Misplaced Pages

#456543

74-597: Honnō-ji ( 本能寺 ) is a temple of the Nichiren branch of Buddhism located in Kyoto , Japan . Honnō-ji is most famous for the Honnō-ji incident , the assassination of the powerful warlord Oda Nobunaga , which occurred there on 21 June 1582. Nobunaga lodged at the temple with little protection before his invasion of the west, but was betrayed by his general Akechi Mitsuhide , who moved in superior forces by subterfuge, besieged

148-422: A Bodhisattva , a mortal saint, or an "Original Buddha" of the third age of Buddhism . Nichiren Buddhism is practiced in many countries. The largest groups are Soka Gakkai International , Nichiren Shu , and Nichiren Shōshū . Nichiren's teachings encompass a significant number of concepts. Briefly, the basic practice of Nichiren Buddhism is chanting the invocation Nam-myoho-renge-kyo to an object called

222-406: A Japanese religious building or structure is a stub . You can help Misplaced Pages by expanding it . This article about a Buddhist place of worship is a stub . You can help Misplaced Pages by expanding it . Nichiren Buddhism Nichiren Buddhism ( Japanese : 日蓮仏教 ), also known as Hokkeshū ( Japanese : 法華宗 , meaning Lotus Sect ), is a branch of Mahayana Buddhism based on the teachings of

296-645: A "circular hermeneutic " in which the interplay of the Lotus Sutra text and his personal experiences verified and enriched each other in his mind. As a result, there are significant turning points as his teachings reach full maturity. Scholar Yoshirō Tamura categorizes the development of Nichiren's thinking into three periods: For more than 20 years Nichiren examined Buddhist texts and commentaries at Mount Hiei's Enryaku-ji temple and other major centers of Buddhist study in Japan. In later writings he claimed he

370-574: A distinction, insisting both concepts should be seen as practical and realizable amidst the concrete realities of daily life. He took issue with other Buddhist schools of his time that stressed transcendence over immanence . Nichiren's emphasis on "self-power" (Jpn. ji-riki ) led him to harshly criticize Honen and his Pure Land Buddhism school because of its exclusive reliance on Amida Buddha for salvation which resulted in "other-dependence." (Jpn. ta-riki ) In addition to his critique of Pure Land Buddhism, he later expanded his polemics to criticisms of

444-723: A standing statue of Shakyamuni Buddha as an object of worship, providing funding for the construction of a Pure Land stupa in Fuji, and visiting and worshiping at the Mishima Taisha Shinto shrine which was an honorary shrine of the Hōjō clan shogunate . Nikkō regarded the latter as a violation of Nichiren's Rissho ankoku ron . In addition, Nikkō made accusatory charges that after Nichiren's death, other disciples slowly began to gradually deviate from what Nikkō viewed as Nichiren's orthodox teachings. Chief among these complaints

518-644: A whole by submitting a treatise entitled " Risshō Ankoku Ron " (" Establishment of the Legitimate Teaching for the Protection of the Country ") to Hōjō Tokiyori , the de facto leader of the nation. In it he cites passages from the Ninnō , Yakushi , Daijuku , and Konkōmyō sutras. Drawing on Tendai thinking about the non duality of person and land, Nichiren argued that the truth and efficacy of

592-682: Is also evidence of interactions between Hokkeshū and Tendai scholar-monks. During the Edo period , with the consolidation of power by the Tokugawa shogunate , increased pressure was placed major Buddhist schools and Nichiren temples to conform to governmental policies. Some Hokkeshū adherents, the followers of the so-called Fuju-fuse lineage, adamantly bucked this policy based on their readings of Nichiren's teachings to neither take ( fuju ) nor give ( fuse ) offerings from non-believers. Suppressed, adherents often held their meetings clandestinely which led to

