年 10月 19日

Gosho 立正安国論 50-2 勘状の奏非 四の二


Earlier, in the Gennin era (1224–1225), petitions to the throne were submitted time and again by the two temples of Enryaku-ji and Kōfuku-ji. And as a result, an imperial command and a letter of instruction from the shogunate were handed down, ordering that the woodblocks used in printing Hōnen’s Nembutsu Chosen above All be confiscated and brought to the Great Lecture Hall of Enryaku-ji.There they were burned in order to repay the debt owed to the Buddhas of the three existences.

To continue, in the Gen’nin period [1224-1225 CE], both Enryakuji and Kofukuji Temples frequently sent official letters of appeal [asking the emperor to prohibit the propagation of the Nembutsu teachings]. The emperor finally issued an imperial order, and the shogunate set forth a decree. As a result, the woodblocks of Honen’s The Sole Selection of Nembutsu were seized and brought to the Great Lecture Hall of Enryakuji Temple and incinerated in order to repay the debts of gratitude owed throughout the three existences to all Buddhas.


In addition, orders were given that the menials at Kanjin-in Shrine should dig up and destroy Hōnen’s grave.

As for Honen’s grave, the lowest-ranking servants of the Kanjin-in Shrine destroyed it, obeying the aforementioned orders.


Then, Hōnen’s disciples Ryūkan, Shōkō, Jōkaku, Sasshō, and others were condemned by the imperial court to exile in distant regions and were never pardoned.

Honen’s disciples such as Ryukan, Shoko,Jokaku, and Sassho were individually banished to remote lands, never to be pardoned.


In view of these facts, how can you say that no one has submitted a complaint to the authorities concerning these matters?

How could you possibly claim that not a single remonstration has ever been submitted to the sovereign?

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# by johsei1129 | 2017-10-19 21:59 | PASSAGE OF NICHIREN | Comments(0)
2017年 10月 18日

GOSHO 立正安国論15-2  災難の証拠十一の二


“When huge winds blow the people to their death, and the lands, the mountains and rivers, and the trees and forests are all at one time wiped out; when great winds come out of season, or when black winds, red winds, green winds, heavenly winds, earthly winds, fire winds, and water winds blow—when prodigies of this kind occur, this is the fifth disaster.”

When everyone is blown to death by powerful winds, which instantly destroy the mountains, rivers, and trees throughout the land; or when there are unseasonable typhoons; black, red, or blue winds; tempests in the heavens and on earth; fire storms and wind-blown water surges---any of these aberrant occurrences is the fifth kind of disaster.


“When heaven and earth and the whole country are stricken by terrible heat so that the air seems to be on fire, when the hundred plants wither and the five kinds of grain fail to ripen, when the earth is red and scorched and the inhabitants all perish—when prodigies of this kind occur, this is the sixth disaster.”

Drought extending to every corner of the country, dying the very earth to the point of bursting into flames, withering plants and preventing the five grains from growing, burning up the nation, extinguishing all life----when this happens, this is the sixth kind of disaster.


“When enemies rise up on all four sides and invade the nation, when rebels appear in the capital and the outlying regions, when there are fire bandits, water bandits, wind bandits, and demon bandits, and the population is subjected to devastation and disorder, and fighting and plundering break out everywhere—when prodigies of this type occur, this is the seventh disaster.”

When foreign invaders attack the country from every direction and rebellion erupts from within, these outlaws overrun the land, taking advantage of fires, floods, and fierce winds. Rampaging rebels cause the masses to panic in terror as the world enters an age of war----this is the seventh disaster.

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# by johsei1129 | 2017-10-18 22:30 | PASSAGE OF NICHIREN | Comments(0)
2017年 10月 14日

7. Three Disasters and Seven Calamities (Great disaster attacks Japan) 2

                        Japanese ver.

The Hachiman shrine is seen in the other side of the Wakamiya thoroughfare.

A meeting began in government office which controlled state affairs and financial affairs of the Kamakura Shogunate.

There are Tokiyori Hojo, brothers of Tokisuke and Tokimune, Shigetoki Hojo of the uncle of Tokiyori, and Yasumori Adachi were present. There was a Yin Yang fortune-teller in a farther seat.

Tokiyori was irritated and loitered around.

