Nichiren - Nichiren

Nichiren 蓮
15-asr Nichiren portreti. Yamanashi prefekturasining Minobu tog'idagi Kuon-ji ibodatxonasidan.
Boshqa ismlar	Dai-Nichiren (d大 th) Buyuk Nichiren)[1][2] Nichiren Daishōnin (Tsu 蓮 大 聖人) Buyuk donishmand Nichiren)[3][4] Nichiren Shōnin (th th th th) Donishmand Nichiren)[5] Nichiren Dai-Bosatsu (zh蓮ng thu) Nichiren Buyuk Bodhisattva
Shaxsiy
Tug'ilgan	(1222-02-16)1222 yil 16-fevral Chiba prefekturasi, Yaponiya
O'ldi	13 oktyabr 1282 yil(1282-10-13) (60 yosh) Ota Ikegami Daibo Hongyoji (Hozirgi Tokio)
Din	Buddizm
Millati	Yapon[6]
Denominatsiya	Nichiren buddizmi
Maktab	Mahayana Tendai
Nasab	Shakyamuni Budda Tiantai (Zhiyi ) Saichō[7]
Ta'lim	Kiyozumi-dera Ma'bad (Seichō-ji), Xiey tog'idagi Enryaku-ji ibodatxonasi
Boshqa ismlar	Dai-Nichiren (d大 th) Buyuk Nichiren)[1][2] Nichiren Daishōnin (Tsu 蓮 大 聖人) Buyuk donishmand Nichiren)[3][4] Nichiren Shōnin (Tsu 蓮 聖人) Donishmand Nichiren)[5] Nichiren Dai-Bosatsu (zh蓮ng thu) Nichiren Buyuk Bodhisattva
Katta post
O'qituvchi	Seichō-ji ibodatxonasining Dzenbo[8]:442

Nichiren (日 蓮; tug'ilgan Zen-nichi-maro (善 日 麿), Dharma nomi: Rencho, 1222 yil 16-fevral ^[9][10] - 1282 yil 13 oktyabr) a Yapon buddisti ruhoniy ning Kamakura davri Ta'limotini ishlab chiqqan (1185-1333) Nichiren buddizmi, a filial maktabi Mahayana Buddizm.^[11][12][13]

Nichiren^{[14]:77[15]:1} deb e'lon qildi Lotus Sutra yolg'iz o'zi uchun mos buddistlik ta'limotining eng yuqori haqiqatini o'z ichiga oladi Buddizmning uchinchi davri, Yaponiya davlati faqat buddizmning ushbu shaklini qo'llab-quvvatlashi va boshqalarni bekor qilishi kerakligini ta'kidladi.^[16] U sarlavhasini qayta-qayta o'qishni targ'ib qildi, Nam (u) -myoho-renge-kyo va buni o'tkazdi Shakyamuni Budda va boshqa barcha buddaviy xudolar ma'lum bir Budda tabiatining g'ayrioddiy namoyishlari edi.Myoho - Renge”Deb hamma uchun bir xilda foydalanish mumkin. U Sutraning dindorlari uni quvg'in paytida ham targ'ib qilishlari kerakligini aytdi.^{[17][18][19][20][21][22][23]}

Nichiren serhosil yozuvchi bo'lgan va uning tarjimai holi, fe'l-atvori va e'tiqodlari evolyutsiyasi asosan o'z asarlaridan olingan.^{[24]:99[8]:442} U o'zini reenkarnatsiya deb bildi Jōgyō bodhisattva.^[25][26] O'limidan so'ng unga unvon berildi Nichiren Dai-Bosatsu (日 大 大 菩薩) (Buyuk Bodhisattva Nichiren) tomonidan Imperator Go-Kigon (1358)^[27] va sarlavha Risshō Daishi (立正 大師) (Rektifikatsiyaning buyuk o'qituvchisi) 1922 yilda imperator farmoni bilan o'limidan keyin berilgan.^[28]

Bugun, Nichiren buddizmi kabi an'anaviy ma'bad maktablarini o'z ichiga oladi Nichiren-shu va Nichiren Shōshū kabi harakatlar yotardi Soka Gakkay, Risshō Kōsei Kai, Reykay, Kenshōkai, Honmon Butsuryū-shū, Kempon Xokke va Shushinkay boshqalar qatorida. Har bir guruh Nichiren ta'limotiga turli xil qarashlarga ega ^[22] qayta tug'ilishidan tortib Nichirenning shaxsiga oid da'volar va talqinlar bilan Bodhisattva Visistakaritra uchun Ibtidoiy yoki "Haqiqiy Budda" (本 仏: Honbutsu) ning Buddizmning uchinchi davri.^{[29][30][31][32]}

Umumiy nuqtai

Qismi bir qator kuni
Buddizm
Tarix Xronologiya Gautama Budda Sektantgacha buddizm Kengashlar Buddizmning Ipak yo'li orqali etkazilishi Hindiston qit'asida pasayish Keyinchalik buddistlar Buddist modernizm
Dharma Tushunchalar To'rt asl haqiqat Asil sakkizta yo'l Dharma g'ildiragi Beshta agregatlar Doimiylik Azob O'zim emas Bog'liq kelib chiqishi O'rta yo'l Bo'shlik Axloq Karma Qayta tug'ilish Sa'sara Kosmologiya
Buddist matnlar Buddhavakana Dastlabki buddaviy matnlar Tripiaka Mahayana sutralari Pali Canon Tibet kanoni Xitoy kanoni
Amaliyotlar Uch marvarid Buddist yo'llari ozodlikka Besh amr Barkamolliklar Meditatsiya Falsafiy fikrlash Devotiya amaliyotlari Xizmat ko'rsatish Xotiralar Diqqat Hikmat Ajoyib abidings Ma'rifatga yordam Monastirizm Hayotiy hayot Buddistlar xitobi Ziyorat Vegetarianizm
Nirvasa Uyg'onish To'rt bosqich Arhat Pratyekabuddha Bodhisattva Budda
An'analar Theravada Pali Mahayana Xinayana Xitoy Vajrayana Tibet Navayana Newar
Mamlakatlar bo'yicha buddizm Butan Kambodja Xitoy Hindiston Yaponiya Koreya Laos Mo'g'uliston Myanma Rossiya Shri-Lanka Tayvan Tailand Tibet Vetnam
Kontur  Din portali

Serialning bir qismi
Yaponiyada buddizm
Maktablar Djitsu Xosso Sanron Kegon Ritsu Kusha Tendai Shingon Sof er Zen Nichiren
Ta'sischilar Saichō Kokay Hōnen Shinran Dygen Eisai Ingen Nichiren
Muqaddas matnlar Avataṃsaka Satra Lotus Satra Prajñāpāramitā Yurak Sūtra Infinite Life Sūtra Mahāvairocana Sitra Vajraekxara Sotra
Yapon buddizmining lug'ati

Nichiren hayotining asosiy rivoyati u yozgan xatlar va traktatlar asosida tuzilgan bo'lib, bitta to'plamda 523 to'liq yozuv va 248 qism sifatida qayd etilgan. Turli xil Nichiren mazhablari omborlarida saqlanadigan tarixiy hujjatlardan tashqari, Nichirenning birinchi diniy bo'lmagan biografik bayoni uning o'limidan 200 yildan ko'proq vaqt o'tgach paydo bo'lgan.^[33]:ix

U o'zining ta'limotini 1253 yilda boshlagan va Lotus Sutraning asl nusxasiga asoslanib eksklyuziv ravishda qaytishini qo'llab-quvvatlagan Tendai sharhlar. Uning 1260 ta risolasi Risshō Ankoku Ron (立正 安 国 論) (Er tinchligi uchun to'g'ri ta'limni o'rnatish to'g'risidaLotus Sutrani qabul qiladigan xalq tinchlik va farovonlikni boshdan kechiradi, past diniy ta'limotlarni qo'llab-quvvatlaydigan hukmdorlar tartibsizlik va falokatlarni o'z maydonlariga chorlaydilar.^[14]:88[34] 1264 yilgi inshoda u Lotus Sutraning nomi, "Nam (u) -myoho-renge-kyo," barcha buddaviylik ta'limotlarini o'z ichiga oladi va uni o'qish ma'rifatga olib keladi.^[17]:328 O'zining qat'iy pozitsiyasi natijasida u tomonidan qattiq ta'qiblarga uchradi Kamakura Shogunate va natijada o'zini "Lotus Sutrani tanadan o'qiyotgan (Jpn. Xokke shikidoku)."^{[8]:252[35]:128–130} Ikkinchi surgun paytida (1271-1274) ba'zi yozuvlarida u o'zini Lotus Sutraning asosiy qahramonlari bilan tanishtira boshladi Sadāparibhūta va Visistakaritra^[14]:99,100 va o'zini katta oqimga etakchilik qilish rolida ko'rdi Yerning Bodhisattvasi.^[36]

1274 yilda, uning chet el bosqini va siyosiy nizolar haqidagi ikkita bashoratidan so'ng, birinchisi, haqiqatan ham amalga oshirildi mo'g'ullarning Yaponiyaga bostirib kirishiga urinish ichida muvaffaqiyatsiz to'ntarish bilan birga Hōjō klani, Nichiren Shogunate hukumati tomonidan afv etilgan va uning maslahati so'ralgan, ammo e'tiborga olinmagan.^[4]:9–10 The Risshō Ankoku Ron unda u birinchi bo'lib chet el bosqini va fuqarolik tartibsizligini bashorat qilgan edi, endi yapon tarixchilari tomonidan o'sha davr qo'rquvlarini aks ettiruvchi adabiy mumtoz asar sifatida qaralmoqda.

