日蓮大聖人『御書』解説

107. The Holy Chief Abbot in the Whole World, Nichimoku Shonin.

'The Way to the Emperor's Remonstrance.' Nichimoku Shonin heading to Kyoto. Nichizon and Nichigou follow him. By the monk Miyazawa Jikei. In the collection of Hōninji Temple.

Nichimoku, who succeeded Nikko, also strictly followed his teacher Nichiren's will. He continued to admonish the rulers of the samurai families of Kamakura and the court nobles of Kyoto, and did so as many as forty-two times.

In June of the first year of Shoan (1299), he realized his long-cherished wish to have a public confrontation, and at the Rokuhara Government in Kyoto, he completely defeated the Nembutsu monk Jusshu-bo Douchi, who was believed by Hojo Munenobu (the eleventh regent).

In the 3rd year of Genko (1333, Shokei 2), the Kamakura shogunate, which had lasted for 150 years, fell, and a political system was established in Kyoto with the emperor at its head. This meant that the head of state in Japan shifted from the regency, which had been held by the Hojo clan, to the emperor.

Nichimoku Shonin was already seventy-four years old, but he was determined that now was the time to admonish the emperor, and in November he left for Kyoto accompanied by his disciples Nichizon and Nichigou. On the way to Kyoto, however, he arrived at an inn in Tarui (present-day Tarui Town, Gifu Prefecture) in Mino, where he fell ill. He died on November 15 at the age of 74, leaving Nichizon and Nichigou his last wishes for the completion of warning to the emperor and for his successor, Shonin Nichido.

Thereafter, Nichizon went to Kyoto to follow Nichimoku's last wishes. Also, Nichigou returned to Taiseki-ji Temple in December with the remains of Nichimoku and buried them in Shimonobo. Hizon remained in Kyoto, and fulfilled his substitute role in the following year, the first year of the Kemmu Era (1334).

The following is Nichimoku's document to the emperor.

　“Nichimoku, Saint Nichiren's disciple, respectfully states to Your Majesty. I am deeply grateful for the blessings of the heavens, and Your Majesty must examine the order of the Buddha's teachings in his lifetime, and in the other, the order of the three times of the missionary method. You must also eliminate both the teaching of the pre-Lotus Sutra and theory of the Shoho and Zoho era. I submit these documents with a request to worship the true Dharma of the Myōhō Renge-kyo at this time of the Latter Day of the Law.

1. One Volume 1: Rissho-Ankoku-Ron: Admonition of ancestor Nichiren Shonin. The first year in the Bun'o era (1260).

2, One copy of a letter of application by the prior priest Nikko Shonin, 2nd year of the Gentoku (1330).

3, Three Periods of Propagation of Buddhism.　

I have carefully examined this provided, and it is my belief that the sermons are the legacy of Buddha Shakyamuni alone, and that left to the will of Buddha, while the propagation of the three periods are the teachings of the Tathagata, and are not able to be common mortals.

In the first place, there are more than 10,000 temples and pagodas that have been erected, and there are more than 3,000 temples and shrines that have been venerated without neglecting to perform the rituals of the Tathagata. However, even though the teachings of the Buddha are upheld, prayers of the great and secret laws of the Dharma are not being answered. Moreover, civil wars and invasions of other countries are increasing year by year, and God's thoughts are unmeasured and Buddha's will is becoming harder to contemplate.　

Then, in my shallow thinking, I opened the sutra only a little and found that there are three secret laws left by Shakyamuni, Ryuju, Tendai, and Denkyō during three periods of propagation during the 2,000-odd years after the Buddha's death. They are the so-called "Fundamental Gohonzon," the "Fundamental Precept Platform," and the "Five Characters of the Myoho-renge-kyo. If we believe in and respect them, we can ensure the safety of the nation and subdue rebellion throughout the land. This article is a clear statement of the Buddha's Golden Mean, and the interpretation of our Great Saint is also clear.

In particular, my dynasty is a province of God, and God will not be disrespected. The three worlds are all Buddhist lands, and Buddha warns against slander. Therefore, if the slanderous laws of the pre-Lotus Sutra and the theoretical teachings are eliminated, the Buddha will be happy and the gods will be happy. If the correct law of the Lotus is established, people will prosper and the nation will flourish. If you are to renounce the evil doctrines of the various religions and revere the Lotus Sutra, then there will be no more confusion over what is said in the Golden Sermon, and the chanting of the Mysterious Law will be constant. If Your Majesty is so gracious as to renounce the evil doctrines of the various religions and revere the Mysteries of the First Vehicle, Buddha will be pleased and God will be delighted. If the fundamental Law of the Lotus Sutra is established, people will prosper and the nation will flourish. I hope, I beseech you, that if Your Majesty would show your majestic presence and renounce the evil Dharma of all religions and revere the Mysteries of the One True Vehicle, the Golden Sermon will never err, the chanting of the Mysterious Law will never cease throughout the world, Your Majesty's body will be secure, and the boundaries of rank and heaven and earth will cease to exist. Nichimoku, in order to fulfill the original desire of my late teacher, I am now admonishing your Majesty. I am truly afraid and humbly submit this message. 　

Nichimoku, November of the 3rd year of Genkou (1333)”

This document, which was written in the spirit of Nichiren and Nikko without any doubt, was never finally delivered by Nichimoku's hand. What were his feelings as he approached his deathbed, with his admonition to the emperor in sight? The record of Nichimoku's death is based on a tradition told by Nichigou, who took care of the last Nichimoku, to his sect members.

“It is truly unfortunate that I could not deliver this document and finally meet my demise. Since I was born on this earth, I have not had any notable achievements, but now that I become a human once again, I would like to deliver this letter. If anyone should appear in the future to deliver this document, you should know that a reincarnation of Nichimoku has returned."

Since then, there has been a legend in Nichiren Shoshu that the priest Nichimoku Shonin will appear at the time of the worldwide propagation (Kosen-Ruhu).”

To be continued.

106. Last Precepts of Nikko

Nikko leaves a will one month before death.

　It is the precepts to future disciples. There are 26 articles in all. Anything about these 26 articles is full with adoration to Nichiren who was the former teacher. All these addressed it to followers of future Nichiren.

　There's the essence of Nichiren Buddhism here. Nikko faithfully and constantly served in Izu exile and Sado Island, and strove for propagation in Kai country when Nichiren set up the thatched hut in Mount Minobu. It was as if obeyed the form of the shadow of Nichiren. That's why Nikko was able to leave these.

　It is said that Buddha had ten great disciples. Shariputra who was said to be the leading figure in wisdom, and became the partner of the question and answer of the Expedient Means chapter in the second of the Lotus Sutra. Ananda, the leading figure in memorization who has faithfully and constantly served the Buddha since 27 years old, read the sermon of the Buddha as "This is what I heard" aloud at the Buddhist scriptures concentration after the passing away of Buddha. Furuna was praised as there was not a person to surpass in a sermon except Buddha.

　In a sense, it seems that Nikko had the nature of all the ten great disciples of Buddha.

　The disciples and believers of after ages respect these precepts even now as like a mirror. These are the golden rules of the ten thousand years of the latter day of the Law, and a door of the future’s worldwide propagation, Kosen-Rufu is opened by the disciples and believers maintaining these precepts. Then I write down the whole sentence next.

　“In my opinion, the sun of the propagating in the Latter-Days of the Law lights up the darkness of slander the Law, and the excellent wind of forever 'Life Span' blows off the provisional teachings that the Buddha had attained enlightenment in Buddha Gaya (note). Oh, for example, like a fig which blooms only once in 3000 years, and the hole of the tree of a floating sandalwood in the vast ocean that it is rare to encounter the Law of Buddha, moreover, it may be that these metaphors have not still been enough. Fortunately, we were able to encounter this scripture sutra by thick destiny. Therefore, the reason why I write precepts for the future disciples is in other words to receive the golden words of Kosen-Rufu from the Daishonin.

