Nichiren and Shinran （２２１）
Section 3 The man through and over the law Kaimokusyou and Kanzinhonzonsyou
1 Nichiren was exiled to Sado 1271 year , 50 years old . The next year Kaimokusyou , the next next year he wrote Kanzinhonzonsyou .Nichiren looked back to his own life and thought of it’s meanings .and made the deep reflexion . Why the practice to spread hokkekyou was rewarded with the punishment ? Was the thought not correct ? Is hokkekyou right ? Has hokkekyou the value which people should accept ? Nichiren wrote the tow writings , self questioned and self answered . The changing of his belief and his thought was there . Which changing ? I will give the readers the answer . The suffering itself was the proof of the truth of hokkekyou . Nichiren was aware of the truth in the sufferings . He decided to prove of the rightness of hokkekyou by his own body, not through being suffered passively but through inviting and overcoming the suffering actively . Nichiren gave us one more another answer . This was the proposition of reading only daimoku . He concentrated the contents of hokkekyou to the five letters myouhourengekyou . He called this five letters daimoku He insisted that all the meanings of hokkekyou are included in this daimoku .The value of the suffering to be saved was in Kaimokusyou , the proposition of reading daimoku was in Kanzinhonzonsyou written . We will think about how he thought of and.how he arrived at the conclusion . Nichiren insisted of the rightness in the sentence of hokkekyou . Because in hokkekyou is written the issue ,everybody can be saved , hokkekyou is right .This is the repetition of the opinion of Nichiren .The new issueu which Kaimokusyou developed is [ difficult to believe difficult to understand ] . What is written in hokkekyou is different from the contents of other writings . Therefor hokkekyou is right . But his thought was not accepted by the society . Why ? What is the answer which is difficult to believe and understand (or to let believe and understand ) ? The answer exists ,can be exist . Nichiren understand . The answer ought to be .But what is the answer ? What means [ difficult to believe difficult to understand] of hokkekyou ?
First the insistence of [ tow vehicles can be saved ] was written in hokkekyou . [ tow vehicles can be saved] namely, [everybody can be saved] was written never in any other writings . The possibility for tow vehicles to be saved zero . Other writings said so . Only in hokkekyou this possibility is accepted . The former half of hokkekyou is contributed to the insistence [tow vehicle can be saved]. I will explain the concept of [ tow vehicles] .The tow vehicles were the trainee who will only by his own thinking take the insight or the trainee who will only by hearing the Syaka’ s teaching arrive at the holy world . In addition to that they, tow vehicles think about only own saving and don’t take care of others . other writings told that tow vehicles never can be saved ? Is hokkekyou right ? Or other writings are right ? Shaka lied ? If so ,it’s impossible to believe hokkekyou . Nichiren repeated to question . Here Nichiren suddenly has become aware of the thinking . Nichiren has practiced much acting and has been suffered , This suffering is the proof to the rightness of hokkekyou , so took he the new insight . Only Nichiren knows the rightness of hokkekyou .When Nichiren tells , Nichiren and the relatives would be suffered . When Nichiren don’t tell ,Nixhiren would betray Shaka and the people . Nichiren hesitates . Syaka said six times that it’s very difficult to believe hokkekyou and to tell the contents of hokkekyou . Nichiren and Syaka said the same and experienced the same . So Nichiren thought and thought , pushed his thought forward . Here Nichiren identified himself with Syaka . He remembered the sufferings which were told in hokkekyou . Nichiren thought that the sufferings experienced by the hokkekyou teller had been already written . Nichiren also remembered the sufferings of himself . Nichiren thought more and more . If Nichiren dropped out here , the vow which many bosatu made in response to Syaka’s request and hope to protect hokkekyou, should be false . The vow which was made in the bad and hopeless world ,should be false . Nichiren should make effort . Nichiren should bear .Nichiren should be patient . If Nichiren neglected to do so, all the contents of hokkekyou should be false . In this moment the situation is reversed . Because hokkekyou is right , Nichiren is right . This issue is not collect . What’s collect is the issue, that Hokkekyou is right because of Nichiren’srightness . The object of the problem has spread from the idea which the individual possesses to the situation in which he is set .
