#Nichiren Sect

[falseandrealultravival]

The evilest religion in Japan's Buddhism: Nichiren Sect (Essay)

Nichiren

Soka Gakkai, the parent body of Komei Pary, a partner of the Liberal Democratic Party that dominates Japan's current politics, was a group of believers of the Nichiren Shoshu sect but was excommunicated by the Nichiren Shoshu sect. I once befriended a Soka Gakkai member and received an introductory book on the doctrine. However, there was one point that was difficult to understand.

As well known, Nichiren said the Buddhist scripture ``Lotus Sutra'' is superior to any other sutra, and the Nichiren sect views it as absolute. Especially, ``Buddha's real desire for born into this world.'' I heard that the true reason why Buddha appeared in this world is explained in detail in the Lotus Sutra. As I read excitedly, it wrote, ``We don't understand.'' This kind of expression is called fraud. They kept pulling for this answer. Well, anyone not a Buddha cannot understand the Buddha's mind. In that case, it would be far more suitable to say that when the Zen Dharma Master was asked, ``Why did you come from India?'' he answered with only two letters, ``不識：I don't know.'' It's not unnecessarily long.

Furthermore, Nichiren was the one who took this ambiguous Lotus Sutra as absolute and rejected other sutras and the various schools of Buddhism that took them as their fundamental sutras. To begin with, the Lotus Sutra is a forgery created several centuries after the death of Buddha. There is nothing different from other sutras that Nichiren criticizes. This is Mahayana Buddhism’s junk that has nothing to do with Buddha. In later generations, Nichiren's successors devoted themselves to slandering and slandering other sects, calling it ``shakubuku (conversion by force)'' and committing violence. The Nichiren sect is the evilest sect of Buddhism in Japan.

Rei Morishita

日本の仏教髄一の邪教：日蓮宗（エッセイ）

日本の現在の政治を支配する自民党のパートナー：公明党の母体である創価学会は、日蓮宗の一派：日蓮正宗の信徒集団だったが、日蓮正宗に破門された。私は以前、その創価学会員と仲良くなり、教理の入門書をもらった。だが、そこには、理解に苦しむ一点があった。

仏典「法華経」が他のどんな経典よりも優越していて、それを絶対視する日蓮宗が挙げる根拠についてだ。「仏陀の出世の本懐」。仏陀がこの世に現れた真の理由が「法華経」で詳述されていると言う。わくわくしながら読んでいくと、「解らない」の一言で終わっていた。こういう表現を詐欺と言う。延々と引っ張ってきて、この答え。仏陀でない人には、仏陀の心は解るまい。それなら禅のダルマ大師が「インドから来た理由は？」と問われ「不識：知らぬ」と２文字だけ答えたというほうがずっと気が利いている。

さらにこのようなあやふやな「法華経」を絶対のものとして、他の経典と、それらを根本経典とする仏教諸派を排斥したのが日蓮だった。そもそも「法華経」は、仏陀の死後数世紀経って作られた偽作だ。日蓮が批判する他の経典と、何ら変わるところはない。仏陀とは無関係な大乗仏教のガラクタだ。後世、日蓮の後継者たちは他の宗派の誹謗・中傷に明け暮れ、「折伏」と称して暴力を振るった。日蓮宗は、日本の仏教随一の邪教だ。

[boyjumps]

"Severe punishment for the sake of order is a separate issue from individual help." – Zen teachings

An anecdote from a monk at the end of the Edo period who argues that individual rehabilitation and social order are separate issues:

One of the greatest exponents of Nichiren Shoshu doctrine in modern times was Monk Nichiki. He was active around the end of the Edo period (mid-19th century), and is known as the sect's leading master.

When he was teaching Buddhism, there were repeated incidents of theft in the school dormitories. Eventually the theif was caught. The representatives of the school dormitory bring the wrongdoer in and asked the superior to punish him. “Will do,” replied the master. 

However, the thief was never punished. The representatives of the dormitory were so distressed that they went to Monk Nichiki again and said, "We cannot train with that man. If you do not punish the man, we will leave.”