　1. The doctrine of Fuji should not be different in the least from the propagation which the Daishonin performed.

　2, The doctrine of five monks all differs from the propagation of the Daishonin.

　3, There is a person considering each of the writings of Daishonin to be a forgery and they will destroy and criticize our sect. You must not get close to him familiarly if such an evil priest appeared.

　4, There is a person who makes a forgery, and calls it a writing of the Daishonin, and there is a person who trained himself to equate the essential doctrine and the provisional. You must understand that he is a traitor within the walls.

　5, Without criticizing slander for the Buddha's Law, you must not spend time playing and idle talk and must not like non-Buddhist writing and art.

　6, You must forbid Shinto shrine worship of the believers. Why do they visit the Buddhist temple and Shinto shrine that the evil spirit enters, in an attempt to take a look at, disobeying the Buddha's teachings and with a low talent? I'm really frustrated. This is not doctrine of me totally, but depends on the text of a scripture, the writings of the Daishonin, and so on.

　7, About the disciple who has the talent, you are not allowed to engage in the trivial routine duties of his teacher and must let him learn various teachings including writings of Daishonin.

　8, The populace who is unfamiliar with the study and who wants fame and fortune does not deserve to be my successors.

　9, As long as my believers in the future do not understand the difference between the Lotus Sutra and pre-Lotus Sutra, they must shake off the affection from parents and teachers and they visit this temple and must learn it for moving away from suffering and attaining enlightenment.

　10, You must not study the Tendai teaching without a grasp of Daishonin's doctrine.

　11, In our denomination, you dye sublime writing of the Daishonin into your soul and convey the supreme theory from a teacher, and should hear Tientai if there is spare time.

　12, You must enjoy the discussion and lecture and not mix up public and private matters.

　13, As long as the worldwide propagation does not yet be achieved, you must spread the Buddha's law, according to your ability without sparing your life and body.

　14, In the case of the practitioner like "One's body is insignificant, the Law is heavy", even if he was the Buddhist priest of a low-ranking, you must respect him by the reason of "Showing him the same respect you would the Buddha."

　15, Even if he is a junior, in the case of a Buddhist priest propagating the Law, you should think him to be an old priest with virtue.

　16, Even if he was a vulgar person, you should respect him if he is superior in wisdom than you and treat him as a teacher.

　17, If he differed from the Buddha Law and established a selfish doctrine, even if he was the priest of the top of that time, you must not adopt this.

　18, If it has a difference with the Buddha's Law, even if it was a resolution of large numbers of people, a top priest must defeat this.

　19, Must not make the color of the robe black with a Sumi ink.

　20, You must not wear a robe which seams top and bottom(note).

　21, Must not be in the same seat with people slandering Buddha's law. Should fear complicity.

　22, Must not receive offerings from a person slandering the Buddha's law.

　23, I permit the swords and sticks for the protection of the Buddha's law. But you will not have to hold it at the time of going out. In the case of the populace, should permit this perhaps.

　24, Even if he is a young priest, he must not sit behind a high-ranking believer.

　25, My actions should also be sacred like the Daishonin. However, even if the chief abbot of that time or a priest to learn had a relationship with a woman by mistake, they should be treated as believers of this sect.

　26, You must praise a practitioner who is "skillful in the answer to a difficult question" as Daishonin did.

　The religious precepts are an outline like this. I placed the 26 items here for the protection of ten thousand years. A disciple who will learn this in the future should not have a doubt purposely. A person even to violate only one precept of these ones is not a successor of Nikko. Therefore, the religious precepts I have decided are as above.

　On the 13th day of January of the 3rd year of the Genko era (1333).

Nikko (signature)"

　　　　

　These twenty-six precepts are not Nikko's original ideas. They are only a compilation of the teachings of his teacher Nichiren, and the basis for each article can be found in the writings left by Nichiren. All of these articles are based on Nikko's seeking mind, which said that not a single word of the teachings of Nichiren, the true Buddha of the Latter Day of the Law, should be different. The reason is written in the beginning "The doctrine of Fuji should not be different in the least from the propagation which the Daishonin performed".

Furthermore,

　“14. In the case of the practitioner like "One's body is insignificant, the Law is heavy", even if he was the Buddhist priest of a low-ranking, you must respect him by the reason of "Showing him the same respect you would do the Buddha."

　15. Even if he is a junior, in the case of a Buddhist priest propagating the Law, you should think him to be an old priest with virtue.

　16, Even if he was a vulgar person, you should respect him if he is superior in wisdom than you and treat him as a teacher."

　The strong thought that Nikko entrusted the disciple believer of after ages with is coming from these three articles. These are saying. Without regard to the difference in position or status, those who have mastered the righteousness of their teacher, Nichiren, and are obedient to that righteousness, should be respected as teachers. It conveys Nikko's strong desire that the "Law" established by Nichiren should be the basis of his teachings, which he entrusted to his future generations of disciples and believers.

　“17. If he differed from the Buddha Law and established a selfish doctrine, even if he was the priest of the top of that time, you must not adopt this.

　18. If it has a difference with the Buddha's Law, even if it was a resolution of large numbers of people, a top priest must defeat it".

　These two items embody the principle of "Relying upon the Law and not depending on a person" which Nichiren described in 'Repaying to Favor' definitely.’

　"Rely upon the Law', it means all the Buddhist sutras. 'Not dependent on a person ', it means Manjusri Bodhisattva, Fugen Bodhisattva and the various Buddhist priests and so on other than Buddha."

Nikko's funeral was held on February 8 (The second year of the Shokei era) in 1333. The ceremony of the holy funeral service of this time imitates "the holy funeral service record of the sect founder" that Nikko recorded the ceremony of the holy funeral service of Nichiren by himself. Nichigou, appointed from Nikko as one person of the new six monk, has written the record as "the funeral record of Nikko Shonin", and this is possessed now in the Hota Myohonji Temple.

　It is listed in "the funeral record of Nikko Shonin" that Nichigou writes that a then disciple or believer, for example the three children of Tokimitsu Nanjo, or children of the older brother who died young, of Nikko participated many.

　“The funeral record of Nikko Shonin. ( I add the Buddhist name of the word Nichi).

　The time of the Ox, on February 6, namely the early morning of the 7th, the second year of the Shokyo era.

　Priest Nikko passed away at 88 years old in the Omosu District at the foot of Mt. Fuji in the country of Suruga.

　We placed him in the coffin at the time of the bird, a.m., 5:00 to a.m., 7:00, on the 8th of the same month.

　The order of the funeral service is at the hour of the dog, p.m., 7:00 to p.m. 9: 00, on the same day.

　 The torch in front. 　　 The lay priest Sabrotaro..

Next, the tableware. 　　The lay priest Yataro.

Next, the great treasure flower.　 The lay priest Magoshiro.

Next, the flag.　　　 　　The same person of the above toward the left hand

　　　 　　　　　　　 Matajiro Izumi toward the right hand.

Next, the lantern 　　　 Narai-Sabro Nyudo.

Next, the incense. 　　　 Yui Shiro Nyudo.

Next, the bell 　　　　　 Shiro Ishikawa.

Next, the flowers, 　　　 Hikohachi Nishiyama.

Next the flowers, 　　　 Sabro-Saemonn Nanjo

Same as above 　　 　　Yoichi Taro Akiyama.

Same as above 　　　　　Taro Onodera.

Same as above 　　　　 　Magojiro Ishikawa.

Same as above 　　　　　 Daikuro Yui.

Same as above 　　　　　 MagogoroYui.

Same as above 　　　　 　Saemon-shichiro Nanjo.