2 Nichiren’s thought has changed totally . In the period when all the laws perished , the little priest in small Japan told[ everybody can be saved] in hokkekypu and met the sufferings . This affaire itself is the proof of the truth of prophecy in hokkekyou . Nichiren ‘s suffering is not meaningless . Through the practice of Nichiren he succeeded to proove of the truth of hokkekyou . Nichiren is the bosatu who appears from the earth .( see chapter 5 section 1 article 15 ) Because the protection of hokkekyou is the basic ground of the state , Nichiren is the pillar of the state Japan . Nichiren should become the pillar of Japan . Nichiren carries all the agony of the common people . Hokkekyou should be read not by the brain . Hokkekyou should be read by the flesh. Hokkekyou should be read through betting the life and the flesh . In these way Nichiren thought , took the insight and deepened the awareness .
Nichiren hold the question , why hokkekyou is difficult to believe , why hokkekyou is difficult to understand . The answer is for Nichiren to carry the sufferings actively , to practice the deed of bosatu in stead of Syaka and all the common people . Hokkekyou don’t give us the concrete direction to practice .There is zero mark . The conflict from zero mark is [ difficult to believe difficult to understand]. Nichiren found the answer through watching and thinking his own experiences . Zero mark in hokkekyou is buried by Nichiren’s body . Nichiren was aware that he should practice the request of hokkekyou . After this awareness was the thinking [ self god self made] on the Tendai Chigi’s thought , namely the reciprocal relation of watch the self and understand the writings . I will name the practical carrier of hokkekyou [ the man through and over the law] .
The issue , a poor little Nichiren fights to save everyone , involeves the deep meaning over the Nichiren’s awareness.. The connecting of the tow terms , a little priest and everybody saving , is the paradox full of the paradox ,double and triple . Is it possible ? Following the common knowledge it’s impossible . But through the experience and logics of Nichiren , only being poor can make it possible . A poor priest requires everybody saving . The suffering occurs . Through the suffering the truth of the everybody saving is proved . The conclusion are tow . Anybody without Nichiren can do the same . Because the saving can occur only in the relation of the poor priest and everybody , everybody can be saved . Everybody is equals in the saving . Through the logics which is involved in hokkekyou and Nichiren developed , the man should be equals in the secular political society . About Shinran’s thought man can say the same . Shinran stripped and deprived of the cover of the man through and through . He reached the conclusion , being bad of the man equals being Mida . When this formula is adapted , the privileged exception can’t exist .
3 I summarize the Nichiren’s thought ( till now ) and named [ The man through and over the law] . This is the chief issue in Kaimokusyou . At the same time connecting with this issue ,Kaimokusyou gave us another logics . Nichiren thought , why he suffered many times . Because his guilt in the past appears here and now , he should suffer .Nichiren thought so . His thinking more developed . When the man wants to tell and spread hokkekyou ,occurs the resistance in the opponent . It’s the origin of sufferings .Nichiren guessed here that the guilt occurs in the opponent too . Through the telling and spreading of hokkekyou the meeting of the promoter and the promoted make the relation . This relation is the place where the guilt of both side appear and extinguish .The appearance of the opposite is welcomed . The opposite is a friend . The man through the law and the persecutor are the same . The enemy is the friend . In the meeting of man and man , the realization of hokkekyou and the atonement of the past, both moments are connected and intricated each other . The feeling occurred in this intrication is always aggressive and hostile . Through overcoming this feeling the man grows and can enter into the holy world . Such a meeting in the believe was called the reversed relation (gyakka ) .Therefor the teaching of hokkekyou should done aggressively and severely . The reversed relation should appear . The easy and simple attitude is not effective . This attitude to tell hokkekyou is named syakubuku [break down break out ] When sammerize the contens of .Kaimokusyou it’only one word , Syakubukugyakka [ break down and reversed relation ] .Shinran’s thought is [ At first can be saved the bad man] . The core of Nichiren’s thought is [ break down and reversed relation ] .Both are severe (violent) and dangerous logics . They are the logics which touch the limit of the human being in the society . The one concentrates and purifies the human being to the origin .The others throw up the man to the all the world of acting .