"Well, that's inevitable.” The Master said, "Well then, I will let all of you take break.” "Why does he stay and we have to leave?” the disciples asked.

To which the Master replied,  "That man will never make it anywhere. So I want to keep him here with me. I think you all can make it wherever you go. So I'll let you go. Take care of yourselves.” Knowing the Master's heart, the disciples apologised. And the man who did it also shed tears and apologised to everyone.

It's a good story. But when we write such stories, some people are often misunderstood, if we approve of thievery. What we want to say, however, is that maintaining social order is not the same thing as truly saving the individual. And we are talking only about the rescue of the individual. Sorry to say, but we are not so much interested in maintaining social order but in saving the individual. The social element is the business of politics.

[lunamagicablu]

Le lezioni del maestro Bankei non erano frequentate solo dagli studenti di Zen ma anche da persone di ogni ceto e di ogni setta. Lui non citava i sutra né si dilungava in dissertazioni tradizionali. Al contrario, le parole gli uscivano direttamente dal cuore e raggiungevano il cuore di chi lo ascoltava. Che lui avesse un pubblico tanto numeroso fece infuriare un prete della setta Nichiren, perché tutti i suoi seguaci lo avevano abbandonato per andare a sentire lo Zen. L'egocentrico prete Nichiren si recò al tempio, risoluto ad avere un contraddittorio con Bankei. <<Ehi, insegnante di Zen!>> gridò. <<Aspetta un momento. Chi ti rispetta obbedirà a quello che dici, ma un uomo come me non ti rispetta. Puoi convincermi ad obbedirti?>>. <<Vieni qui accanto a me e te ne darò la prova.>> disse Bankei. Con aria altera, il prete si fece largo in mezzo alla folla e si avvicinò all'insegnante. Bankei sorrise. <<Vieni qui alla mia sinistra.>> Il prete obbedì. <<No,>> disse Bankei <<parleremo meglio se ti metti alla mia destra. Vieni da quest'altra parte.>> Con aria sprezzante il prete passò dall'altra parte. <<Come vedi,>> osservò Bankei <<tu mi stai obbedendo, e io trovo che sei veramente gentile. Ora siediti e ascolta.>> Fonte: 101 Storie Zen ************************** Master Bankei's lessons were not only attended by Zen students but also by people of all classes and sects. He did not quote sutras or indulge in traditional dissertations. On the contrary, his words came directly from his heart and reached the hearts of those who listened to him. That he had such a large audience infuriated a priest of the Nichiren sect, because all his followers had abandoned him to go and hear Zen. The self-centered priest Nichiren went to the temple, determined to have an argument with Bankei. "Hey, Zen teacher!" he shouted. <<Wait a moment. Anyone who respects you will obey what you say, but a man like me doesn't respect you. Can you convince me to obey you?>>. <<Come here next to me and I will prove it to you.>> said Bankei. With a haughty air, the priest pushed through the crowd and approached the teacher. Bankei smiled. <<Come here to my left.>> The priest obeyed. <<No,>> said Bankei <<we'll talk better if you stand on my right. Come this other way.>> With a contemptuous air the priest crossed over to the other side. <<As you can see,>> Bankei observed <<you are obeying me, and I find you really kind. Now sit down and listen.>> Source: 101 Zen Stories 

[mahayanapilgrim]

Global Spread of Buddhism - 09

Buddhism in Japan

Buddhism in the form of Mahayana tradition was brought to Japan from Korea in the 6th century CE when a royal delegation was sent to Japan with a statue of the Buddha and the Buddhist sutras. When first introduced, there were certain difficulties between Buddhism and the already existing native religion, "Shinto", but eventually the two religions were able to co-exist. A few decades later

