人気ブログランキング | 話題のタグを見る

日蓮大聖人『御書』解説

nichirengs.exblog.jp
ブログトップ
2022年 05月 21日

76, The Three braves in Atsuhara 

Atsuhara is now Fuji City, Shizuoka Prefecture, a rural area at the southern foot of Mt.

Dusk was falling here.

Peasants had finished their farm work and were heading home.

There were three men covered in sweat. They were the peasants of Atsuhara-go: Jinshirou, Yagoro, and Yarokuro.

They were carrying hoe sticks as they walked.

A tanned Yagoro mumbled weakly.

“Let's hope the crops bear fruit this year, too.”

Yarokuro twisted his head.

“I don't know. There was a terrible drought the other year. We can never be too careful.”

“Peasants are totally dependent on the weather. Even if there is a good harvest, they will only be able to pay back their debts to the landowners and barely make it through the year. If the harvest is poor and they are penniless, they are dropped by their servants. I envy the samurai. We are subject to the weather, the local head of the land, and the complaints of our wives and children, and we have to work hard all our lives.”  

 Jinshirou gently rebuked him.

“What are you talking about? If you are so weak, you will catch a plague. It is said that disease is said to be attached to those who are depressed. Cheer up.”

Yagoro ridiculed him.

“Jinshirou is good. You have a lovely wife.”

Jinshirou became irate.

“Don't be silly. We are not the only ones who are suffering. Even the samurai know what will happen to them if the Mongol attack. Look at Tsushima, Iki, and Tsukushi. Many warriors died in the heat of battle. We are still good. We still have life.”

“That's true, but... Oh, yes. There's a meeting tonight. It's at the village headman's house.”

“What's this about?”

“It's about the watering of the rice paddies. I have to fix the banks again this year."

“That's it?”

“No. I heard that a monk from Kamakura, who is a great Buddhist monk, is coming.”

Yarokuro was pleased.

That's unusual," Yarokuro said. “Maybe I'll go. What about you, Jinshirou?”

“I will not go. The Nembutsu priests are too gloomy. It's too depressing to listen to him.”

Yagoro and Yarokuro laughed again.

“Hey, Jinshirou, you will be punished for this. Whatever it is, listen to it gratefully. The only one who will deal with peasants is the priest of the Nenbutsu. You may feel discouraged, but you must be patient.”

They passed by Ryusen-ji Temple as usual.

It is an old Tendai temple. Here, Nichiren's direct disciple, Hoki-bo Nikko, was devoting himself to missionary work in Atsuhara, south of Mt. Fuji. He is 29.

Hoki-bo preached the Lotus Sutra to three young priests.

The three young monks were Shimono-bo Nisshu, Echigo-bo Nichiben, and Raien. They were all listening attentively. Hoki-bo's story is not as gloomy as that of the Nembutsu monks. Sometimes there was even a crack of laughter.

Jinshirou and the others were walking in front of the temple.

For some reason, Jinshirou stopped. He looked at Hoki-bo over the hedge.

“Who is it? Who is that monk? I have never seen him before.”

Yagoro and Yarugoro walked past unnoticed.

Hoki-bo's tone was stronger than ever.

“The Tendai sect, which you all believe in, is the cause of this corruption. Ennin Jikaku, the third highest priest of Enryaku-ji temple on Mt. Hiei has mixed the Lotus Sutra, which is the root of respect, with the inferior Dainichi Sutra, thereby blocking the merits of the Lotus Sutra. This is what it means to kill the mind of the Lotus Sutra, even though one praises the Lotus Sutra. This trend has continued for four hundred years. It is said that when the source is muddy, the stream is not clear, and when the teacher falls, the disciple falls. We must quickly return to the Lotus Sutra of the correct law, discarding evil righteousness. Now, there are three kinds of practice of this correct Dharma: the broad, the abbreviated, and the essential."

Nisshu and the others nodded. Hoki-bo's story came as a shock to them.

Hoki-bo said.

“The Tendai teaching, which you all believe in, has lost its power in the age of the Latter Day of the Law. Even if you practice, there is no proof. It is last year's calendar, so to speak. In the Latter Day of the Law, we must abandon the Tendai sect and other broad and abbreviated teachings and take the essentials. This fundamental practice of the essentials is to take refuge in the Gohonzon of Nam-Myoho-Renge-Kyo.”

Raien nodded.

"The fundamental practice, huh?"