I should propose one question . Why could Nichiren intuit the rightness of hokkekyou ? Even though he lived in the past times , he did not depend on the writings only . The reasons for him to judge the writings should be there . One of the reasons is the request by hokkekyou . Hokkekyou requires , the behaviors of the amateurs and the opened place where they move . Another reason is the structure of hokkekyou . Hokkekyou is the model of the reciprocal relation of watching and teaching . Syaka , the chief in hokkekyou sit on the center of the flow of the time in hokkekyou , deepened his insight and changed his teaching and his being itself . This behavior of Syaka is possible for everyone in principle . Through another words clearly is drown the issue ,everybody saved . The way to the holy state is opened to everybody . The realization is possible only in the state . Namely Shaka equal the common people . This issue is written manifestly or secretly in hokkekyou . Because of this sharp and strong intuition Nichiren could believe that hokkekyou is only the right law . His thought should include the political issues as the most important reasons . Therefor the tow punishments by exile was the shock to Nichiren . Because Nichiren’ thought took the politics into the sight , the frustration on the dimension of politics was not only the simple political frustration but also the crisis of his belief it self . In the case of Hounen or Shinran , the punishment by the state stayed on the dimension of only the politics . But in the case of Nichiren , Sado exile was the crisis of his thought and believes .
4 Kanzinhonzonsyou was written 1273 year , one year later after Kaimokusyou . The chief meaning of Kaimokusyou is [The man through and over the law ]. The chief meaning in Kanzinhonzonsyou is [ Read only Daimoku ] . Daimoku is the phrase consisted of five letters namu myou ,hou ,renge ,kyou . Namu is only the interjection . Myou means splendid and beautiful , Hou means law and Renge means lotus flower .Kyou means writing . In this writing Nichiren made effort to realize that in the five letters the all meanings in hokkekyou and the method to be Budda are included . Nichiren pulled out the various reasons . But they can’t persuade me . The logics were diffuse and obscure . I will pull out one opinion and helped to explain the contents of Kanzinhonzonsyou . The sole issue which I recognize is the concept of seed , growth and the harvest .
Nichiren used the terminology of the agriculture to represent the development of the Buddhism , That is the term of seed , growth and harvest . Seed means to sow . Growth means to grow . Harvest means to take the profit . Nichiren adapted these concept to the explanation of hokkekyou . The Shaka’s teaching in the very old times is the seed . The teaching from the old times to the times of the teaching on the mount Ryouzyusen is the growth . Ryouzyusen is the mountain where Shaka told hokkekyou . Here the former half of hokkekyou is included in growth . The teaching in the later half is the harvest . Nichiren explained the contents of the various writings in these way .By this thinking the possibility to take the insight grows through the meeting Syaka or through the writings ( Syaka told ) . Through this operation the value or rank of the writings was established . This is the evolutional consideration about the writings . Usually the harvest is attached importance . By harvest is given the possibility to take insight .
Nichiren added here some logical operation . He thought the [Ipponnihon] ( the later half of the article 15 in hokkekyou and whole article 16 and the former half of the article 17 ) to the essence of the later half . He created Daimoku ( Namumyouhourengekyou ) and thought it to the most concentrated hokkekyou which shall spread in the later period ,the times of [mappou] (the period when all the holy laws perish ) . Nichiren thought [Ipponnihan] is harvest , and thought daimoku to seed , At the same time both are the same .Nichiren considered daimoku to keep the effect of harvest and simultaneously to possess the eternal life as seed. This logics is very interesting but insufficient .I will consider through my thinking .
5 To make the value of daimoku absolute I propose the four issues , namely
Both teaching and watching very sprendid and beuatiful
The body of [the man through and over the law]
Attachment of the importance to the actual lives
Awareness of mappou ( the times without any law)
[Both teaching and watshing beautiful] is the phrase to praise the judgement of the writings by Tendai Chigi . The judgement of the writings is very important . It is the evolutional consideration of the writings . At the same time the watching is important ,too. To watch and to judge , the one needs the other . Both operation made the reciprocal relation . Watching is to watch the mind and the life situations around the mind . Through the viewpoint and the awareness of the value , the meaning of the writings has changed . The meaning has been arranged and ordered in the time , the time in which the value flows and changes . In contrary the change and the development in the past is the present . This distinction bears the time . The past is reflected by the presence and makes the own form . The present is the piled, stacked and repeated by the past .The present and the past are connected , interacted and woven each other . The interrelation of the watching and the judging become more strong and sharp in the believes . The persons who can watch and judge only by themselves are few He is called charisma . The charisma carries the past and is penetrated through the past .The charisma is the victim to the past and the creator in the present .He creates always . He creates by being left from the past . In this meaning he is the flesh , the free flesh . In another side he is always decided by the past , ought to be reflected by the past .He is the flesh to be caught . Therefor his cry is the repetition of the past and simultaneously the brealing out . from the past . He , the charisma cries free to the future and sets the mark of the past . The synthesis of crying to future and marking by past is thnkings which he told . The creator grows in the time and activates the time , represents the own conflict as the idea . The reciprocal relation of the judgement and the watching includes these meanings . Hokkekyou itself writes the typical writings of the judgement and the watching . In hokkekyou Syaka changes his teaching and simultaneously changes his body ( flesh ) . Hkkekyou itself has changed . Before and after Syaka who has been teaching as the eternal Budda in the present , the unlimited times and the unlimited various picture of Syaka have developed . Syaka discloses the cause in the past and directs the destination in the future .Syaka in hokkekyou is the trainee who looks at the judgement and the watching at the same time and digs the both and makes the both develop .
