日蓮大聖人『御書』解説

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2017年 10月 22日

7. Three Disasters and Seven Calamities (Great disaster attacks Japan) 3

                      Japanese ver.


The sun is setting in the west.

Shijo Kingo, the samurai who rode a horse went ahead through the town of Kamakura leisurely.

A vassal takes the mouth of the horse.

Kingo passed through the gate of the his residence and called it aloud.

“I just returned.”

Nichigannyo of the wife appeared.

“Welcome home.”

“How is the child?”

Two people go to the back room.

The baby is sleeping at the futon when they open the door of the room.

Kingo looked at the sleeping face of the child. Always stern Kingo showed the expression that was full of affection.

Nichigannyo of the wife told him to mutter.

“Condition has gotten a little bit better...”

“We should observe the situation a little more maybe. This baby is better one minute and worse the next, isn't she?”

 “Sorry. I have lots of flaws.”

“It is not your fault. A bad illness is going about now. Only this is helpless even if we prevent it no matter how much.”

Small soil bottles stood in a line in the room of Kingo.

Kingo was good at a medicinal herb. He was what would now be called the pharmacist and the doctor. He has the achievement that cured the illness of his master.

He mixed medicine by a spoon and placed it in a dish. And he handed drug to Nichigannnyo.

“On the morning of tomorrow, to daughter.”

Nichigannyo nodded.

 

Shijo Kingo is the Shogunate vassal serving Mitsutoki Hojo (also Mitsutoki Nago'e). Father of Mitsutoki was younger brother Tomotoki of a wise ruler Hojo Yasutoki. Not a direct descendant of Hojo. Yet people respected them only introducing themselves as Hojo.

The name was known as a vassal of Mitsutoki whose Shijo Kingo continued two generations in Kamakura. But in particular he was famous that his character was extremely obstinate and was short-tempered. 

There is a big hearth in the center of the living room.

A maid began preparations for dinner.

Kingo had a meal.

Nichgannyo flatters him beside.

“How was today for you?”

“Nothing. It's a monotonous job. Though lord Mitsutoki is despite a branch family of Hojo, he is still in good health too. Will be peace for the moment.”

“For the moment?”

“I do not know what occurs after regent Tokiyori was retired. Power is concentrated in the head family now. I can't imagine how we, the vassal of branch families, will be from now on.”

“It cannot possibly be war?”

“I regard myself as a samurai, if not much of one. Must prepare when that time comes.”

Nichigannnyo felt downcast, but she pulled herself together and poured liquor into the cup of Kingo.

“There now, don't worry.”

Nichigannnyo stared at Kingo smilingly.

“Please talk the tale of that Buddhist priest again.”

Kingo gave a dirty look frankly.

“I do not want to say it.”

Nichigannnyo continue talking anyhow.

“You were so angry about the priest that day.”

“The priest called Nichiren did not shrink at my violent language either. He may be the Buddhist priest having backbone.”

“He is the person who made you as a priest totally when I hear your story, isn't he?”

Kingo remembered.

Nichiren's words oddly stuck with him.

‘A man abandons life for shame, the woman abandons life for a man.'



Continued to 4


Life of Nichiren Part 1 contents




# by johsei1129 | 2017-10-22 19:57 | LIFE OF NICHIREN | Comments(0)
2017年 10月 21日

Gosho 上野殿御返事 Persecution by Swords and Staves

いまをもひいでたる事あり。

This brings to mind a story.

This reminds me of a story.

子を思ふ故にや、()つぎ()の木の弓をもつて学文せざりし子にをし()へたり。

A father, anxious about his son’s future, thrashed the boy with a bow made of zelkova wood because he refused to study.

There was a father who, upset that his son was neglecting his studies, paddled him with a zelkova wood bow.

(しか)る間、此の子うたてかりしは父・()くかりしはつぎ()の木の弓。

At the time, the son resented his father’s action and hated the zelkova bow.

At the time, the son considered his father a cruel man and resented the wooden bow.

されども(つい)には修学増進して自身(とく)(だつ)をきわめ・又人を利益(りやく)する身となり、

However, he applied himself to his studies so much that eventually he [mastered Buddhism], thereby achieving emancipation himself and benefiting others.

Nevertheless, he devoted himself to the study and practice of Buddhism, eventually becoming highly accomplished and able to teach many people.

立ち(かえ)つて見ればつぎの木をもつて我を()ちし故なり。

In retrospect, he saw that he owed his achievements to his father’s thrashings.

Looking back, he realized that all his success was due to the thrashing given by his father.

此の子そとば(卒塔婆)に此の木をつくり父の供養のために()ててむけりと見へたり。

It is said that he erected a memorial tablet made from a zelkova tree for the repose of his deceased father.

In gratitude, he offered a zelkova wood memorial tablet (Sotoba) to honor his father’s memory.

日蓮も又かくの如くあるべきか。

It is the same with me.

Is it not the same with me, Nichiren?

日蓮仏果(ぶっか)()むに(いかで)()()ばう()が恩をすつべきや。

When I attain Buddhahood, how will I be able toforget my obligation to Shō-bō?

How can I forsake my debt of gratitude to Sho-bo for helping me attain Buddhahood?

(いか)(いわん)や法華経の御恩の(つえ)をや。

Much less can I forget the thanks I owe to the scroll of the Lotus Sutra [with which he struck me].

Even less, should I forget my debt to the scroll of the Lotus Sutra with which he struck me?

かくの(ごと)く思ひつづけ候へば感涙(かんるい)をさへがたし。

When I think of this, I cannot restrain my tears of gratitude.