Same as above 　　　　　 Taro Saemon.

Same as above 　　　　　 Hikojiro Saemon.

Next, the writing desk. 　 Matajiro Yamamoto Nyudo.

Next, the vase 　　　　 　 Yui Yagoro.

Next, the holy sutra 　 　 Yoichi Akiyama Nyudo.

Next, the Gohonzon 　 　 Saburo Ishikawa.

Next, the portrait image 　　 Goro-Saemon Nanjo.

Next, the trip basket horse. 　 The lay priest Umaki Saburo.

Next the horse. 　　 　 The lay priest Sabro Umaki.

Next, the horse. 　 　　Yaheiji.

Next, the horse. 　 　　The lay priest Kaji.

　　Next, the horse to ride. 　Gen’nai

Lord Awazi.

Lord Inaba

Left 　　Nyozyakubo, Nichiman.

Lord Azechi.

Lord Daishin. Nichijou.

Ajari Shikibu, Nichimyo.

The front row　 Joren-bo, Nissen.

　　　　　　　　Ajari Sanmi, Nichijun.

Lord Omu. Nichiju.

Lord Mino.

Right. 　　 Lord Suou.

Shozenbo.

Lord Owari.

Komatsumaru.

Ko’otomaru.

Takeotsumaru.

Tojumaru.

Inubomaru.

The coffin 　　　 　Otowakamaru.

　　　　　　　　　Ushiwakamaru.

　　　　　　　　　Totramatsumaru.

The duke of Jiju, Niccho.

The duke of Gyobu.

Left　The duke of Sanuki, Nichigen.

The duke of Do’en.

The duke of Ajari Nichizen,

The back row 　Renzobo, Nichimoku.

　　　　　　　　　Ajari Iyo. Nichidai.

　　　　　　　　 　Ajari Saisho. Nichigou.

Right　Ajari Iga. Nissei.

　　　　　　　　 　The duke of Tayuu,Nichizon.

Daichibo.

　　　　　　　　 　The duke of Omu.

The remainder of the people acted in each.

Next, the canopy. 　 　 　 Sonesuke.

Next, the long sword. 　 　Goro Ogi.

Next, the sword. 　　 　 　Mtajiro Izumi.

Next, the hand.

Next, the bow and arrow. Kosabro Ishikawa.

Next, the bamboo hat. 　 Okugoro-Jiro Nyudo.

Next, the bag. 　　　 　 Gentaro.

Next, the sandals. 　 　 　 Matajiro.

Next, the clogs. 　　 　 　 Tonai Nyudo.

Next, the torch of the back row.　 Toshiro Kino.

Distribution of the property omit.

　In February of the second year of the Shokei era, 1333.

　The postscript, as for this funeral ceremony, what the priest Nichigou wrote does not have the mistake.”

　If we examine it from the viewpoint of evidence of documents, evidence of theory and evidence of reality, there is not the question that Nikko Shonin has been the just successor of Nichiren Daishonin, the fundamental Buddha, in the Latter-Day of the Law.

　For example, in "the list of Gohonzon of the handwriting that Nikko gave disciples " which priest Nikko wrote in 1298, it is written Nikko Shonin applied for 66 Gohonzon to Daishonin for the conferment to the disciples and believers. The fact of "receiving a wish and giving" on the conferment of Gohonzon of such Nichiren handwriting is not seen in the five monks at all and can conclude that Nichiren permitted only Nikko it.

　Gohonzon of verified Nichiren handwriting extends to more than 130 to date. Although there are a lot of examples where Nikko Shonin adds a postscript, such as the names of the recipients to these Gohonzon, the example in which the five monks write a postscript does not exist at all. For example, such the postscript of Nikko Shonin is written in the Gohonzon, which was conferred on Abutsu-bo of Sado, it is possessed in Myosenji temple of Sado city now, follows, "Nyozyakubo Nichiman, the boy of Abutsu-bo of the leader in the Sado country Lotus Sutra believer, inherited this".

　

In addition, in the Annotated Lotus Sutra which Nichiren possessed during his lifetime, which is now in the possession of Tamazawa Myōhōgaku-ji Temple, Nichiren himself wrote between the lines of the sutra and on the back of the sutra various related sutras, Tendai Lotus Sutra texts, Gengi, and Makashikan, etc. These are numbered as many as 2,107, but there are three instances in which Nikko Shonin wrote the text himself. In this case a place that five Buddhist priests wrote in is not seen at all.

　Contrary to this example, 'the writing to cogitate in a dream' where Nichiren wrote down the dream that Mongolia leaves for Japan on the back of 'the Rissho Ankokuron' which Nikko Shonin copied is discovered.

　Judging from these facts, Nikko accompanied Nichiren at the time of Izu and Sado exile, and he always had conformed and served, like a shadow snuggled up to the body. Even if we say Nikko had embodied "a teacher and a disciple are not two people", it is not an exaggeration.

　About the case of transcribing of the Gohonzon, Nikko copies 302 scrolled Gohonzon, confirmed now, among lifetime and is conferring it on disciples believers of the same discipline.

　In comparison with this, the Gohonzon, which five monks transcribed have been hardly left. Nichiro is 21scroll, Nissho is 2, Minbu Nikou is only 2. In addition, Niccho severed the ties with Toki Jonin of the foster father in 1293 year of the evening of his life, and went to the Omosu Auditorium Nikko founded and studies under Nikko. In addition, Nichizi goes to Ezo and Karafuto for propagation, and the handwriting of the Gohonzon is not confirmed.

　Nikko remonstrates the attitude of five monks about the Gohonzon, which teacher Nichiren indicated, as follows in 'Well-known facts of the believers of the Fuji sect'.

　“And one more thing. All the five monks say. They have already done it, saying that they must worship a Shakyamuni’s statue as the object of worship. Therefore, there are insisting the person in disciples or the supporters as follows. 'There is the writing about the offerings of the Buddha statue made by teacher Nichiren'. Therefore, they frequently make a building or enshrine a Buddha statue or put Fugen and Monju Bodhisattva as an attendant of a Buddhist statue. So they hang Gohonzon of the saint handwriting on the back of this Buddha statue or put the Gohonzon in the corridor of the temple, and remain indifferent.

　And one more thing. The information that they trace the Gohonzon of the genuine writing and carve it to a woodcut, confer it on the crowd of unbelief, and think lightly of it is transmitted from various places. They are the so-called Minbu Nikou, Nicchou, and Nisshun”.

　The object of worship is Shakyamuni Buddha to the last in the case of the five monks, they “place this in the backside of the Buddha statue in regard to the Gohonzon of the saint Nichiren handwriting."

　The attitude toward Gohonzon of such five men is itself the style of the Ikegami Honmonji Temple where Nichiro became the founder.

　They enshrined the statue of Nichiren into the main hall of the Ikegami Honmonji temple and hung the mandala of the ten worlds of Nichiren handwriting, but put the statue of Buddha as an object of worship before the mandala magnificently. Unfortunately, this quite becomes the best evidence that Nichiro did not understand the fundamental doctrine of Nichiren.

　In addition, disciple Nichiro and Nissho and Minbu Nikou were hardly able to copy the Gohonzon. This is because they did not have the qualification of succession to copy the Gohonzon of Nichiren in the first place. Therefore, it is guessed that they slightly copied by watching someone do it and most of them engrave the Gohonzon of Nichiren expressed into a wood block and print and conferred it on their believers.

To be continued.

(Note)

　

　Buddha who had attained enlightenment in Buddha Gaya.

　It means Shakyamuni attained Buddhahood under the linden tree close to the Gaya Castle for the first time. Antonym of 'the eternal life span'. Gaya is called Buddha Gaya particularly and is the place where Shakyamuni accomplished Buddhahood.

　The hollow of the tree floating.