The man who lives the reciprocal relation of the judge and the watch was Nichiren . He has pursued the big zero space (blank) in hokkekyou . He has questioned , what hokkekyou requires in the secular world ? What is the answer of the question [ difficult to believe difficult to understand ] of hokkekyou . Hokkekyou itself shall not give him(us) the answer . Nichiren has pursued this zero space and has found the answer through his body . He accepted the question through the suffering of the body of [the man through and over the law ] and proved the truth of hokkekyou . For him , hokkekyou is the system of the value which has continued to flow from the eternal ancient past times to the present . Hokkekyou is the history in the most strict meaning . Nichiren has grown up his body in the times and has carried the times by his body . In this intrication of the times and the body was born the daimoku , namumyouhourengekyou as the absolute saving method .Daimoku is the mark of the value which Nichiren has accepted and is marked in his body and has projected .
Nichiren did not ignore the actual lives . One of the reasons why he admires Budda is for Syaka to take care of the actual secular lives . He respected the secular moral . He attached the importance to the relation with the lord , the teacher and the parents . He had interest in the politics , the most intricated human affaires . He was skilled with the law suit very well .( see later section ) He liked drink sake ( Japanese rice wine ) . Summarized , he loved the actual lives .
In Nichiren’s thought the awareness of Mappou was important . Mappou means literally the period when all the buddhism law lost the effect By my understanding , the recognition of the time as mappou is consisted of the two moments , declining and overcoming . If the latter moment was not there , the awareness of mappou could not be appear .As long as the man lives in the history , he experiences the same as mappou day by day ,every hour . The awareness of mappou occurs when the man experiences the conflicts in the flow of the time and amplifies the experiences .The time should be always activated . We the men are challenged always by the crisis ,destruction of the time . Therefor the time functions to let only the essence of the society which faced the crisis , appear .
Nichiren took up the proper function of the time .Nichiren summarized the effect of hokkekyou to the three moments , seed , grow , and harvest . I change the order of Nichiren a little . I order in the folloing way . The later half of the15 th article , the whole 16 th article and the former half of the 17th article called [Ipponnnihan] is seed . The body of Nichiren [ the man through and over the law] is growth . Daimoku is harvest .I would grasp the hokkekyou as the possibility to be saved . The possibility grows in the body of Nichiren . The last effect of the training is concentrated to five letters ,daimoku .Through the Nichiren’s body , the content and the form of the thought are connected .Hokkekyou , Nichiren’s body and daimoku are piled . Daimoku is the symbol of hokkekyou , the elongation of the Nichiren’s body , the mark of the past , the proof of the raison d’etre of Nichiren , the tool or the weapon connected Nichiren’s body and the world , and the project to the future . The world which is disclosed is the place where hokkekyou appears , is told and developed .
Tenndai Chigi insisted of [ every ten world connected with each] . The core of this logic is [watch wonder]. Following [watch wonder] , watching and calling of the name of everything could let the name involve the interaction between the name and the surrounding of the meanings , let occur the interaction . The naming changed the situation .In principle one name moves everything . Daimoku represents everything .
Nichiren through writing Kaimokusyou was aware of [ the man through and over the law] as the subject to spread and proclaim the hokkekyou . By kanzinhonzonsyou he grasped the daimoku as the function . Daimoku is the concentration of [the man through and verthe the law.]
Here I will tell the specific feature of hokkekyou . Hokkekyou don’t possess the contents . What hokkekyou proposed is only the structure . To make hokkekyou long or short is free for the reader .
