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日蓮大聖人『御書』解説

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2020年 08月 13日

27. Omen of the Great Persecution.

   Japanese Edition


Night is coming, and the whole Kamakura becomes dark.

At Gokurakuji Temple, people gathered in front of the rain-swept gate and threw away flat prayer beads. It is a conversion of their faiths to the Lotus sect of Nichiren.

Suo-bo and Irisawa Nyudo were looking for Ryoukan in the temple. He was missing.

It was identified that Ryoukan was in the garden in the residence before long.

He crouched down to the grass and was staring at the wet ground.

Lightning lit up the face of the terrible anger of Ryoukan.

Ryoukan decided to become Devadatta, who was the enemy of the Buddha. No, it was meant to be.

He decided to bury Nichiren by any means necessary.

Though Devadatta continued aiming at Buddha and put poison in his thumb and was going to poison Buddha finally, it is said that the poison took effect to himself and the ground cracked and fell into the hell of incessant suffering.

The direct reason Devadatta had a hatred of Buddha was because he was denounced by Buddha in front of the people.

“Because the Buddha criticized Devadatta, saying ‘You are foolish person eating the saliva of the person’, a poisonous arrow entered Deva's chest, and he bore a grudge, and said, ‘Gautama is not the Buddha. I am a real child of King Kokubon and is the older brother of the honorable priest Anandha, and I am kindred of Gautama. No matter what kind of evil conduct I might be guilty of, he ought to admonish me in private for it. But to publicly and outrageously accuse me of faults in front of this assembly of human and heavenly beings—is this the behavior appropriate to a great man or a Buddha? He was the foe of the lover in the old days, and now he is an enemy of the public. I will become a wicked enemy against him whenever I repeat to reincarnate from today!’." The First Volume of the Opening of the Eyes’.

Buddha did not scold Deva with malice.

Originally Deva was a pupil of Buddha. He was from the same imperial family of India with Buddha and was a cousin. He had more wisdom, too, and received disciples' respect, but, on the other hand, he was abnormally strong in ambition, and himself was puffed up wanting to be Shakyamuni’s successor.

Shakyamuni admonished such Devadatta many times, but the Daiva does not hear him. Shakyamuni saw through his mind of a dark nature, and he thought of the future and scolded him.

'To eat the saliva of the person.' These are severe words.

The dark true character of the Deva was immeasurable. For Deva living in fame, what is abused in front of the people is harder than dying. A poison arrow stuck in the mind of Deva. For Deva who longed for success in life, what was abused in front of the people had become a grudge that it was hard to remove. Besides, there was the grudge that he competed to make Yasodhara of the most beautiful woman of India a wife and was defeated by Shakyamuni.

Deva thought. The salvation of himself is to make the Buddha a dead person. Thereafter he tries to kill the Buddha throughout his life.

It is said that a male abandons life for his shame. Deva was humiliated in front of the people and exposed the true character. By the way, Devadatta commits the three crimes after this. These are crimes of murdering a Buddha’s disciple, destroying the organization of the priest and making Buddha bleed. At first, he killed Mahaprajapati who was a disciple of Shakyamuni and was an adoptive mother. He then took his disciples out of the Buddha's cult and split them up, driving them to the brink of extinction. Finally, he drops a rock and squashes the little finger of the foot of the Buddha. There were only two people who injured the bodies of the Buddhas among every bad person throughout the times. It is Devadatta, and it is Tojo Kagenobu who had cut the forehead of Nichiren in a persecution of Komatsubara.

 Ryoukan tasted the humiliating defeat by the decisive battle of prayers for rain. The only way to redeem this grudge was to eliminate Nichiren. For the current Ryoukan, repentance, let alone becoming a follower of Nichiren, is unthinkable. Therefore, he must use every means. He exposed his true character of an arrogant counterfeit saint.

Nichiren says that the two people's encounters of Buddha and Devadatta is fate, and that it is similar to relations of Prince Shotoku and Moriya Mononobe (note). He says clearly that it is obvious that there will be a predestined enemy before the practitioner of the Lotus Sutra.

“Buddha and Daivadatta are like a body and a shadow, they encounter whenever reincarnated. It is the same as a flower and the fruit of the lotus flower being simultaneous like Prince Shotoku and Moriya. If there is the practitioner of the Lotus Sutra, there definitely should be three kinds of predestined enemy. There are already three kinds now. Then, who is the practitioner of the Lotus Sutra? You should seek him out and make him your teacher. It is precious, so that the tortoise of the one eye encounters a piece of wood floating on the ocean." The First Volume of the Opening of the Eyes’.