Thinking of this, I can hardly hold back my tears of gratitude.


つづく Next


解説  全目次 Index All



# by johsei1129 | 2017-10-21 11:36 | PASSAGE OF NICHIREN | Comments(0)
2017年 10月 20日

Gosho 立正安国論 82-2 疑を断じて信を生ず 十の二

広く衆経を(ひら)きたるに(もっぱ)(ほう)(ぼう)を重んず、

When we examine this wide variety of sutras, we find that they all stress how grave a matter it is to slander the correct teaching.

Thus, by thoroughly reading all of these sutras, you will find that they all point out the grave consequences of slandering the Law.

悲いかな皆正法の門を出でて深く邪法の(ごく)に入る、

How pitiful that people should all go out of the gate of the correct teaching and enter so deep into the prison of these distorted doctrines!

How lamentable it is that everyone has walked out of the gate of the correct Law and entered into the prison of erroneous teachings!

(おろか)なるかな(おのおの)悪教の(つな)(かか)つて(とこしなえ)(ぼう)(きょう)(あみ)(まつわ)る、

How stupid that they should fall one after another into the snares of these evil doctrines and remain for so long entangled in this net of slanderous teachings!

How foolish people are to be caught by the hook of evil doctrines and become eternally entangled in the net of slanderous teachings!

此の(もう)()(まよい)()(じょう)(えん)の底に沈む、

They lose their way in these mists and miasmas, and sink down amid the raging flames of hell.

In this lifetime, the people’s ability [to seethe correct Law] is obscured by a dense fog, and in future existences they will be engulfed by the roaring flames of hell.

(あに)(うれ)えざらんや、豈苦まざらんや、

How could one not grieve? How could one not suffer?

How can we not grieve? How can we not agonize?


つづく Next


御書本文】【目次 Index



# by johsei1129 | 2017-10-20 23:00 | PASSAGE OF NICHIREN | Comments(0)
2017年 10月 20日

Gosho 立正安国論77-2 疑を断じて信を生ず 四の二

加之(しかのみならず)国土(みだ)れん時は先ず鬼神(きじん)乱る・鬼神乱るるが故に万民乱ると、

Moreover, as the Benevolent Kings Sutra says: “When a nation becomes disordered, it is the spirits that first show signs of rampancy. Because the spirits become rampant, all the people of the nation become disordered.”

Furthermore, [there is a corresponding passage from the Sutra of the Benevolent King that states,] “When demons rampage, the nation deteriorates into turmoil. Under the demons’ away, humans, too, run amok.”

()の文に()いて(つぶ)さに事の(こころ)(あん)ずるに百鬼早く乱れ万民多く(ほろ)ぶ、

Now if we examine the present situation carefully in the light of this passage, we will see that the various spirits have for some time been rampant, and many of the people have perished.

If we contemplate on the current reality in light of these sutras, we can see that a hundred demons have been running wild, and a great many lives have been lost.

先難是れ明かなり後災(こうさい)何ぞ疑わん

If the first predicted misfortune in the sutra has already occurred, as is obvious, then how can we doubt that the later disasters will follow?

It is clear that the disasters depicted in these sutras have already taken place. How can we doubt the occurrence of the remaining disasters?

()し残る所の難・悪法の(とが)()つて並び起り(きそ)い来らば其の時(いか)んが()んや、

If, in punishment for the evil doctrines that are upheld, the troubles that have yet to appear should fall upon us one after the other, then it will be too late to act, will it not?

What will you do if these disasters occur simultaneously and relentlessly as a result of the people taking faith in erroneous teachings?


つづく Next


御書本文】【目次 Index




# by johsei1129 | 2017-10-20 22:03 | PASSAGE OF NICHIREN | Comments(0)
2017年 10月 19日

Gosho 立正安国論 50-2 勘状の奏非 四の二


()の上(いぬ)元仁(げんにん)年中に延暦(えんりゃく)(こう)(ふく)の両寺より度度(たびたび)奏聞(そうもん)()勅宣(ちょくせん)()教書(きょうしょ)を申し(くだ)して、(ほう)(ねん)選択(せんちゃく)印板(いんばん)大講堂(だいこうどう)に取り上げ、三世の仏恩を報ぜんが為に之を焼失(しょうしつ)せしむ、

Earlier, in the Gennin era (1224–1225), petitions to the throne were submitted time and again by the two temples of Enryaku-ji and Kōfuku-ji. And as a result, an imperial command and a letter of instruction from the shogunate were handed down, ordering that the woodblocks used in printing Hōnen’s Nembutsu Chosen above All be confiscated and brought to the Great Lecture Hall of Enryaku-ji.There they were burned in order to repay the debt owed to the Buddhas of the three existences.

To continue, in the Gen’nin period [1224-1225 CE], both Enryakuji and Kofukuji Temples frequently sent official letters of appeal [asking the emperor to prohibit the propagation of the Nembutsu teachings]. The emperor finally issued an imperial order, and the shogunate set forth a decree. As a result, the woodblocks of Honen’s The Sole Selection of Nembutsu were seized and brought to the Great Lecture Hall of Enryakuji Temple and incinerated in order to repay the debts of gratitude owed throughout the three existences to all Buddhas.

(ほう)(ねん)墓所(はかしょ)(おい)ては(かん)神院(じんいん)(つる)神人(めそう)に仰せ付けて()(きゃく)せしむ、

In addition, orders were given that the menials at Kanjin-in Shrine should dig up and destroy Hōnen’s grave.

As for Honen’s grave, the lowest-ranking servants of the Kanjin-in Shrine destroyed it, obeying the aforementioned orders.