　It is a parable that it is rare that a person encounters the Law of Buddha so that a tortoise of one eye looks for the hollow of the floating wood of sandalwood in a vast ocean.

　“The orally conveyed the teachings say, hollow has two kinds of a small hollow and a big hollow. The small hollow is the teachings of 40 several years and the big hollow is the title, daimoku, of the Lotus Sutra. Now when Nichiren and his followers chant Nam-myoho-renge-kyo aloud, they enter a large hollow of a floating holy tree. The one-eyed turtle stands for all living beings, and the floating tree of sandalwood is the Lotus Sutra. The Lotus Sutra has a floating tree having a large hollow in the vast sea of the sufferings of birth and death.” Chapter Twenty-seven: King of Wonderful Adornment.

　A robe which seamed top and bottom.

　Jikitotsu in Japanese. The robe which binds a jacket and an under robe directly. A kind of the priest's robe. The robe which lets it bind a jacket and an under robe directly. The jikitotsu is used in various sects. It is the canonical robe which has a fold towards below from the waist and is called “Koromo '' generally. Nichiren Shoshu forbids the wearing of the jikitotsu for lack of functionality and they assume only coarse silk of the light gray clothes and wear it. See ‘About the Three Clothes in Our Sect’

105, A great leader who propagates the fundamental teachings.

　

Mt. Fuji as seen from Fujinomiya.

Nikko establishes six disciples at the end as a successor in the same way as Nichiren of the teacher.

　The name of six people is written as the best disciple in "the list of Gohonzon to a disciple" which Nikko wrote in 1298. In addition, best disciple of Nikko means the superior disciple whom Nikko authorized, and Nikko applies for the conferment of the Gohonzon to Nichiren for Tokimutsu Nanjo either as the best disciple.

　Nikko meets Nichimoku who is the nephew of Tokimitsu Nanjo at 15 years old, in 1274. It was the time when the teacher Nichiren was about 53 years old that built the thatched hut in Mount Minobu. And, on April 8, 1276 these two years later, Nikko made Nichimoku a priest, on the birthday of Buddha.

　Though Nichimoku became a disciple of Nikko openly, Nikko promptly let Nichimoku have always served in Minobu for Nichiren, on November 24 of the same year. Probably Nikko ascertained the ability of Nichimoku, he decided it was Nichimoku who would be able to entrust as successor. It is inferred that Nikko wanted him to follow the same path as himself.

　Nikko wrote that he entrusted Nichimoku with "the propagating Law of Nichiren's lifetime" which was entrusted by the teacher, in "The Articles which should Obey after Nikko,” in January 13, 1333.

　“1. When Honmonji Temple is established, Ajari Nichimoku of Lord Ni`ida shall be designated as the chief of Buddha Law. Nichimoku, as the legitimate successor, should govern half of the temples located in the country of Japan and in the rest of the world, while the remaining half should be managed by the other people.

　2, The Dai-Gohonzon of the second year of Ko'an (1279) Nikko inherited directly is handed down to Nichimoku. It should be placed at the Honmonji Temple.

　3, Taisekiji temple, including the main hall and the cemetery, are administered by Nichimoku, and maintain the premises, and conduct religious service, should await the time of worldwide propagation.

　As mentioned, Nichimoku met Nikko for the first time when he was 15 years old and from the time he believed in the Lotus Sutra until the old age of 73 years, he had not disobeyed in the least. At age of 17, Nichimoku visited Nichiren Daishonin to Mount Minobu in Kōshū Province. Nichimoku faithfully and constantly served for Nchiren Daishonin's last seven years. After our master passed away, Nichimoku devoted himself to remonstrating with the Imperial Court for fifty years, 1285 to 1330. Such achievements are outstanding to those of the other priests. Therefore, I leave this documentary proof for the future.

　The tenth day of the eleventh month

　　　　　　Nikko”

‘The Articles which should Obey after Nikko.’ Owned by Fuji Taiseki-ji Temple.

　Nikko wrote down the reason why he determined Nichimoku as the successor, in the last of this writing.

　These words remind us from the next words that Nichiren wrote down the reason that decide Nikko of a successor of 'entrustment to single one only' out of six monks of virtue at the end of "Articles of 106".

　“Among other things I had determined my six disciples before and announced it. This is still not replaced. But it is only one person that pivotal Law is granted promptly and is entrusted. I appointed Byakuren Ajari Nikko as the great leader and have finished entrusting him with justice of Nichiren without even leaving one hair. The leader, following and young disciples should look up to the priest entrusted with Law from generation to generation from Nikko as the chief priest up to the end of the future without an objection as in my days.

　In addition, you must recognize the mandala of the direct line which Nikko inherited as the formal Gohonzon of the main hall even if the Buddhist priests who are the five monks and supporters widen this in all countries including Japan and the whole world. What is the reason? For example, though there were the direct followers like the four major Bodhisattvas and the sixty thousand disciples, Buddha decided Jogyo Bodhisattva as the great leader entrusted with the Law of essence. It is the same again now. Though there are six people and followers, and several disciples, I will determine it as the general who entrusts Nikko with the Law of fundamentals.

　In addition, he played a role as the vanguard, on a day of the banishment of the Kocho year, and at the time of the exile of the Bun'ei year, and during either the period when I received another great persecutions in various places, he acted as like a shadow following the form of Nichiren. Who will doubt this?

　Besides, the origin of the faith of the land steward of Mount Minobu is because Nikko taught him with effort. My retirement is because Nikko has been familiar with Mimaki of the country with Kai.”

　Nikko delivered the doctrine of Nichiren to Nichimoku of the next generation in this way and handed it down to the future generation without running out of a bloodline of succession of the worldwide propagation [Kosen-Rufu]. Besides, Nikko determines six new monks, right before passing away and makes certain of the 'perpetuation of Law' because Nikko lived long 88 years old and lost most of the six monks he appointed. The name of the new six priests is written down in 'Records on the Disciples' which was written by Nissei of the 17th chief priest in Taiseki-ji as follows.

Nichidai (founder of Nishiyama Honmonji temple),

Niccho (the first scholarly chief of Omosu),

Nichido (fourth chief priest ofTaiseki-ji temple),

Nichimyo (second priest of Kitayama Honmonji temple),

Nichigo (founder of Hoda Myohonji temple),

Nichijo (founder of Omosu Nishino-bo).

　Teacher Nichiren called Nikko, "A person who rescued people for ten thousand years and poured the water of the Law into the vase" and also called him " the great leader who was entrusted with the fundamental teachings." A 'pour the water', it means that the person transfers the water of Law for future without wrong in a way to pour the water to the vase.
　A "entrusted the fundamental teachings to", it means the ceremony where Shakyamuni Buddha granted the Law of the essence of the Latter-Days to Jogyo Bodhisattva the leader of innumerable bodhisattvas emerging from the ground in the Lotus Sutra. The Law of Fundamentals is the title of Nam-myoho-renge-kyo.

Nichiren called Nikko a great leader with the Law of essence. There was nothing wrong in Nichiren's judgment. And Nikko Shonin called Nichimoku who was entrusted with his future as “the global highest Buddhist priest.”

　I will write down the next progress of the Hakiri family from now on.

　The Hakiri family, who was also said to be the Nanbu family, was caught up in the battle of the northern and southern dynasties after the Kamakura Shogunate extinction. They took side of the south dynasty of the Godaigo Emperor and fought, but were defeated in the north led by Taka'uzi Asikaga. After unification of the north and south dynasties, too, the Nambu family did not serve the Ashikaga north dynasty.