666-482: Is documentation of face-to-face public debates between Hokkeshū and Nembutsu adherents. By the end of the century Hokkeshū temples had been founded all over Kyoto , only being outnumbered by Zen temples. The demographic base of support in Kyoto were members of the merchant class (Jpn. machishū ), some of whom had acquired great wealth. Tanabe hypothesizes they were drawn to this faith because of Nichiren's emphasis on

740-525: Is no documentation about him in the public records of his times. Modern scholarship on Nichiren's life tries to provide sophisticated textual and sociohistorical analyses to cull longstanding myths about Nichiren that accrued over time from what is actually concretized. It is clear that from an early point in his studies Nichiren came to focus on the Lotus Sutra as the culmination and central message of Shakyamuni . As his life unfolded he engaged in

814-539: Is often called "the most prominent Japanese 'export' religion to draw significant numbers of non-Japanese converts", by which Nichiren Buddhism has spread throughout the world. Nichiren upheld the belief that the Lotus Sutra alone contains the highest degree of Buddhist teachings and proposed a classification system that ranks the quality of religions and various Nichiren schools can be either accommodating or vigorously opposed to any other forms of Buddhism or religious beliefs. Various followers debate Nichiren status, as

SECTION 10

#1732766231457

888-879: Is one of the National Treasures of Japan . After Nichiren's death in 1282 the Kamakura shogunate weakened largely due to financial and political stresses resulting from defending the country from the Mongols. It was replaced by the Ashikaga shogunate (1336–1573), which in turn was succeeded by the Azuchi–Momoyama period (1573–1600), and then the Tokugawa shogunate (1600–1868). During these time periods, collectively comprising Japan's medieval history, Nichiren Buddhism experienced considerable fracturing, growth, turbulence and decline. A prevailing characteristic of

962-673: The Gohonzon . Embracing Nam-myoho-renge-kyo entails both chanting and having the mind of faith. ( shinjin ). It has three pillars namely: faith, practice and study. Both the invocation and the Gohonzon, as taught by Nichiren, embody the title and essence of the Lotus Sutra, which he taught as the only valid scripture for the Latter Day of the Law , as well as the life state of Buddhahood inherent in all life. Nichiren considered that in

1036-498: The Fuju-fuse persecution and numerous executions of believers in 1668. During this time of persecution, most likely to prevent young priests from adopting a passion for propagation, Nichiren seminaries emphasized Tendai studies with only a few top-ranking students permitted to study some of Nichiren's writings. Three Ages of Buddhism The Three Ages of Buddhism are three divisions of time following Buddha's passing: In

1110-581: The Sutra of the Great Assembly (Sanskrit: Maha-Samnipata Sutra ; Japanese: Daijuku-kyō ), the three periods are further divided into five five-hundred year periods ( 五五百歳 , Chinese: wǔ wǔ bǎi sùi ; Japanese: go no gohyaku sai ), the fifth and last of which was prophesied to be when the Buddhism of Shakyamuni Buddha would lose all power of salvation and a new Buddha would appear to save

1184-619: The Tendai school which had abandoned its Lotus Sutra-exclusiveness and incorporated esoteric doctrines and rituals as well as faith in the soteriological power of Amida Buddha . The target of his tactics expanded during the early part of his career. Between 1253 and 1259 he proselytized and converted individuals, mainly attracting mid- to lower-ranking samurai and local landholders and debated resident priests in Pure Land temples. In 1260, however, he attempted to directly reform society as

1258-496: The Zen , Shingon , and Ritsu sects. These four critiques were later collectively referred to as his "four dictums." Later in his writings, Nichiren referred to his early exegeses of the Pure Land teachings as just the starting point for his polemics against the esoteric teachings , which he had deemed as a far more significant matter of concern. Adding to his criticisms of esoteric Shingon , Nichiren wrote detailed condemnations about