Buddhism became the state religion with the support of the royalty and many Buddhist temples were built during that period. During the Nara period from 710 to 784 CE, there were six different sects of Buddhism and a few years later two further sects were introduced from China namely Tendai sect established by Saicho in 805 CE and the Shingon sect established by Kukai a year later. In the 12th century Pure Land school of Buddhism which was called Jodo sect was established by Honen and a few decades later another form of Pure Land Buddhism called Jodo Shinshu was formed by Shiran who happened to be a pupil of Honen. In 1191 Zen Buddhism was introduced to Japan from China where it was known as Ch'an Buddhism and in 1253 Nichiren school was founded by Nichiren based on the White Lotus Sutra which continues to work for world peace. Currently there are many schools of Buddhism practised in Japan but the most popular ones appear to be Pure Land, Zen, Shingon and Nichiren schools. By 2002 there were around 95 million lay followers of Buddhism and a quarter of million Buddhist monks and nuns with 86,000 Buddhist institutes.

Buddhism in Nepal

Gautama Buddha was born in Lumbini, Nepal as prince Siddhartha and King Asoka during his reign is said to have visited Lumbini and erected pillars at places of Buddhist interest in Nepal. Following the 3rd Buddhist Council in the 3rd century BC, King Asoka sent a group of four Buddhist monks to Nepal as Buddhist missionaries. Later King Asoka's daughter named Charumati who was a Buddhist nun went to Nepal to propagate Buddhism.

Theravada school of Buddhism is likely to have been the predominant Buddhist practice in Nepal until about the 14th century when King Jayasthiti banned Buddhist practice. Later Vajrayana School spread to Nepal, but towards the latter part of the 19th century there was a revival of the Theravada Buddhism. Currently all three main schools of Buddhism namely Vajrayana, Mahayana and Theravada are practised in Nepal and as per the census in 2011, around 9% of the population are said to be Buddhists.

[aloha-eloha]

Buddhism and Raëlianism

Gautama Buddha and his religion are far from foreign to Raëlian Scripture: on page 89 of Intelligent Design the Elohim inform us that "almost all religious books allude to us with varying degrees of clarity. This is especially true ... in the Buddhist ... religion." Later on in Intelligent Design Raël describes dining on the Planet of the Eternals with, among others, "the one remembered on Earth by the name of Buddha."

This amenability is reflected clearly in the religion itself as well. In a survey of religious studies experts concerning the existence of extraterrestrial life Buddhism was frequently mentioned: Karen Pechilis, a professor of Comparative Religion at Drew University, asserts that "Buddhism is a good candidate for being the religion most friendly to the idea of life on other planets," a distinction also awarded to "Buddhism, hands down" by Liz Wilson, a professor of Comparative Religion at Miami University of Ohio. Wilson again brings to the mind Raël’s description of his visit to the Planet of the Eternals with the assertion that in Buddhist texts "we learn what it's like, phenomenologically, to be on another planet" and particularly singles out the Mahayana tradition as well, saying (albeit with a touch of hyperbole) that "Mahayana Buddhism offers a remarkably rich cosmology. For these Buddhists, life in outer space is an article of faith and a core practice."

Neither is Theravada Buddhism exempt from such positions: according to David Weintraub's comprehensive Religions and Extraterrestrial Life the Anguttara Nikaya (Numerical Discourses of the Buddha) describes "thousands of inhabited worlds of varying sorts" and, likewise in addressing the topic of extraterrestrial life, contemporary authority Bhante Shravasti Dhammika remarked that:

...in the Acchariyābbhūtadhamma Sutta, the Buddha spoke of 'the black, gloomy regions of darkness, between the world systems, where the light of our moon and sun, powerful and majestic though they are, cannot reach' or what we would call intergalactic space. Then he said that there are beings there. (M.III, 123-4)

While the venerable monk immediately qualified this with the appropriate religious claim that "this comment seems to refer to gods, etc., not to embodied beings actually inhabiting planets" this gloss does little to impress if the Buddha's statements in the Acchariyābbhūtadhamma Sutta are read in the light of the Message. Finally of Buddhist-aligned interest is what may very clearly be the intervention of the Elohim at a key point in history. This intervention and its consequences are briefly described in Wonders in the Sky: Unexplained Aerial Objects from Antiquity to Modern Times, a magisterial compendium of 500 UFO sightings from across history:

At midnight one of Japan's greatest saints, Nichiren Shonin (1222-1282), was being escorted to the beach to be executed. Just before the fatal moment, a brilliant sphere as large as the moon flew over, illuminating the landscape. The authorities were so frightened by the apparition that they changed their minds about putting Shonin to death. Instead, they exiled him to Sado Island, though this did not prevent his teachings from spreading. A branch of his teachings, the Sokka-Gakkei, has millions of adherents around the world today.

That the Elohim may have been the intervening hand in this event is obvious. Nichiren Daishonin's teachings as eventually identified in the Soka Gakkai sect are in many ways denuded of supernaturalism in a way which the Elohim might appreciate, as explained in the book The Buddha in Daily Life: An Introduction to the Buddhism of Nichiren Daishonin. The author expounds upon Nichiren's view that "the true spirit of Buddhism has always been more concerned with providing fundamental and practical solutions to the problems of suffering rather than debating points of philosophy" in addition to discussing Nichiren's 'actual proof' -- defined as "examining what the actual effect is of putting into practice the theoretical doctrine." This scientific approach to religious faith and practice is even contrasted with more supernaturalist religions:

Many religions demand 'faith' from their adherents to plug the gaps in doctrinal explanations that cannot be demonstrated ... so that 'faith' ... equates to a profound belief or trust in something essentially unprovable. In Nichiren Daishonin's Buddhism, however, to have faith means to take action -- that is, to practice; profound belief in the theory comes only as a result of seeing actual proof or benefit, the effects of practice.

Perhaps it is Nichiren Daishonin's rationalist Buddhism that Yahweh was alluding to when he mentioned the Dharma's loud relevance to the Message; certainly the salvation of Nichiren by a UFO and the subsequent (although long-delayed) explosive growth of the most humanist of his successor denominations points to being especially favoured by the Elohim. Overall it is no wonder that the Buddha is one of the prophets of the Elohim.

[wildbeautifuldamned]

Nichiren sect Silk 100% 折五条 おりごじょう Origojyo monk stole Japanese for summer ebay sanghajapan

[fumador-odajima]

Nichiren Shoshu, a strongest faith that performs liturgy like his eminence. And an evil sect only for you who whispers like Ikeda sensei, it's Soka Gakkai.

[chloeunit6]

Japan religion:

Shintō, Japan's indigenous religion, coexists alongside Buddhism, Christianity, old shamanistic rituals, and "new religions" (shinkō shukyō) that arose during the 19th century. None of the religions is dominant, and each is influenced by others. It is common for individuals or families to worship many Shintō gods while also practicing Buddhism. Except for believers of certain new faiths, intense religious sentiments are rare. Japanese youngsters often do not get formal religious education. On the other side, many Japanese houses include a Buddhist altar (butsudan), where numerous rituals—some of which are performed on a regular basis—remember dead family members.

Shinto:

Shintō is a polytheistic religion. People, particularly famous historical individuals, and natural objects have been worshipped as gods. Some Hindu gods and Chinese spirits were also imported and popularised in Japan. Each rural village has its own shrine, and there are numerous national shrines, the most notable of which is the Grand Shrine of Ise in Mie prefecture. Shintō plays a significant role in ceremonies related to childbirth and rites of passage. After the Meiji Restoration (1868), Shintō was reorganised as a state-supported religion, but it was dissolved after World War II.

Buddhism:

Buddhism, the most popular religion after Shintō, was brought to the imperial court from Korea in the mid-6th century CE. Direct communication with central China continued, and numerous sects were established. Buddhism was declared the state religion in the eighth century, and temples, nunneries, and monasteries were established across the kingdom. The Tendai (Tiantai) and Shingon sects were established in the early ninth century and have continued to have a significant impact in various areas of Japan. Zen Buddhism, which originated in the late 12th century, continues to have a huge following. Most of the main Buddhist sects of modern Japan, however, have descended from those that were changed in the 13th century by monks such as Shinran, who established an offshoot of Pure Land (Jōdo) Buddhism called the True Pure Land sect (Jōdo Shinshū), and Nichiren, who founded Nichiren Buddhism.