Section 3 The man through and over the law Kaimokusyou and Kanzinhonzonsyou
1 Nichiren was exiled to Sado 1271 year , 50 years old . The next year Kaimokusyou , the next next year he wrote Kanzinhonzonsyou .Nichiren looked back to his own life and thought of it’s meanings .and made the deep reflexion . Why the practice to spread hokkekyou was rewarded with the punishment ? Was the thought not correct ? Is hokkekyou right ? Has hokkekyou the value which people should accept ? Nichiren wrote the tow writings , self questioned and self answered . The changing of his belief and his thought was there . Which changing ? I will give the readers the answer . The suffering itself was the proof of the truth of hokkekyou . Nichiren was aware of the truth in the sufferings . He decided to prove of the rightness of hokkekyou by his own body, not through being suffered passively but through inviting and overcoming the suffering actively . Nichiren gave us one more another answer . This was the proposition of reading only daimoku . He concentrated the contents of hokkekyou to the five letters myouhourengekyou . He called this five letters daimoku He insisted that all the meanings of hokkekyou are included in this daimoku .The value of the suffering to be saved was in Kaimokusyou , the proposition of reading daimoku was in Kanzinhonzonsyou written . We will think about how he thought of and.how he arrived at the conclusion . Nichiren insisted of the rightness in the sentence of hokkekyou . Because in hokkekyou is written the issue ,everybody can be saved , hokkekyou is right .This is the repetition of the opinion of Nichiren .The new issueu which Kaimokusyou developed is [ difficult to believe difficult to understand ] . What is written in hokkekyou is different from the contents of other writings . Therefor hokkekyou is right . But his thought was not accepted by the society . Why ? What is the answer which is difficult to believe and understand (or to let believe and understand ) ? The answer exists ,can be exist . Nichiren understand . The answer ought to be .But what is the answer ? What means [ difficult to believe difficult to understand] of hokkekyou ?
First the insistence of [ tow vehicles can be saved ] was written in hokkekyou . [ tow vehicles can be saved] namely, [everybody can be saved] was written never in any other writings . The possibility for tow vehicles to be saved zero . Other writings said so . Only in hokkekyou this possibility is accepted . The former half of hokkekyou is contributed to the insistence [tow vehicle can be saved]. I will explain the concept of [ tow vehicles] .The tow vehicles were the trainee who will only by his own thinking take the insight or the trainee who will only by hearing the Syaka’ s teaching arrive at the holy world . In addition to that they, tow vehicles think about only own saving and don’t take care of others . other writings told that tow vehicles never can be saved ? Is hokkekyou right ? Or other writings are right ? Shaka lied ? If so ,it’s impossible to believe hokkekyou . Nichiren repeated to question . Here Nichiren suddenly has become aware of the thinking . Nichiren has practiced much acting and has been suffered , This suffering is the proof to the rightness of hokkekyou , so took he the new insight . Only Nichiren knows the rightness of hokkekyou .When Nichiren tells , Nichiren and the relatives would be suffered . When Nichiren don’t tell ,Nixhiren would betray Shaka and the people . Nichiren hesitates . Syaka said six times that it’s very difficult to believe hokkekyou and to tell the contents of hokkekyou . Nichiren and Syaka said the same and experienced the same . So Nichiren thought and thought , pushed his thought forward . Here Nichiren identified himself with Syaka . He remembered the sufferings which were told in hokkekyou . Nichiren thought that the sufferings experienced by the hokkekyou teller had been already written . Nichiren also remembered the sufferings of himself . Nichiren thought more and more . If Nichiren dropped out here , the vow which many bosatu made in response to Syaka’s request and hope to protect hokkekyou, should be false . The vow which was made in the bad and hopeless world ,should be false . Nichiren should make effort . Nichiren should bear .Nichiren should be patient . If Nichiren neglected to do so, all the contents of hokkekyou should be false . In this moment the situation is reversed . Because hokkekyou is right , Nichiren is right . This issue is not collect . What’s collect is the issue, that Hokkekyou is right because of Nichiren’srightness . The object of the problem has spread from the idea which the individual possesses to the situation in which he is set .
