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  • The Writings of Nichiren Daishonin I/II
    • Volume I
    • Volume II
  • The Lotus Sutra and Its Opening and Closing Sutras
  • The Record of the Orally Transmitted Teachings
  • The Soka Gakkai Dictionary of Buddhism

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Ichinosawa, the lay priest | Dictionary of Buddhism | Nichiren Buddhism Library
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Letter I

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  • icchantika

    [一闡提] (;  issendai)

  • ichinen

    [一念] (; Chin i-nien)

  • ichinen-sanzen

    [一念三千] ()

  • I-ching

    [義浄] (635–713) (PY Yijing;  Gijō)

  • Ichinosawa, the lay priest

    [一谷入道] (d. 1278) ( Ichinosawa-nyūdō)

  • ignorance

    [無明] ( avidyā; Pali avijjā;  mumyō)

  • I-hsing

    [一行] (683–727) (PY Yixing;  Ichigyō)

  • Ikegami Munenaga

    [池上宗長] (d. 1283)

  • Ikegami Munenaka

    [池上宗仲] (d. 1293)

  • Ikegami Transfer Document, The

    [池上相承書] ( Ikegami-sōjō-sho)

  • Ikkō school

    [一向宗] ( Ikkō-shū)

  • illusions of thought and desire

    [見思惑] ( kenji-waku)

  • I-lung

    [遺竜] (n.d.) (PY Yilong;  Iryō)

  • Immeasurable Meanings Sutra

    [無量義経] (Chin Wu-liang-i-ching;  Muryōgi-kyō)

  • Immovable

    (1) [不動明王] ( Achala or Achalanātha;  Fudō-myō’ō); (2) [不動仏] ( Fudō-butsu); (3) [不動智仏] ( Fudōchi-butsu)

  • Immovable Wisdom

    [不動智仏] ( Fudōchi-butsu)

  • immutable karma

    [定業] ( jōgō)

  • impure land

    [穢土] ( edo)

  • Inaba-bō

    [因幡房] (n.d.)

  • inclusion of Buddhahood in the nine worlds

    [九界即仏界・九界所具の仏界] ( kukai-soku-bukkai or kukai-shogu-no-bukkai)

  • inclusion of the nine worlds in Buddhahood

    [仏界即九界・仏界所具の九界] ( bukkai-soku-kukai or bukkai-shogu-no-kukai)

  • inconspicuous benefit

    [冥益] ( myōyaku)

  • incorrigible disbelief, persons of

    [一闡提] ( issendai)

  • Increase and Growth

    [増長天] ( Virūdhaka;  Zōjō-ten or Zōchō-ten)

  • Increasing by One Āgama Sutra

    [増一阿含経] (Chin Tseng-i-a-han-ching;  Zōichi-agon-gyō)

  • independent of words or writing

    [不立文字] ( furyū-monji)

  • Indra

    [因陀羅] (;  Indara)

  • Indra’s net

    [因陀羅網・帝網] ( Indra-jāla;  Indara-mō or Tai-mō)

  • indriya

    [根] (, Pali;  kon)

  • inferior manifested body

    [劣応身] ( retsu-ōjin)

  • Infinite Life

    [無量寿仏] ( Muryōju-butsu)

  • Infinite Light

    [無量光仏] ( Muryōkō-butsu)

  • Ingen

    [隠元] (1592–1673) (; Chin Yin-yüan)

  • inherent enlightenment

    [本覚] ( hongaku)

  • initial stage of rejoicing

    [初随喜品・初随喜] ( shozuiki-hon or shozuiki)

  • insentient beings

    [非情] ( hijō)

  • integration of the three mystic principles

    [三妙合論] ( sammyō-gōron)

  • Interfusing Nembutsu school

    [融通念仏宗] ( Yūzū Nembutsu-shū)

  • internal strife

    [自界叛逆難] ( jikai-hongyaku-nan)

  • “Introduction” chapter

    [序品] ( Jo-hon)

  • Invincible

    [無勝童子] ( Mushō-dōji)

  • Ippen

    [一遍] (1239–1289)

  • Iron Encircling Mountains

    [鉄囲山・鉄輪囲山] ( Chakravāda-parvata or Chakravāda;  Tetchi-sen or Tetsurin’i-sen)

  • Īshāna

    [伊舎那天] (;  Ishana-ten)

  • Ishikawa Monastery

    [石川精舎] ( Ishikawa-shōja)

  • Ishikawa no Hyōe, the lay priest

    [石河の兵衛入道] (n.d.) ( Ishikawa no Hyōe-nyūdō)

  • Izu Exile

    [伊豆流罪] ( Izu-ruzai)

Ichinosawa, the lay priest [一谷入道] (d. 1278) ( Ichinosawa-nyūdō): A resident of Ichinosawa on Sado, an island province in the Sea of Japan, who supported Nichiren during his exile to that province. In the fourth month of 1272, Nichiren, who was in exile on Sado, was moved from his dismal accommodations at Tsukahara to the home of the lay priest Ichinosawa, where he lived for nearly two years until he was pardoned and left Sado in the third month of 1274. The lay priest Ichinosawa, though himself a believer of the Pure Land school, apparently was impressed by Nichiren and protected him.
  In 1275 Nichiren wrote from Minobu to the wife of Ichinosawa: “The lay priest felt deeply concerned about the life to come and had for a long time devoted himself to chanting the Nembutsu. Moreover, he had constructed an Amida hall and dedicated his lands in offering to Amida Buddha. He was also afraid of how the steward of the area might react, and so he did not come forward and take faith in the Lotus Sutra. From his point of view, this was probably the most reasonable course to take. But at the same time, he will without doubt fall into the great citadel of the hell of incessant suffering. I had thought, for example, that, even if I were to send him a copy of the Lotus Sutra, he would not be willing to abandon the practice of the Nembutsu out of his fear of worldly opinion, and so it would be like combining water with fire. There was no doubt that the flood of his slander of the Law would extinguish the small flame of his faith in the Lotus Sutra. And if he were to fall into hell, I, Nichiren, would in turn be to blame. Thus, while asking myself anxiously again and again what ought to be done, I have so far not sent him a copy of the Lotus Sutra. . . . and yet I am afraid that people may think I am given to irresponsible and deceitful behavior. Therefore, I feel I have no choice but to send a copy of the entire Lotus Sutra in ten volumes. Since the lay priest’s grandmother seems at heart to be more deeply drawn to the sutra than does the lay priest himself, I entrust it to you for her sake” (529–30).


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