　In 1393, the Hakiri's clan abandoned all of the feudal tenure at last, and they left for far-off Tohoku. It is the 104th year since Nikko went down the mountain. In addition, there was the clan of Hakiri who protected the Kuon-ji Temple of Mt. Minobu which Nichiren had built, but, in 1527, they were subdued by father Nobutora of Shingen Takeda, and the Hakiri clan of this land was completely ruined. The reason was the crime that Hakiri was secretly connected with Imagawa of Suruga in the neighboring country. "Who spits against heaven, it falls in his face!"

　Nikko left the world at 88 years old on February 7, 1333, 52 years after Nichiren passed away.

　It may be said Nikko had a surprisingly long life when we consider Nikko lived a severe exile place in Izu or Sado with Nichiren and moreover, consider a situation of the times that famine and an epidemic spread all over.

　There were no five monks in the world at this time.

　Most elder Nissho died at 88 years old ten years before Nikko's death. Nichirou died at 76 years old, 13 years ago, and Niccho was 66 years old, 16 years ago, Minbu Nikou ended his life at 62 years old 19 years ago. In addition, Nichizi is thought to have died in Karafuto or Hokkaido.

　On May 1 of the previous year, fighting with the persecution in Atsuhara together, Tokimitsu Nanjo, who could be said to be the friend of Law beyond the relations called a priest and the believer, finishes 74 years of life.

　It is strongly guessed the reason why Nikko was longevity is because there was a mission of making sure of a solid foundation being performed for the fundamental precept platform coming true in the Taiseki Field of the foot of Fuji, the teacher Nichiren's will.

　In 1333, the greatest matters happened together inside and outside.

Takauji Ashikaga revolted against the Hojo shogunate as if having waited for the death of Nikko on April 16. Yoshisada Nitta entraps Kamakura on May 21, and the Hojo clan dies out on the next day. Emperor Godaigo went back to the imperial palace in Kyoto, and, on June 5, a new government of the Kenmu era began. And Nichimoku of the third chief priest who inherited from Nikko on November 15 left for Kyoto for the remonstrating to the emperor, but it was regrettable and entered nirvana into a place of Tarui of Mino country and showed an everlasting example to the disciples of after ages.

　Nikko yearned for Nichiren, the teacher, while falling asleep. Time of 88 years flowed, but, strangely, only the memory of the teacher is left. He met the teacher at 12 years old and received the name of Nikko. Thereafter he followed Nichiren to Kamakura, Izu, Sado, Kai Province as if a master’s shadow. That fruitful day still dwells in his mind.

　When he recalled, master Nichiren changed suffering to pleasure and was the magnificent personality to lead the populace to hope. The happiness that there was near him. This joy does not fade away in eternity for Nikko.

　He was engulfed by sadness at the same time.

　“Oh, when can I meet the saint again?”

　It was said that Shijo Kingo had cried in the sorrow of parting in Tatsunokuchi, Nikko was the same again.

　Nikko prays to the Gohonzon, which was left by the teacher.

　There is the following verse of the chapter of the phantom castle of the Lotus Sutra.

　　After the Buddha entry into Nirvana.

　　The person who heard these various teachings

　　On every land of various Buddhas.

　　He will always be born with a teacher.

　It says that the disciple will be born with the master in the same Buddha country in the afterlife and meet him. Nikko engraved this sentence of the sutra on his mind and chanted the title. He prayed earnestly to see the teacher again so that the dry field wanted gentle rain.

　Furthermore, Nikko thinks.

　“Still, how could I have met the master in this world? If the master did not visit the Jissoji temple of Iwamoto at that time, I would not be here now. No, I was able to come across the master in the stream of eternal time surprisingly. It is said that the Law of Buddha performs no miracle, but will there be such a chance again? This is rarer than when a person watches the flower of the fig that blooms once in three thousand years, or when the tortoise with one eye comes across a floating piece of tree in the ocean. I am truly a lucky human!”.

　The night sky of the Ueno district was full of stars. Nikko became one of the stars of the vast universe, staring at himself.

To be continued.

104. Nikko who Descended the Mountain of Minobu.

　In the winter of the first year of Shoo (1288), eight years after Nichiren's death, Nikko, now forty-three years old, left Mount Minobu, following the road along the river. He had to leave the grave of his master. It was a desperate decision.

　Nikko expressed his anguish in a letter to lord Hara, a member of the Hakiri clan. Although lord Hara was a member of the family, he understood Nikko.

“When I left down the road of Mt. Minobu, I was filled with shamefulness and disappointment, but when I think in an opposite meaning, it is a top priority to inherit the saint's doctrine and establish it to this world wherever I am.

I thought so, but all the disciples had turned enemies against their teacher. However, I, Nikko, will never forget my original determination because I think Nikko is the only person who is suitable for the person who maintains the rightness of his teacher and attains the teacher's cherished object. Besides, I am glad that all of you know justice. If all of you visit me often, I believe that the Lord Nyudo, Hakiri Sanenaga, will not become immoral.” ‘Reply to lord Hara’

This message gives us a glimpse into Nikko's mind. His initial aspirations for the development of the correct Law at Mt. Minobu were shattered.　However, out of the depths of his anguish, Nikko remembered. Whatever happens, it is his mission to carry on the saint's righteousness and to make a difference in the world.

Nikko was pleased with Lord Hara's unchanging faith. He said that if lord Hara continued to follow Nikko's teachings, Sanenaga would not be wronged. Again, Nikko defended Sanenaga.

Nikko concludes his letter with the following words.

“You should be aware of the doctrine that it is a sin not to abandon the Dharma teachers who originally disobeyed Nichiren Shonin. Above all, I wonder what the portrait thinks of this incident. Without seeing you in person, it would be difficult for me to fully express my feelings. I am afraid I am speaking respectfully.”　

Nikko said to himself. Nikko said to himself, "It would be slanderous not to abandon the disciples who disobey Nichiren. The portrait means Nichiren.

It was midwinter when Nikko left Mt. It is said to have been in November or December. The mountains were covered with snow. It was also midwinter when his teacher Nichiren was exiled to Sado Island.

As Nikko descended through the snow into the mountains of Minobu, he could not help but think.

What would the master think of this? Would the master understand my situation? The only person I can rely on is myself. I wonder if my late master would watch over me like this.

The descent down the mountain was indeed a large one. The treasures carried on the 27 horses, including the Dai-Gohonzon (the principal image) in Nichiren's own handwriting, are said to have amounted. Since two of them were carried on one horse, the total number of the treasures carried was 54.

According to an Edo period historical record.

"In November of the first year of the Sho'o Era, the Daishonin's spiritual treasures, the Dai-Gohonzon of fundamental precept platform, the Gohonzon at the Shikin-den Hall (note), the Daishonin's teeth with flesh (note), his burnt bones, and all other spiritual treasures, were all placed in a twenty-seven horses and sent on their way from Mount Minobu in the eleventh month of the Shojo Era (1288). In the spring of the following year, at the invitation of lord Nanjo Tokimitsu, Nanjo no Shichiro Tayu, he moved to Fuji-Ueno, Suruga Province, at the invitation of lord Nanjo Tokimitsu, to select a most favorable site and build a hall where the Dai-Gohonzon is placed in the Taiseki Field." 'Question and Answer about Taiseki-ji Temple in the Fuji Sect's Collection of Academic Essentials.'　

Painting by Reisho Ogata, "Construction of Taiseki-ji Temple" (center: Priest Nikko, far right: Tokimitsu Nanjo)

Nikko moved to Fuji-Ueno Township, which was under the domain of a young landowner, Nanjo Tokimitsu, and finally found a safe place to live. Tokimitsu has already been mentioned. There was no other place for Nikko to live but in Tokimitsu's Ueno Township.

As early as that year, Nikko began construction of the present-day Taiseki-ji Temple.

He must have picked up the plow himself. He must have cut the wood himself. He must have picked up a tool himself. Nikko was filled with enthusiasm, determined to do justice to his master.