1332-537: The pure land of Amitābha , where they can practice the Dharma more readily. Nichiren Buddhism has taught that its teaching is the most suitable for the recent Mò Fǎ period. The Kalacakra tantra contains a prophecy of a holy war in which a Buddhist king will win. Theravada Buddhists taught that Buddhism would decline in five thousand years. Some monks such as Dōgen and Xuyun had alternative views regarding dharma decline. Dōgen believed that there

1406-483: The " Bodhisattvas of the Earth " who appeared in the Lotus Sutra with the vow to spread the correct teaching and thereby establish a peaceful and just society. For Nichiren, enlightenment is not limited to one's inner life, but is "something that called for actualization in endeavors toward the transformation of the land, toward the realization of an ideal society." The specific task to be pursued by Nichiren's disciples

1480-409: The "Atsuhara Affair" ("Atsuhara Persecution") occurred, culminating three years later. In the prior stage of his career, between 1261 and 1273, Nichiren endured and overcame numerous trials that were directed at him personally including assassination attempts, an attempted execution, and two exiles, thereby "bodily reading the Lotus Sutra" ( shikidoku 色読). In so doing, according to him, he validated

1554-458: The "third realm" (Jpn. daisan hōmon ) of the Lotus Sutra, staked out in chapters 10–22, which emphasize practice in the mundane world. In the 15th century, the political and social order began to collapse and Hokkeshū followers armed themselves. The Hokke-ikki was an uprising in 1532 of Hokke followers against the followers of the Pure Land school in 1532. Initially successful it became

SECTION 20

#1732766231457

1628-514: The 13th ("Fortitude") chapter of the Lotus Sutra in which a host of bodhisattvas promise to face numerous trials that follow in the wake of upholding and spreading the sutra in the evil age following the death of the Buddha: slander and abuse; attack by swords and staves; enmity from kings, ministers, and respected monks; and repeated banishment. On two occasions, however, the persecution was aimed at his followers. First, in 1271, in conjunction with

1702-418: The 13th-century Japanese Buddhist priest Nichiren (1222–1282) and is one of the Kamakura period schools. Its teachings derive from some 300–400 extant letters and treatises either authored by or attributed to Nichiren. Nichiren Buddhism generally sources its basic doctrine from the Lotus Sutra claiming that all sentient beings possess an internal Buddha-nature capable of attaining Buddhahood in

1776-522: The 1950s. Japanese new religious movements such as the Sōka Gakkai , Shōshinkai , and Kenshōkai trace their origins to the Nichiren Shōshū school and they all eventually branched from it. In the early 14th century Hokkeshū followers spread the teachings westward and established congregations (Jpn. shū ) into the imperial capital of Kyoto and as far as Bizen and Bitchu . During this time there

1850-684: The Asian continent (ca. 1295) on a missionary journey and some scholarship suggests he reached northern China, Manchuria, and possibly Mongolia. Kuon-ji Temple in Mount Minobu eventually became the head temple of today's Nichiren Shū , the largest branch among traditional schools, encompassing the schools and temples tracing their origins to Nikō, Nichirō, Nisshō, Nitchō, and Nichiji. The lay and/or new religious movements Reiyūkai , Risshō Kōsei Kai , and Nipponzan-Myōhōji-Daisanga stem from this lineage. Nikkō left Kuon-ji in 1289 and became

1924-588: The Bodhisattvas of the Earth have had a karmic connection with Gautama Buddha since the beginning of time, meaning that they are aware of the Superior Practice which is the essence of Buddhism or the Dharma in its original, pure form. Kṣitigarbha is also known for his vow to take responsibility for the instruction of all beings in the six worlds, in the era between the death of Gautama and the rise of Maitreya . Teacher Shavaripa would also live in

1998-703: The Fuji district and Honmonji in Omosu district. He spent most of his life at the latter, where he trained his followers. According to Stone, it is not absolutely clear that Nikkō intended to completely break from the other senior disciples and start his own school. However, his followers claimed that he was the only one of the six senior disciples who maintained the purity of Nichiren's legacy. Two documents appeared, first mentioned and discovered by Taiseki-ji High Priest Nikkyo Shonin in 1488, claiming Nichiren transferred his teaching exclusively to Nikkō but their authenticity has been questioned. Taiseki-ji does not dispute that