2 Nichiren’s thought has changed totally . In the period when all the laws perished , the little priest in small Japan told[ everybody can be saved] in hokkekypu and met the sufferings . This affaire itself is the proof of the truth of prophecy in hokkekyou . Nichiren ‘s suffering is not meaningless . Through the practice of Nichiren he succeeded to proove of the truth of hokkekyou . Nichiren is the bosatu who appears from the earth .( see chapter 5 section 1 article 15 ) Because the protection of hokkekyou is the basic ground of the state , Nichiren is the pillar of the state Japan . Nichiren should become the pillar of Japan . Nichiren carries all the agony of the common people . Hokkekyou should be read not by the brain . Hokkekyou should be read by the flesh. Hokkekyou should be read through betting the life and the flesh . In these way Nichiren thought , took the insight and deepened the awareness .
Nichiren hold the question , why hokkekyou is difficult to believe , why hokkekyou is difficult to understand . The answer is for Nichiren to carry the sufferings actively , to practice the deed of bosatu in stead of Syaka and all the common people . Hokkekyou don’t give us the concrete direction to practice .There is zero mark . The conflict from zero mark is [ difficult to believe difficult to understand]. Nichiren found the answer through watching and thinking his own experiences . Zero mark in hokkekyou is buried by Nichiren’s body . Nichiren was aware that he should practice the request of hokkekyou . After this awareness was the thinking [ self god self made] on the Tendai Chigi’s thought , namely the reciprocal relation of watch the self and understand the writings . I will name the practical carrier of hokkekyou [ the man through and over the law] .
The issue , a poor little Nichiren fights to save everyone , involeves the deep meaning over the Nichiren’s awareness.. The connecting of the tow terms , a little priest and everybody saving , is the paradox full of the paradox ,double and triple . Is it possible ? Following the common knowledge it’s impossible . But through the experience and logics of Nichiren , only being poor can make it possible . A poor priest requires everybody saving . The suffering occurs . Through the suffering the truth of the everybody saving is proved . The conclusion are tow . Anybody without Nichiren can do the same . Because the saving can occur only in the relation of the poor priest and everybody , everybody can be saved . Everybody is equals in the saving . Through the logics which is involved in hokkekyou and Nichiren developed , the man should be equals in the secular political society . About Shinran’s thought man can say the same . Shinran stripped and deprived of the cover of the man through and through . He reached the conclusion , being bad of the man equals being Mida . When this formula is adapted , the privileged exception can’t exist .
3 I summarize the Nichiren’s thought ( till now ) and named [ The man through and over the law] . This is the chief issue in Kaimokusyou . At the same time connecting with this issue ,Kaimokusyou gave us another logics . Nichiren thought , why he suffered many times . Because his guilt in the past appears here and now , he should suffer .Nichiren thought so . His thinking more developed . When the man wants to tell and spread hokkekyou ,occurs the resistance in the opponent . It’s the origin of sufferings .Nichiren guessed here that the guilt occurs in the opponent too . Through the telling and spreading of hokkekyou the meeting of the promoter and the promoted make the relation . This relation is the place where the guilt of both side appear and extinguish .The appearance of the opposite is welcomed . The opposite is a friend . The man through the law and the persecutor are the same . The enemy is the friend . In the meeting of man and man , the realization of hokkekyou and the atonement of the past, both moments are connected and intricated each other . The feeling occurred in this intrication is always aggressive and hostile . Through overcoming this feeling the man grows and can enter into the holy world . Such a meeting in the believe was called the reversed relation (gyakka ) .Therefor the teaching of hokkekyou should done aggressively and severely . The reversed relation should appear . The easy and simple attitude is not effective . This attitude to tell hokkekyou is named syakubuku [break down break out ] When sammerize the contens of .Kaimokusyou it’only one word , Syakubukugyakka [ break down and reversed relation ] .Shinran’s thought is [ At first can be saved the bad man] . The core of Nichiren’s thought is [ break down and reversed relation ] .Both are severe (violent) and dangerous logics . They are the logics which touch the limit of the human being in the society . The one concentrates and purifies the human being to the origin .The others throw up the man to the all the world of acting .