“That's right. It is the teaching of our own Nichiren Shonin to return to the fundamental Gohonzon, the fundamental precept platform, and to the fundamental title.

Nisshu nodded.

A peasant, Jinshirou, was listening to Hoki-bo's sermon over the hedge.

Hoki-bo noticed him in his peasant costume and smiled and bade him. Jinshirou immediately took off the hand towel wrapped around his head and bowed deeply.

He took the hand towel from his head and bowed deeply.

“Hey, brother, let's go home early. I have an early start tomorrow.”

Jinshirou returned to his house.

His wife and children came home. The child hugged Jinshiro.

“Father, what happened to you today?”

“Today we spent the whole day preparing the soil. The sowing will start soon, so we have to hurry a little more.”

“It was very hard work in the heat. Thank you for all your hard work.”

His wife said a few words of praise for him and immediately began to prepare dinner.

 Suddenly, Jinshirou remembered the monk he had seen at Ryusenji Temple.

“I was passing by the Ryusen-ji temple today, and I saw a monk preaching for the first time. His eyes met mine, and I thought he was going to scold me, but he smiled and greeted me, which surprised me.”

“The priests at Ryusen-ji always act so high and mighty, so it's good to have a good monk here, father.”

The child smiled and chimed in with his father's happy talk.

“He spoke as if he were a warrior. I've never met a monk like that before.”

Jinshirou's wife only listens to her husband and children's stories and does not take it at all.


Ryusen-ji Temple was originally a Tendai sect temple.

The temple has a bad reputation. The temple used to be well-liked by the people, but as soon as the master of the temple was changed, the peasants began to suffer.

The newly appointed officials at Ryusen-ji were out of the ordinary. The official's name was Taira Sakon Nyudo Gyochi. The title of the official was "Inshu-dai," which meant the "manager's representative at Ryusen-ji Temple. Gyochi, in collaboration with a monk who had broken the Buddhist precepts, began to take unbelievable actions.

First, he spread poison in the river and took fish. He also roasted and devoured the fish, and sold the leftovers in the village. In the mountains, he killed a deer. A monk chases deer in the mountains, captures them, and eats them. Even today, there are probably no such monks.

In this period, there are records of hunting methods such as poison sinking and burning. Poison is probably a kind of anesthetic. In the case of burning, fire was set in the mountains and fields to catch escaped birds and animals. This is a common method of hunting, but it is unthinkable for monks, who maintain the precept of non-lethal hunting.

In the 2,000 years since the Buddha's death, the Buddha Dharma had begun to deteriorate.


“In the Great Collection Sutra, Shakyamuni Buddha, the World-Honored One of Great Enlightenment, addresses Bodhisattva Moon Storehouse and predicts the future. Shakyamuni Buddha decided the times of future to Bodhisattva Moon Storehouse, stating.

 The first five-hundred-year period after my death will be the times of self-emancipation, and the next five-hundred-year period will be the times of meditation. With the above it is one thousand years.

 The third five-hundred-year period will be the era of reading, reciting, and listening, and the next five-hundred-year period will be the time of building temples and statues. With the above it is two thousand years.

 In the next five hundred years, “quarrels and wars will arise among the adherents to my teachings, and the pure Law will become hidden and lost.” ‘Selection the Times’


The devastation of the Buddha Law begins with people. The monks, who were supposed to guide people, had begun to fall into decadence. The depravity was worse than that of the present day. Nichiren wrote the following about the corruption of the priests of that time.


“Even among monks, those who pray for the repose of their parents and teachers on the anniversaries of their death are rare. Certainly the gods of the sun and moon in the heavens and the deities on earth must be angry and indignant with them, considering them to be unfilial. Though they possess a human form, they are like deer. They should also be called human-headed deer.” ‘The Letter to the lord Shijo Kingo’ 


First of all, the monks said that they omitted the anniversary of their parents' and masters' deaths. Those who have no filial piety, they say, have a human head, and underneath is a deer. Nichiren was very strict with those who had no filial piety. It was not the first time in modern times that he did not pray on the anniversary of the death of his parents and teachers.

 Nichiren also pointed out that there are many monks who seduce women. Incredibly, he said, they rape other people's wives. Nichiren denounces the high priests' evil whoredom by explaining one of the hells, the collective hell.