Havard referencing:

The Editors of Encyclopaedia Britannic. (1998). Japan's religion. [Online]. britannica. Last Updated: 27 October 2023. Available at: https://www.britannica.com/place/Japan/People [Accessed 22 February 2024].

[chloesunit4]

Japanese:

Shint's priestly robes are an illustration of how very ordinary clothing of a formative era evolved into specialised religious vestments of later ages. They consist of an ankle-length divided skirt (hakama) in white, light blue or purple, depending on rank; a kimono in white, symbolising purity, and of various types; and a large-sleeved outer robe of various colours, frequently a kariginu, or hunting garment, as used in the Heian period (794-1185). A circular black hat (eboshi) is worn as headwear. The more complex "crown" (kammuri) features a flat base, a protuberance rising forward from behind the head, and a flat band curving down to the back. Within a shrine, stiff white socks with a split toe (tabi) are worn, while officiants wear unique black lacquered clogs (asagutsu) made of paulownia wood when going to or from a shrine. Shint priests wield a flat, slightly tapered wooden mace (shaku), which symbolises their office but has no specific meaning. Miko (female shrine attendants), whose main job is ceremonial dancing, often wear a split skirt and a white kimono. They have a cypress wood fan. Young male parishioners carrying a portable shrine around the streets may dress in a kimono with the shrine's emblem and a modest eboshi.

Buddhist robes continued the general Buddhist tradition, but of particular interest are the ornate ceremonial robes of high-ranking monks, particularly in the Shingon and Nichiren sects; the white robes worn by devotees in the syncretistic Shugen-d tradition (famous for its yamabushi, or mountain priests) during lustrations and similar rituals, symbolising purity, as in Shint; and the deep, inverted. In Japan, many new faiths have finely crafted ceremonial robes based on Shint or Buddhist models, or of combined or unique design. The employment of rather simple uniform clothes for all believers during committed labour, large rallies, or acts of devotion is a prevalent aspect. The name of the religion appears prominently on the back of the garment in Tenri-ky, a religion founded in the nineteenth century by Nakayama Miki, and the central symbol namu Myh renge ky ("I devote myself to the Lotus Sutra of the wonderful law") may be displayed on a stole hanging from the left shoulder in Nichiren Buddhist movements.

Referencing:

Editors of britannica. (2012). Types of dress and vestments in Eastern religions. [Online]. britannica. Last Updated: 29 March 2012. Available at: https://www.britannica.com/topic/religious-dress/Types-of-dress-and-vestments-in-Eastern-religions [Accessed 19 September 2023].

[nitiwa]

God used to be the best

Buddha is considered to be the best

Buddha was originally considered to be Buddha.

Some people still think so

There are many different sects

And Nichiren has increased

But think about it

what is buddha

what you don't understand

But everyone takes it very seriously during ceremonial occasions

but i don't know what it means

All the teachings say you don't know if you can be truly happy

i really don't know

so nobody knows

Until now, I have respected and worshiped things that I don't understand in the middle as the top

you're doing something funny

So now no one knows anything

However, everyone, to say that there are various things means that there is an origin for everything.

You've come this far

You hear about oneness

and nothing

These two have come to a good point, but it's a shame

I'm still on my way

Eternal happiness is the origin of the whole universe

I define this as eternal happiness

Oneness, It's One Being So far so good, but now it's just One Being

Also, nothing means that there is nothing.

This is different, as seen from the universe, it is the best condition, so from the human point of view, it means happiness.

So, the teachings of various religions that have existed until now are in the middle, and they are in the middle. And the true thing of the whole universe is the original eternal happiness.