The disciples who followed Nikko immediately began to build their own monasteries. Nichimoku built Renzo-bo, Nikke was Jakunichi-bo, Nisshu was Rikyo-bo, Nichizen was South-bo, and Nissen was Hyakkan-bo.

It was a magnificent sight. They felt a sense of purpose in their lives to follow Nikko in upholding and propagating the justice of their master.

Thus it was on October 12, the day before the anniversary of Nichiren's death.

Nikko enshrined the Dai-Gohonzon, a large sacred image being built from a giant camphor tree, in the brand-new main hall of the temple. This was very much the "Great Gohonzon of the second year of the Koan era (1279), to which Nikko had directly received." His teacher, Nichiren, wrote of the significance of this principal image in the propagation of this image throughout the whole world.

“In addition, you should recognize the mandala of the direct line which Nikko inherited as the formal Gohonzon of the main hall even if the Buddhist priests who are the five elder monks and supporters widen this Law in all countries including Japan and the whole world.” ‘A hundred and Six Articles.’

　Even if the disciples and supporters under the Five Elder Priests were to spread the excellent Law throughout Japan and the whole world, they must place the Dai-Gohonzon, which Nikko had received, at the center. This great mandala was enshrined in this Taiseki-ji temple, where it remains to this day.

Furthermore, Master Nichiren sent his last will and testament, " Receiving of the Three Great Secret Laws " to Jomyo Ota, who had the best understanding of his own Dharma principles.

“The precept platform is that when the government is well informed the Buddha's Law, and the Buddha's Law and the governance are in mutual accord, and when both the ruler and his ministers uphold the Three Great Secret Laws of the essential teaching and when the practice of King Utoku and the monk Kakutoku is actualized in the future of the muddied and wicked age of the Latter Day of the Law, then imperial edicts and official proclamations will be issued, and the most fitting site will be sought out like the pure land of Spirit Eagle Mountain. And the precept platform will be built there. We must wait for that moment. This is the very meaning of the practice of the precept.

This will be a sanctuary not only were the people of the three countries of India, China, and Japan, and the whole world, will come to receive the Law of the precept that enables them to repent and wipe out offenses, but also where the heavenly kings Bonten and Teishaku will descend to take part in the ceremony.

Once this precept of the Law is established, the ordination platform of Enryaku-ji, since it administers the meditative practice of the theoretical teaching, will cease to be of any benefit. Moreover, the third and fourth chief priests of Mount Hiei, Jikaku and Chisho, contrary to expectation, turned their backs on their teachers, the founder Dengyo and his successor Gishin, and made a mad pronouncement, declaring that the Lotus Sutra and Dainichi sutras were equal in principle but that the latter was superior in practice. With this as their basis, they derided the precepts of their own temple, describing them as mere “play theory.”

The precepts of Enryaku-ji were pure and spotless, the wonderful precepts of the moderation. But now, contrary to expectation, they have been changed into so much dirt and mire. One can hardly bear to speak of it, and no amount of lamentation can repair it. This situation is worse than Mount Malaya being reduced to shards and rubble, and sandalwood groves changed to thorns and brambles. Could any person who is capable of distinguishing between the erroneous and the correct, the partial and the perfect, among the sacred teachings of the Buddha’s lifetime bring himself to set foot upon the precept platform of Enryaku-ji as it exists today? About this doctrine, you must examine the idea and principles that I am here expounding, and from now on, clarify its meaning.

These Three Great Secret Laws were unquestionably received to Nichiren, some two thousand and more years ago, when I was the leader of the Bodhisattvas Emerging to the Earth; they were passed on to me by oral transmission from Shakyamun, the lord of teachings. And the actions that I now take embody what I received on Spirit Eagle Mountain, without the slightest deviation or alteration in form, the three great matters of the Law of the “Life Span” chapter.

Question: What words of the Lotus Sutra are the accurate doctrine of the ichinen sanzen?

Answer: I will tell you the following passages. They are of two kinds. The first is in the “Expedient Means” chapter and reads: “The true aspect of all phenomena . . . This reality consists of appearance . . . The Buddha wishes to open the door of Buddha wisdom to all living beings.” This probably refers to the three thousand realms in a single moment of life that in principle exists in the life of even the most inferior ordinary mortals.

The other is the passage in the “Life Span” chapter that reads: “It has been an immeasurable time since I in fact attained Buddhahood.” These words refer to the three thousand realms in a single moment of life that the Buddha realized when he attained enlightenment in the far distant past.

Now, Nichiren, conscious of the time, will spread this doctrine of the Three Great Secret Laws throughout the whole world. Up until now I have kept this doctrine secret within my heart. But if I do not leave behind me a written record of it, the future disciples of my teachings will perhaps criticize me by saying that I was without pity or compassion. And at that time, no matter how much I might regret it, I will have no way to refute their charges. For that reason, I write this and send it to you.

When you have finished reading it, you must keep it secret and not show it to others. It would also become useless to talk about this matter.

The Lotus Sutra preaches as representing the one great reason for which the Buddhas make their appearance in the world because it is a scripture that contains these Three Great Secret Laws. Should keep it secret, must keep it under wraps!

Nichiren

The eighth day of the fourth month, in the fifth year of Kōan [1282].

Reply to Ota Kingo”

　The construction of a large temple does not mean the construction of the precept platform. The last 500 years of the Shobo Zoho, as taught in the Daishitsu Sutra, were marked by the "firm establishment of many pagodas and temples," and as predicted by the Buddha, many Buddhist temples and complexes were built in China and Japan. However, throughout his life, Nichiren devoted himself to missionary work and the training of his disciples from the base of a simple hermitage. He was convinced that the method of attracting people's attention and leading them to faith with luxurious and gorgeous hermitages was the missionary method of the "age of formal Buddhism" after the Buddha's demise.

The following sentence is found in the sixteenth chapter of the Lotus Sutra, the chapter of divided merits and virtues.

“O Maitreya Bodhisattva, these good men and women should not build for me a pagoda and temple and a monastery, and to make offerings to sentient monks in four ways. This is because, if such good men and women have received and recited the Lotus Sutra, they have already built pagodas and monasteries, and made offerings to the monks.”

　In other words, it indicates that in the Latter Day of the Law, the ultimate practice is to chant Nam-Myoho-Renge-Kyo (Nam-Myoho-Renge) while upholding the Gohonzon, which is the embodiment of the essence of the Myoho-Renge-Kyo. Nichiren continued to present paper copies of the Gohonzon to his ordained disciples and lay believers. At present, there are about 130 Gohonzon handwritten in Nichiren's handwriting. The disciples who received the Gohonzon from Nichiren placed it in their simple temples or in their own houses, and used them as a starting point for their missionary activities.

　After Nichiren's death, his disciples and followers, who inherited the lineage of Nichiren Nikko, continued their missionary efforts to establish the essential precept platform.

Nichikan, the 26th head of Taiseki-ji Temple, explains about the essential precept platform.

There are facts and theories in the fundamental precept platform. The theory, as it is called, is the truth of the way. It is also called the "Precept platform of righteousness”. Every mountain, temple, and house where the principal image is copied and hung is a precept platform of theory. Therefore, you should know 'that this place is a Buddhist place.' Next, the precept platform of the fact means that in the future, a precept platform will be built in the Amougahara wilderness on Mt Fuji.” ‘Annotation of the Repay to Gratitude.’

Nichiren clearly stated in "Receiving of the Three Great Secret Laws" that if "When the time comes to transfer the past of King Utoku and monk Kakutoku to the future of the Latter Day of the Law clouded by evil." Therefore, until "the time comes when the past of King Utoku and monk Kakutoku is transferred to the future of the Latter Day of the Law," the fundamental precept platform of the fact cannot be erected.

To be continued.

Note.