Bir nechta hagiografiyalar Nichiren haqida va uning hayotidagi voqealar haqidagi turli xil asarlarda aks ettirilgan.^{[37][38][39][8]:442[40]}

Nichiren uni ashaddiy millatchi yoki transmilliy diniy qarashga ega ijtimoiy islohotchi sifatida tanigan olimlar orasida munozarali shaxs bo'lib qolmoqda.^[41] Tanqidchi olimlar uni tasvirlash uchun toqat qilmaydigan, millatparvar, militaristik va o'zini o'zi oqlaydigan kabi so'zlardan foydalanganlar.^[42] Boshqa tomondan, Nichiren a sifatida taqdim etilgan inqilobiy,^[43] klassik islohotchi,^[44]:403 va a payg'ambar.^{[44][45]:3[46]} Nichiren ko'pincha o'zlarining jamiyatlarida yoki maktablarida degeneratsiyani isloh qilish uchun shunga o'xshash isyonkor va inqilobiy harakatlarni baham ko'rgan boshqa diniy arboblar bilan taqqoslanadi.^{[47][48][49][50]}

Tug'ilish

Oyga ko'ra Xitoy taqvimi, Nichiren birinchi oyning 27-kunida 1222 yilda tug'ilgan, ya'ni 16 fevralda Gregorian taqvimi.^[51]

Nichiren Kominato (bugun shaharning bir qismi) qishlog'ida tug'ilgan Kamogava ), Nagase tumani, Ava viloyati (bugungi kunda Chiba prefekturasi ). Uning nasabiga oid hisoblar turlicha. Nichiren o'zini "a Sendara (Skt: chandala, nafratlangan chetlangan), "yo'ldan ozgan dengizning toshli qismida yashovchi kambag'al odamlardan tug'ilgan o'g'il" va "dengiz g'avvosining o'g'li". Farqli o'laroq, Hōnen, Shinran, Dygen va Eisai, Nichirendan oldinroq bo'lgan diniy maktablarning boshqa asoschilari hammasi Kioto mintaqasida tug'ilgan va aslzodalar yoki samuraylardan bo'lganlar. Garchi uning yozuvlarida uning past tug'ilishidan qattiq g'urur aks etgan bo'lsa-da, vafotidan keyin izdoshlari unga ko'proq olijanob nasab bera boshladilar, ehtimol ko'proq tarafdorlarni jalb qilishdi.^[52][53] Ba'zilar uning otasi a rōnin,^[54] manorial funktsional (shokan),^[15]:5 yoki siyosiy qochqin.^{[55][56][33]:4}

Nichirenning otasi Mikuni-no-Tayu Shigetada, shuningdek Nukina Shigetada Jiro (1258 yilda vafot etgan), onasi Umegiku-nyo (1267 yilda vafot etgan). Uning tug'ilishida ota-onasi unga ism qo'ydi Zennichimaro (善 日 麿) ingliz tiliga "Splendid Sun" va "Virtual Sun Boy" deb tarjima qilingan.^[57] Nichirenning tug'ilgan joyi hozirgi Kominato-zan qirg'og'ida suv ostida qolgan deb taxmin qilinmoqda. Tanju-ji (小 湊 山 山 誕生 寺) Kominatodagi tug'ilgan kunini yodga oladigan ma'bad yaqinida.

Buddist ta'lim

1233 yildan 1253 yilgacha Nichiren Yaponiyada keng tarqalgan buddizmning barcha o'n maktablarini, shuningdek, xitoy klassiklari va dunyoviy adabiyotlarini jadal o'rganish bilan shug'ullangan. Shu yillarda u ustunlikning ustunligiga amin bo'ldi Lotus Sutra va 1253 yilda topilmalarini taqdim etish uchun birinchi marta o'rgangan ma'badga qaytib keldi.^{[58]:129[8]:443–444[59][45]:17[60][14]:90}

Nichiren 1271 yilda yozgan xatida buddizmni chuqur o'rganish uchun asoslarini bayon qildi:

[D] bu hayotda Buddavudlikning urug'ini ekish va Buddavlatlikka erishish uchun kurash olib bordi, xuddi boshqa odamlar singari men ham Amida Budda ga tayanib, bolaligimdan bu Buddaning ismini aytib yurdim. Biroq, men ushbu amaliyotga shubha bilan qarashni boshladim, buddistlarning barcha sutralarini, shogirdlari ularga sharhlarini va boshqalarning tushuntirish yozuvlarini o'rganishga va'da berdim [.]^[61]

12 yoshida u Buddistlarni ma'badda o'qishni boshladi Tendai maktab, Seichō-ji (Y phi, shuningdek Kiyosumi-dera deb ataladi).^[45]:13 U o'n olti yoshida rasman tayinlangan va Buddist nomini olgan Zeshō-bō Renchō (是 生 房 蓮 長), Renchō "Lotus o'sishi" ma'nosini anglatadi. U Seichōi-ni tark etdi Kamakura u qaerda o'qigan Sof er buddizmi, orqali najot ta'kidladi bir maktab nianfo (Yapon nembutsu) yoki chaqiruv Amitabha (Yapon Amida), keyin o'rgangan Zen Kamakurada ham mashhurligi oshib bormoqda Kioto. Keyin u sayohat qildi Xiey tog'i, yaponlarning markazi Tendai Buddizm, u erda u maktabning asl ta'limotlarini sinchkovlik bilan o'rganib chiqdi va keyinchalik toza er va uning nazariyalari va amaliyotlarini o'z ichiga oldi. Ezoterik buddizm. Ushbu yigirma yillik davrning so'nggi bosqichida u sayohat qildi Kya tog'i, markazi Shingon ezoterik buddizm va Nara qaerda u buni o'rgangan tashkil etilgan oltita maktab, ayniqsa Ritsu ta'kidlagan mazhab qat'iy monastir intizomi.^{[62][63]:243–245}

Lotus Sutraning deklaratsiyasi

Uning maktublaridan biriga ko'ra, Nichiren 1253 yil 28-aprelda Seicho-ji ibodatxonasiga qaytib, o'zining yigirma yillik tahsili to'g'risida ma'ruza qildi.^[63]:246 Keyinchalik uning birinchi ommaviy e'lon qilinishi edi Nam (u) Myoho Renge Kyo Kiyosumi tog'ining tepasida. Bu uning qaytish kampaniyasini boshlagan edi Tendai Lotus Sutraning to'liq ishonishi va uning butun yapon xalqini ushbu e'tiqodga aylantirish borasidagi sa'y-harakatlariga.^[46]:233 Ushbu deklaratsiya, shuningdek, oddiy odam o'z hayoti davomida Buddavudlikni kundalik haqiqat o'rtasida namoyon qilishi uchun chuqur buddaviylik nazariyasini amaliy va harakatga keltirishga qaratilgan sa'y-harakatlarining boshlanishini anglatadi.^[64]

Xuddi shu tadbirda, o'z qaydnomasiga va keyingi hagiografiyaga ko'ra, u ismini o'zgartirdi Nichiren, an qisqartirish ning Nichi ("Quyosh") va Ren (蓮 "Lotus").^[45]:34 Nichi ham haqiqat nurini, ham quyosh ma'budasini anglatadi Amaterasu, Yaponiyaning o'zi ramzi. Ren Lotus Sutrani anglatadi. Nichiren Yaponiyani buddizmning haqiqiy ta'limoti tiklanadigan va uning butun dunyoga tarqalishining boshlang'ich nuqtasi sifatida tasavvur qildi.^[65]

Uning ma'ruzasida Nichirenga qattiq hujum qilingan deb talqin etiladi Jonim, asoschisi Sof er buddizmi, va uning ashula qilish amaliyoti Nembutsu, Nam (u) Amida Butsu. Ehtimol, u Lotus Sutraning eksklyuziv ta'limotlari va amaliyotlarini o'zida mujassam etgan Seicho-ji-ning asosiy ta'limotlarini qoralagan. Shu bilan u Nichirenni o'ldirmoqchi bo'lgan mahalliy boshqaruvchi Xojo Kagenobuning dushmanligini qozondi. Zamonaviy stipendiyalar shuni ko'rsatadiki, voqealar bir kunda emas, balki uzoq vaqt davomida rivojlanib, ijtimoiy va siyosiy o'lchovlarga ega edi.^{[63]:246–247[33]:6–7}

Keyinchalik Nichiren operatsiya bazasini ishlab chiqdi Kamakura u erda bir nechta Tendai ruhoniylarini qabul qilgan, boshqalarni bevosita tayinlagan va asosan quyi va o'rta samuray sinfining qatlamlaridan olingan oddiy shogirdlarni jalb qilgan. Ularning uy xo'jaliklari Nichirenga iqtisodiy yordam ko'rsatdilar va bir nechta joylarda Nichiren jamoalarining asosiy qismiga aylandilar Kanto viloyati Yaponiya.^{[63]:246–247[33]:7–8}

Kamakura hukumatiga birinchi namoyish

1261 yilda Nichirenning surgun qilinishi. Shogird Nichirō ergashishni xohlar edi, lekin buni qilish taqiqlangan edi. 1920-yillarda taxminan sayyohlik kartpostallari.