其の門弟・(りゅう)(かん)聖光(しょうこう)(じょう)(かく)薩生(さつしょう)等は遠国(おんごく)配流(はいる)せらる、()の後(いま)()勘気(かんき)を許されず、

Then, Hōnen’s disciples Ryūkan, Shōkō, Jōkaku, Sasshō, and others were condemned by the imperial court to exile in distant regions and were never pardoned.

Honen’s disciples such as Ryukan, Shoko,Jokaku, and Sassho were individually banished to remote lands, never to be pardoned.

 (あに)未だ勘状(かんじょう)(まい)らせずと云わんや。

In view of these facts, how can you say that no one has submitted a complaint to the authorities concerning these matters?

How could you possibly claim that not a single remonstration has ever been submitted to the sovereign?


つづく Next


御書本文】【目次 Index



# by johsei1129 | 2017-10-19 21:59 | PASSAGE OF NICHIREN | Comments(0)
2017年 10月 18日

GOSHO 立正安国論15-2  災難の証拠十一の二

大風・万姓を吹殺(ふきころ)し国土・山河・樹木・一時に滅没(めつぼつ)し、非時の大風・黒風・赤風・青風・天風・地風・火風・水風あらん()くの如く変ずるを五の難と為すなり、

“When huge winds blow the people to their death, and the lands, the mountains and rivers, and the trees and forests are all at one time wiped out; when great winds come out of season, or when black winds, red winds, green winds, heavenly winds, earthly winds, fire winds, and water winds blow—when prodigies of this kind occur, this is the fifth disaster.”

When everyone is blown to death by powerful winds, which instantly destroy the mountains, rivers, and trees throughout the land; or when there are unseasonable typhoons; black, red, or blue winds; tempests in the heavens and on earth; fire storms and wind-blown water surges---any of these aberrant occurrences is the fifth kind of disaster.

天地・国土・亢陽(こうよう)(えん)()洞燃(どうねん)として・百草亢旱(こうかん)し・五(こく)(みの)らず・土地赫燃(かくねん)と万姓滅尽(めつじん)せん是くの如く変ずる時を六の難と為すなり、

“When heaven and earth and the whole country are stricken by terrible heat so that the air seems to be on fire, when the hundred plants wither and the five kinds of grain fail to ripen, when the earth is red and scorched and the inhabitants all perish—when prodigies of this kind occur, this is the sixth disaster.”

Drought extending to every corner of the country, dying the very earth to the point of bursting into flames, withering plants and preventing the five grains from growing, burning up the nation, extinguishing all life----when this happens, this is the sixth kind of disaster.

四方の賊(きた)つて国を(おか)し内外の賊起り、火賊・水賊・風賊・鬼賊ありて・荒乱(こうらん)し・刀兵劫(とうひょうこう)(おこ)らん・是くの如く()する時を七の難と為すなり」

“When enemies rise up on all four sides and invade the nation, when rebels appear in the capital and the outlying regions, when there are fire bandits, water bandits, wind bandits, and demon bandits, and the population is subjected to devastation and disorder, and fighting and plundering break out everywhere—when prodigies of this type occur, this is the seventh disaster.”

When foreign invaders attack the country from every direction and rebellion erupts from within, these outlaws overrun the land, taking advantage of fires, floods, and fierce winds. Rampaging rebels cause the masses to panic in terror as the world enters an age of war----this is the seventh disaster.


つづく Next


御書本文】【目次 Index



# by johsei1129 | 2017-10-18 22:30 | PASSAGE OF NICHIREN | Comments(0)
2017年 10月 14日

7. Three Disasters and Seven Calamities (Great disaster attacks Japan) 2

                        Japanese ver.


The Hachiman shrine is seen in the other side of the Wakamiya thoroughfare.

A meeting began in government office which controlled state affairs and financial affairs of the Kamakura Shogunate.

There are Tokiyori Hojo, brothers of Tokisuke and Tokimune, Shigetoki Hojo of the uncle of Tokiyori, and Yasumori Adachi were present. There was a Yin Yang fortune-teller in a farther seat.

Tokiyori was irritated and loitered around.

"This country is fascinated. The ominous occurrences in heavens, an earthquake, famine, a contagious disease. What does this mean? Was abandoned by God and Buddha?

While Shigetoki Hojo watched the document which arrived from the shogunal vassals of each place, he muttered.

“10,000 starvers in Kanto. Person 20,000 who fell by a pestilence. Furthermore, two sun appeared, and it seems that a black-and-white rainbow came out.”

The anger of Tokiyori does not have an outlet.

"Nothing could be worse than this. This is the greatest crisis since we, Hojo, ruled the world. Even if the revolt of the rebel happens in the district, it is not to be wondered at.”

Sigetoki answered indignantly.

“Would be the present conditions that is only to pray.”

“Then, how are the prayer of the Buddhist temple and Shinto shrine in Kyoto and Kamakura?”

“Already gave the order to forbid killing a creature on the equinoctial week of six purification days and two seasons in this January (note) and gave the Buddhist temple and Shinto shrine of the countries an order for a prayer of the epidemic extermination in June.”

“So why be of no effect? Does it not rather amplify a misfortune? The Yin Yang fortune-teller, what happens?”

The Yin Yang fortune-teller looks in divination panel (note), and answers.

“I beg a thousand pardons. I can only say a devilenters this country now and ogres grow powerful.”

Tokiyori who heard this swore.