I should propose one question . Why could Nichiren intuit the rightness of hokkekyou ? Even though he lived in the past times , he did not depend on the writings only . The reasons for him to judge the writings should be there . One of the reasons is the request by hokkekyou . Hokkekyou requires , the behaviors of the amateurs and the opened place where they move . Another reason is the structure of hokkekyou . Hokkekyou is the model of the reciprocal relation of watching and teaching . Syaka , the chief in hokkekyou sit on the center of the flow of the time in hokkekyou , deepened his insight and changed his teaching and his being itself . This behavior of Syaka is possible for everyone in principle . Through another words clearly is drown the issue ,everybody saved . The way to the holy state is opened to everybody . The realization is possible only in the state . Namely Shaka equal the common people . This issue is written manifestly or secretly in hokkekyou . Because of this sharp and strong intuition Nichiren could believe that hokkekyou is only the right law . His thought should include the political issues as the most important reasons . Therefor the tow punishments by exile was the shock to Nichiren . Because Nichiren’ thought took the politics into the sight , the frustration on the dimension of politics was not only the simple political frustration but also the crisis of his belief it self . In the case of Hounen or Shinran , the punishment by the state stayed on the dimension of only the politics . But in the case of Nichiren , Sado exile was the crisis of his thought and believes .
4 Kanzinhonzonsyou was written 1273 year , one year later after Kaimokusyou . The chief meaning of Kaimokusyou is [The man through and over the law ]. The chief meaning in Kanzinhonzonsyou is [ Read only Daimoku ] . Daimoku is the phrase consisted of five letters namu myou ,hou ,renge ,kyou . Namu is only the interjection . Myou means splendid and beautiful , Hou means law and Renge means lotus flower .Kyou means writing . In this writing Nichiren made effort to realize that in the five letters the all meanings in hokkekyou and the method to be Budda are included . Nichiren pulled out the various reasons . But they can’t persuade me . The logics were diffuse and obscure . I will pull out one opinion and helped to explain the contents of Kanzinhonzonsyou . The sole issue which I recognize is the concept of seed , growth and the harvest .
Nichiren used the terminology of the agriculture to represent the development of the Buddhism , That is the term of seed , growth and harvest . Seed means to sow . Growth means to grow . Harvest means to take the profit . Nichiren adapted these concept to the explanation of hokkekyou . The Shaka’s teaching in the very old times is the seed . The teaching from the old times to the times of the teaching on the mount Ryouzyusen is the growth . Ryouzyusen is the mountain where Shaka told hokkekyou . Here the former half of hokkekyou is included in growth . The teaching in the later half is the harvest . Nichiren explained the contents of the various writings in these way .By this thinking the possibility to take the insight grows through the meeting Syaka or through the writings ( Syaka told ) . Through this operation the value or rank of the writings was established . This is the evolutional consideration about the writings . Usually the harvest is attached importance . By harvest is given the possibility to take insight .
Nichiren added here some logical operation . He thought the [Ipponnihon] ( the later half of the article 15 in hokkekyou and whole article 16 and the former half of the article 17 ) to the essence of the later half . He created Daimoku ( Namumyouhourengekyou ) and thought it to the most concentrated hokkekyou which shall spread in the later period ,the times of [mappou] (the period when all the holy laws perish ) . Nichiren thought [Ipponnihan] is harvest , and thought daimoku to seed , At the same time both are the same .Nichiren considered daimoku to keep the effect of harvest and simultaneously to possess the eternal life as seed. This logics is very interesting but insufficient .I will consider through my thinking .
5 To make the value of daimoku absolute I propose the four issues , namely
Both teaching and watching very sprendid and beuatiful
The body of [the man through and over the law]
Attachment of the importance to the actual lives
Awareness of mappou ( the times without any law)
[Both teaching and watshing beautiful] is the phrase to praise the judgement of the writings by Tendai Chigi . The judgement of the writings is very important . It is the evolutional consideration of the writings . At the same time the watching is important ,too. To watch and to judge , the one needs the other . Both operation made the reciprocal relation . Watching is to watch the mind and the life situations around the mind . Through the viewpoint and the awareness of the value , the meaning of the writings has changed . The meaning has been arranged and ordered in the time , the time in which the value flows and changes . In contrary the change and the development in the past is the present . This distinction bears the time . The past is reflected by the presence and makes the own form . The present is the piled, stacked and repeated by the past .The present and the past are connected , interacted and woven each other . The interrelation of the watching and the judging become more strong and sharp in the believes . The persons who can watch and judge only by themselves are few He is called charisma . The charisma carries the past and is penetrated through the past .The charisma is the victim to the past and the creator in the present .He creates always . He creates by being left from the past . In this meaning he is the flesh , the free flesh . In another side he is always decided by the past , ought to be reflected by the past .He is the flesh to be caught . Therefor his cry is the repetition of the past and simultaneously the brealing out . from the past . He , the charisma cries free to the future and sets the mark of the past . The synthesis of crying to future and marking by past is thnkings which he told . The creator grows in the time and activates the time , represents the own conflict as the idea . The reciprocal relation of the judgement and the watching includes these meanings . Hokkekyou itself writes the typical writings of the judgement and the watching . In hokkekyou Syaka changes his teaching and simultaneously changes his body ( flesh ) . Hkkekyou itself has changed . Before and after Syaka who has been teaching as the eternal Budda in the present , the unlimited times and the unlimited various picture of Syaka have developed . Syaka discloses the cause in the past and directs the destination in the future .Syaka in hokkekyou is the trainee who looks at the judgement and the watching at the same time and digs the both and makes the both develop .