"This country is fascinated. The ominous occurrences in heavens, an earthquake, famine, a contagious disease. What does this mean? Was abandoned by God and Buddha?

While Shigetoki Hojo watched the document which arrived from the shogunal vassals of each place, he muttered.

“10,000 starvers in Kanto. Person 20,000 who fell by a pestilence. Furthermore, two sun appeared, and it seems that a black-and-white rainbow came out.”

The anger of Tokiyori does not have an outlet.

"Nothing could be worse than this. This is the greatest crisis since we, Hojo, ruled the world. Even if the revolt of the rebel happens in the district, it is not to be wondered at.”

Sigetoki answered indignantly.

“Would be the present conditions that is only to pray.”

“Then, how are the prayer of the Buddhist temple and Shinto shrine in Kyoto and Kamakura?”

“Already gave the order to forbid killing a creature on the equinoctial week of six purification days and two seasons in this January (note) and gave the Buddhist temple and Shinto shrine of the countries an order for a prayer of the epidemic extermination in June.”

“So why be of no effect? Does it not rather amplify a misfortune? The Yin Yang fortune-teller, what happens?”

The Yin Yang fortune-teller looks in divination panel (note), and answers.

“I beg a thousand pardons. I can only say a devilenters this country now and ogres grow powerful.”

Tokiyori who heard this swore.

“If a Yin Yang fortune-teller does not have the measures either, I only decide it. Open the storehouse of rice, give beggars it. Gather a medicinal herb of each place. Use merchants. Let all Buddhist temples and Shinto shrines of the whole country continue a prayer.”

Audience flocked to Rengeji of Kamakura. It is a large temple of the Nenbutsu sect of Buddhism.

The people said they could not but cling to Nembutsu for getting over the world of sufferings, and visited to there.

In audience, there is Nichiren who wear a canonical robe and a shoulder robe of the thin Indian ink.

Priest of the black robe, Nen'a began sermon before long.

Nen'a calls the official name Ryochu Nen'a. He was born in Iwami Province (present Shimane Prefecture). He become a priest at 16 years old. He learned an Abhidharma-kosa and Tientai following Enshin and Shinren and trained himself in esoteric Buddhism following Mitsuzo and Gencho. He went to Chikugo to hear Buddhism of Ben'a Shoko and become the disciple afterwards. He open Rengeji (Komyo-ji Temple after) in Kamakura and grant religious precept by a request of Tsunetoki Hojou in 1240. He is a Nembutsu priest to represent Kamakura.

Nen'a begins to talk calmly.

“The world is filled with sufferings. We cannot but chant it with Nam-Amidabutsu to escape from these sufferings. Abandon other teachings. Teachings which match us, mediocre people, are only Nam-Amidabutsu. An ideal in other teachings is too high. We understand neither the Lotus Sutra nor the Avatamska Sutra. If we threw away these and chanted only Nam-Amidabutsu, we could be beatified.”

Nichiren spoke here.

Splendid. Really splendid."

Nen'a smiled and nodded. Nichiren caught the smile.

“It is bold that attaining Buddhahood are no other than Nam-Amidabutsu, and abandon the sutra such as the Lotus Sutra, is not it? Where who preached the teachings?”

“Young gentleman, it was good asking. It is Amitabha sutra.”

Nichiren crossed an arm and was impressed.

“It’s a strange story. Amitabha sutra is called temporary Mahayana sutra among the sermon of Buddha and is around one step of low teachings than true Mahayana sutra such as the Lotus Sutra or the Nirvana Sutra. Do you not despise initiator Buddha of the Buddhism by throwing all other sutra away and saying that attaining Buddhahood cannot but chant with Nam-Amidabutsu, from that reason? In the first place, does the Amitabha sutra preach us to throw all other sutras away?”

Nen'a got angry for an instant.

“No, it is wrong. Holy priest Honen is said. We only obey it.”

“It is a pity. Though priest Honen studied it with much effort in the Enryakuji Temple, he deeply attached to low teachings and has distorted Law of Buddha of Shakyamuni. It is the crime to equal to the hell of the incessant sufferings. A person who says it, he is the bad person who ropes people in Hell.”

Nen'a has begun to be excited.

“Who is thou? Speak!"

Nichiren said towards audience.