Party of Nichiren who finished praying in the rain went ahead through the Wakamiya thoroughfare in the drizzling rain.

It was the march of the winner.

A large number of people along the route shouted with joy.

It's not unreasonable.

The Kanto district was revived by this rain. They had avoided the famine by a hairbreadth.

People converted to Nichiren by the victory of prayers for rain gathered fanatically.

People gathered in the plaza under the fine weather.

The green of the trees had revived vividly.

Hoki-bo did the sermon of the Lotus Sutra in a hall.

In addition, Nichirou met a Buddhist priest of black robes at the temple of Nembutsu. The Buddhist priest of Nembutsu puts hands together and lowered the head to Nichirou deeply and showed an attitude of submission.

Sanmi-bo preached in front of the samurai. Everybody puts his hands together to Sanmi-bo one after another following one of the samurais putting hands together.

Sanmi-bo nodded with a proud-looking face.

テキスト自動的に生成された説明

‘On the Ten Chapters of ‘Great Concentration and Insight.’ Owned by Nakayama Hokekyoji

    

Nichiren did the lecture of the Lotus Sutra in front of disciples as always. The atmosphere overflowed in heat, and the mood to the Kosen-Rufu (note) , namely propagation in the whole world, increased even more.

“The doctrine of the ichinen sanzen, it is not forgiven in the provisional teachings, furthermore, it is not being preached in any of the sutras preached prior to the Lotus Sutra. The origin of the doctrine of the ichinen sanzen is 'the ten factors and actual aspect' which is preached when the three tentative teachings almost opened, but its meaning belongs only to the fundamental doctrine. We understand the sentence which was preached before the Lotus Sutra by the provisional doctrine and we understand the provisional doctrine of the Lotus Sutra by the fundamental doctrine. But the method to understand a doctrine from a sentence is limited by only the fundamental teachings. Therefore, the ascetic practices for fulfilling are various. Counting sand, and seeing the ocean are ascetic practices too. Furthermore, much less to say that one reads the sutra preached before the Lotus Sutra or chants the name of various incarnations of the Buddha such as Amida.

But these are occasional practices. What one should chant always for conforming to the ascetic practices of the fulfilling is really Nam-myoho-renge-kyo. Though what one should keep in mind is the meditation of the ichinen sanzen, it is an ascetic practice of the wise men. For the ordinary lay believers of Japan, it is sufficient if they concentrate solely on the recitation of Nam-myoho-renge-kyo. A name inevitably has a virtue reaching to a whole. It has been said that there are seventeen names for the Lotus Sutra, but these are names that are common to other scriptures as well. All incarnations of the Buddha in the past, present, and future named it Nam-myoho-renge-kyo in alias.” “On the Ten Chapters of ‘Concentration and Insight’."


テキスト, 手紙自動的に生成された説明


'About the Method that Must Talk about the Doctrines'. This instructs monk Sanmi-bo strictly. Owned by Nakayama Hokekyoji Temple.


After the lecture, disciple Hoki-bo began to talk with joy impatiently.

“There are a lot of samurai hoping to hear the sermon of the Lotus Sutra."

Nichiro followed him.

“A rumor that the prayers for rain of the master came true is spreading, and the person asking for a sermon from a place other than Kamakura cannot count them. Until ten-odd years ago, everyone was a Nembutsu believer. But now, thanks to the priest, out of ten people, we will find that one or two persons chant only Nam-myoho-renge-kyo, and two or three persons chant it along with the Nembutsu. And even among those who chant the Nembutsu exclusively, they seem to believe in the Lotus Sutra in their mind."

Sanmi-bo was triumphantly boasting too.

“I was able to preach in front of the samurais controlling the Shogunate.”

He became the Kyoto accent suddenly.

“I was invited to the court nobles of Kyoto, and I talked to them, and was given honor recently. Therefore, I intend to change my name.”

Sanmi-bo has begun to talk with a court noble accent fluently.

Nichiren interrupted his talk.

“Wait, Sanmi-bo. The tellings of the thou are thought to be suspicious.”

Sanmi-bo looked surprised. Nichiren's expression was somber even though the Lotus Sutra was now being spread with great vigor.