Gohonzon of Shishinden Hall.

The Gohonzon which is hanged in Shishinden, the political center of the building.

“The scroll of the mandala by the genuine hand of Nichiren Daishonin.

According to the legend, it was the principal object of worship at the time of worldwide propagation, and should be placed in the Shishinden, political center, for the sake of the protection of the state.” ‘Fuji Taiseki-ji Temple Detailed History in the Fuji Sect's Collection of Academic Essentials Vol. 5.'　

　

The tooth with the flesh.

A tooth given by Nichiren Daishonin to Nikko before his death. The tooth has a piece of Daishonin's flesh on it. According to Nichiryo's "Detailed account of Fuji Taiseki-ji Temple," Nichiren Daishonin predicted that this tooth would shine brightly at the time of worldwide propagation. Although it is not open to the public, it is shown to the public once every 50 years and at the time of the change of headmasters.

“When Nichiren Daishonin was alive, he pulled out his own tooth and gave it to Nikko as proof of his lineage, saying that it would shine forth when the time came for its worldwide propagation. This was handed down from Nikko to Nichimoku, who passed it onto the successive chiefs. We can open and see it only at the time of the change of chief administrator and once a year, the cleaning of the principal image. Normally, it is not open to the public.” Fuji Sect's Collection of Academic Essentials Vol. 5.'　

King Utoku and monk Kakutoku.

The causal form of the Buddha during his bodhisattva practice in past lives. Text from the Nirvana Sutra scroll 3, Vajrayana. In the last days of the Delight Buddha's reign, when the Dharma of the Buddha, which had appeared in the castle Kushina, was about to be destroyed in 40 years, King Utoku fought against many evil monks who were breaking the Dharma, and protected monk Kakutoku, who was upholding the Dharma. The king died at this time with wounds all over his body, but through the merits of his protection, he was born in the land of Akshobhya Buddha and became the first disciple of that Buddha, and monk Kakutoku became his second disciple. This is an example of the mindset of a believer at a time when the righteous Dharma is about to be destroyed, and the magnitude of the merits of those who protect the righteous Dharma. This text is quoted in the Rissho Ankoku Ron.

“My disciple, there was a time in a previous existence when the Buddha appeared in this fortress city of Kusinagara. His name was Tathagata of Increasing Joy. After this Buddha passed away, the correct teaching that he had taught remained in the world for countless millions of years. Finally, only forty more years were left before Buddhist teaching was due to come to an end. “At that time there was a monk named Kakutoku who observed the precepts. At the same time, however, there were a great many monks who violated the precepts. As Kakutoku preached the correct Law, nefarious thoughts emerged in the minds of those slanderous monks, and they attacked him with swords and staves. The king at the time was named Utoku. Upon hearing of this crucial situation, he rushed to the aid of Monk Kakutoku in order to protect the Law and fought with all his might against the evil monks who were violating the precepts.

As a result, monk Kakutoku who had been preaching was able to escape grievous injury.

King Utoku, however, was severely wounded with swords, arrows, and spears. Not a single spot on his body, even as small as a poppy seed, was left unwounded.

When the king heard these profound words, his heart was filled with great joy, and that moment he took his final breath. He was then born into the land of Akshobhya Buddha, where he became this Buddha’s principal disciple. Moreover, all the military leaders, citizens, and associates of the king who had fought beside him or had rejoiced in his effort were filled with an unflagging determination to achieve enlightenment, and after they died, all of them were reborn in the land of the Buddha Akshobhya.

Later, the monk Kakutoku also died, and he too was reborn in the land of the Buddha Akshobhya, where he became second among the Buddha’s voice-hearer disciples.

This is precisely the way you should uphold and defend the correct Law when it is about to perish.

Kashyapa, it was I, in fact, who was king at the time, and the monk who preached the sermon was Kashyapa Buddha. Kashyapa, those who protect the true Law will gain this kind of immeasurable merit. The cause I created enabled me to acquire the many sacred features that adorn my present self and ultimately gain this indestructible body, the Dharma body. Then the Buddha declared to Bodhisattva Kāshyapa: “For this reason, laymen believers and others who wish to defend the Law should arm themselves with swords and staves and protect it in this manner.” ‘Rissho Ankokuron’

103. One who conveys justice.

Nikko asked Hakiri Sanenaga to reflect on his past, and recommended that he sign a confession of repentance and present it before his master Nichiren’s image.

However, Sanenaga did not hear him.

In a fit of anger, he said loudly that he had taken Minbu Nikou as his master. Whether it was because of his arrogance as a landowner, his pride as a landowner, or his belief that he understood Buddhism, Sanenaga could not hear Nikko's admonition.

Nikko, however, did not blame Sanenaga. He was a supporter who had protected his teacher Nichiren for nine years. Nikko was indebted to Sanenaga too. He may wake up one day and reform.

On the contrary Nikko severely criticized Minbu Nikou and the other five elderly priests. What is it that a man who is supposed to lead others should be hostile to his teacher?

Nikko now reflected on his master's words.

“The evil people of the outside world find it difficult to break the true Law of the Buddha. The disciples of the Buddha should break the Law of Buddha without fail.” ‘Writings at Sado.’

Minobu became a mountain of slander. Nichiren's Buddhism is being destroyed by Nichiren's disciples.

Nikko realized that he could no longer stay in the area. Refusing to receive the offerings from the landowner and leaving meant that hardship awaited him, but he could not compromise. He could not compromise in order to preserve the Law of Nichiren for future generations.

In later generations, there are those who criticized Nikko for his obstinacy, but their words are on the same level as those of the Five Elder Priests. They lack the responsibility to uphold the Law.

Those five monks became corrupt.

After Nichiren passed away, they first changed their names. They did not call themselves Nichiren's disciples, but Tendai monks. This is similar to how Sanmi-bo changed his name because of his pride.

Secondly, they compromised with the world instead of using the method of shakubuku. He joined other sects together and prayed for the safety of the nation. This is the same as the disciples who, at the time of Tatsunokuchi persecution , said, "We must softly propagate the Lotus Sutra.”

All of this was for their own safety. Nichiren's teachings are still criticized by the world. The Five Elder Priests were not like the stubborn Nichiren, and they avoided criticism. They abandoned Nichiren's righteousness in order to protect themselves and receive offerings of the slander. In this way, he prayed for the nation and tried to make a name for himself. Just as Minbu Nikou prayed for the longevity of the nation.

Nikko is indignant.

“The act of praying for one's country is suspicious. Why? Our Master's intention has already been made clear by the behavior of the saint when he was pardoned in the Bun'ei era. Why do you sit with false saints and arrogant priests and pray for the longevity of the heavens and the earth?” ‘Document Criticizing the Five.’

When Master Nichiren was pardoned from his exile on Sado Island, he was asked by the shogunate to pray for the extermination of the Mongols. At that time, Nichiren offered to cut off the heads of monks of various sects as a condition. This was because a prayer for the extermination with the evil sects would destroy the country. When Nichiren realized that he would not be allowed to exterminate the various sects, he left Kamakura and entered the mountains of Minobu. This is the spirit of Nichiren.

The five elderly monks prayed for the country together with the arrogant priests. The spirit of Rissho Ankoku was trampled on.

Their ignorance is unbelievable.

The five monks said that there were no writings of Nichiren. These are words that we could not believe our ears.

“The five of them all said in their own words, ‘There is no such thing as a book written by Saint Nichiren. Even though there are a few such works, some of them are for the benefit of those who are still living in Japan, and they roughly describe the cause and effect of Buddha Dharma using kana characters, while others are for the benefit of lay men and women, and they are for the benefit of those who are teaching by writing their names on the front of the bills of offerings made to them. However, Nikko called it the holy scripture of the saint and discussed and recited it, thus revealing the disgrace of his predecessor.’ Therefore, the calligraphy scattered throughout the land was sometimes scraped off and returned, and sometimes burned in a fire. As such, they destroy the legacy of their predecessors, so they should be noted down in detail and used as a mirror for future generations to come.” ‘The Matters known to the Fuji Sect's Congregation.’　