 “The third hell is the hell of the collective. It is situated underneath the hell of black cords and is the same length and breadth. Here there are many iron mountains lined up in pairs facing one another. The wardens of this hell, who have the heads of oxen or horses, take clubs and drive the offenders in between the mountains. At such a time, the two mountains come rushing together, so that the bodies of the sinners are crushed to pieces and their blood flows out and covers the ground. In addition, there are many other types of suffering to be endured.

 Two hundred years in the life of a human being is the equivalent of one day and one night in the life of those who live in the Yama heaven, the third of the six heavens in the world of desire, and there the life span lasts for two thousand years. But these two thousand years are no more than one day and night in the life span of those in the hell of crushing, and their lives last for two thousand such years.

Those who not only take life and steal, but in addition commit acts of sexual misconduct such as having an affair with another man’s wife will fall into this hell. Many monks, nuns, laymen, and laywomen of the world today commit sins of this type; among monks this sort of offense is particularly frequent. Ordinary husbands and wives can usually keep watch on one another, and it is difficult for them to evade the eyes of others, and so they are not likely to commit such offenses. However, although it seems that a monk does not commit any offense with an unmarried woman, since if she should become pregnant, father of her baby would be inspected and the whole affair would come to light, so he tries deeply to have relations with another person's wife and takes care to keep this secret. So we may surmise that, among the eminent monks of our time, there are many who have committed an offense of this kind. For this reason, such many eminent priests of our times are destined to fall into this hell.” ‘About Slanderous the Buddha Laws’


It is said that wicked monks avoid celibate women and rape married women. Among monks, this is said to be most common among high priests. Nichiren does not mention the name, but they must have been famous monks of that time. Here is, "he tries deeply to have relations with another person's wife and takes care to keep this secret." The evil monk was preaching to sentient beings with dirty motives. They were probably no better than a deer.

 These are only a few examples. The monks had become so decadent that they had become desolate. Even monks who eat human flesh have appeared. The evil deeds of Gyochi during his reign as head of the Buddhist monastery are but one aspect of the shadow of the evil world and the end of the Law, which the Buddha taught in the Daishu Sutra, "Quarrels and wars will arise among the adherents to my teachings, and the pure Law will become obscured and lost.”

In the garden of Ryusen-ji Temple, Gyochi drank sake and devoured deer meat. He was not the only one, there was even a village official. Gyochi's mouth was covered with blood, and his misdeeds continued. He no longer felt any shame in breaking the precepts he was required to observe as an ordained monk.

The peasants could only watch in awe from afar.

Yagoro was furious.

“Is he really a monk? Killing creatures and eating their flesh. That didn't happen in the past. Has the world come to an end?”

Jinshirou urged the village headman.

“Please stop them. We can't get any crops that way. They are poisoning our precious ponds and destroying the mountains, causing trouble for everyone. The peasants will run away.”

The village headman calmed the peasants.

“You must be vigilant. That lord Gyochi is a relative of none other than the lord Yoritsuna Taira.”

The peasants were horrified. Taira no Yoritsuna's notoriety was well known even in the countryside.

“You all know that the lord Yoritsuna is the steward of the Kamakura family. You don't know what will happen to him if you go against him. Everyone, let's keep calm here. We must persevere. We must endure!”

The peasants did not rebut the village headman's persuasion, but listened in silence.

The village headman reminded them.

“Do not defy him."

Jinshirou kept staring at Gyochi's wild figure.

A dark cloud was gathering over the progress of Hoki-bo Nikko's missionary work in the Fuji area.


At night, a group of young monks, led by Hoki-bo, gathered on the porch of Ryusen-ji facing the garden.

Lamps illuminated their faces.

They showed their reverence by bowing deeply to Hoki-bo. They were Nichishu, Nichiben, Nichizen, and Raien. In the same temple, there are those who eat fish and those who eat deer. The scene is a stark contrast. 

Hoki-bo was pleased at the entrance of the four into his faith.

 "Nembutsu is the karma of hell, Zen is the work of the heavenly demons, Shingon is the evil law of exile, and the precepts sect is the national pirates. Because you had a close relationship with the Lotus Sutra in the past, you are all receiving this sutra now. There can be no doubt that in the future you will become a Buddha.”

The peasant, Jinshirou, was watching this scene in his garden. He could not forget the story of Hoki-bo and came to Ryusen-ji in his spare time.

When Jinshirou suddenly noticed that Yagoro and Yarokuro were there, he was surprised to see them. They, too, were curious about the story of Hoki-bo.

At this point, Raien noticed the three peasants and tried to chase them away.

“What are you looking at? "What are you looking at? It's none of your business."