2072-481: The Latter Day of the Law – a time of human strife and confusion, when Buddhism would be in decline – Buddhism had to be more than the theoretical or meditative practice it had become, but was meant to be practiced "with the body", that is, in one's actions and the consequent results that are manifested. More important than the formality of ritual, he claimed, was the substance of the practitioner's life in which

2146-624: The Lotus Sutra entails four aspects: His three-year exile to Sado Island proved to be another key turning point in Nichiren's life. Here he began inscribing the Gohonzon and wrote several major theses in which he claimed that he was Bodhisattva Superior Practices , the leader of the Bodhisattvas of the Earth . He concludes his work The Opening of the Eyes with the declaration "I will be

2220-633: The Lotus Sutra's daimoku or title which he described as the heart of the "origin teaching" ( honmon 本門) of the Lotus Sutra. This, he now claimed, lay hidden in the depths of the 16th ("The Life Span of the Tathāgata") chapter, never before being revealed, but intended by the Buddha solely for the beginning of the Final Dharma Age. A prolific writer, Nichiren's personal communiques among his followers as well as numerous treatises detail his view of

2294-541: The Lotus Sutra's teaching that all people, men and women equally, can become enlightened just as they are. His voice is sensitive and kind which differs from the strident picture painted about him by critics. Which of these writings, including the Ongi Kuden (orally transmitted teachings), are deemed authentic or apocryphal is a matter of debate within the various schools of today's Nichiren Buddhism. His Rissho Ankoku Ron , preserved at Shochuzan Hokekyo-ji ,

Honnō-ji - Misplaced Pages Continue

2368-428: The Lotus Sutra. From this early stage of his career, Nichiren started to engage in fierce polemics criticizing the teachings of Buddhism taught by the other sects of his day, a practice that continued and expanded throughout his life. Although Nichiren accepted the Tendai theoretical constructs of "original enlightenment" ( hongaku shisō ) and "attaining Buddhahood in one's present form" ( sokushin jobutsu ) he drew

2442-579: The Momoyama (1568–1615) and Edo (1615–1868) periods and many of the most famous artists and literati were drawn from their ranks. Although the various sects of Nichiren Buddhism were administratively independent, there is evidence of cooperation between them. For example, in 1466 the major Hokke temples in Kyoto signed the Kanshō-era accord (Kanshō meiyaku ) to protect themselves against threats from Mt. Hiei. Despite strong sectarian differences, there

2516-529: The Nichiren community during his life. In 1282, one year before his death, Nichiren named "six senior priests" ( rokurōsō ) disciple to lead his community: Nikkō Shonin (日興), Nisshō (日昭), Nichirō (日朗), Nikō (日向), Nitchō (日頂), and Nichiji (日持). Each had led communities of followers in different parts of the Kanto region of Japan and these groups, after Nichiren's death, ultimately morphed into lineages of schools. Nikkō Shonin , Nichirō, and Nisshō were

2590-554: The Nichiren groups shared commonalities: asserting the primacy of the Lotus Sutra, tracing Nichiren as their founder, centering religious practice on chanting Namu-myoho-renge-kyo , using the Gohonzon in meditative practice, insisting on the need for propagation, and participating in remonstrations with the authorities. The movement was supported financially by local warlords or stewards ( jitõ ) who often founded tightly organized clan temples ( ujidera ) that were frequently led by sons who became priests. Most Nichiren schools point to

2664-575: The Tiantai. The Sanjiejiao was an early sect that taught about Mò Fǎ. It taught to respect every sutra and all sentient life. Late Buddhism in Central Asia taught the building of auspicious signs or miraculous Buddhist images. Pure Land Buddhism in China and Japan believe we are now in this latter age of "degenerate Dharma". Pure Land followers therefore attempt to attain rebirth into