Nichiren 1254 yilda Kamakuraga kelgan. 1254 yildan 1260 yilgacha qurg'oqchilik, zilzilalar, epidemiyalar, ochlik, yong'inlar va bo'ronlarni o'z ichiga olgan fojiali ketma-ketliklar tufayli aholining yarmi halok bo'ldi.^[63]:432#49 Nichiren tabiiy ofatlarning rivojlanishini tushuntirish uchun yozuvlarga murojaat qildi va keyinchalik buddistlar tomonidan inson ongi va atrof-muhitning ikkilanmasligi nazariyasiga asoslanib, azob-uqubatlarni odamlarning ma'naviy holatining zaiflashishi bilan bog'laydigan bir qator asarlarni yozdi. sabab bo'ladi Kami (Buddaning himoya kuchlari yoki izlari) millatni tark etish. Buning asosiy sababi, uning ta'kidlashicha, ning pasayishi Dharma sof yer ta'limotlarini ommaviy ravishda qabul qilish tufayli.^{[63]:249–250[66]:124–125}

Uning birinchi yirik risolasi hisoblangan ushbu asarlarning eng mashhuri bu edi Risshō Ankoku Ron (立正 安 国 論 論), "Haqiqiy buddizmni targ'ib qilish orqali erning tinchligini ta'minlash to'g'risida".^[1-eslatma] Nichiren uni topshirdi Hōjō Tokiyori, amalda rahbari Kamakura shogunate, tub islohotni amalga oshirish uchun siyosiy harakat sifatida. Unda u "suveren buddizmning yagona to'g'ri va to'g'ri shaklini tan olish va qabul qilish zarurligini ta'kidladi (ya'ni, ph: risshō) er va uning aholisi uchun tinchlik va farovonlikka erishish va ularning azob-uqubatlariga barham berishning yagona usuli sifatida (ya'ni, 安 国: ankoku)."^[67][68][69]

Xitoy va Yaponiyada yaxshi o'rnatilgan dialektik shakldan foydalangan holda, traktat buddist donishmand, ehtimol Nichiren va millatni boshidan kechirgan fojialarga afsuslanayotgan mehmon o'rtasidagi 10 segmentli xayoliy dialogdir. Aqlli odam mehmonning savollariga javob beradi va qizg'in almashinuvdan so'ng uni asta-sekin Lotus Sutraning ideallariga asoslangan mamlakat haqidagi tasavvurni g'ayrat bilan qabul qilishga undaydi. Ushbu yozuvda Nichiren o'xshashlik, latifa va tafsilotlardan foydalanib, shaxsning o'ziga xos psixologiyasi, tajribasi va tushunish darajasiga ishontirish uchun murojaat qiladi.^{[70][17]:328[33]:10}

O'qituvchi buddistik sutralar va sharhlar to'plamidan ko'p ma'lumot olish orqali o'z dalillarini asoslaydi. Nichiren o'zining kelajakdagi yozuvlarida xuddi shu sutra va sharhlardan foydalanishni davom ettirdi va Nichirenning Lotus Sutrasini, shu jumladan Lotus Sutrani qo'llab-quvvatlagan deb hisoblagan buddistlar kutubxonasidagi manbalarini yaratdi. Konkomyo, Dajuku, Ninno, Yakushi va Nirvana sutralar. Ular umumiy apokaliptik ta'limot va bashoratlarda qatnashadilar.^{[70]:330–334}

The Risshō Ankoku Ron hukumatga past ta'limotlarni targ'ib qiluvchi buddaviy maktablarini har qanday moliyaviy qo'llab-quvvatlashni to'xtatish to'g'risida shoshilinch murojaat bilan yakunlanadi.^[70]:334 Aks holda, Nichiren sutralarda bashorat qilinganidek, past ta'limotlarning davom etishi tabiiy ofatlarni keltirib chiqarishi hamda fuqarolararo nizolar va chet el bosqini boshlanishini ogohlantiradi.^[17]:328

Nichiren o'zining risolasini 1260 yil 16-iyulda taqdim etdi, ammo bu rasmiy javob bermadi. Biroq, bu boshqa maktablarning buddaviy ruhoniylarining qattiq javobiga sabab bo'ldi. Nichirenni etakchi Kamakura prelatlari bilan diniy munozaraga chorladilar, unda uning fikriga ko'ra ular tezda jo'natildi. Ammo ularning oddiy izdoshlari uni Kamakuradan qochishga majbur qilgan uyida o'ldirmoqchi bo'lishdi. Uning tanqidchilari asosiy hukumat arboblariga ta'sir o'tkazgan va u haqida tuhmatli mish-mish tarqatgan. U taqdim etganidan bir yil o'tgach Rissho Ankoku Ron hokimiyat uni hibsga olib, Izu yarim oroliga surgun qildi.^[63]:251

Nichirenning Izu surgun qilinishi ikki yil davom etdi. Nichiren shu vaqtgacha mavjud bo'lgan yozuvlarida Tanabe o'zining "uchinchi sohasi" deb atagan Lotus Sutraning 10-22 boblaridan qat'iy foydalanishni boshladi. (daisan hōmon). Nichiren insoniyatning maqsadini amal qilish deb ta'kidlay boshladi bodisattva kurashni va chidamlilikni namoyon etishni talab qiladigan haqiqiy dunyoda ideal. U o'zini bu xatti-harakatning namunasi, "ovoz beruvchi" deb taklif qildi (gyōja) Lotus Sutra.^{[71][63]:252[72][73][33]:11–12}

1263 yilda afv etilgandan keyin Nichiren Kamakuraga qaytib keldi. 1264 yil noyabrda u Lord Tōōō Kagenobu boshchiligidagi kuch tomonidan Ava viloyatidagi Komatsubarada pistirmaga uchradi va deyarli o'ldirildi. Keyingi bir necha yil ichida u Kamakuradan tashqaridagi viloyatlarda voizlik qildi, ammo 1268 yilda qaytib keldi. Shu paytda mo'g'ullar o'lpon va tahdid bilan bosqinchilik qilishni talab qilib, Yaponiyaga elchilarini yuborishdi. Nichiren nufuzli rahbarlarga 11 ta maktub yuborib, ularning bashoratlari to'g'risida eslatgan Rissho Ankoku Ron.^[4]:7–8

Qatl qilishga urinish

Mo'g'ullar istilosining tahdidi va amalga oshirilishi zamonaviy Yaponiyadagi eng dahshatli inqiroz edi. 1269 yilda mo'g'ul elchilari yana Yaponiyaning o'z gegemoniyasi va hukmronligiga bo'ysunishini talab qilish uchun kelishdi bakufu harbiy mudofaani safarbar qilish bilan javob berdi.^[33]:13

Buddizmning "millatni himoya qilish" dagi o'rni (chingo kokka) Yaponiyada uzoq vaqtdan beri tashkil etilgan va hukumat buddist maktablarining ibodatlarini galvanizatsiya qilgan. Biroq Nichiren va uning izdoshlari, u 1260 yilda chet el bosqinchiligida aytgan bashoratlari amalga oshayotganday tuyuldi va ularning harakatiga ko'proq odamlar qo'shilishdi. Ning jasoratli javobiga jur'at eting bakufu, Nichiren o'z izdoshlariga yozgan maktublarida Lotus Sutrani hayotga tatbiq etish uchun jonini berayotganiga qasamyod qildi. U hukumat milliy birlik va qarorni mustahkamlashga harakat qilayotgan paytda Lotusdan tashqari ta'limotlarga qarshi polemikasini tezlashtirdi. Taniqli rahbarlarga yozgan bir qator xatlarida u Xojo oilasi homiylik qilgan Kamakura ibodatxonalarining asosiy prelatlarini to'g'ridan-to'g'ri qo'zg'atdi, Zen samuraylar sinfida mashhur bo'lgan, ezoterik amaliyotlarni tanqid qilgan Shingon xuddi hukumat ularni chaqirayotgani va zamiridagi g'oyalarni qoralagani kabi Risshū chunki u uyg'onishdan zavqlanardi.^{[8]:454–455[63]:257} Uning o'sha paytdagi harakatlari zamonaviy olimlar tomonidan yoki altruisimning yuqori shakli sifatida ta'riflangan^[74] yoki mutaassib va ​​aqldan ozgan kishining g'azablari.^[75]

Uning da'volari o'sha davrning nufuzli diniy arboblari va ularning izdoshlari, ayniqsa Shingon ruhoniylarining g'azabiga sabab bo'ldi Ryukan (良 観). 1271 yil sentyabr oyida, ikkalasi o'rtasida otashin xatlar almashinuvidan so'ng, Nichiren bir guruh askarlar tomonidan hibsga olingan va Hei no Saemon (平 の 左衛 門 門, shuningdek 平 頼 綱 deb nomlangan) tomonidan sud qilingan. Taira no Yoritsuna), boshliq o'rinbosari Xojo klanining Qabul qiluvchilar kengashi. Nichiren buni hukumatga o'zining ikkinchi namoyishidir.^[76][63]:257

Nichirenning shaxsiy ma'lumotlariga ko'ra, u surgunga hukm qilingan, ammo Tatsunukuchi plyajiga olib kelingan Shichirigahama ijro uchun. Oxirgi daqiqada astronomik hodisa, "oy singari porloq sharsimon", ijro etiladigan maydon bo'ylab harakatlanib, Nichiren jallodlarini harakatsizlikka olib keldi.^[77] Ba'zi olimlar ushbu hikoya uchun muqobil rivoyatlarni taklif qilishgan.^{[63]:257, 436 (99-eslatma)}

Hisob qaydnomasidan qat'i nazar, Nichirenning hayoti saqlanib qoldi va u surgun qilindi Sado oroli. Ushbu hodisa "Tatsunokuchi ta'qiblari" nomi bilan tanilgan va Nichiren tomonidan o'lim va tirilishning burilish nuqtasi sifatida qabul qilingan.^{[63]:257–258, 436 (100-eslatma)[45]:58} Nichiren an'analarida bu uning momenti deb nomlanadi Xosshaku kenpon (発 迹 顕 本), "vaqtinchalik narsani chetga surib, haqiqatni ochib berish" deb tarjima qilingan^[78] yoki "vaqtinchalik narsadan oshib, muhimlarini oshkor qilish".^[79]

Ikkinchi surgun va surgun

Konpon ibodatxonasi qurilgan Sado surgun paytida Nichiren yashagan.