“Everybody, I am the Buddhist priest called Nichiren living in the Matsuba Valley. Come to me anytime if you want to hear the present tale in detail.”

Disciples of Nen'a expel Nichiren from the temple in a angry voice resounded through the hall.

Nichiren left magnificently.

While Nichiren spread the Lotus Sutra, he went to the temple of other denominations and fought in the doctrine of Buddhism hard.

It was worth, a large number of audience came to gradually flock to the thatched hut of Nichiren of the Matsuba valley.

Nichiren talks to the people who visited the thatched hut powerfully.

“Lord of teachings, Shakyamuni Buddha, said that he did not yet express the truth, preached the Lotus Sutra after 40 years of starting sermon. Therefore, Amitabha Sutra which was preached before the Lotus Sutra is the teachings of the means not to include the best enlightenment preached in the Lotus Sutra. Lotus Sutra is the King of all the Buddhist sutras said to be 80,000 sutras, isultimate teachings of Buddha. That is why it cannot come true that all people of the latter day of the Law attain Buddhahood if they do not chant Myoho-renge-kyo which is title of the Lotus Sutra.

The priest Honen says, ‘abandon, close, leave and cast aside the Lotus Sutra and chant Nembutsu.’ That is why it is decided to fall into the hell of the incessant sufferings if people chant Nam-Amidabutsu of priest Honen slandering the Buddha's best teachings.”

Priests of Nembutsu cannot beat Nichiren.

Because Nichiren attacked the wicked doctrine of Nembutsu in a text of a sutra first of all, the person of Nembutsu was not able to resist him.

There were many people who criticized Nembutsu of Honen from old days. The imperial order was promulgated, too. Mt. Hiei ever oppressed Nembutsu, too, but the teachings of Honen spread out without stopping naturally. Nichiren has begun to stop it.

Nichiren talks about the reason as follows.

“Thus, when I was thirty-two, from around the spring of the fifth year of the Kenchō era[1253], I began criticizing the Nembutsu and Zen sects, and later I attacked the Shingon sect as well."

“At first the Nembutsu followers despise me, saying, ‘However clever Nichiren may be, he can hardly surpass the priest Myo'en, the priest Ko'in of the administrator, or the chief priest Kenshin. These people at first attacked the priest Honen, but later they all capitulated and became his disciples or followers of his teachings, and Nichiren no doubt will do likewise.’ They sought to disprove my words one after another."

 "When persons in past times criticized Honen's teachings, they did not at the same time criticize those of his predecessors Shantao and Taocho, nor did they try to distinguish between provisional sutras and those that are true, as a result the Nembutsu believers only became more self-confident than ever. But now I, Nichiren, have Shantao and Honen fallen into the hell of incessant suffering, and have driven home my criticisms by comparing the three Pure Land sutras with the Lotus Sutra, which is like comparing the light of a firefly with the sun and moon or the water of a small stream with those of the great ocean. Moreover, I have demonstrated that the Nembutsu is a mere childish doctrine that the Buddha expounded as an expedient for a time only. To desire such a doctrine to leave from the sufferings of birth and death is like building a ship of stone and hoping to cross the vast sea with it, or loading a mountain on one's back and attempting to go over a steep slope. When I criticize them in this way, none of the Nembutsu believers has been able to refute me.”

              ‘On refuting Ryōkan and Others’

 Myo'en, Ko'in, Kenshin are each the Buddhist priests who submitted to Nembutsu. Above all, Kenshin was attracted by Nembutsu while being the head priest of the Tendai Sect and changed a religion.

 People of Nembutsu thought that Nichiren was the same. Cannot win even if he blames Honen of the teacher.

But the technique of Nichiren is different.

He assumed the Lotus Sutra highest sutra and concluded three sutras of Pure Land that people of Nembutsu clung to to be a fictitious theory. In addition, he declared that they were in the hell of incessant sufferings including Chinese Shantao who was a teacher of Honen.