“If a Yin Yang fortune-teller does not have the measures either, I only decide it. Open the storehouse of rice, give beggars it. Gather a medicinal herb of each place. Use merchants. Let all Buddhist temples and Shinto shrines of the whole country continue a prayer.”


Audience flocked to Rengeji of Kamakura. It is a large temple of the Nenbutsu sect of Buddhism.

The people said they could not but cling to Nembutsu for getting over the world of sufferings, and visited to there.

In audience, there is Nichiren who wear a canonical robe and a shoulder robe of the thin Indian ink.

Priest of the black robe, Nen'a began sermon before long.

Nen'a calls the official name Ryochu Nen'a. He was born in Iwami Province (present Shimane Prefecture). He become a priest at 16 years old. He learned an Abhidharma-kosa and Tientai following Enshin and Shinren and trained himself in esoteric Buddhism following Mitsuzo and Gencho. He went to Chikugo to hear Buddhism of Ben'a Shoko and become the disciple afterwards. He open Rengeji (Komyo-ji Temple after) in Kamakura and grant religious precept by a request of Tsunetoki Hojou in 1240. He is a Nembutsu priest to represent Kamakura.

Nen'a begins to talk calmly.

“The world is filled with sufferings. We cannot but chant it with Nam-Amidabutsu to escape from these sufferings. Abandon other teachings. Teachings which match us, mediocre people, are only Nam-Amidabutsu. An ideal in other teachings is too high. We understand neither the Lotus Sutra nor the Avatamska Sutra. If we threw away these and chanted only Nam-Amidabutsu, we could be beatified.”

Nichiren spoke here.

Splendid. Really splendid."

Nen'a smiled and nodded. Nichiren caught the smile.

“It is bold that attaining Buddhahood are no other than Nam-Amidabutsu, and abandon the sutra such as the Lotus Sutra, is not it? Where who preached the teachings?”

“Young gentleman, it was good asking. It is Amitabha sutra.”

Nichiren crossed an arm and was impressed.

“It’s a strange story. Amitabha sutra is called temporary Mahayana sutra among the sermon of Buddha and is around one step of low teachings than true Mahayana sutra such as the Lotus Sutra or the Nirvana Sutra. Do you not despise initiator Buddha of the Buddhism by throwing all other sutra away and saying that attaining Buddhahood cannot but chant with Nam-Amidabutsu, from that reason? In the first place, does the Amitabha sutra preach us to throw all other sutras away?”

Nen'a got angry for an instant.

“No, it is wrong. Holy priest Honen is said. We only obey it.”

“It is a pity. Though priest Honen studied it with much effort in the Enryakuji Temple, he deeply attached to low teachings and has distorted Law of Buddha of Shakyamuni. It is the crime to equal to the hell of the incessant sufferings. A person who says it, he is the bad person who ropes people in Hell.”

Nen'a has begun to be excited.

“Who is thou? Speak!"

Nichiren said towards audience.

“Everybody, I am the Buddhist priest called Nichiren living in the Matsuba Valley. Come to me anytime if you want to hear the present tale in detail.”

Disciples of Nen'a expel Nichiren from the temple in a angry voice resounded through the hall.

Nichiren left magnificently.


While Nichiren spread the Lotus Sutra, he went to the temple of other denominations and fought in the doctrine of Buddhism hard.

It was worth, a large number of audience came to gradually flock to the thatched hut of Nichiren of the Matsuba valley.

Nichiren talks to the people who visited the thatched hut powerfully.

“Lord of teachings, Shakyamuni Buddha, said that he did not yet express the truth, preached the Lotus Sutra after 40 years of starting sermon. Therefore, Amitabha Sutra which was preached before the Lotus Sutra is the teachings of the means not to include the best enlightenment preached in the Lotus Sutra. Lotus Sutra is the King of all the Buddhist sutras said to be 80,000 sutras, isultimate teachings of Buddha. That is why it cannot come true that all people of the latter day of the Law attain Buddhahood if they do not chant Myoho-renge-kyo which is title of the Lotus Sutra.

The priest Honen says, ‘abandon, close, leave and cast aside the Lotus Sutra and chant Nembutsu.’ That is why it is decided to fall into the hell of the incessant sufferings if people chant Nam-Amidabutsu of priest Honen slandering the Buddha's best teachings.”

Priests of Nembutsu cannot beat Nichiren.

Because Nichiren attacked the wicked doctrine of Nembutsu in a text of a sutra first of all, the person of Nembutsu was not able to resist him.

There were many people who criticized Nembutsu of Honen from old days. The imperial order was promulgated, too. Mt. Hiei ever oppressed Nembutsu, too, but the teachings of Honen spread out without stopping naturally. Nichiren has begun to stop it.

Nichiren talks about the reason as follows.

“Thus, when I was thirty-two, from around the spring of the fifth year of the Kenchō era[1253], I began criticizing the Nembutsu and Zen sects, and later I attacked the Shingon sect as well."

“At first the Nembutsu followers despise me, saying, ‘However clever Nichiren may be, he can hardly surpass the priest Myo'en, the priest Ko'in of the administrator, or the chief priest Kenshin. These people at first attacked the priest Honen, but later they all capitulated and became his disciples or followers of his teachings, and Nichiren no doubt will do likewise.’ They sought to disprove my words one after another."