Amalga oshirilmagan ijrodan so'ng, hukumat Nichirenning dastlabki surgun hukmini ijro etdi Sado oroli ichida Yaponiya dengizi. Yetib kelgach, uni qabristonda joylashgan kichkina xaroba ibodatxonaga jo'natishdi. Nichirenga bir nechta shogirdlar hamrohlik qildilar va birinchi qishda ular dahshatli sovuqqa, oziq-ovqat etishmovchiligiga va mahalliy aholining tahdidlariga dosh berdilar.^[63]:258

Nichiren olimlari uning Sado surgunidan oldin yozilgan va uning paytida va undan keyin yozilgan maktublarida ham ohangda, ham xabarda aniq o'zgarishlarni tasvirlaydilar.^[80]:238 Dastlab Nichirenning shoshilinch tashvishi uning izdoshlarini Kamakurada yig'ish edi. Ning taktikasi bakufu Nichiren jamoasini bostirish surgun, qamoq, erni musodara qilish yoki klan a'zoligidan chiqarib yuborishni o'z ichiga oladi. Ko'rinib turibdiki, uning shogirdlarining aksariyati o'z e'tiqodlarini tark etishdi va boshqalar Lotus Sutraning "hozirgi hayotda tinchlik va xavfsizlik" va'dasi asosida ular va Nichiren nima uchun bunday qiyinchiliklarga duch kelishdi, degan savolni berishdi.^{[63]:258–259}

Bunga javoban u o'zini tanishtira boshladi Sadāparibhūta, 20-bobda sutrani targ'ib qilishda takroriy ta'qiblarni taklif qilgan Lotus Sutraning asosiy figurasi. Nichiren bunday mashaqqatlar Lotus Sutrani amalga oshirdi va tasdiqladi. U o'zini bodisattva bilan tanishtirdi Visistakaritra Shakyamuni Lotus Sutraning kelajakdagi tarqalishini ishonib topshirdi, chunki u o'zini katta oqimga olib boruvchi rolida ko'rdi. Yerning Bodhisattvasi mazlumlarni ozod qilishga va'da bergan.^{[14]:99,100[36][63]:259}

Uning Sadoda yozgan ko'p sonli maktublari va kichik risolalarida uning eng muhim ikki asari hisoblangan Kanjin no Honzon Shō (B観ng t尊ng y抄: "Aqlni kuzatish uchun fidoyilik ob'ekti")^[67][81] va Kaimoku Shō (Zhāng y: "Ko'z ochilishida").^[82] Ikkinchisida u qiyinchiliklarga duch kelishni odatiy hol deb hisoblash kerakligini va sutrani targ'ib qilish vazifasini bajarish uchun qaror qilish u uchun himoya kafolatlaridan ko'ra muhimroq ekanligini aytdi: "Osmon meni tark etsin. Qiyinchiliklar menga duch kelsin. "Men tanadagi hayotdan xafa bo'lmayman ... ... Qanday sinovlarga duch kelishimizga qaramay, shubhalar haqida o'ylamasak, men va shogirdlarim tabiiy ravishda Budda olamiga erishamiz." U bu ishni "Yaponiyaning ustuni, Yaponiyaning ko'zi, Yaponiyaning buyuk kemasi" bo'lishga qasamyod bilan yakunladi.^{[63]:259[17]:329}

Mandala Gohonzon

1271-1272 yilgi qish oxirida Nichirenning ahvoli yaxshilandi. U Sadodagi kichik izdoshlarini jalb qilgan edi, ular unga yordam berishdi va materikdan kelgan shogirdlar unga tashrif buyurib, materiallar bilan ta'minlay boshladilar. 1272 yilda Kamakura va Kiotoda to'ntarish tashabbusi bo'lib, u go'yoki u o'zining bashoratini bajardi. Rissho Ankoku Ron domendagi isyon. Shu payt Nichiren ancha yaxshi turar joylarga ko'chirildi.^{[63]:259[8]:452}

Sado orolida bo'lganida, Nichiren birinchi Mandalani yozgan Gohonzon (御 本尊). Gohonzonning embrion shaklidagi surgunidan ancha oldin uning surgunidan bir necha kun oldin dalillar mavjud bo'lsa-da, birinchisi to'liq shaklda 1273 yil 8-iyulga to'g'ri keladi va "Nichiren buni birinchi marta yozadi" degan yozuvni o'z ichiga oladi.^{[63]:437, 114-eslatma}

Uning Sado haqidagi yozuvlari, burgut cho'qqisida sadoqat yoki ibodat ob'ekti sifatida ishlatilishi kerak bo'lgan xattotlik mandalasini tasvirlaydi. O'zini tobora ko'proq bog'lash orqali Visistakaritra u to'g'ridan-to'g'ri bog'lanishni nazarda tutgan asl va universal Budda. U 16-da o'qigan (Hayot davomiyligi) Lotus Sutraning bobida uch marta "maxfiy Dharma" daimoku, ibodat ob'ekti (honzon) va ordinatsiya platformasi (kaidan). Bu odamlar Buddaning ma'rifatiga bevosita kirish uchun vosita bo'ldi.^{[63]:259–260}

Har bir mandalaning pastki qismida u shunday deb yozgan edi: "Bu ilgari ochilmagan buyuk mandala Jambudvipa Buddaning nirvanasidan buyon 2200 yildan ko'proq vaqt davomida. "U hayotining qolgan davrida ko'plab Mandala Gohonzonlarni yozgan. Bugungi kunda saqlanib qolgan yuzdan ortiq Mandala Gohonzon Nichirenning o'z qo'li bilan bog'liq.^[14]:96

Kamakuraga qaytish

Nichiren 1274 yil 14 fevralda avf qilindi va bir oy o'tib 26 martda Kamakuraga qaytdi.^[63]:260 Nichiren o'zining aybsizligi va bashoratlarining aniqligi regentga sabab bo'lganligini yozgan Hōjō Tokimune uning nomidan shafoat qilish. Olimlarning fikriga ko'ra, uning bir-biri bilan yaxshi aloqada bo'lgan izdoshlari hukumatning uni ozod qilish qaroriga ta'sir qilgan bo'lishi mumkin.^{[63]:437, 115-eslatma}

8 aprelda uni Hei no Saemon chaqirdi va u keyingisi vaqti haqida so'radi Mo'g'ul bosqini. Nichiren bu yil ichida sodir bo'lishini taxmin qildi. U tomoshabinlarni hukumat bilan namoyish qilish uchun yana bir imkoniyat sifatida ishlatgan. Ezoterik marosimlarga asoslangan ibodatlarga umid bog'lash yanada falokatlarga olib keladi, deb da'vo qilib, u ularni chaqirdi bakufu o'zini faqat Lotus Sutrasiga asoslash.^[63]:261

Nichiren hukumatning maslahatiga quloq solmaslikdan qattiq xafa bo'lib, bir oy o'tib, 12 may kuni yolg'iz yolg'iz bo'lishga qaror qilib, Kamakurani tark etdi. Besh kundan so'ng, tog'ning Lord Xakii Sanenaga qarorgohiga tashrif buyurganida. Minobu, u surgun paytida yaqin mintaqalardagi izdoshlari qat'iyatli ekanliklarini bilib oldi. Kuchli ob-havo va mahrumliklarga qaramay, Nichiren butun faoliyati davomida Minobuda qoldi.^[63]:261

Minobu tog'iga pensiya

G'arbdan 100 mil uzoqlikda joylashgan Minobu tog'ida o'zini o'zi surgun qilgan Kamakura,^[83][84][85] Nichiren izdoshlarining keng harakatiga rahbarlik qildi Kanto va Sado asosan uning serhosil xat yozish orqali. 1279 yildagi "Atsuxara ishi" deb nomlangan davrda hukumat hujumlari o'ziga emas, balki Nichirenning izdoshlariga qaratilgan bo'lsa, Nichirenning xatlarida Minobu va boshqa o'rtasidagi aloqachi sifatida xizmat qiladigan murakkab shogirdlar tarmog'i orqali batafsil ko'rsatmalar bergan qat'iy va xabardor rahbar aniqlanadi. Yaponiyadagi ta'sirlangan hududlar. Shuningdek, u izdoshlariga sodir bo'layotgan voqealarga keng nuqtai nazar bag'ishlaydigan voqealar to'g'risida jabbor hikoya qilish qobiliyatini namoyish etdi.^[86]

Nichirenning xatlarining yarmidan ko'pi Minobuda ishlagan yillarida yozilgan. Ba'zilar izdoshlariga ularning yordami uchun minnatdorchilik bildirgan harakat maktublari, shaxsiy masalalar bo'yicha maslahat va uning ta'limotlarini tushunarli so'zlar bilan tushuntirishdan iborat edi.^[63]:261[87] Ushbu davrdan uning ikkita asari, the Senji Shō (Zhāng y: "Vaqtni tanlash")^[88] va Hōon Shō (報恩 抄: "Minnatdorchilik qarzlarini to'lash to'g'risida")^[89] tashkil etadi, u bilan birga Risshō Ankoku Ron (Bén h国 論 論: "Er tinchligi uchun to'g'ri ta'limni o'rnatish to'g'risida"), Kaimoku Shō ("Ko'zlarning ochilishi"), va Kanjin no Honzon Shō ("Aqlni kuzatish uchun fidoyilik ob'ekti"), odatda uning beshta asosiy asari sifatida qaraladi.