He attacked the Buddhist priest of denominations after having grasped all sutra of Buddha and main theories and explanations of India and China. Nichiren continued studying internal and external writings even after it again until he became a priest at the age of 16 and established the sect with 32. As a matter of course, he read the writings of Shantao. The result of the study of this Nichiren will be gradually clarified in writing (Gosho in Japanese) more than 500 that he left throughout the life including 'On Establishing the Correct Teachings for the Peace of the Land'

Continued to 3

Life of Nichiren Part 1 contents


Six purification days in a month  The two seasons equinoctial week

Words relating to Buddhism. Six purification days mean 8, 14, 15, 23, 29, 30th every month. It had been considered to be a day to spend with the observance of the commandments cleanliness both on six purification days of a month and on the equinoctial week two seasons.

divination panel

Rikujin-choku-ban in Japanese. A tool of the fortune-teller that a Yin Yan fortune-teller used. The disk which the Big Dipper or traditional Japanese music were written down is put on the square board which words and figures were written down. It is thought that this disk meant the heavens, that the square meant the ground. The Yin Yang fortune-teller of the Kamakura era foretold future by turning of this Rikujin-choku disk constantly.


# by johsei1129 | 2017-10-14 22:56 | LIFE OF NICHIREN | Comments(0)
2017年 10月 08日

7. Three Disasters and Seven Calamities (Great disaster attacks Japan) 1

                  Japanese ver.

Nichiren walks the sunken road.

He took the road which went around Tokyo Bay, passed through Musashi from Kamakura and went to Shimousa.

However contrary to enthusiasm of Nichiren, the wild landscape spread out before him.

Fields are wasted.

When looking around, the horse which lost weight is toppling down at the roadside. It was going to starve to death at any moment.

Nichiren bends his brow.

He heard the voice of crying woman carried on wind from somewhere. The plaintive tone seemed to grieve and seemed to bear a grudge. The sound is no trivial matter.

When turning around to hear of the voice, there is moldering house of the farmer alone from very close him.

Nichiren visited this house as invited.

Opened the door of the entrance a woman who seem mother burst into tears when he looked into the inside.

Nichiren ran up to her.

“What is the matter with you?”

The woman put hands together seeing a canonical robe of Nichiren. She wasted away as if have not eat for days.

"A Buddhist priest, a child just died!"

“I pity you! What name is this child?”

“This child has not yet name.”

Nichiren kneeled near a child and joined his hands and chanted it several times with "Nam-myoho- renge-kyo" and mourned for the death of the child.

He asked a woman.

“Where is father?”

“He abandoned me and left. A thing to eat by this famine ran out and he said he could not live here anymore. I stayed without leaving a child.”

“That's terrible.”

“Besides, a pestilence spread, and the person of the village left, and anyone disappeared.”

Nichiren holds out a rice ball from a basket.

“OK, you eat this and cheer up and should chant Nam-myoho-renge-kyo so that this child is born in the country of Buddha in the future life.”

Mother put a rice ball on the mouth of the child while sobbing and continued chanting Nam-myoho-renge-kyo until a figure of Nichiren was out of sight.

Nichiren goes the darker brutal empty bottom.

Smelled strange before long when continued walking. It was the bad smell he had not yet experienced.

People sat down in the suburbs of the village and seemed to roast a creature. Women and children and an old person cried around there.

When he approached and looked at the incineration ground, there was the many human bodies.

“What happened?”

The answer of the old man who crouched down is feeble.

“Is pestilence. A pestilence is raging around here. This is an order of military governor that bakes the dead person immediately. we cannot finish counting them...”

An old man pointed him to the hut of outskirts.

Nichiren was amazed to see human skeletons being full in a hut.

He edged back and went down on knees.

“What a boot!”

A farmer muttered.

“We do not get the crops, and a pestilence spreads. This village is exterminated.”

The earth shook lengthwise then. And strong shaking in the transverse direction happened. Is a quite big earthquake. The mountains of incineration ground collapsed, and sparks scattered.

Women and children clung to Nichiren.

Villagers exclaim and escape, and were at a loss.

Nichiren stood firm so that he would not lose against shaking.

The situation did not change even when he returned to Kamakura. Innumerable beggars held a knee on both sides of the sunken road and lined up endlessly. Everybody is dead tired and does not move.

A voice to ask for a alms sounds.

“Show mercy upon me. Give grace to us.”

Nichiren looked around with a hard eye. He was trying to help them, but he could do nothing.

It is said that two sun appeared in the countryside.