 "When persons in past times criticized Honen's teachings, they did not at the same time criticize those of his predecessors Shantao and Taocho, nor did they try to distinguish between provisional sutras and those that are true, as a result the Nembutsu believers only became more self-confident than ever. But now I, Nichiren, have Shantao and Honen fallen into the hell of incessant suffering, and have driven home my criticisms by comparing the three Pure Land sutras with the Lotus Sutra, which is like comparing the light of a firefly with the sun and moon or the water of a small stream with those of the great ocean. Moreover, I have demonstrated that the Nembutsu is a mere childish doctrine that the Buddha expounded as an expedient for a time only. To desire such a doctrine to leave from the sufferings of birth and death is like building a ship of stone and hoping to cross the vast sea with it, or loading a mountain on one's back and attempting to go over a steep slope. When I criticize them in this way, none of the Nembutsu believers has been able to refute me.”

              ‘On refuting Ryōkan and Others’

 Myo'en, Ko'in, Kenshin are each the Buddhist priests who submitted to Nembutsu. Above all, Kenshin was attracted by Nembutsu while being the head priest of the Tendai Sect and changed a religion.

 People of Nembutsu thought that Nichiren was the same. Cannot win even if he blames Honen of the teacher.

But the technique of Nichiren is different.

He assumed the Lotus Sutra highest sutra and concluded three sutras of Pure Land that people of Nembutsu clung to to be a fictitious theory. In addition, he declared that they were in the hell of incessant sufferings including Chinese Shantao who was a teacher of Honen.

He attacked the Buddhist priest of denominations after having grasped all sutra of Buddha and main theories and explanations of India and China. Nichiren continued studying internal and external writings even after it again until he became a priest at the age of 16 and established the sect with 32. As a matter of course, he read the writings of Shantao. The result of the study of this Nichiren will be gradually clarified in writing (Gosho in Japanese) more than 500 that he left throughout the life including 'On Establishing the Correct Teachings for the Peace of the Land'


Continued to 3



Life of Nichiren Part 1 contents

note

Six purification days in a month  The two seasons equinoctial week

Words relating to Buddhism. Six purification days mean 8, 14, 15, 23, 29, 30th every month. It had been considered to be a day to spend with the observance of the commandments cleanliness both on six purification days of a month and on the equinoctial week two seasons.

divination panel

Rikujin-choku-ban in Japanese. A tool of the fortune-teller that a Yin Yan fortune-teller used. The disk which the Big Dipper or traditional Japanese music were written down is put on the square board which words and figures were written down. It is thought that this disk meant the heavens, that the square meant the ground. The Yin Yang fortune-teller of the Kamakura era foretold future by turning of this Rikujin-choku disk constantly.

f0301354_20495401.png



# by johsei1129 | 2017-10-14 22:56 | LIFE OF NICHIREN | Comments(0)
2017年 10月 08日

7. Three Disasters and Seven Calamities (Great disaster attacks Japan) 1

                  Japanese ver.


Nichiren walks the sunken road.

He took the road which went around Tokyo Bay, passed through Musashi from Kamakura and went to Shimousa.

However contrary to enthusiasm of Nichiren, the wild landscape spread out before him.

Fields are wasted.

When looking around, the horse which lost weight is toppling down at the roadside. It was going to starve to death at any moment.

Nichiren bends his brow.

He heard the voice of crying woman carried on wind from somewhere. The plaintive tone seemed to grieve and seemed to bear a grudge. The sound is no trivial matter.

When turning around to hear of the voice, there is moldering house of the farmer alone from very close him.

Nichiren visited this house as invited.

Opened the door of the entrance a woman who seem mother burst into tears when he looked into the inside.

Nichiren ran up to her.

“What is the matter with you?”

The woman put hands together seeing a canonical robe of Nichiren. She wasted away as if have not eat for days.

"A Buddhist priest, a child just died!"

“I pity you! What name is this child?”

“This child has not yet name.”

Nichiren kneeled near a child and joined his hands and chanted it several times with "Nam-myoho- renge-kyo" and mourned for the death of the child.

He asked a woman.

“Where is father?”

“He abandoned me and left. A thing to eat by this famine ran out and he said he could not live here anymore. I stayed without leaving a child.”

“That's terrible.”

“Besides, a pestilence spread, and the person of the village left, and anyone disappeared.”

Nichiren holds out a rice ball from a basket.

“OK, you eat this and cheer up and should chant Nam-myoho-renge-kyo so that this child is born in the country of Buddha in the future life.”

Mother put a rice ball on the mouth of the child while sobbing and continued chanting Nam-myoho-renge-kyo until a figure of Nichiren was out of sight.


Nichiren goes the darker brutal empty bottom.

Smelled strange before long when continued walking. It was the bad smell he had not yet experienced.

People sat down in the suburbs of the village and seemed to roast a creature. Women and children and an old person cried around there.

When he approached and looked at the incineration ground, there was the many human bodies.

“What happened?”

The answer of the old man who crouched down is feeble.

“Is pestilence. A pestilence is raging around here. This is an order of military governor that bakes the dead person immediately. we cannot finish counting them...”

An old man pointed him to the hut of outskirts.

Nichiren was amazed to see human skeletons being full in a hut.

He edged back and went down on knees.

“What a boot!”

A farmer muttered.

“We do not get the crops, and a pestilence spreads. This village is exterminated.”

The earth shook lengthwise then. And strong shaking in the transverse direction happened. Is a quite big earthquake. The mountains of incineration ground collapsed, and sparks scattered.

Women and children clung to Nichiren.

Villagers exclaim and escape, and were at a loss.

Nichiren stood firm so that he would not lose against shaking.


The situation did not change even when he returned to Kamakura. Innumerable beggars held a knee on both sides of the sunken road and lined up endlessly. Everybody is dead tired and does not move.

A voice to ask for a alms sounds.

“Show mercy upon me. Give grace to us.”