Minobu Nichirenda bo'lgan yillarida hujumlar kuchaygan sirli va ezoterik yapon tiliga kiritilgan amaliyotlar (mikkyō 密 教) Tendai maktab. Bu erda u Lotus buddizmining o'ziga xos shaklini yaratayotganini tushunganligi aniq bo'ladi.^[90]:362

Nichiren va uning shogirdlari yakunlashdi Myō-hōkke-in Kuon-ji Ma'bad (久遠 久遠) 1281 yilda. XIX asrda bu inshoot yonib ketgan bo'lib, uning o'rniga Meyji davrining ikkinchi yarmida qurilgan yangi bino qurilgan.^[91]:117[92]

Minobuda Nichirenda ko'plab Mandala yozilgan Gohonzon aniq shogirdlariga va oddiy imonlilarga in'om etish uchun. Nichiren Shoshu dindorlarning ta'kidlashicha, uchta Atsuxara dehqoni qatl etilgandan keyin u yozgan Dai Gohonzon 1279 yil 12 oktyabrda Gohonzon butun insoniyatga murojaat qildi. Ushbu tasdiq boshqa maktablar tomonidan tarixiy va matn jihatidan noto'g'ri deb bahslashib kelgan.^[93][14]:189 Hozirda u Taxu Fuji Dai-Nichirenge-Zan Taiseki-ji, norasmiy sifatida Bosh ibodatxonasi Taiseki-ji ning Nichiren Shōshū Buddaviylik ordeni, etagida joylashgan Fuji tog'i yilda Fujinomiya, Siduoka.^{[iqtibos kerak ]} Ushbu Mandala Gohonzonning bir nechtasi Nichiren-shū yilda Yamanashi prefekturasi. Boshqalari bugungi kunda omborlarida omon qolishmoqda Nichiren Shōshū kabi ibodatxonalar Taiseki-ji (大石 寺) in Fujinomiya, Siduoka, bu yiliga bir marta ommaviy ravishda namoyish etiladigan juda katta to'plamlar to'plamiga ega.^{[iqtibos kerak ]}

Ko'rinib turibdiki, Nichiren shogirdlaridan qaysi biri o'zi yozgan Gohonzonni olishga loyiqligini hal qilishda juda ehtiyotkorlik bilan harakat qilgan. Ledi Niyamaga yozilgan maktubda u chuqur shaxsiy aloqaga qaramay nega Gohonzonni yozmasligini tushuntirish uchun juda ehtiyot bo'ldi.^[33]:52–55 Gohonzon orasida u juda katta bo'lgan va ba'zi oddiy izdoshlar tomonidan saqlanadigan cherkovlarda jamoat uchun mo'ljallangan bo'lishi mumkin bo'lgan bir nechta yozuvlar bor.^[63]:275

O'lim

1282 yilda, shaxsiy hayotdan so'ng, Nichiren kasal bo'lib qoldi. Uning izdoshlari uni dorivor foydasi uchun issiq buloqlarga borishga undashgan. Yo'nalishda, boshqa yo'lga chiqolmay, u bir shogirdning uyida to'xtadi Ikegami, hozirgi Tokioning tashqarisida va 1282 yil 13 oktyabrda vafot etgan. Afsonaga ko'ra, u Lotus Sutrasida kasal yotgan joyidan bir necha kun ma'ruza qilib, yakuniy xat yozib, ko'rsatmalar qoldirib, sheriklari huzurida vafot etdi. vafotidan keyin uning harakatining kelajagi, ya'ni oltita katta shogirdning tayinlanishi. Uning dafn marosimi va kuydirilishi ertasi kuni bo'lib o'tdi.^{[63]:261[45]:133[94]}

Uning shogirdlari 21-oktabr kuni Ikegamidan Nichirenning kullari bilan jo'nab ketishdi va 25-oktabr kuni Minobuga qaytib kelishdi.

• Nichiren Shu mazhablar uning qabri, uning iltimosiga binoan joylashtirilgan deb da'vo qilmoqda Kuon-dji uning kullari qolgan Minobu tog'ida.^[63]:321
• Nichiren Shoshu buni tasdiqlaydi Nikko Shonin Keyinchalik uning kuydirilgan kulini boshqa buyumlar bilan birga musodara qildi va ularni Fuji tog'iga olib kelishdi, ular da'vo qilishicha, ular endi chap tomonda joylashgan. Dai Gohonzon ichida Hoando saqlash uyi.^{[iqtibos kerak ][2-eslatma]}

Ta'limlar

Nichirenning karerasi davomida ishlab chiqqan ta'limotlari va ularning evolyutsiyasini uning asarlarini o'rganish orqali, shuningdek Lotus Sutraning shaxsiy nusxasida, ya'ni "Lotus Sutra" da yozilgan izohlarda ko'rish mumkin. Chū-hokekyō.^[96]:363

Ba'zi olimlar Sado oroliga kelganida uning ta'limotida aniq chegarani belgilashgan^[97]:238 boshqalar esa uch marotaba fikrlar bo'linishini ko'rishmoqda: Izu surguniga qadar va Sado oroli surgunida Kamakuraga qaytib kelganidan va Minobuda bo'lgan yillarida.^{[96]:252–253}

Anesakining so'zlariga ko'ra, Nichiren Minobuga kelganida tezda o'zlarining ta'limotlarini ularni davom ettirishga yo'naltirishga e'tiborini qaratdi. Uning fikrlash doirasi inshoda bayon etilgan Hokke Shuyō-shō [法 華 取 要 抄 抄, "Lotus Sutraning yuragini tanlash"], tomonidan ko'rib chiqilgan Nikko Shōnin Nichirenning o'nta asosiy yozuvlaridan biri sifatida.^[98][45]:98

Anesaki, keyinchalik Minobu yillarida, da'vo qilmoqda u shogirdlariga o'qigan ma'ruzalar, Nichiren o'z ta'limotining asosiy g'oyalarini bitta xatboshida umumlashtirgan: Buddaviylik abadiydir, hamma odamlar buni o'z hayotlarida namoyon qilishi mumkin va ko'rsatishi kerak; Nichiren - Lotus Sutraning shaxsiyati, uning vazifasi odamlarga o'zlarining ma'rifatini amalga oshirishga imkon berishdir; Uning va'dasiga sherik bo'lgan izdoshlari bu Yerning Bodhisattvasi. Buning uchun izdoshlar orasida o'ziga xos Buddaviylikka asoslangan ma'naviy va axloqiy birlik zarur; Nichiren ushbu jamiyatning urug'larini yaratdi va uning izdoshlari uni global miqyosda kengaytirishi kerak. Shunday qilib, ma'rifatli shaxs, mamlakat va dunyo Budda erining idealining turli xil ifodasidir; va shaxsning ma'rifatli yuragi o'zining bosqichi sifatida dunyo va kosmos bilan o'z rolini o'ynaydi.^{[45]:98–100} Bu Nichirenning tasavvuridir Kosen-rufu, Lotus Sutra ta'limoti butun dunyoga keng tarqaladigan vaqt.^[99]

Nichiren boshqa buddaviylik maktablarida paydo bo'lishidan bir necha asr oldin buddistlarning ijtimoiy faolligi uchun o'rnak bo'ldi. Uning ta'limotining o'ziga xos xususiyati buddaviylikni nazariydan realizatsiyalashga yo'naltirishga urinishi edi. U o'zining ta'limotlari xalqqa o'zini o'zi haqlantirishga imkon beradi va oxir-oqibat dunyo tinchligiga olib keladi, deb qat'iy ishongan.^{[100][80]:251[101][102]:54}

Uning ba'zi diniy tafakkurlari Tendai Lotus Sutraning tushunchasi, uning zamonasi madaniyatiga chuqur singib ketgan sinkretik e'tiqodlar va Kamakura buddizmining mahsullari bo'lgan yangi istiqbollardan kelib chiqqan.^[102]:vii-ix Boshqa g'oyalar unga to'liq xos va o'ziga xos edi.

Tendai yoki zamonaviy fikrga asoslangan hissalar

Nichiren o'z davrining mahsuli bo'lgan va uning ba'zi ta'limotlari mavjud maktablardan yoki Kamakura buddizmida paydo bo'lgan g'oyalardan olingan. Nichiren ushbu g'oyalarni o'zlashtirdi va kengaytirdi.