The farmer points to the sun in the fields which dried out and grieves.

The shaman put hands together towards the sun.

The spirit of overthrowing the upper class that a samurai gained power was characterized in the Kamakura era, but was the times when great disaster was frequent at the same time.

For example, from 1253 when Nichiren presented 'On Establishing the Correct Teachings for the Peace of the Land', to next year 1254, disasters occur in succession.

A major earthquake in Kamakura on June 10, 1253; a big fire in Kamakura on January 10, 1254; a document of government office of the Shogunate was lost by a gale on May 9, same year; a major earthquake in Kyoto on May 11 same year; a gale and rain in Kamakura on July 1 same year.

Nichiren writes down these disasters in the plural writings repeatedly.

“A traveler arrived and lamented to the host: In recent years there have been ominous occurrences in the heavens, and natural disasters on earth. Famine and pestilence rage in all lands beneath the skies and in every corner of the realm. Dead cattle and horses are everywhere, and human skeletons clutter the streets. Over half the population has already been carried off by death, and there is hardly a single person who does not grieve…They merely exhaust themselves in vain. Famine and pestilence rage more fiercely than ever, beggars are everywhere in sight, and dead people fill our eyes.” On Establishing the Correct Teachings for the Peace of the Land’

“Now we receive reports that this land is beset by various kinds ofdisasters and see it in fact. From the eighth month of the eighth year of Kencho [1256] until the second month of the second year of Shogen [1260], various disasters such as major earthquakes, strong winds that blow out of season, widespread famines,and great outbreaks of pestilence occurred one after another and continue even today, until it almost seems as though the entire population of the nation will be vanished. Many people have offered prayers in an attempt to alleviate these various calamities, but they appear to have had no result.” On Dealing with Disaster

“At the present time, numerous prayers are offered for the peace and safety of the nation. And yet in the first year of the Shoka era [1257] there was a severe earthquake, and in the second year of the same era, torrential rains and violent winds occurred and the rice plants failed to ripen. I would consider that there are evil teachings that is bringing about the destruction of the nation in this country.”On the Protection of the Nation’

It says the corpse becomes the watchtower, and that it becomes the bridge. This miserable state is not an exaggeration.

Chomei Kamono records a state of the famine of Kyoto in "The Ten-Foot-Square Hut" before 40 years Nichiren is born.

“Time become a long time and do not remember whether it was the time of the Yowa era [1181], but the world had become the famine and, during two years, became terrible surprisingly.

There was a drought in spring and summer, and a gale and flood in autumn. Such misfortunes were continued, the cereals do not all grow. Therefore, there is work only to plow in spring, and to implant in summer, and there is not gaiety to mow rice in autumn, and to harvest in winter. Therefore, a person throws away land, and the people of the countries leave the border and roam, and a person lives in the mountain regardless of his house. Various prayers begin, and mystic rites are performed, but totally have no effect. The people cannot save appearances to rely on everything in the custom of the capital in the country because nothing has been carried. They change various property for food without being able to endure it, but nobody tries to see it. The person changing it by chance underestimates value of the money and respects the value of cereals. The beggars increased on the street, and it was full of the voice of the person who grieved.” from ‘the Famine ofYowa era 1 in the Ten-Foot-Square Hut’

 Chomei describes the state of the major earthquake endlessly after this. A natural disaster let people despair.

The opportunity of the reason why Nichiren gave to Tokiyori Hojo (Saimyoji Nyudo) 'On Establishing the Correct Teachings for the Peace of the Land' it was a major earthquake generated in Shoka era.

 The Imperial Court and the Shogunate did not have no measures for this disaster. A prayer and mystic rites were performed actively, but there is not the results.

They modified the name of an era, but it was without effect.

When the Emperor passes away, modern Japan changes the name of an era. But, as for this time, it was different.

For a natural disaster, a pestilence, a bad crop, it was changed many times. The statesman too was trying to steal out of a misfortune desperately.

By the way, Nichiren is born in the Jo'o era [1222] first year and passed away at 61 years old, but the name of an era is changed 22 times during this period.

It is Gen'nin, Karoku, Antei, Kangi, Jo'ei,Tenpuku, Bunryaku,Katei, Ryakunin, En'no,Ninji, Kangen,Hoji, Kencho, Kogen, Shoka, Shogen, Bun'no, Kocho, Bu'nei, Kenji, Ko'an. Can't remember.