Nichiren looked around with a hard eye. He was trying to help them, but he could do nothing.

It is said that two sun appeared in the countryside.

The farmer points to the sun in the fields which dried out and grieves.

The shaman put hands together towards the sun.


The spirit of overthrowing the upper class that a samurai gained power was characterized in the Kamakura era, but was the times when great disaster was frequent at the same time.

For example, from 1253 when Nichiren presented 'On Establishing the Correct Teachings for the Peace of the Land', to next year 1254, disasters occur in succession.

A major earthquake in Kamakura on June 10, 1253; a big fire in Kamakura on January 10, 1254; a document of government office of the Shogunate was lost by a gale on May 9, same year; a major earthquake in Kyoto on May 11 same year; a gale and rain in Kamakura on July 1 same year.

Nichiren writes down these disasters in the plural writings repeatedly.

“A traveler arrived and lamented to the host: In recent years there have been ominous occurrences in the heavens, and natural disasters on earth. Famine and pestilence rage in all lands beneath the skies and in every corner of the realm. Dead cattle and horses are everywhere, and human skeletons clutter the streets. Over half the population has already been carried off by death, and there is hardly a single person who does not grieve…They merely exhaust themselves in vain. Famine and pestilence rage more fiercely than ever, beggars are everywhere in sight, and dead people fill our eyes.” On Establishing the Correct Teachings for the Peace of the Land’

“Now we receive reports that this land is beset by various kinds ofdisasters and see it in fact. From the eighth month of the eighth year of Kencho [1256] until the second month of the second year of Shogen [1260], various disasters such as major earthquakes, strong winds that blow out of season, widespread famines,and great outbreaks of pestilence occurred one after another and continue even today, until it almost seems as though the entire population of the nation will be vanished. Many people have offered prayers in an attempt to alleviate these various calamities, but they appear to have had no result.” On Dealing with Disaster

“At the present time, numerous prayers are offered for the peace and safety of the nation. And yet in the first year of the Shoka era [1257] there was a severe earthquake, and in the second year of the same era, torrential rains and violent winds occurred and the rice plants failed to ripen. I would consider that there are evil teachings that is bringing about the destruction of the nation in this country.”On the Protection of the Nation’

It says the corpse becomes the watchtower, and that it becomes the bridge. This miserable state is not an exaggeration.

Chomei Kamono records a state of the famine of Kyoto in "The Ten-Foot-Square Hut" before 40 years Nichiren is born.

“Time become a long time and do not remember whether it was the time of the Yowa era [1181], but the world had become the famine and, during two years, became terrible surprisingly.

There was a drought in spring and summer, and a gale and flood in autumn. Such misfortunes were continued, the cereals do not all grow. Therefore, there is work only to plow in spring, and to implant in summer, and there is not gaiety to mow rice in autumn, and to harvest in winter. Therefore, a person throws away land, and the people of the countries leave the border and roam, and a person lives in the mountain regardless of his house. Various prayers begin, and mystic rites are performed, but totally have no effect. The people cannot save appearances to rely on everything in the custom of the capital in the country because nothing has been carried. They change various property for food without being able to endure it, but nobody tries to see it. The person changing it by chance underestimates value of the money and respects the value of cereals. The beggars increased on the street, and it was full of the voice of the person who grieved.” from ‘the Famine ofYowa era 1 in the Ten-Foot-Square Hut’

 Chomei describes the state of the major earthquake endlessly after this. A natural disaster let people despair.

The opportunity of the reason why Nichiren gave to Tokiyori Hojo (Saimyoji Nyudo) 'On Establishing the Correct Teachings for the Peace of the Land' it was a major earthquake generated in Shoka era.

 The Imperial Court and the Shogunate did not have no measures for this disaster. A prayer and mystic rites were performed actively, but there is not the results.

They modified the name of an era, but it was without effect.

When the Emperor passes away, modern Japan changes the name of an era. But, as for this time, it was different.

For a natural disaster, a pestilence, a bad crop, it was changed many times. The statesman too was trying to steal out of a misfortune desperately.

By the way, Nichiren is born in the Jo'o era [1222] first year and passed away at 61 years old, but the name of an era is changed 22 times during this period.

It is Gen'nin, Karoku, Antei, Kangi, Jo'ei,Tenpuku, Bunryaku,Katei, Ryakunin, En'no,Ninji, Kangen,Hoji, Kencho, Kogen, Shoka, Shogen, Bun'no, Kocho, Bu'nei, Kenji, Ko'an. Can't remember.

All these name of an era is changed in only 61 years.

The Bun'ei era continued for the longest time in these 22 eras, but was changed only in 11 years.

In addition, the name of an era that continued for the longest time in Japanese history is Showa which continued for 63 years.

For a name of an era, the desire of the statesman to want the world calm is indicated somehow or other.

The people were feeling the dignity of the word of 'the latter day of the Law' strongly in this way.