Immanence

Nichiren kontseptsiyasini ta'kidladi immanence, ya'ni Buddaning toza erini hozirgi dunyoda topish kerak (shaba soku jakkōdo). Hozirgi shaklda ma'rifatga erishish kabi tegishli tushunchalar (sokushin jōbutsu) va ma'rifatga erishilmaydi, lekin dastlab hamma odamlarda mavjudligiga ishonish (hongaku) tomonidan kiritilgan edi Kokay va Saicho bir necha asr oldin.^[103][104] Ushbu kontseptsiyalarga asoslangan edi Chih-i deb nomlangan olamning birligi va o'zaro bog'liqligi kosmologiyasi Hayotning bir lahzasida uch ming shohlik (ichinen sanzen).^[105]

Nichiren ushbu kontseptsiyalarni nazariy emas, balki amaldagi ekanligini e'lon qilish orqali ilgari surdi. Sabab va natija chiziqli o'rniga bir vaqtning o'zida bo'lgan. O'z aqlini o'ylash (kanjin) Lotus Sutraga bo'lgan yagona ishonch va sadoqat doirasida sodir bo'ldi. Nichirenning so'zlariga ko'ra, bu hodisalar odam Lotus Sutra unvonini aytganda paydo bo'ladi (sana) va o'z kuchini boshqalar bilan baham ko'radi, hatto agar kerak bo'lsa, hayoti uchun.^{[63]:68,265–266}

Nichiren imon, amaliyot va o'rganish o'rtasida uchlik munosabatlarini o'rnatdi. Imon Lotus Sutraning yangi paradigmasini qabul qilishni anglatardi. Bu doimiy ravishda chuqurlashtirilishi kerak bo'lgan narsa edi. "Qabul qilmoq (ju) [sutraga ishonish] oson, - dedi u izdoshiga uni qo'llab-quvvatlash uchun (ji) qiyin. Ammo Buddavlatni amalga oshirish [imonni] qo'llab-quvvatlashda yotadi. "Bu faqat xitob qilish amaliyoti bilan namoyon bo'lishi mumkin. daimoku shuningdek boshqalarga ham xuddi shunday qilishni o'rgatish va o'rganish.^{[63]:270,295[106]:12–13}

Binobarin, Nichiren har qanday toza erga boshqa dunyoviy intilishni ta'kidlagan "Sof er" maktabining istiqbollariga doimiy ravishda va qat'iy ravishda qarshi chiqdi. Uning fikri ortida sub'ektiv sohaning (shaxsning) va ob'ektiv sohaning (shaxs yashaydigan erning) noaniqligi tushunchasi yotadi, bu esa buddaxodlikka teginish paytida uning hozirgi dunyosi tinch va uyg'unlashishini ko'rsatadi. Nichiren uchun Lotus Sutraning keng tarqalishi va natijada dunyo tinchligi uchun ("kosen-rufu ") erishish mumkin va muqarrar edi va kelajakdagi izdoshlariga buni amalga oshirish vazifasini topshirdi.^{[107][108]:68}

Qonunning oxirgi kuni

The Kamakura davri 13-asrda Yaponiya oldindan bashorat qilish hissi bilan ajralib turardi. Nichiren, shuningdek, o'sha paytdagi boshqalar, ular kirganiga ishonishgan Qonunning oxirgi kuni (Xaritaō), Shakyamuni uning ta'limotini bashorat qilgan vaqt o'z samarasini yo'qotadi. Darhaqiqat, Yaponiya o'ta tabiiy ofatlar, ichki nizolar va siyosiy mojarolar davriga qadam qo'ydi.^[109]

Nichiren jamiyatdagi notinchliklar va falokatlarni hukumat homiyligida bo'lgan past buddistlik ta'limotlari deb bilgan narsalarning keng tarqalgan amaliyoti bilan bog'lagan bo'lsa-da, u zamon alomatlari haqida g'ayrat bilan ko'tarilgan edi. Uning ta'kidlashicha, boshqa Mahayana maktablaridan farqli o'laroq, bu tirik qolish uchun eng yaxshi lahza, Lotus Sutraning tarqalishi davri va bu vaqt Yerning Bodhisattvasi uni targ'ib qilish kabi ko'rinadi. "Tendai maktabining bosh ruhoniysi bo'lishdan ko'ra Nam (u) -myōhō-renge-kyō deb hayqirgan moxov bo'lish yaxshiroqdir."^{[63]:56,254[110]}

Munozara va polemika

The tradition of conducting open and sustained debate to clarify matters of fundamental Buddhist principles has deep-seated roots in Tibet, China, and Korea.^{[111][112][113]} This tradition was also quite pronounced in Japan.^[114]

In addition to formalized religious debates, the Kamakura davri was marked by flourishing and competitive oral religious discourse. Temples began to compete for the patronage of the wealthy and powerful through oratorical sermonizing and temple lecturers (kōshi) faced pressure to attract crowds. Sermonizing spread from within the confines of temples to homes and the streets as wandering mendicants (shidōso, hijiri, yoki inja) preached to both the educated and illiterate in exchange for alms. In order to teach principles of faith preachers incorporated colorful storytelling, music, vaudeville, and drama—which later evolved into Yo'q.^[33]:48–49

A predominant topic of debate in Kamakura Buddhism was the concept of rebuking "slander of the Dharma." The Lotus Sutra itself strongly warns about slander of the Dharma.^{[35]:114–115} Hōnen, in turn, employed harsh polemics instructing people to “discard” (sha 捨), “close” (hei 閉), “put aside” (kaku 閣), and “abandon” (hō 抛) the Lotus Sutra and other non-Sof er ta'limotlar. His ideas were vociferously attacked by many including Nichiren.^[35]:116,120

Nichiren, however, elevated countering slander of the Dharma into a pillar of Buddhist practice. In fact, far more of his extant writings deal with the clarification of what constitutes the essence of Buddhist teachings than expositions of how to meditate.^{[35]:114,145–146}

At age 32, Nichiren began a career of denouncing other Mahayana Buddhist schools of his time and declaring what he asserted was the correct teaching, the Universal Dharma (Nam(u)-Myōhō-Renge-Kyō), and chanting its words as the only path for both personal and social salvation.^[115][116] The first target of his polemics was Pure Land Buddhism which had begun to gain ascendancy among the leaders and populace and even had established itself within the Tendai school. Nichiren's detailed rationale is most famously articulated in his Risshō Ankoku Ron^[68] (立正 安 国 論): "Treatise On Establishing the Correct Teaching for the Peace of the Land,"^{[1-eslatma][117][118]} his first major treatise and the first of his three remonstrations with the bakufu hokimiyat.

Although his times were harsh and permeated by bakufu culture, Nichiren always chose the power of language over bearing arms or resorting to violence. He didn't mince his words and was relentless to pursue dialogue whether in the form of debate, conversations, or correspondence. His spirit of engaging in discourse is captured in his statement, "Whatever obstacles I may encounter, as long as men [persons] of wisdom do not prove my teachings to be false, I will never yield."^{[119]:86–87}

"Single Practice" Buddhism

Hōnen introduced the concept of "single practice" Buddhism. Basing himself on the writings of the Chinese Buddhist Shandao, he advocated the singular practice of Nianfo, the recitation of the Buddha Amida's name. This practice was revolutionary because it was accessible to all and minimalized the monopolistic role of the entire monastic establishment.^{[120][121][122]}

Nichiren appropriated the structure of a universally accessible single practice but substituted the Nianfo with the daimoku of Nam(u)-myōhō-renge-kyō. This constituted renouncing the principle of aspirating to a Pure Land after death and asserting instead the Lotus perspective of attaining Buddhahood in one's present form in this lifetime.^[35]:124

Protective forces

Japan had a long-established system of folk beliefs that existed outside of and parallel to the schools of the Buddhist establishment. Many of these beliefs had an influence on the various religious schools which, in turn, influenced each other, a phenomenon known as sinkretizm. Among these beliefs were the existence of kami, indigenous gods and goddesses or protective forces, that influenced human and natural occurrences in a holistic universe. Some beliefs ascribed kami to traces of the Buddha. Ga bo'lgan ishonch kami was deeply embedded in the episteme vaqt. Human agency through prayers and rituals could summon forth kami who would engage in nation-protection (chingo kokka).^{[63]:40–42,166[123][124]}

According to some of his accounts, Nichiren undertook his study of Buddhism to largely understand why the kami had seemingly abandoned Japan, as witnessed by the decline of the imperial court. Because the court and the people had turned to teachings that had weakened their minds and resolve, he came to conclude, both people of wisdom and the protective forces had abandoned the nation.^[125][126]

By extension, he argued, through proper prayer and action his troubled society would transform into an ideal world in which peace and wisdom prevail and "the wind will not thrash the branches nor the rain fall hard enough to break clods."^{[63]:291–292}

Unique teachings

From Nichiren's corpus appear several lines of unique Buddhist thought.

"The Five Guides of Propagation"

Developed during his Izu exile, the Five Guides (gogi) are five criteria through which Buddhist teachings can be evaluated and ranked. They are the quality of the teaching (kyō), the innate human capacity (ki) of the people, the time (ji), the characteristic of the land or country (koku), and the sequence of dharma propagation (kyōhō rufu no zengo). From these five interrelated perspectives Nichiren declared his interpretation of the Lotus Sutra as the supreme teaching.^{[63]:252–255[127][128]}

The Four Denunciations

Throughout his career Nichiren harshly denounced Buddhist practices other than his own as well as the existing social and political system. The tactic he adopted was shakubuku, conversion, in which he shocked his adversaries with his denunciations while attracting followers through his outward display of supreme confidence.^[129] Modern detractors criticize his exclusivist single-truth perspective as intolerant. Apologists argue his arguments should be understood in the context of his samurai society and not through post-modern lenses such as tolerance.^[130] Both of them may be regarded as having seized an aspect of the truth, namely that Nichiren, rather like Dogen, was not less brilliantly original for being a rigid dogmatist in doctrine.