2738-582: The arrest and attempted execution of Nichiren and his subsequent exile to Sado, many of his disciples were arrested, banished, or had lands confiscated by the government. At that time, Nichiren stated, most recanted their faith in order to escape the government's actions. In contrast, during the Atsuhara episode twenty lay peasant-farmer followers were arrested on questionable charges and tortured; three were ultimately executed. This time none recanted their faith. Some of his prominent followers in other parts of

2812-492: The continuity of Buddhism. In the Lotus Sutra , Viśiṣṭacāritra is entrusted to spread Buddhist dharma in this age and save mankind and the earth. He and countless other bodhisattvas , specifically called Bodhisattvas of the Earth (of which he is the leader), vow to be reborn in a latter day to re-create Buddhist dharma, thus turning the degenerate age into a flourishing paradise. Gautama Buddha entrusts them instead of his more commonly known major disciples with this task since

2886-724: The core of the Minobu (also known as the Nikō or Kuon-ji) monryu or school. Nikō became the second chief abbot of Minobu (Nichiren is considered by this school to be the first). Nichirō's direct lineage was called the Nichirō or Hikigayatsu monryu . Nisshō's lineage became the Nisshō or Hama monryu . Nitchō formed the Nakayama lineage but later returned to become a follower of Nikkō. Nichiji, originally another follower of Nikkō, eventually traveled to

2960-532: The correct form of practice for the Latter Day of the Law ( mappō ); lay out his views on other Buddhist schools, particularly those of influence during his lifetime; and elucidate his interpretations of Buddhist teachings that preceded his. These writings are collectively known as Gosho (御書) or Nichiren ibun (日蓮遺文). Out of 162 historically identified followers of Nichiren, 47 were women. Many of his writings were to women followers in which he displays strong empathy for their struggles, and continually stressed

3034-454: The country were also being persecuted but maintained their faith as well. Although Nichiren was situated in Minobu, far from the scene of the persecution, the Fuji district of present-day Shizuoka Prefecture , Nichiren held his community together in the face of significant oppression through a sophisticated display of legal and rhetorical responses. He also drew on a wide array of support from

Honnō-ji - Misplaced Pages Continue

3108-749: The current life. There are three essential aspects to Nichiren Buddhism: After his death, Nichiren left to both his senior disciples and lay followers the mandate to widely propagate the Gohonzon and chanting the Daimoku in order to secure the peace and prosperity of society. Traditionalist Nichiren Buddhist temple groups are commonly associated with Nichiren Shōshū and various Nichiren-shū schools. In addition, modern lay organizations not affiliated with temples such as Soka Gakkai , Kenshokai , Shoshinkai , Risshō Kōsei Kai , and Honmon Butsuryū-shū also exist while some Japanese new religions are Nichiren-inspired lay groups. The Soka Gakkai International

3182-422: The different capacity to accept a teaching ( 機根 , Chinese: jīgēn ; Japanese: kikon ) of the people born in each respective period, as well as pure land practitioners. Buddhist temporal cosmology assumes a cyclical pattern of ages, and even when the current Buddha's teachings fall into disregard, a new Buddha will at some point (usually considered to be millions of years in the future) be born to ensure

3256-546: The founder of what was to be called the Nikkō monryu or lineage. He founded a center at the foot of Mount Fuji which would later be known as the Taisekiji temple of Nichiren Shōshū . Soka Gakkai is the largest independent lay organization that shares roots with this lineage. Fault lines between the various Nichiren groups crystallized over several issues: The cleavage between Nichiren groups has also been classified by

3330-403: The founding date of their respective head or main temple (for example, Nichiren Shū the year 1281, Nichiren Shōshū the year 1288, and Kempon Hokke Shu the year 1384) although they did not legally incorporate as religious bodies until the late 19th and early 20th century. A last wave of temple mergers took place in the 1950s. The roots of this splintering can be traced to the organization of