It is said that the universe is constantly changing, birth and death are repeated, yes, but there are moments when everything was one, that is eternal happiness, since then it is still changing. becomes,

But everything is eternal happiness

Right now I'm in the middle of a change, I just forgot or didn't notice

So whether you know or realize eternal happiness, remember, chant "one with eternal happiness," and become one with this moment, eternal happiness, the true and eternal happiness of the whole universe.

All you have to do is remember this and chant it every morning and evening. And in order for everything to become eternal happiness, everything must practice eternal happiness. Well, the other is on the way, this is a true thing

So let's do the real thing

[templeofthehorn]

Dharmic & Indian Hinduism

Dharmic & Indian

Hinduism

Organized by religious ideologies, movements, ethnic groups & geography.

Shaivism      -Aghori     -Tantra

Shaktism      -Tantra      -Yellamma sect

Smartism

Vaishnavism      -Gaudiya (ISKCON)      -Swaminarayan      -Tantra

Vedic (ancient Indian)      -Mimamsa      -Samkhya

Other: Charvaka,Mahima Dharma,Ramakrishna Mission

People: Dalit, Ramnami

Countries: Bali, Canada, Cham (Vietnam), Ghana, India, Sri Lanka, South Africa, Thailand, United Arab Emirates, United Kingdom, United States

Buddhism

Organized by schools of thought.

Mahayana      -Huayan School      -Jodo Shinshu      -Nichiren Buddhism      -Nyingma School      -Pure Land Buddhism      -Sakya School      -Tendai/Tiantai Buddhism      -Tibetan Buddhism      -True Buddha School

Theravada

Vajrayana      -Hoa Hao (lay Buddhism)      -Humanistic Buddhism (Fo Guang Shan)      -Tantra      -Tibetan Buddhism      -Zen/Chan Buddhism (Japanese/Chinese)

Jainism

Digambara

Svetambara

Sikhi (Sikhism)

Akhand Kirtani Jatha

Brahm Bunga (Dodra)

Dam Dami Taksal

Nihang -Budha Dal      -Tarna Dal

Other: Kes Dhari, Namdhari, Sahaj Dari, Sikh Dharma International,Udasi

Others

Ayyavazhi

Meivazhi

Sanamahism

[westernriteorthodoxrosary]

While walking to midtown after church, I rested at a garden of an Episcopalian Church of the Transfiguration near the sex museum and Korean town. There was a fountain there. I decided to do a simple Nichiren Buddhist chant. Can't believe I still have the correct rhythm despite several years of barely doing it. Back in 2012 and 2013, I did Nichiren Buddhist chanting everyday. It felt so peaceful to chant Nam Myoho Renge Kyo at the Episcopalian fountain. The flowing water of the fountain felt like more of a Gohonzon than the Gohonzons I used to see at the lay Nichiren Buddhist Soka Gakkai Center on 15th street and Union Square. (I stopped visiting the Soka Gakkai center after some drama there in August 2016.)

Note: Gohonzon means “object of veneration” in Japanese but refers to a scroll that iconoclastic nichiren Buddhist sects chant towards. To me I personally consider our Orthodox Christians icons as gohonzons. Nichiren Shu isn’t iconoclastic but Nichiren Shoshu and Soka Gakkai are iconoclastic. I never became a member of Soka Gakkai. I just dabbled.

[lierrelearns]

Kannon is a bodhisattva imported from the Chinese Buddhist Guanyin. Initially a male bodhisattva called Avalokitesvara in India, Guanyin took on a female form in Chinese Buddhism that influenced Buddhist traditions in Japan, Korea, etc. Hariti is a goddess (or demon, depending on tradition) in her own right, but in the Nichiren sect is considered an aspect of Kannon.