“The Law we hold is as unparalleled doctrine as ever there was. We are not afraid of even a great Bodhisattva. Besides, the Japanese Emperor is merely the boss of a small island. You said that you were invited by the people of such a boss and were given the honor. Do you despise Nichiren? It seems that Nichiren's disciples, when journeying to the capital, at first are careful not to forget own purpose, but later, tempted astray by the devil of Heaven, they become a lunatic like a former disciple of mine, Sho-bo. You had better beware that you not become like Sho-bo and not incur the anger of Heaven. So, you have gone to the capital, and you are changing your name before long, it is doubtful. You have also changed speech and acquired the Kyoto accent. Like a mouse has changed into a bat, it is neither a bird nor a mouse, you are now neither a country priest nor a priest of the capital. You are just like Sho-bo. You should speak with a country accent. You seem to have become considerably worse."

Sho-bo has been the name of a disciple who had abandoned the faith in the old days. The atmosphere was tense.

Sanmi-bo, who was supposed to be a successful disciple, was scolded in front of believers now. However, Sanmi-bo does not understand.

Nichiren continues.

“There are three types of people that all human beings should respect. They are the sovereign, the teacher, and the parent. There are also three types that we should study. These are Confucianism, non-Buddhism, and Buddhism. The superior teachings foreseeing past and present and the future among these is the Law of Buddha. And the right teachings among Buddhism are only the Lotus Sutra. The Lotus Sutra that removes every decoration and preaches life of the constancy is true teachings. However, though anyone has watched the Lotus Sutra, there is not the person who has read."

The disciples doubted.

Nichiren opens the Lotus Sutra.

“It says, 'Various ignorant people will give us calumny and blame'. Regarding the truth or falsity of this passage, if Nichiren had not been born into this world, the Buddha’s words would have been judged to be a man of almost delusional words. Who was given calumny and blame and received the difficulty of the sword and stick for the sake of the Lotus Sutra after Buddha passed away? If there is no Nichiren, this verse of the Lotus Sutra becomes false."

Contrary to the real intention of Nichiren, there was a person who doubted Nichiren among disciples.

Sanmi-bo was the first of these, and inwardly he was murmuring.

(That is the hubris of the master).

Nichiren preaches in an orderly fashion.

“'This bad person constantly defames us to the rulers, ministers, Baramon in the midst of the populace’. This text of a sutra is fruitless if Buddhist priests did not slander Nichiren and perform a banishment. Nichiren was the only one who experienced the Buddha's prophecy in order to make it true. The three kinds of powerful enemies are wriggling again. Ryoukan and others have already written down a letter of petition and are going to give it to the shogunate. Can you say that these are not the three kinds of powerful enemies?”

The victory of the rain prayer dramatically improved Nichiren's reputation in Kamakura, but at the same time, the forces that wanted to destroy Nichiren began to expose their true power and plot against him.

Ryokan, together with the Buddhist monk Nen'a, presented a complaint to the Shogunate and sued Nichiren, and Kencho-ji Doryu himself went to the magistrate's office and slandered Nichiren.Nichiren was sensing a web of intrigue.

It was an omen of the coming great persecution.

The disciples were upbeat with the spread of the Lotus Sutra, but he alone was awaking.

By the way, the question remains here.

Why did Nichiren urge Ryoukan to confront the rain?

One of the questions. Nichiren always insisted that the rightness and evil of the religion should determine it in the arguments of the doctrine of Buddhism from the sutras, but why did he urge Ryoukan to determine right or wrong in a confrontation of the rain?

One more question, though a certain prediction of weather was extremely difficult in those days, why Nichiren was able to foresee no rain during the seven days? If he had been able to predict provisionally, what is that reason? One theory claims that Nichiren was born in a fisherman's house in Kominato, Awa, and grew up hearing his father predict the weather, so he could have predicted in advance that it would not rain. However, the weather fluctuates. Besides, the certain prediction that it does not rain ahead of seven days is difficult.

In a sense, it is to be a gamble for Nichiren, who devoted himself to the propagation of the Lotus Sutra throughout his life, to decide the winner of the religion, not by the right or wrong about a religion but by whether rain brings down.

The only possible explanation for this is that Nichiren himself possessed the power to control the weather at will, and he brought his absolute certainty of this power to the rainfall confrontation with Ryokan.