3404-456: The invocation and Gohonzon , comprise " the three great secret laws (or dharmas) " found in the Lotus Sutra. Nichiren Buddhism originated in 13th-century feudal Japan. It is one of six new forms of Shin Bukkyo (English: "New Buddhism") of "Kamakura Buddhism." The arrival of these new schools was a response to the social and political upheaval in Japan during this time as power passed from

3478-486: The modern period, Nichiren Buddhism experienced a revival, largely initiated by lay people and lay movements. Several denominations comprise the umbrella term "Nichiren Buddhism" which was known at the time as the Hokkeshū (Lotus School) or Nichirenshū (Nichiren School). The splintering of Nichiren's teachings into different schools began several years after Nichiren's passing. Despite their differences, however,

3552-487: The most powerful religious group in Kyoto but its fortunes were reversed in 1536 when Mt. Hiei armed forces destroyed twenty-one Hokkeshū temples and killed some 58,000 of its followers. In 1542 permission was granted by the government to rebuild the destroyed temples and the Hokke machishū played a crucial role in rebuilding the commerce, industry, and arts in Kyoto. Their influence in the arts and literature continued through

3626-426: The movement in medieval Japan was its lack of understanding of Nichiren's own spiritual realization. Serious commentaries about Nichiren's theology did not appear for almost two hundred years. This contributed to divisive doctrinal confrontations that were often superficial and dogmatic. This long history of foundings, divisions, and mergers have led to today's 37 legally incorporated Nichiren Buddhist groups. In

3700-493: The name of 'practitioners of the Lotus Sutra.'" During this time Nichiren inscribed 114 mandalas that are extant today, 49 of which have been identified as being inscribed for individual lay followers and which may have served to deepen the bond between teacher and disciple. In addition, a few very large mandalas were inscribed, apparently intended for use at gathering places, suggesting the existence of some type of conventicle structure. The Atsuhara Affair also gave Nichiren

3774-529: The network of leading monks and lay disciples he had raised, some of whom were also experiencing persecution at the hands of the government. Throughout the events he wrote many letters to his disciples in which he gave context to the unfolding events by asserting that severe trials have deep significance. According to Stone, "By standing firm under interrogation, the Atsuhara peasants had proved their faith in Nichiren's eyes, graduating in his estimation from 'ignorant people' to devotees meriting equally with himself

SECTION 50

#1732766231457

3848-463: The ninth century, Japanese rulers decreed that the Lotus Sūtra be recited in temples for its "nation-saving" qualities. It was the most frequently read and recited sutra by the literate lay class and its message was disseminated widely through art, folk tales, music, and theater. It was commonly held that it had powers to bestow spiritual and worldly benefits to individuals. However, even Mount Hiei ,

3922-526: The nobility to a shogunate military dictatorship led by the Minamoto clan and later to the Hōjō clan . A prevailing pessimism existed associated with the perceived arrival of the Age of the Latter Day of the Law . The era was marked by an intertwining relationship between Buddhist schools and the state which included clerical corruption. By Nichiren's time the Lotus Sūtra was firmly established in Japan. From

3996-526: The opportunity to better define what was to become Nichiren Buddhism. He stressed that meeting great trials was a part of the practice of the Lotus Sutra; the great persecutions of Atsuhara were not results of karmic retribution but were the historical unfolding of the Buddhist Dharma. The vague "single good of the true vehicle" which he advocated in the Risshō ankoku ron now took final form as chanting

4070-515: The original documents are missing but holds that certified copies are preserved in their repositories. In contrast, other Nichiren sects vehemently claim them as forgeries since they are not in the original handwriting of Nichiren or Nikkō, holding they were copied down by Nikkō's disciples after his death." In addition to using the letters to defend its claim to orthodoxy, the documents may have served to justify Taiseki-ji's claimed superiority over other Nikkō temples, especially Ikegami Honmon-ji ,