Continued to Three Disasters and Seven Calamities (Great disaster attacks Japan 2


Life of Nichiren Part 1 contents



# by johsei1129 | 2017-10-08 19:29 | LIFE OF NICHIREN | Comments(0)
2017年 10月 04日

末法の本仏の立場で法華経二十八品を後継者、日興上人に口伝した書【御義口伝 上】要点解説(8)

【方便品八箇の大事】

  第一方便品の事 (注) 文句(注)の三に云く、方とは秘なり便とは妙なり、妙に方に達するに即ち是真の秘なり。  
 内衣裏の無価の珠(注)を点ずるに王の頂上の唯一珠(注)有ると、二無く別無し。客作の人(注)を指すに、是長者の子にして亦二無く別無し。
 此の如きの言は是秘是妙なり、経の唯我知是相・十方仏亦然・止止不須説・我法妙難思の如し、故に秘を以て方を釈し、妙を以て便を釈す。
 正しく是れ今の品の意なり、故に方便品と言うなり。
記の三に云く、第三に秘妙に約して釈するとは、妙を以ての故に即なり、円を以て即と為し、三を不即と為す故に更に不即に対して以て即を釈す。

 御義口伝に云く、此の釈の中に一珠とは衣裏珠・即頂上珠なり。客作の人と長者の子と全く不同之無し。所詮謗法不信の人は、体外の権にして法用能通の二種の方便なり、爰を以て無二無別に非るなり。

 今、日蓮等の類、南無妙法蓮華経と唱え奉るは、是秘妙方便にして体内なり、故に妙法蓮華経と題して次に方便品と云えり。
 妙楽の記の三の釈に、本疏の即是真秘の即を、以円為即と消釈せり。即は円なれば法華経の別名なり、即とは凡夫即極、諸法実相の仏なり。
 
円とは一念三千なり、即と円と言は替れども妙の別名なり。一切衆生実相の仏なれば、妙なり不思議なり。謗法の人、今、之を知らざる故に之を秘と云う。
又云く法界三千を秘妙とは云うなり、秘とはきびしきなり三千羅列なり。是より外に不思議之無し。大謗法の人たりと云うとも、妙法蓮華経を受持し奉る所を妙法蓮経方便品とは云うなり。 

 今、末法に入つて正しく日蓮等の類の事なり。妙法蓮華経の体内に爾前の人法を入るを妙法蓮華経方便品とは云うなり、是を即身成仏とも如是本末究竟等とも説く。
方便とは十界の事なり、又は無明なり。
妙法蓮華経は十界の頂上なり、又は法性なり、煩悩即菩提生死即涅槃是なり。
以円為即とは一念三千なり、妙と即とは同じ物なり、一字の一念三千と云う事は円と妙とを云うなり、円とは諸法実相なり。円とは釈に云く、円を円融円満に名くと、円融は迹門、円満は本門なり、又は止観の二法なり、又は我等が色心の二法なり。
 一字の一念三千とは慧心流の秘蔵なり、口は一念なり員は三千なり、一念三千とは不思議と云う事なり。此の妙は前三教に未だ之を説かず故に秘と云うなり。
故に知ぬ南無妙法蓮華経は一心の方便なり、妙法蓮華経は九識(注)なり、十界は八識已下なり、心を留めて之を案ず可し。
 方とは即十方十方は即十界なり便とは不思議と云う事なり云云。


方便品
方便品第二 ここから釈尊が智慧第一の舎利弗を対告衆として妙法蓮華経の説法を始める。
日蓮大聖人は「月水御書」で次のように「勝れてめでたきは方便品と如来寿量品の二品」であると断じておられる。
「殊に二十八品の中に勝れてめでたきは、方便品と寿量品にて侍り、余品は皆枝葉にて候なり、されば常の御所作には方便品の長行と寿量品の長行とを習い読ませ給い候へ」と。
方便品では仏が世に出現した目的「一大事因縁」を説き、すべての衆生に仏性(仏の命)があり、仏はその仏性を開き、示し、悟らせ、仏の道に入らせる「開・示・悟・入」の為に出現したと、霊鷲山の法華経の座に連なった、舎利弗以下の千二百人の直弟子に示した。そして次の譬喩品第三で、法華経を説く以前には声聞・縁覚の二乗は作仏しないと厳しく責めていた声聞第一の舎利弗に対し、法華経で修行することで未来世で「華光如来」となるとする記別をあたえる。

内衣裏の無価の珠、王の頂上の唯一珠、客作の人 法華経に説かれる7つのたとえ話(法華七喩)の中の三つの例え話を示しております。
詳細はウィキペディアを参照して下さい。
ウィキペディアでは「内衣裏の無価の珠」は5.衣裏繋珠、「王の頂上の唯一珠」は 6.髻中明珠 、「客作の人」は2.長者窮子として説明されております。

九識
人間の心の認識のあり方を浅い段階から究極の深層の九識まで分類した論。
眼・耳・鼻・舌・身・意までの五識、六識の末那(まな)識、七識の阿頼耶(あらや)識、八識の阿摩羅(あまら)識、九識(九識心王真如の都=仏性)。

日蓮大聖人は「御講聞書」で九識について次のように解き明かしておられます。
「蓮華 とは本因本果なり、此の本因本果と云うは一念三千なり、本有の因・本有の果なり、今始めたる因果に非ざるなり、五百塵点の法門とは此の事を説かれたり、本因の因と云うは下種の題目なり、本果の果とは成仏なり、因と云うは信心領納の事なり、此の経を持ち奉る時を本因とす其の本因のまま成仏なりと云うを本果とは云うなり、日蓮が弟子檀那の肝要は本果より本因を宗とするなり、本因なくしては本果有る可からず、仍て本因とは慧の因にして名字即の位なり、本果は果にして究竟即の位なり、究竟即とは九識本覚の異名なり、九識本法の都とは法華の行者の住所なり、神力品に云く若しは山谷曠野等と説けり即ち是れ道場と見えたり豈法華の行者の住所は生処・得道・転法輪・入涅槃の諸仏の四処の道場に非ずや」



【御義口伝 上】要点解説(9)に続く





# by johsei1129 | 2017-10-04 23:01 | 御義口伝 | Comments(0)
2017年 10月 01日

末法の本仏の立場で法華経二十八品を後継者、日興上人に口伝した書【御義口伝 上】要点解説(7)