清浄 子供の健康と知恵の神 聖母観音

鬼子母観音 陰陽一如の 人の道

念珠を手にかけて お願いをして下さい

心願成就

Vocab 清浄（せいじょう）pure, clean, purity 健康（けんこう）health 知恵（ちえ）wisdom, wit, intelligence 聖母（せいぼ）holy mother 観音（かんおん）Kannon 鬼子母「神」（きしも「じん」）Hariti, goddess of children and childbirth 陰陽（いんよう）cosmic dual forces; yin and yang 一如（いちにょ）oneness 人の道（ひとのみち）moral way of life; correct path; moral principles 念珠（ねんじゅ) rosary 心願成就（しんがんじょうじゅ）earnest prayers being answered

[nobrashfestivity]

Katsushika Hokusai

The back of Fuji From the Minobu River or Minobu-gawa ura Fuji is one of Katsushika Hokusai's series of The Thirty-Six Views of Fuji or Fugaku sanjurokkei (oban Yoko-e).Hokusai depicts the travellers and horses walking run down to the Kuonji Temple, which is believed to be the head temple of Nichiren sect.

lots of Hokusai including all 36 views of Mt Fuji, plus variations here

[thekimonogallery]

Myofukuji Temple (Nichiren Sect) Choshi City, Chiba Prefecture. Photography by Katsu

[yoga-onion]

Japanese Mythology & Deities

The world of the Divine Spirit, the Gods in our lives (2)

The Thirty Gurdians

The thirty gods who are supposed to guard this world in turns every day for thirty days a month are called the Thirty Guardians. (The Gregorian calendar, with its 31st day, was adopted in Japan in 1872, at the beginning of the Meiji era (1868-1912), before which the lunar calendar had consisted of 29 or 30 days per month).

Based on the Shinto-Buddhist syncretism of honjisuijaku-setsu (a unique Japanese religious belief system that combines Shinto gods with Buddhism introduced from the continent), a specific deity protects the land and the royal castle every day in turn, and arose in the mid-Heian period  (794-1185).

It is said that Saicho (Degkyo Daishi) first enshrined it on Mt. Hiei, and it became a popular worship in the Kamakura period ( 1185-1333). It was first practised by the Tendai sect (Sanno Shinto), and later mainly by the Nichiren sect (Hokke Shinto).

In the Muromachi period (1336-1573), one of the activists of Shintoism attempted a Shintoistic reinterpretation of the thirty guardian deities from the standpoint of the only Shintoism. Later, in the late Edo period (1603-1868), the thirty guardian deities theory was thoroughly criticised by a scholar of Japanese classics as a ridiculous theory created by the Tendai and Nichiren sects.

In the Meiji period (1868-1912), the separation of the Shinto and Buddhist faiths led to a ban on the worship of the thirty guardian deities.

Although there are slight variations in the names of the deities and the schedule, the thirty guardian deities were supposed to be in charge from the 1st to the 30th, with the following deities taking their turn:

日本神話と神様たち

神霊の世界・暮らしの中の神々 (2)

三十番神

月に三十日を毎日交代でこの世を守護するとされる三十人の神々を三十番神という。（日本で31日目が存在するグレゴリオ暦が採用されたのは1872年、明治時代初期のことで、それ以前の旧暦は１ヶ月の日数は29日か30日であった）。

神仏習合（しんぶつしゅうごう）の本地垂迹説（ほんじすいじゃくせつ：神道の神々と大陸から伝来した仏教を融合させた日本独自の宗教信仰法）に基づき、特定の神が国土や王城を毎日順番に守るというもので、平安時代中期に生じた。

最澄（さいちょう：伝教大師）が比叡山に祀ったのが最初とされ、鎌倉時代には盛んに信仰されるようになった。当初は天台宗（山王神道）で行われ、のちにはおもに日蓮宗（法華神道）で信仰された。

室町時代に神道の喝道者の一人が唯一神道の立場から三十番神の神道的な焼き直しをはかり、その後、江戸時代後期に国学者により三十番神説は、天台宗と日蓮宗が造作した荒唐無稽（こうとうむけい）なものとして徹底的に批判された。明治時代の神仏分離令で三十番信仰は禁止となったこともある。

神名や次第に多少の異同はあるが、三十番神は1日から30日までを次の神が順番に担当することになっていた：