4144-554: The other five senior priests no longer returned to Nichiren's tomb in Mount Minobu, citing signs of neglect at the gravesite. He took up residency and overall responsibility for Kuonji temple while Nikō served as its doctrinal instructor. Before long tensions grew between the two concerning the behavior of Hakii Nanbu Rokurō Sanenaga, the steward of the Minobu district and the temple's patron. Nikkō accused Sanenaga of unorthodox practices deemed to be heretical such as crafting

4218-405: The people's religious practice will be expressed in the outer conditions of their land and society. He thereby associated the natural disasters of his age with the nation's attachment to inferior teachings, predicted foreign invasion and internal rebellion, and called for the return to legitimate dharma to protect the country. Although the role of Buddhism in "nation-protection" ( chingo kokka )

4292-468: The people. This time period would be characterized by unrest, strife, famine, and natural disasters. The three periods are significant to Mahayana adherents, particularly those who hold the Lotus Sutra in high regard, namely the Tiantai and Tendai and Nichiren Buddhism , who believe that different Buddhist teachings are valid (i.e., able to lead practitioners to enlightenment) in each period due to

4366-581: The pillar of Japan; I will be the eyes of Japan; I will be the vessel of Japan. Inviolable shall remain these vows!" His thinking now went beyond theories of karmic retribution or guarantees of the Lotus Sutra as a protective force. Rather, he expressed a resolve to fulfill his mission despite the consequences. All of his disciples, he asserted, should emulate his spirit and work just like him in helping all people open their innate Buddha lives even though this means entails encountering enormous challenges. Nichiren's teachings reached their full maturity between

4440-511: The prayers and rituals of Tendai and Shingon priests? He eventually concluded that the highest teachings of Shakyamuni Buddha ( c.  563 – c.  483 BC ) were to be found in the Lotus Sutra . Throughout his career Nichiren carried his personal copy of the Lotus Sutra which he continually annotated. The mantra he expounded on 28 April 1253, known as the Daimoku or Odaimoku , Namu Myōhō Renge Kyō , expresses his devotion to

4514-455: The seat of Tiantai Lotus Sutra devotion, had come to adopt an eclectic assortment of esoteric rituals and Pure Land practices as " expedient means " to understand the sutra itself. Nichiren developed his thinking in this midst of confusing Lotus Sutra practices and a competing array of other "Old Buddhism" and "New Buddhism" schools. The biographical development of his thinking is sourced almost entirely from his extant writings as there

SECTION 60

#1732766231457

4588-426: The second death anniversary of Nichiren's 100th Day Memorial ceremony (23 January 1283) when the rotation system as agreed upon the " Shuso Gosenge Kiroku " (English: Record document of founder's demise) and Rimbo Cho (English: Rotation Wheel System) to clean and maintain Nichiren's grave. By the third anniversary of Nichiren's passing (13 October 1284), these arrangements seemed to have broken down. Nikkō claimed that

4662-595: The site of Nichiren's tomb. Even though there had been efforts by temples of the Nikkō lineage in the late 19th century to unify into one single separate Nichiren school the Kommon-ha , today's Nichiren Shōshū comprises only the Taiseki-ji temple and its dependent temples. It is not identical to the historical Nikkō or Fuji lineage. Parts of the Kommon-ha , the Honmon-Shu , eventually became part of Nichiren Shu in

4736-402: The so-called Itchi (meaning unity or harmony) and Shoretsu (a contraction of two words meaning superior/inferior) lineages. Although there were rivalries and unique interpretations among the early Hokkeshũ lineages, none were as deep and distinct as the divide between the Nikkō or Fuji school and the rest of the tradition. Animosity and discord among the six senior disciples started after