But Hoki-bo stopped him. He did not seem to mind that he was being listened to.

Jinshirou caught on to this and asked Hoki-bo over the fence.

“My name is Jinshirou, a farmer from Atsuhara. As you can see, we are poor peasants. Can a peasant still possess the Lotus Sutra, as the monk says?”

Hoki-bo replies with a smile.

“My master Nichiren Shonin was born the son of a fisherman. His parents are lowly people who are willing to kill fish. In India, this is called "Candala”. It is Nichiren Shonin, with his Candala status, who is spreading the Lotus Sutra, the most excellent of Buddha's teachings.  How can you, a peasant who produces precious rice that preserves human life, not be able to preserve the Lotus Sutra?”

Yagoro was still not convinced.

“I cannot believe it. First of all, the world today is a wild place. There are famines, wars, and pestilence. We can barely survive. Monks eat fish and meat. All they teach is about how to attain Buddhahood in the next life, not now. It is unbelievable that we can even hope to hold the life of Buddha.”

 Nichiben was angry.

“Will you shut up about this? Are you a layman preaching to the monks?"

But Hoki-bo stopped him.

“Everyone has come well. Now look at this lamp. It is only one light, but it shines equally on everyone. The merit of the Lotus Sutra is the same as this. Whether held by a wise person or a fool, the efficacy of the light is the same. It gives light to men and women equally. To believe in the Lotus Sutra is to kindle a light in one's own heart. If you light the Lotus Sutra lamp to save others, your own front will be brightened as well."

Yarokuro bit back.

“I cannot believe it at all costs. There are people in this world who are far from attaining Buddhahood. I am one of them. Is it not a lie that a fool like me can manifest the life of Buddha? Just as there is a distinction between court nobles, warriors, and peasants, there must be those who cannot attain Buddhahood.”

Under the light of the lamp, Hoki-bo turned to Yarokuro and continued his sermon. Hoki-bo understands that Yarokuro will argue with him because he is interested in the Lotus Sutra.

"Outside of our own minds and bodies, there does not exist the tiniest trace of anything pertaining either to good or evil. Therefore, we ourselves are in fact Tathagata of original enlightenment, possessors of the three bodies within a single body.

To suppose that what has been told here is something quite removed from oneself is to be what is called an ordinary living being, to be in a state of delusion, to be an ordinary mortal. But to understand that this applies to oneself is to be what is called a Tathagata, to be in a state of enlightenment, to be a sage, to be a person of wisdom.

Once one realizes this and can visualize it clearly, then one’s life, as it really is, manifests itself in one’s present existence as the Tathagata of original enlightenment, and one achieves what is termed the attainment of Buddhahood in one’s present form.

To offer an analogy, if in spring and summer one plows the field and plants it with seed, then in autumn and winter one may reap and store away the harvest, and all will proceed as one wishes it to. It may seem like a long wait from spring to autumn, and yet within the space of a single year one’s wishes will be fulfilled. And in like manner, it may seem a long time to wait in order to enter the state of enlightenment and manifest our Buddhahood. And yet such a manifestation may be accomplished within the space of a single lifetime, and we ourselves can become Buddhas who possess the three bodies within a single body.

Among those who follow the Buddha way, we may distinguish three degrees of capacity, namely, superior, middling, and inferior, though all alike succeed in manifesting the Buddha nature within a single lifetime.

Persons of superior capacity, as soon as they hear the teachings, become thoroughly enlightened and manifest the Buddha nature.

Persons of middling capacity can require perhaps a day, perhaps a month, or perhaps a year in order to manifest it.

Persons of inferior capacity seem to make little progress but to be stuck in one place. As they are certain, however, to reach enlightenment within a single lifetime, when they are on the point of death, just as all one’s dreams vanish when one returns to a waking state, so all the erroneous views and mistaken ideas they have up to now entertained with regard to the realm of birth and death and of delusion disappear without a trace, and they return to the waking state of original enlightenment and see the entire realm of phenomena as it really is. Then they realize that all this is the blissful land, the Land of Eternally Tranquil Light, and that they themselves, whom up to now they have looked on as mean and lowly, are in fact Tathagata of original enlightenment, who possess the three bodies within a single body.

In the case of rice plants, there are three types, those that ripen early in autumn, those that ripen in middling time, and those that ripen late, and yet all are ready to be harvested within a single year. In the same way, although persons fall into three different categories of superior, middling, and inferior, all alike, within the space of a single lifetime, can come to the realization that they themselves are identical and in no way at variance with all the Buddhas, the Tathagata.”