The five men do not recognize the kana script that Nichiren left behind for his disciples.

This was a time when Buddhist teachings were expressed in Chinese characters. The five elderly monks believed that the letters written in kana script were not only worthless but also brought shame to the master, as they were letters sent to the faithful who did not have enough wisdom and were only a token of gratitude for his offerings. Nevertheless, Nikko read them gratefully and debated with them. The five men despised Nikko's treatment of the common man and the common woman. In other words, it was a disrespectful attitude toward master Nichiren, who was aiming to spread his teachings throughout the whole world.

The five men are scraping Nichiren's letters back to its original blank form, or burning it. For the disciples of later generations, this was a disastrous practice.

The five were not always by Nichiren's side. They were too far away from Nichiren to hear the teachings of their master. It was a poor environment for learning the essence of Buddhism. They may have their own reasons. However, even if we accept their arguments, after Nichiren's death, the five should have followed Nikko's example and continued to follow the path of righteousness. There was no spirit of "respect for the Buddha" in their hearts. If they had even a trace of a desire to seek the truth, they should have studied Buddhism with Nikko as their teacher.

On the other hand, Nikko, fearing the destruction of Buddha Law, left behind a list of his writings, including Rissho Ankoku-ron. Without this inventory, Nichiren's writings would have been lost, as the five priests have stated. The existing books would have been considered forgeries, and there would have been no trace of Nichiren's teachings. And of course, there would be no this novel. The gap between Nikko and the five is so great. This is the difference between Nikko and the five monks. Isn't this what 'there is a world of difference' means?

It is said that a person who slanders the Law first falls into the three evil paths.

As a witness to this, Nikko described the actions of Minbu Nikou, who had turned Minobu into a mountain of slander.

“In particular, since the first day of April, he had been staying in a small house under the invitation of Morooka Nyudo, and had invited a painter to draw a mandala, which he called the eighth day of April, the day of the birth of Buddha. The fact that he raised his strange voice in a fit of drunkenness, and the ridicule he received from his supporters, was nothing more than the shame of Nichiren.”

A person claiming to be a disciple of Nichiren is ridiculed by the world for his drunkenness and his unsightly carrying of offerings. For Nikko, to whom Nichiren entrusted him, there could be no greater humiliation.

Nikko said that Minbu Nikou's abomination would soon be heard by the land steward. Landowner would soon abandon Minbu Nikou.

　By the way, how did Nichiren, who appointed the six elderly priests from among his direct disciples, think about the fate of his deceased disciples after his own demise? In the "Writing of Honinmyo," a book written in the form of a blood vein extract, which was handed down orally to Nikko at the Ikegami residence two days before the transition, Nichiren expresses his extremely strict views as follows.

“The method of practice expounded by Shakyamuni Buddha during the final eight years of his lifetime has been transferred over as the standards of practice to be carried out after the Buddha’s passing, during the Latter Day of the Law. However, Shakyamuni Buddha is the teacher of the Buddhism of maturing and harvesting. I, however, am the master of the Buddhism of sowing seeds. The one chapter and two halves taught by Shakyamuni Buddha signify the observation of the mind for Shariputra and others, and constitute the doctrinal aspect for us, common mortals. However, the observation of the mind of common mortals, filled with earthly desires, namely, those at the stage of not yet hearing the Law, must chant Nam-Myoho-Renge-Kyo without conducting other practices.

This is how a foolish person who is ignorant of profound righteousness can come to think that my righteousness is outside the scope of the teachings. This is the ultimate result of those who receive the consequences of poor deeds.

The great Tendai master had 3,000 disciples, but only one, Shoan, was well-understood. The great teacher Dengyo Daishi had 3,000 disciples, but after Gishin, there were none. This is still the case today. There are many disciples, but those who convey justice without doubt are rare, like the one or two pebbles. This is a doctrine that must be kept secret.”

It is strongly inferred that the one or two pebbles in this extract are Shonin Nikko and Shonin Nichimoku. Before his death, Nichiren Daishonin had already declared that the five elderly priests, with the exception of Nikko, could not be "those who convey justice.”

As a proof of this, Nichiren-affiliated schools that follow the lineage of the Five Elder Priests to the present day do not follow the Dai-Gohonzon of the fundamental precept platform, which was created in the second year of Koan, and most of them use a statue of the Buddha as their principal image. Even if they display the main image of the Buddha, such as the mandala in Nichiren's own handwriting, the main image of the Buddha is the statue of the Shakyamuni.

Furthermore, none of the priests or lay believers had any way of knowing that Nichiren had entrusted the construction of the fundamental precept platform to his few disciples, as he had written in "Receiving the Three Great Secret Laws."

“The most fitting site will be sought out like the pure land of Spirit Eagle Mountain. And the precept platform will be built there. We must wait for that moment. This is the very meaning of the practice of the precept. This will be a sanctuary not only were the people of the three countries of India, China, and Japan, and the whole world, will come to receive the Law of the precept that enables them to repent and wipe out offenses, but also where the heavenly kings Bonten and Teishaku will descend to take part in the ceremony. (omitted). Up until now I have kept this doctrine secret within my heart. But if I do not leave behind me a written record of it, the future disciples of my teachings will perhaps criticize me by saying that I was without pity or compassion. And at that time, no matter how much I might regret it, I will have no way to refute their charges. For that reason, I write this and send it to you. When you have finished reading it, you must keep it secret and not show it to others. It would also become useless to talk about this matter.”

To be continued.

Note

　

One chapter and two halves.

　The second half of the fifteenth part of the Myōhō Rengekyō, the first half of the sixteenth part of the Life Span, and the first half of the seventeenth part of the Segregated Merits and Demerits. In the Object of Worship, Nichiren declared that these one and the two half chapters are the most extreme teachings of the Myōhō Renge-kyo, and that the rest are minor sutras, even though they are called the Lotus Sutra.

　

“In the essential teaching when viewed from the depths of the LifeSpan chapter there are three divisions: preparation, revelation, and transmission.

Shakyamuni Buddha preached the Lotus Sutra in the past as the sixteenth son of Daitsuu Chisho Buddha. When he appeared in his present life in India, he also preached teachings for some fifty years, from the Kegon to the fourteen chapters of the theoretical teaching of the Lotus Sutra and the Nirvana Sutra. All these sutras as well as the countless sutras of the Buddhas of the ten directions and the three existences are preparation for revealing the heart of the “Life Span” chapter.

All of these sutras, which do not contain the one chapter and two halves, are in effect Hinayana Buddhism. They are erroneous doctrines, teachings that do not clarify the cause for attaining Buddhahood, and sutras that do not reveal true Buddhism,

When we consider the capacity of those who practice these teachings, we can see that these people are similar to beasts. They have little virtue and harbor deep earthly desires. They are immature, poor, and lonely, and they receive no protection.” ‘Object of Worship’

　Gishin

　Ten'ou first year (781) - Tencho tenth year (833).

　Tendai priest of the early Heian period. He studied Dharma at Kofukuji Temple in Nara, and received precept by a disciple of Ganjin. He then studied under Saicho, and in 23 Enryaku (804), he accompanied Saicho to Tang China, as a Chinese interpreter, and like Saicho, he received the Lotus Sutra precept from Dozui and returned to Japan. After Saicho's death in the 13th year of Konin, he became the first preceptor to confer the precepts at the Mahayana Precept Platform on Mount Hiei. He is the author of "Book of teachings in the Tendai Lotus Sutra Sect".