As his career advanced, Nichiren's vehement polemics against Pure Land teachings came to include sharp criticisms of the Shingon, Zen va Ritsu schools of Buddhism. Collectively his criticisms have become known as "the Four Denunciations." Later in his career he critiqued the Japanese Tendai school for its appropriation of Shingon elements. Reliance on Shingon rituals, he claimed, was magic and would decay the nation. He held that Zen was devilish in its belief that attaining enlightenment was possible without relying on the Buddha's words; Ritsu was thievery because it hid behind token deeds such as public works. In modern parlance the Four Denunciations rebuked thinking that demoralized and disengaged people by encouraging resignation and escapism.^{[45]:8–11[131][132]}

The doctrine of the Three Great Secret Laws

Nichiren deemed the world to be in a degenerative age and believed that people required a simple and effective means to rediscover the core of Buddhism and thereby restore their spirits and times. U o'zini tasvirlab berdi Uchta katta sir qonunlari (Sandai hiho) as this very means.^[133]:353

In a writing entitled Sandai Hiho Sho, or "On the Transmission of the Three Great Secret Laws", Nichiren delineated three teachings in the heart of the 16th chapter of the Lotus Sutra which are secret because he claimed he received them as the leader of the Yerning Bodhisattvasi through a silent transmission from Shakyamuni. They are the invocation (daimoku), the object of worship (honzon), and the platform of ordination or place of worship (kaidan).^{[134]:266[63]:264[133]:353}

The daimoku, the rhythmic chanting of Nam(u)-myōhō-renge-kyō is the means to discover that one's own life, the lives of others, and the environment is the essence of the Buddha of absolute freedom. The chanting is to be done while contemplating the honzon. At the age of 51, Nichiren inscribed his own Mandala Gohonzon, the object of veneration or worship in his Buddhism, "never before known," as he described it.^[135] The Gohonzon is a calligraphic representation of the cosmos and chanting daimoku to it is Nichiren's method of meditation to experience the truth of Buddhism. He believed this practice was efficacious, simple to perform, and suited to the capacity of the people and the time.^[133]:354

Nichiren describes the first two secret laws in numerous other writings but the reference to the platform of ordination appears only in the Sandai Hiho Sho, a work whose authenticity has been questioned by some scholars. Nichiren apparently left the fulfillment of this secret Dharma to his successors and its interpretation has been a matter of heated debate. Some state that it refers to the construction of a physical national ordination platform sanctioned by the emperor; others contend that the ordination platform is the community of believers (sangha ) or, simply, the place where practitioners of the Lotus Sutra live and make collective efforts to realize the ideal of establishing the true Dharma in order to establish peace to the land (rissho ankoku). The latter conception entails a robust interplay between religion and secular life and an egalitarian structure in which people are dedicated to perfecting an ideal society.^{[134]:266,268[136]}

According to Nichiren, practicing the Three Secret Laws results in the "Three Proofs" which verify their validity. The first proof is "documentary," whether the religion's fundamental texts, here the writings of Nichiren, make a lucid case for the eminence of the religion. "Theoretical proof" is an intellectual standard of whether a religion's teachings reasonably clarify the mysteries of life and death. "Actual proof," deemed the most important by Nichiren, demonstrates the validity of the teaching through the actual improvements achieved by practitioners in their daily lives.^{[137][138][139][140][141]}

Changing karma to mission

Nichiren was deeply aware of the karmic struggles his followers faced in their day-to-day existence and assured them that they could "cross the sea of suffering" (Shiji Shiro-dono gosho). Through prevailing over such challenges, he taught, they would establish a sense of inner freedom, peace of mind, and understanding of the Dharma that persisted independent of the ups and downs of sentient existence. He accepted prevailing Buddhist notions about karma that taught that a person's current conditions were the cumulative effect of past thoughts, words, and actions. He showed little concern, however, for attributing current circumstances to supposed past deeds. Rather, he viewed karma through the lens of the teachings of the Lotus Sutra which could enable all people to become Buddhas, even the ignorant and evil people of the Qonunning oxirgi kuni.^{[142]:30–32}

When confronting karmic situations, the act of chanting Nam(u)-myoho-renge-kyo would open the wisdom of the Buddha, transforming karma into mission and a creative and joy-filled way of life. Beyond the sphere of a single individual's life, the process would awaken a person's concern for the broader society and sense of social responsibility.^[143]:168

Nichiren introduced the term "votary of the Lotus Sutra" (Hokekyō no gyōja) to describe himself. The Lotus Sutra itself speaks of the great trials that will be faced by individuals who base themselves on its teachings and attempt to spread it. Nichiren claims he read the sutra "bodily" (shikidoku), voluntarily inviting the entailing hardships it predicts rather than just reciting or meditating on its words.^{[142]:35–36}

Through challenging these persecutions Nichiren claimed to have discovered his personal mission and felt great joy even when experiencing the harshness of exile. His sufferings became, in his thinking, redemptive opportunities to change his karma and give his life transcendent meaning.^[142]:37

In enduring severe persecutions Nichiren claimed that the negative karma he had accumulated from the past could be eradicated quickly in his current life. He was an active agent in this process, not a victim. He even expressed appreciation to his tormentors for giving him the opportunity to serve as an envoy of the Buddha.^[144]:34,36

In letters to some of his followers Nichiren extended the concept of meeting persecution for the sake of propagating the Dharma to experiencing tribulations in life such as problems with family discord or illness. He encouraged these followers to take ownership of such life events, view them as opportunities to repay karmic debts and mitigate them in shorter periods of time than would otherwise be the case.^[144]:37 Naturally, he did not use language redolent of twentieth century concepts within, e.g., psychotherapy, hyperliberalism or the Human Potential Movement, but his insistence on personal responsibility can be reimagined in such terms.

Nichiren reached a state of conviction that offered a new perspective on karma. He express that his resolve to carry out his mission was paramount in importance and that the Lotus Sutra's promise of a peaceful and secure existence meant finding joy and validation in the process of overcoming karma. According to Stone, in confronting karma Nichiren "demonstrated an attitude that wastes little energy in railing against it but unflinchingly embraces it, interpreting it in whatever way appears meaningful at the moment so as to use that suffering for one's own development and to offer it on behalf of others."^[144]:39

The great vow to achieve Kosen-rufu

Nichiren's teachings are replete with vows he makes for himself and asks his followers to share as well. Some are personal in nature such as frequent admonitions for people to transform their inner lives. "You must quickly reform the tenets you hold in your heart," he stated in his treatise Rissho Ankoku Ron. He urged his followers to attain "treasures of the heart" and to reflect on their behavior as human beings.^{[119]:76,79–80,86,89} These vows are "this-worldly" rather than theoretical and are matched with an easily accessible practice.^[145]

Nichiren also made a "great vow" of a political dimension. He and his followers to come would create the conditions that lead to a just nation and world which the Lotus Sutra describes as Kosen-rufu. In earlier Japanese Buddhism the concept of "nation" was equated with Tennō (天皇), or imperial rule and "peace of the land" was associated with the stability of the regime. Nichiren's teachings, however, fully embraced a newly emerging viewpoint in medieval Japan that "nation" referred to the land and the people. Nichiren was unique among his contemporaries in charging the actual government in power, in this case the bakufu rather than the throne, with the peace of the land as well as the thriving of the Dharma. In his teachings based on the Lotus Sutra, all human beings are equal, whether the nation's sovereign or an unknown commoner. Enlightenment is not restricted to an individual'

s inner life but is actualized by efforts toward the transformation of the land and the realization of an ideal society.^{[146]:313–320}

This entails an urgent mandate. Nichiren links the great vow of personages in the Lotus Sutra to raise all people to the consciousness of the Buddha, to his own single-minded struggles to teach the Law despite the great persecutions he, Nichiren himself, encountered, to his injunction to future disciples to create the Buddha land in the saxa world over the course of the myriad years to follow.^{[45]:66–69[146]:320–321}

Nichiren and his followers

Nichiren was a charismatic leader who attracted many followers during both his missionary trips and his exiles. Most of these followers were warriors and feudal lords. He maintained to his women followers that they were equally able to attain enlightenment. He set a high standard of leadership and, in his writings, shared his rationale and strategies with them, openly urging them to share his conviction and struggles.^{[147][17]:328–329}

He left the fulfillment of the kaidan, the third of his Three Secret Dharmas, to his disciples. His many extant letters demonstrate the scope and breadth of his relationship with them and his expectations for them. They recognized and trusted his charismatic leadership and his understanding of Buddhism. Many sought his guidance to overcome personal problems. Many were actively involved with supporting him financially and protecting his community of followers. Several of disciples were praised by him for sharing in his privations and a few lost their lives in these situations. Although over the centuries the movement he established was fraught with divisions, his followers sustained his teachings and example and various times gained considerable influence. Today his followers are found in influential lay movements as well as traditional Nichiren schools.^[148][149]

The relationship between Nichiren and his disciples has been called shitei funi, the oneness of mentor and disciple. Although the functions of the mentor and disciple may vary, they share the same goals and the same responsibility. Nichiren claimed the precedent for shitei funi is a core theme of the Lotus Sutra, especially in chapters 21 and 22 where the Buddha entrusts the future propagation of the sutra to the gathered bodhisattvas.^{[150][151][152]}

After Nichiren's death

After Nichiren's death, his teachings were interpreted in different ways. As a result, Nichiren Buddhism encompasses several major branches and schools, each with its own doctrine and set of interpretations of Nichiren's teachings.^[153]

Yozuvlar

A section of Nichiren's treatise Risshō Ankoku Ron (On Establishing the Correct Teaching for the Peace of the Land).

Many of Nichiren's writings still exist in his original handwriting, some as complete works and some as fragments. Other documents survive as copies made by his immediate disciples. Nichiren's existing works number over 700 manuscripts in total, including transcriptions of orally delivered lectures, letters of remonstration and illustrations.^{[154][155][156][157][158]}

Scholars have divided the writings attributed to Nichiren into three categories: those whose authenticity are universally accepted, those generally designated as written by someone else after his death, and a third category in which the veracity of works is still being debated.^[159][134]

In addition to treatises written in formal Klassik xitoy (kanbun 漢文), Nichiren also wrote expositories and letters to followers in mixed kanji -kana vernacular as well as letters in simplified kana for believers such as children who could not read the more formal styles. Some of Nichiren's kanbun works, especially the Risshō Ankoku Ron, are considered exemplary of the kanbun style, while many of his letters show unusual empathy and understanding for the downtrodden of his day.^[160]

Selected important writings

Among his kanbun treatises, five are generally accepted by Nichiren schools as his major works:^{[161][162][163]}

• On Securing the Peace of the Land through the Propagation of True Buddhism (Rissho Ankoku Ron) — written between 1258–1260.^[164]
• Ko'zlarning ochilishi (Kaimoku-sho) — written in 1272.
• The True Object of Worship (Kanjin-no Honzon-sho) — written in 1273.
• The Selection of the Time (Senji-sho) — written in 1275.
• On Repaying Debts of Gratitude (Ho'on-sho) — written in 1276.