Hoki-bo preaches to the peasants with enthusiasm and politeness. Jinshirou involuntarily clapped his hands together.

The momentum of Hoki-bo Nikko's missionary activities in the Kai and Suruga areas continued unabated.

In the large hall of Ryusen-ji Temple, Hoki-bo's Dharma talks were listened to enthusiastically by Tendai priests and many peasants, both men and women. Among them were Jinshirou and Yagoro.

Hoki-bo solemnly announced.

“Whatever may happen, you now must practice assiduously, maintain your faith as a practitioner of the Lotus Sutra, and be a follower of the sage Nichiren throughout your life. If you are of the same mind as the sage Nichiren, you must be a Bodhisattva Emerging from the Underground. And if you are the Bodhisattva, there is not the slightest doubt that you have been a disciple of Shakyamuni Buddha from the remote past. The sutra states, “Ever since the long distant past, I had been teaching this large number of people.”

 There should be no discrimination among those who propagate the five characters of Myoho-renge-kyo in the Latter Day of the Law, be they men or women. Because if they were not Bodhisattvas Emerging from the Underground, they could not chant the title.”

When the sermon was over, the congregation gathered at the main sanctuary and began chanting "Nam-Myoho-Renge-Kyo" in unison, with Hoki-bo leading the chanting.

At this time, Gyochi, the head of the temple, and his party appeared. Gyochi had detected that some people were proselytizing at his temple.

Gyochi's eyes get angry.

“Wait, you. What are you doing in my temple?”

“I am Hoki-bo Nikko. I am just now preaching the teachings of Saint Nichiren.”

Gyochi's expression darkened.

“Oh, are you a servant of Nichiren? You have learned Buddhism, but your teachings are the same as the teachings of the external world. They are those who pervert the correct teachings and subvert them into unrighteousness.”

 Hoki-bo's eyes sharpened.

 “Which sutra or argument is it that calls the righteousness of the Lotus Sutra the evil of the external way? It is not the measure of the sage Nichiren to break shallow teachings. All of this came from the mouth of the master of the teachings, Shakyamuni Buddha.”

Gyochi did not listen and sent his men to get everyone on their feet. The peasants fled in fear.

Gyochi ostracized Hoki-bo as an outsider. He did not respond to any arguments. He drove them out by force. As was the case with Nichiren, the persecution began already.


On this night, Nisshu, Nichiben, Nichizen, and Raien sat across the sutra desk from Gyochi. On the desk were paper and an inkstone.

Gyochi glared at them as if he were their master.

“I am Gyochi Taira. I am a relative of the lord Taira no Yoritsuna. You know that lord Yoritsuna is the leader of the warrior class of Japan. I and lord Yoritsuna also follow the Nembutsu. No, the peasants of Japan are chanting Namu Amidabutsu. We will not do anything rough. Write your testimony here and now. I will not accept Nichiren's paganism, but only chant Nembutsu. If you swear to do so, I will intercede with the Shogunate and appoint you a priest of authority. If you do not write it, you will remain a beggar monk for the rest of your life.”

Silence reigned.”

Of the four, Raien could not resist and sat down in front of the inkstone.

“I don't like conflict," he said.

“I don't care whether it is the teaching of Nembutsu or the priest Nichiren. I believe that it is best for a priest to practice and rise in rank, regardless of which he chooses.”

Raien recognized the letter of conversion and hurriedly left.

Gyochi urged Nisshu and the other three men to convert, but they did not write any oath.

Gyochi finally gave up and said

“It seems there is no change of heart. I understand. Then leave this temple. You may die in the field wherever you wish.”

Here Nichiben resisted.

“Please wait. The lord Gyochi should not be able to dismiss us priests. You are the steward of Ryusen-ji, not its administrator. It is useless for you to meddle with the monks as a steward, that you are not. If you should ostracize us in bad faith, we will follow the law and appeal to the Inquiry Office.”

Gyochi smiled wryly and walked away.


On the main road of Kamakura, Taira no Yoritsuna and his son were advancing on horseback.

Yoritsuna had two children. He had two sons, the eldest, Munetsuna, and the second, Tametsuna. They followed their father on the horse slowly.

The townspeople, as if seeing something terrible, all stood aside and crouched on the ground.