In this sense, we are strongly supposed that Nichiren Dishonin had already been getting conviction as the fundamental Buddha of the Latter-Days of the Law when he pressed Ryoukan for a confrontation of the rain.



note


Moriya Mononobe

~587 years. Central nobleman of the Yamato period. Became the highest political vassal in the Bidatsu and Yomei dynasties, and was in conflict with Soga Umako, a member of the Buddha worshiping faction, due to his father's opposition to Buddhism. According to the Nihon Shoki (Chronicles of Japan), in the 14th year of Emperor Bidatsu's reign, Umako built a pagoda in Onooka and held a Buddhist service. However, He claimed that the epidemics that occurred at that time were caused by the worship of Buddha, and together with Nakatomi Katsumi, he appealed for the elimination of Buddhism. The temple was burned and the statues of Buddha were burnt and washed away in the Horie River in Namba. At that time, a pox epidemic broke out, and the emperor, Moriya, and Umako were all afflicted, and the emperor finally passed away. In the second year of the reign of Emperor Yomei, an imperial decree was issued to venerate Buddhism, but Moriya opposed the decree and raised an army. After the emperor's death, Moriya further confronted Umako in an attempt to regain control of Prince Anahobe, and after several battles, he was defeated by an arrow that Prince Umayado (Prince Shotoku) had prayed to the Four Heavenly Kings with. Thereafter, the Mononobe clan fell into decline.


Floating tree of the one-eyed turtle

A single-eyed turtle living in the vast ocean is unable to meet a floating chinaberry tree that heals him in the vast ocean. It is a metaphor for the difficulty of being born as a human being and meeting the right Dharma.

"Meeting the Buddha is difficult. It is as difficult to meet the Buddha as it is for a fig to bloom only once every three thousand years, or for a turtle with only one eye to encounter a sacred tree floating in the vast ocean." 'The King Myoshogon Chapter in the Lotus Sutra.’

Kosen-Ruhu

To widely proclaim and disseminate the Buddha Dharma. It refers to the establishment of a peaceful society by spreading the Buddha Dharma throughout the world. In history, there was the spread of the Lesser Vehicle Sect in India during the reign of King Ashoka in the third century B.C., and the spread of the Lotus Sutra by the Tendai sect in China in the sixth century A.D. In Japan, Great Teacher Dengyo built the preceptor of the Lotus Sutra in the early Heian period on Mount Hiei.

 In the Oral Tradition of the Doctrine, "’after all’ means to Kosen-Ryhu [spread and disseminate the Law], ‘dwelling in the Mahayana’ means one who should dwell in the single Dharma of Nam-myoho-renge-kyo, ‘this person’ means an ordinary beginner, ‘the Buddha's path’ means the reaching the ultimate, and ‘doubt’ means the ignorance of fundamental doubt. In the Latter Day of the Law, it has been decided that we should attain Buddhahood through the sole practice of receiving this sutra.”


The Bodhisattva who gushed forth from the earth

A bodhisattva who assisted the Buddha in his preaching and vowed to propagate Buddhism after his death. It is described in the fifteenth chapter of the Lotus Sutra, the chapter on springing up from the earth. He is also called the hero who sprang from the earth, the great bodhisattva who sprang from the earth of thousand worlds, and the bodhisattva of the root, who appears to propagate Buddhism in the Latter Day of the Law. These bodhisattvas were given this name because they came out of the depths of the earth in response to the Buddha's call to propagate the Dharma after his death. They are led by the four bodhisattvas Jogyo, Muhengyo, Jogo and Anryugyo. In the twenty-first chapter on the divine power of the Buddha, the Buddha gave the main points of the Buddha Dharma to the bodhisattvas who emerged from the earth including Jogyo and he entrusted them with the propagation of the Dharma in the Latter Day of the Law. In the Latter Day of the Law, those who chant Nam-Myoho-Renge-Kyo, the Three Great Secret Laws, will become Bodhisattvas who arise from the earth.

"Now, those who chant Nam-Myoho-Renge-Kyo, such as Nichiren, are bodhisattvas who have sprung from the earth. You should seek no other.” 'The twenty-eight articles are all about Nam-Myoho-Renge-Kyo,' in the Oral Transmission of Doctrine.



Continued


Life of Nichiren. Vol. 1. Contents



by johsei1129 | 2020-08-13 20:00 | LIFE OF NICHIREN | Trackback | Comments(0)
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