Nichiren Shōshū adds an additional five writings to comprise a set of ten major writings. Other Nichiren sects dispute these selections as being either of secondary importance or as apocryphal:^[163]

• On Chanting the Daimoku of the Lotus Sutra (Sho-hokke Daimoku-sho) — Written in 1260.
• On Taking the Essence of the Lotus Sutra (Hokke Shuyo-sho) — written in 1274.
• On the Four Stages of Faith and the Five Stages of Practice (Shishin Gohon-sho) — written in 1277.
• Letter to Shimoyama (Shimoyama Gosho-soku) — written in 1277.
• Questions and Answers on the Object of Worship (Honzon Mondo-sho) — written in 1278.

Personal letters to followers

Among the collection of his extant writings are numerous letters to his follows in the form of thank you notes, messages of condolence, responses to questions, and spiritual counseling for trying moments in his followers' lives. Collectively these letters demonstrate that Nichiren was a master of providing both comfort and challenge befitting the unique personalities and situations of each individual.^{[24]:102[33]:52}

Many of these letters use tales drawn from Indian, Chinese, and Japanese traditions as well as historical anecdotes and stories from the Buddhist canon. Nichiren incorporated several hundred of these anecdotes and took liberty to freely embellish some of them; a few of the stories he provided do not appear in other collections and could be original.^{[33]:47–50[165]}

Another category of his letters follow the genres of Japanese zuihitsu, lyrical and loosely organized essays that combine personal reflection and poetic language, or personal diaries (nikki ) Nichiren was a master of this genre and these colloquial works reveal his highly personal and charismatic method of proselytization as well as his deep caring for his followers.^{[33]:47–50,52}

Nichiren used his letters as a means to inspire key supporters. About one hundred followers are identified as recipients and several received between 5 and 20 of them. The recipients tended to be of the warrior class and only scattered references appear about his lower status followers, many of whom were illiterate. The series of letters he wrote his followers during the "Atsuhara affair" of 1279 provide a case study of how he used personal written communications to direct a response to the government's actions and to keep his followers steadfast during the ordeal.^{[33]:55n[86]:156n,158}

Writings to women

Against a backdrop of earlier Buddhist teachings that deny the possibility of enlightenment to women or reserve that possibility for life after death, Nichiren is highly sympathetic to women. Based on various passages from the Lotus Sutra, Nichiren asserts that "Other sutras are written for men only. This sutra is for everyone."^{[166][167][168]}

Ninety of his extant letters, nearly a fifth of the total, were addressed to female correspondents.^[169] Nichiren Shu published separate volumes of those writings.^[170]

In these letters Nichiren plays particular attention to the instantaneous attainment of enlightenment of the Dragon King's daughter in the "Devadatta" (Twelfth) chapter of the Lotus Sutra and displays deep concern for the fears and worries of his female disciples.^[171][172]

In many of his letters to female believers he often expressed compliments for their in-depth questions about Buddhism while encouraging them in their efforts to attain enlightenment in this lifetime.^{[iqtibos kerak ]}

Having the honor to be born in your kingdom, I find my body obeying your Excellency, but my soul will never. — Nichiren, Senji sho^[173]

Izohlar

Adabiyotlar

Bibliografiya

• Kuston, Richard (1985). Budda kundalik hayotda: Nichiren buddizmiga kirish. Tasodifiy uy.CS1 maint: ref = harv (havola)
• Christensen, J. A. (2000). Nichiren. Fremont, Kaliforniya: Jain Publishing Co. ISBN  978-0875730868.CS1 maint: ref = harv (havola)
• Harvi, Piter (1992). Buddizmga kirish: ta'lim, tarix va amaliyot (Repr. Tahr.). Kembrij [u.a.]: Kembrij universiteti. Matbuot. ISBN  978-0521313339.CS1 maint: ref = harv (havola)
• Ikeda, Daisaku (2013 yil iyul). Ko'zlarning ochilishi: Nichiren yozuvlariga sharhlar. Nyuk. ISBN  9781938252341. OCLC  1063697629.
• Ikeda, Daisaku (2013). Nichirenning yozuvlaridan o'rganish: g'alaba uchun ta'limot. Santa-Monika, Kaliforniya ISBN  9781938252433. OCLC  867769732.CS1 maint: ref = harv (havola)
• Montgomeri, Daniel B. (1991). Lotusda olov: Nichirenning dinamik buddizmi. London: Dai Gohonzon. ISBN  978-1852740917.CS1 maint: ref = harv (havola)
• Murakami, Masaxiko (2015). Nichiren (grafik roman). Tanaka, Ken. Santa Monika, Kaliforniya: Middleway Press. ISBN  9780977924578. OCLC  893709935.CS1 maint: ref = harv (havola)
• Nichiren Shoshu xalqaro markazi (1983). Buddist atamalar va tushunchalarning lug'ati (1-nashr). Tokio: Nichiren Shoshu xalqaro markazi. ISBN  978-4888720144.CS1 maint: ref = harv (havola)
• Stone, Jacqueline Ilyse (2003 yil 1-may). Asl ma'rifat va O'rta asr yapon buddizmining o'zgarishi. Gavayi universiteti matbuoti. ISBN  978-0-8248-2771-7.CS1 maint: ref = harv (havola)
• Tamura, Yoshiro (2000). Yaponiya buddizmi: madaniy tarix (1-inglizcha tahrir). Tokio: Kosei Publ. ISBN  978-4333016846.CS1 maint: ref = harv (havola)
• Tanabe, Jorj, ed. (2002). Nichirenning yozuvlari. Tokio: Nichiren Shū ning chet elda targ'ibot qilish assotsiatsiyasi. ISBN  978-0824825515.CS1 maint: ref = harv (havola)
• Ingliz buddist lug'ati qo'mitasi (2002). Soka Gakkai buddizm lug'ati., Tokio, Soka Gakkay, ISBN  4-412-01205-0

Nichiren asarlarining ingliz tilidagi tarjimalari

• Nichirenning asosiy yozuvlari. Soka Gakkai, Tokio, 1999 yil.
• Heisei Shimpen Dai-Nichiren Gosho (D平 成 新編 新編 大 日 蓮 御書: "Heisei Nichiren asarlarining yangi to'plami"), Taisekiji, 1994 y.
• Nichirenning yozuvlari, I tom, Burton Uotson va Gosho tarjima qo'mitasi. Soka Gakkai, 2006 yil, ISBN  4-412-01024-4.
• Nichiren yozuvlari, II jild, Burton Uotson va Gosho tarjima qo'mitasi. Soka Gakkai, 2006 yil, ISBN  4-412-01350-2.
• Og'zaki ravishda o'tadigan ta'limotlarning yozuvi, Berton Uotson, trans. Soka Gakkai, 2005 yil, ISBN  4-412-01286-7.
• Nichirenning yozuvlari, Chikago, Middleway Press, 2013, Ko'zlarning ochilishi.^[1]
• Nichirenning yozuvlari, Doktrina 1, Gavayi universiteti matbuoti, 2003, ISBN  0-8248-2733-3.
• Nichirenning yozuvlari, Doctrine 2, Hawai'i Press Universiteti, 2002, ISBN  0-8248-2551-9.
• Nichirenning yozuvlari, Doktrin 3, Gavayi universiteti matbuoti, 2004, ISBN  0-8248-2931-X.
• Nichirenning yozuvlari, Doctrine 4, Hawai'i Press Universiteti, 2007 yil, ISBN  0-8248-3180-2.
• Nichirenning yozuvlari, 5-doktrin, Gavayi universiteti matbuoti, 2008, ISBN  0-8248-3301-5.
• Nichirenning yozuvlari, Doktrin 6, Gavayi universiteti matbuoti, 2010 yil, ISBN  0-8248-3455-0.
• Nichirenning xatlari, Berton Uotson va boshq., trans .; Filipp B. Yampolskiy, tahr. Columbia University Press, 1996 yil ISBN  0-231-10384-0.
• Nichirenning tanlangan yozuvlari, Berton Uotson va boshq., Trans.; Filipp B. Yampolskiy, tahr. Kolumbiya universiteti, Press, 1990 yil,ISBN  0-231-07260-0.

Shuningdek qarang

• Nichiren, 1979 yilda bosh rolni ijro etgan yapon filmi Kinnosuke Yorozuya Nichiren kabi.

Tashqi havolalar

• Ryuei Maykl Makkormik tomonidan Nichiren hayoti
• Renso Den, Nichirenning hayotiy hikoyasi K. Touko1920 tomonidan suratlar bilan
• Nichiren Shoshu bilan bog'langan yapon guruhi Myokanko veb-saytida Nichirenning inglizcha tarjimai holi.
• Nichirenning hayoti - Soka Gakkai International (SGI) veb-sayti
• Nichiren Shoshu rasmiy veb-sayti
• Nichiren Shu rasmiy veb-sayti
• Rasmiy Nichiren Buddist Assotsiatsiyasi veb-sayti
• Nichiren - ko'p mo''jizalar odami (日 蓮 と 蒙古 大 襲来) Nichiren mōko daishūrai-ga ) - 1958 yil Kunio Vatanabening filmi.