The man who lives the reciprocal relation of the judge and the watch was Nichiren . He has pursued the big zero space (blank) in hokkekyou . He has questioned , what hokkekyou requires in the secular world ? What is the answer of the question [ difficult to believe difficult to understand ] of hokkekyou . Hokkekyou itself shall not give him(us) the answer . Nichiren has pursued this zero space and has found the answer through his body . He accepted the question through the suffering of the body of [the man through and over the law ] and proved the truth of hokkekyou . For him , hokkekyou is the system of the value which has continued to flow from the eternal ancient past times to the present . Hokkekyou is the history in the most strict meaning . Nichiren has grown up his body in the times and has carried the times by his body . In this intrication of the times and the body was born the daimoku , namumyouhourengekyou as the absolute saving method .Daimoku is the mark of the value which Nichiren has accepted and is marked in his body and has projected .
Nichiren did not ignore the actual lives . One of the reasons why he admires Budda is for Syaka to take care of the actual secular lives . He respected the secular moral . He attached the importance to the relation with the lord , the teacher and the parents . He had interest in the politics , the most intricated human affaires . He was skilled with the law suit very well .( see later section ) He liked drink sake ( Japanese rice wine ) . Summarized , he loved the actual lives .
In Nichiren’s thought the awareness of Mappou was important . Mappou means literally the period when all the buddhism law lost the effect By my understanding , the recognition of the time as mappou is consisted of the two moments , declining and overcoming . If the latter moment was not there , the awareness of mappou could not be appear .As long as the man lives in the history , he experiences the same as mappou day by day ,every hour . The awareness of mappou occurs when the man experiences the conflicts in the flow of the time and amplifies the experiences .The time should be always activated . We the men are challenged always by the crisis ,destruction of the time . Therefor the time functions to let only the essence of the society which faced the crisis , appear .
Nichiren took up the proper function of the time .Nichiren summarized the effect of hokkekyou to the three moments , seed , grow , and harvest . I change the order of Nichiren a little . I order in the folloing way . The later half of the15 th article , the whole 16 th article and the former half of the 17th article called [Ipponnnihan] is seed . The body of Nichiren [ the man through and over the law] is growth . Daimoku is harvest .I would grasp the hokkekyou as the possibility to be saved . The possibility grows in the body of Nichiren . The last effect of the training is concentrated to five letters ,daimoku .Through the Nichiren’s body , the content and the form of the thought are connected .Hokkekyou , Nichiren’s body and daimoku are piled . Daimoku is the symbol of hokkekyou , the elongation of the Nichiren’s body , the mark of the past , the proof of the raison d’etre of Nichiren , the tool or the weapon connected Nichiren’s body and the world , and the project to the future . The world which is disclosed is the place where hokkekyou appears , is told and developed .
Tenndai Chigi insisted of [ every ten world connected with each] . The core of this logic is [watch wonder]. Following [watch wonder] , watching and calling of the name of everything could let the name involve the interaction between the name and the surrounding of the meanings , let occur the interaction . The naming changed the situation .In principle one name moves everything . Daimoku represents everything .
Nichiren through writing Kaimokusyou was aware of [ the man through and over the law] as the subject to spread and proclaim the hokkekyou . By kanzinhonzonsyou he grasped the daimoku as the function . Daimoku is the concentration of [the man through and verthe the law.]
Here I will tell the specific feature of hokkekyou . Hokkekyou don’t possess the contents . What hokkekyou proposed is only the structure . To make hokkekyou long or short is free for the reader .
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