Yoritsuna, under the authority of the regent Tokimune, was in sole control of the power of the shogunate. Only his master Tokimune and Yasumori Adachi could speak out against him. If this happens, he will be arrogant, even if he doesn't want to be. Therefore, the common people's view of Yoritsuna and his son was harsh. The common people are physiologically repulsed by authority. Although the townspeople of Kamakura made it look as if they had submitted, they hated the father and son as if they had seen snakes.

At that time, the lady Nichimyo and her daughter Oto were walking down the main road with a smile on their faces. However, when they noticed Yoritsuna and his son, they quickly ducked.

His younger brother, Tametsuna, glared at anyone who passed by and ranted and raved. Unlike the quiet elder son, the younger brother inherited his father's ferocity.

“Get out of the way, Master Yoritsuna is coming through!”

One of the townspeople was struck in the back with Tametsuna's whip. Blood trickles down the backs of townspeople who scream and fall. The people around him rushed to wipe off the blood with a towel, picked him up, and took him to a nearby temple for treatment.

Tametsuna watched and laughed mockingly. His father, Yoritsuna, pretended not to see it, while his eldest son, Munetsuna, on the contrary, was horrified.

Nichimyo glared at the backs of Yoritsuna and his son.


That night, Gyochi of Ryusenji Temple came from Suruga to Kamakura and visited Yoritsuna's residence.

Gyochi, who had a shaved head, drank sake. A servant girl poured him a drink.

Then Yoritsuna returned.

“Oh, you've come.”

Yoritsuna glanced at her, and the woman left.

Under the light of the lamp, they clinked sake cups.

Yoritsuna was beaming.

“It's been a long time. I have heard rumors about you. I have heard rumors that you have taken advantage of your being my blood relative to rule the temple and do as you please.”

Gyochi did not even smile.

"Hou, have the rumors reached this point?”

Yoritsuna chided him.

“It is best not to go overboard. You work at a temple. As a monk, you should not eat the meat of deer or fish. Lord Tokimune is very picky about such things.”

Gyochi sipped his sake cup.

“Listen to the monks chanting day in and day out. I would rather have been a samurai.”

Gyochi was a novice monk. Monks were merely a means to get around in the world. He only became a monk after Yoritsuna's persuasion. Most of the monks of this period were of this type. Nichiren attacked them hard as the "brat who feeds on the Buddha law."

Yoritsuna smiled wryly.

"That's just like you, isn't it?”

“Now is the time of the Latter Day of the Law. The teachings of the Buddha are dying out. You can kill a deer, eat a fish, or do whatever you like.”

Yoritsuna had heard enough.

“By the way, what do you want today? I've been busy cleaning up after the fire the other day and the Mongolian incident.”

Gyochi got down to business.

“It's about my temple. There is a young monk inside the temple who is against me.”

 Yoritsuna laughed.

“I suppose so. You have gone too far. The young monk has a point.”

Gyochi set down his cup.

“The young monk claims to believe in the Lotus Sutra.”

"What, the Lotus Sutra..."

Yoritsuna's face changed.

“They are chanting Nam-Myoho-Renge-Kyo, not Namu-Amidabutsu.”

Yoritsuna bit his lip.

“Nichiren guy, even messing with that place. That area is Hojo's land. Has he finally set foot on our land? He won't get away with this.”

“Worse, even the peasants began to believe it. I, too, must pay tribute. I don't want the peasants to change their faith. It's a nuisance. I would like to eradicate them if I could.”

Yoritsuna thought for a while.

While everyone in the country was loyal to him, Nichiren was the only one he could not control. He did not flinch when they tried to behead him, and he refused the Shogunate's invitation. For those who lead, there is no one more troublesome than Nichiren. Since his pardon on Sado Island, Nichiren's disciples have begun to proselytize in earnest. Nichiren's disciples, who do not compromise with the authorities, are even more of a threat than the samurai. The only way to stop them is to suppress them.

"All right, let's do it this way.”

Yoritsuna gave Gyochi a plan to persecute Nichiren's followers, and he was satisfied.

“Now Nichiren will be crushed. This time is the time.”





by johsei1129 | 2022-05-21 10:24 | LIFE OF NICHIREN | Trackback | Comments(0)
トラックバックURL : https://nichirengs.exblog.jp/tb/32678027
トラックバックする(会員専用) [ヘルプ]
※このブログはトラックバック承認制を適用しています。 ブログの持ち主が承認するまでトラックバックは表示されません。


<< 77, Fighting of...      75, Indicating ... >>