【序品七箇の大事】

第七 天鼓自然鳴の事  疏に云く、鼓自然鳴は無問自説を表するなり。

 御義口伝に云く、此の文は此土・他土の瑞、同じきことを頌して長出せり。無問自説とは釈迦如来、妙法蓮華経を無問自説し給うなり。

今、日蓮等の類いは無問自説なり。念仏無間・禅天魔・真言亡国・律国賊と喚ぶ事は無問自説なり。三類の強敵(注)来る事は、此の故なり。 
 天鼓(注)とは南無妙法蓮華経なり、自然(じねん)とは無障碍なり、鳴とは唱うる所の音声なり。
一義に、一切衆生の語言音声を自在に出すは無問自説なり。
 自説とは獄卒の罪人を呵責する音、餓鬼飢饉の音声等、一切衆生の貪瞋癡の三毒の念念等を、自説とは云うなり。
 此の音声の体とは南無妙法蓮華経なり。本迹両門(注)妙法蓮華経の五字は天鼓なり、天とは第一義天なり、自説とは自受用(注)の説法なり。

 記(注)の三に云く、無問自説を表するとは、方便の初に三昧より起つて、舎利弗に告げ広く歎じ略して歎ず。此土・他土(注)に寄せ、言を絶す。若(もしく)は境、若は智、此乃(すなわ)ち一経の根本、五時(注)の要津(注)なり。
此の事軽からずと、此釈に一経の根源五字の要津とは、南無妙法蓮華経是なり云云。



天鼓自然鳴
仏(釈尊)が法華経を説こうとすると、天鼓が自然に鳴りだすという「瑞相」が起きた事を示す次の偈に有る文
[原文]
時仏説大乗 経名無量義 於諸大衆中 而為広分別
仏説此経已 即於法座上 跏趺坐三昧 名無量義処
天雨曼陀華 天鼓自然鳴 諸天龍鬼神 供養人中尊
一切諸仏土 即時大震動 仏放眉間光 現諸希有事
此光照東方 万八千仏土 示一切衆生 生死業報処
[和訳]
時に仏、大乗の無量義と名づく経を説き、諸の大衆の中に於いて、広く分別を為せり。
仏、此の経(無量義)を已(すで)に説きて、即(ただち)に法座の上に跏趺して、無量義処と名づく三昧に坐せり。
(その時)天は曼陀華を雨らし、天鼓は自然に鳴り、諸の天龍・鬼神は、人中の尊(釈尊)を供養せり。
一切の諸の仏(国)土は、即時に大いに震動し、仏は眉間より光を放ち、諸の希なる事(象)を現せり。
此の(眉間の)光は、東方の一万八千の仏(国)土を照らし、一切の衆生に、生死の業報処(※)を示せり。
※業報処 過去世の善行悪行による業因により、次の世にその報いをうける処(衆生の境遇)

本迹両門 
天台は、妙法蓮華経二十八品の内、序品から従地涌出品までの十五品を迹門、如来寿量品以降を本門と分別したが、日蓮大聖人は其の上で、従地涌出品第15の後半半品と如来寿量品第16の一品、分別功徳品第17の前半半品の「一品二半」以外は、法華経と言えど小乗経であると断じた。

三類の強敵
妙法蓮華経 勧持第十三で説かれる、末法の法華経の行者に迫害を加える次の「三種類の増上慢」を指す。
1.俗衆増上慢(一般の無知な在家の男女)
2.道門増上慢(出家した僧侶)
日蓮大聖人は「悪世の中の僧侶は、智慧は邪悪で、心も曲っている。解りもしないのに解ったと思い込んでいる」と断じておられる。
3.僭聖増上慢(権力者と結託した悪の僧侶) 鎌倉幕府の要人に働きかけ、日蓮大聖人を竜の口の法難に導いた極楽寺良観が代表的な僭聖増上慢と言える。
日蓮大聖人は「如説修行抄」その他の御書で再三、門下の弟子信徒に対し、末法の法華経の行者に三類の強敵が降りかかるのは必定であると厳しく諭された。

自受用
自受用報身如来、つまり久遠元初に成道した日蓮大聖人の事を示す。

此土・他土
此土は娑婆世界つまり地球、他土は他の仏国土。
釈尊はおおよそ紀元前5~7百年前、妙法蓮華経で、三千大千世界(宇宙)には仏国土が無数に存在していて、遥か久遠に仏になり、それらの仏国土で衆生を化道して来たと、過去世の記憶を呼び覚まして、霊鷲山での法華経説法の座に集った千二百人の直弟子に解き明かした。


五時
五時八教とも言う。
釈尊の一切経の次第と優劣を五つの時と八つの経で分別した。
日蓮大聖人はこの次第を、下記のように自ら図で示して弟子信徒の教化に努めた。

f0301354_21202104.jpg











[一代五時図真筆(千葉県弘法寺所蔵)]

要津 水陸交通の要路にある港、転じて要職,重要な地位.
記 天台宗の第6祖妙楽大師(711 - 782年)の著作、法華文句記のこと。妙楽は天台の法華経の解釈三部作である法華文句、法華玄義、摩訶止観のそれぞれの解釈本である『法華文句記』『法華玄義釈籤』『止観輔行伝弘決』各10巻を述作し、天台宗の中興の祖と呼ばれた。


【御義口伝 上】要点解説(8)に続く



# by johsei1129 | 2017-10-01 21:21 | 御義口伝 | Comments(0)