All these name of an era is changed in only 61 years.

The Bun'ei era continued for the longest time in these 22 eras, but was changed only in 11 years.

In addition, the name of an era that continued for the longest time in Japanese history is Showa which continued for 63 years.

For a name of an era, the desire of the statesman to want the world calm is indicated somehow or other.

The people were feeling the dignity of the word of 'the latter day of the Law' strongly in this way.

Continued to Three Disasters and Seven Calamities (Great disaster attacks Japan 2

Life of Nichiren Part 1 contents

# by johsei1129 | 2017-10-08 19:29 | LIFE OF NICHIREN | Comments(0)
2017年 10月 04日

末法の本仏の立場で法華経二十八品を後継者、日興上人に口伝した書【御義口伝 上】要点解説(8)


  第一方便品の事 (注) 文句(注)の三に云く、方とは秘なり便とは妙なり、妙に方に達するに即ち是真の秘なり。  




方便品第二 ここから釈尊が智慧第一の舎利弗を対告衆として妙法蓮華経の説法を始める。

内衣裏の無価の珠、王の頂上の唯一珠、客作の人 法華経に説かれる7つのたとえ話(法華七喩)の中の三つの例え話を示しております。
ウィキペディアでは「内衣裏の無価の珠」は5.衣裏繋珠、「王の頂上の唯一珠」は 6.髻中明珠 、「客作の人」は2.長者窮子として説明されております。


「蓮華 とは本因本果なり、此の本因本果と云うは一念三千なり、本有の因・本有の果なり、今始めたる因果に非ざるなり、五百塵点の法門とは此の事を説かれたり、本因の因と云うは下種の題目なり、本果の果とは成仏なり、因と云うは信心領納の事なり、此の経を持ち奉る時を本因とす其の本因のまま成仏なりと云うを本果とは云うなり、日蓮が弟子檀那の肝要は本果より本因を宗とするなり、本因なくしては本果有る可からず、仍て本因とは慧の因にして名字即の位なり、本果は果にして究竟即の位なり、究竟即とは九識本覚の異名なり、九識本法の都とは法華の行者の住所なり、神力品に云く若しは山谷曠野等と説けり即ち是れ道場と見えたり豈法華の行者の住所は生処・得道・転法輪・入涅槃の諸仏の四処の道場に非ずや」

【御義口伝 上】要点解説(9)に続く

# by johsei1129 | 2017-10-04 23:01 | 御義口伝 | Comments(0)
2017年 10月 01日

末法の本仏の立場で法華経二十八品を後継者、日興上人に口伝した書【御義口伝 上】要点解説(7)


第七 天鼓自然鳴の事  疏に云く、鼓自然鳴は無問自説を表するなり。




時仏説大乗 経名無量義 於諸大衆中 而為広分別
仏説此経已 即於法座上 跏趺坐三昧 名無量義処
天雨曼陀華 天鼓自然鳴 諸天龍鬼神 供養人中尊
一切諸仏土 即時大震動 仏放眉間光 現諸希有事
此光照東方 万八千仏土 示一切衆生 生死業報処
※業報処 過去世の善行悪行による業因により、次の世にその報いをうける処(衆生の境遇)


妙法蓮華経 勧持第十三で説かれる、末法の法華経の行者に迫害を加える次の「三種類の増上慢」を指す。
3.僭聖増上慢(権力者と結託した悪の僧侶) 鎌倉幕府の要人に働きかけ、日蓮大聖人を竜の口の法難に導いた極楽寺良観が代表的な僭聖増上慢と言える。






要津 水陸交通の要路にある港、転じて要職,重要な地位.
記 天台宗の第6祖妙楽大師(711 - 782年)の著作、法華文句記のこと。妙楽は天台の法華経の解釈三部作である法華文句、法華玄義、摩訶止観のそれぞれの解釈本である『法華文句記』『法華玄義釈籤』『止観輔行伝弘決』各10巻を述作し、天台宗の中興の祖と呼ばれた。

【御義口伝 上】要点解説(8)に続く

# by johsei1129 | 2017-10-01 21:21 | 御義口伝 | Comments(0)