4810-501: The spiritual and material aspects are interrelated. He considered conditions in the world to be a reflection of the conditions of the inner lives of people; the premise of his first major remonstrance, Rissho Ankoku Ron (Establishing The Correct Teaching for the Peace of The Land), is that if a nation abandons heretical forms of Buddhism and adopts faith in the Lotus Sutra, the nation will know peace and security. He considered his disciples

4884-552: The temple, and set it on fire. Knowing there was no way out for him, Nobunaga committed seppuku along with his attendant Mori Ranmaru . In 1591, Nobunaga's successor Toyotomi Hideyoshi ordered the reconstruction of Honnō-ji, but on a different site due to the tragic circumstances. Honnō-ji was rebuilt on its current location in present-day Nakagyō Ward , near Kyoto Shiyakusho-mae Station . 35°00′37″N 135°46′06″E  /  35.010294°N 135.768281°E  / 35.010294; 135.768281 This article about

4958-688: The world to teach someone. The teaching appeared early. References to the decline of the Dharma over time can be found in such Mahayana sutras as the Diamond Sutra and the Lotus Sutra, but also to a lesser degree in some texts in the Pāli Canon such as the Cullavagga of the Vinaya Pitaka . Nanyue Huisi was an early monk who taught about it; he is considered the third Patriarch of

5032-422: The years 1274 and 1282 while he resided in primitive settings at Mount Minobu located in today's Yamanashi Prefecture . During this time he devoted himself to training disciples, produced most of the Gohonzon which he sent to followers, and authored works constituting half of his extant writings including six treatises that were categorized by his follower Nikkō as among his ten most important. In 1278

5106-475: Was "bodily reading the Lotus Sutra ( Jpn. Hokke shikidoku )," fulfilling the predictions on the 13th chapter ( Fortitude ) that votaries would be persecuted by ignorant lay people, influential priests, and their friends in high places. Nichiren began to argue that through "bodily reading the Lotus Sutra," rather than just studying its text for literal meaning, a country and its people could be protected. According to Habito, Nichiren argued that bodily reading

5180-577: Was customary for his political family to provide monetary donations and make homage to the Shinto shrine of the Kamakura shogunate. Nikō tolerated Sanenaga's acts, claiming that similar incidents occurred previously with the knowledge of Nichiren. Sanenaga sided with Nikō and Nikkō departed in 1289 from Minobu. He returned to his home in Suruga Province and established two temples: Taiseki-ji in

5254-487: Was motivated by four primary questions: (1) What were the essentials of the competing Buddhist sects so they could be ranked according to their merits and flaws? (2) Which of the many Buddhist scriptures that had reached Japan represented the essence of Shakyamuni's teaching? (3) How could he be assured of the certainty of his own enlightenment? (4) Why was the Imperial house defeated by the Kamakura regime in 1221 despite

5328-660: Was the syncretic practices of some of the disciples to worship images of Shakyamuni Buddha . Nikkō admonished other disciple priests for signing their names "Tendai Shamon" (of the Tendai Buddhist school) in documents they sent to the Kamakura government. Furthermore, Nikkō alleged that the other disciples disregarded some of Nichiren's writings written in Katakana rather than in Classical Chinese syllabary. Sanenaga defended his actions, claiming that it

5402-425: Was the widespread propagation of his teachings (the invocation and the Gohonzon ) in a way that would effect actual change in the world's societies so that the sanctuary, or seat, of Buddhism could be built. Nichiren saw this sanctuary as a specific seat of his Buddhism, but there is thought that he also meant it in a more general sense, that is, wherever his Buddhism would be practiced. This sanctuary, along with

5476-571: Was well-established in Japan at this time, in this thesis Nichiren explicitly held the leadership of the country directly responsible for the safety of the land. During the middle stage of his career, in refuting other religious schools publicly and vociferously, Nichiren provoked the ire of the country's rulers and of the priests of the sects he criticized. As a result, he was subjected to persecution which included two assassination attempts, an attempted beheading and two exiles. His first exile, to Izu Peninsula (1261–1263), convinced Nichiren that he

#456543