日蓮大聖人『御書』解説

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2017年 05月 10日 ( 2 )


2017年 05月 10日

5 Shijo Kingo Appears

                        Japanese edition


Dead leaves fell into the road, there was the autumn sign.Nichiren preached the faiths of the Lotus Sutra and the error of other denominations patiently to people visiting the thatched hut of the Matsuba Valley. There was not the street preach of Nichiren handed down as far as we read his writings in fact.He performed basics of the propagation in the environment that could tell calmly in the thatched hut even if he talk by chance at the roadside, and there was sometimes a question of doctrine from audience, he praised the will of the questioner and preached while discussing it.

The first personal letter which Nichiren sent to Toki Jonin of the believer of the same country on December 9 at the end of 1253 when he declared the establishment the denomination is still left.

“I am pleased you send a person to pick up me.Because something else attracts public attention if the daytime I want to meet you at night. I hope that you pick up me at the time of Bird (about 18:00) of the evening. Or it is good even if you come here and talk about the doctrine.

December 9              Nichiren

Dear Lord Toki”                Reply to Toki’

The preaching on the street is showy visually, but there are few effects. A politician grasps a microphone in a street, but the audience watches only style and the face of favorite politician and does not almost hear the speech.
Shakyamuni Buddha preaches either basically at the temple (e.g., Venubana Monastery [note]in Magadha ) given by King and the powerful family.

It snows in Kamakura Hachiman shrine.

Samurais and people of town walking this front put hands together towards the Shrine.
 The Kamakura Hachiman Shrine is called Hachimangu Shrine either.
This is what Yoriyoshi Minamoto-no of the Kawachi Genji second generation prays for an advent of God and invited from Iwashimizu Hachiman Shrine of Gokokuji Temple of Kyoto in 1063 and built. This is the beginning. Since then it was worshiped as a guardian deity of samurai Genji. Therefore, the person who walked in front of Hachiman shrine put hands together by all means.

Powdery snow came fluttering into the thatched hut of the Matsuba Valley of Nichiren.

Nichiren continued the sermon of the Lotus Sutra to audience patiently without changing in a thatched hut while feeling passage of time in the change of the season.

Time passed, and the third spring came from the five year of Kencho era (1253) when he declared establishing the denomination. As for the name of an era, it was changed an era with the Kogen era on October 5 of Kencho era.

Cherry blossomed on both sides of the Dankazura (note) of the Wakamiya thoroughfare, and the people of Kamakura were rife in joy of the spring.

A butterfly flies from a flower to a flower elegantly outside the thatched hut.

The name of Nichiren gradually spread in Kamakura.

The follower who believes Nichiren and chants Nam-myoho-renge -kyo appeared one after another individually.

The samurai either was in the audience gathering in a thatched hut.

It is prosperous.

Nichiren took hand the scroll of the Lotus Sutra as always and has begun to talk.
 "The Fugen sutra says,‘the large number of people's sin seems a frost or a dew. The sun of the wisdom deletes these positively and removes it'. In other words, the sins of the past world are meanings to disappear if we believe Law of right Buddha”.
 "Please wait."
 The young samurai shut the talk of Nichiren suddenly. He will be still in his twenties. The young man furrowed his brow.
“The now story, I cannot agree. A human being is a person living in sinful daily life. Besides we samurai is people who do not mind the killing either. Why may Buddha save us who are sinful?”.
 It was a sudden question.
 Nichiren has a smile, and answers.
 "It is a really good question. At first before solving this question, we must think why we were born in this world. The all creatures of the latter day of the Law are rotating in six paths of hell, hungry spirit, animals, Asura, a human, a heaven. If a person has a opportunity, a wish comes true he will be filled with rapture, and he will fall into the hell if he was blamed by a lord and incurred a anger. Sometimes a person is angry and sometimes grieves and sometimes flatters like a beast to a noble person and looks down upon a lower person. If a person repeats this, he cannot spend the present in peace, and the posterity would not be born to the good place. To that end, you must enter into the road of Buddha”.

“Hum, then what does the person who does not believe Buddha stake his life on?”.
 Nichiren spoke to the samurai to persuade him.
 "In general, a man abandons life for shame, and it is said that the woman abandons life for a man. In addition, because the fish of the beast holds life dear it lives in the pond, grieved in the pond being shallow, digs the hole and lives in the bottom of the pond. However, it is cheated to bait and is caught in a net. The bird lives up the tree. If a tree is low, it lives on high twigs for fear of what is aimed at by an enemy. However, it is cheated to bait and is caught in a net. The human being is similar again, too. It is difficult to be born as a person, and to throw away life to the road of most important Buddha even if we lose the body and life for slight and worthless purpose in this world. That is why there is not the person becoming Buddha".

The persuaded samurai gets angry at Nichiren and argues.
“This is ridiculous! It is the duty that the samurai keeps his land strictly until he dies, to protect the whole families and a subordinate. That's the samurai. It is a awful insult that you say 'caught in the bait'. Please withdraw it!”.
The samurai who was watching these exchanges talked to the young samurai. He is somewhat elegant and has a calm tone.
“Excuse me, this is the precious place asking about sermon. Good medicine tastes bitter, good advice seldom welcome.Is it not the samurai to hear in calm mind even if different from your thought?”.
 The young samurai was excited more.
 “What are you saying? You are an outstanding simpleton to make admonition to me. I am very Yorimoto of Nakatsukasa Saemon-no-jo, third-ranked officer of the Left Division of Outer Palace Guards, of Mitsutoki Hojo's vassal and the person calls me Shijo Kingo (note).As for the person who does not know me, nobody is in this Kamakura.
"Call yourself the name”.
“I am Toki jonin, am the vassal of Chiba-no-Suke in Shimousa country. I became the believer of the priest Nichiren four years ago in the relationship of the same province. There was business at Kamakura today, and fortunately I was able to come to the place of the Law of the priest. Here, Shijo Kingo. Here is the place without the difference of a samurai and a farmer. The social position may not matter to ask the Law of Buddha. How do you think?”.
It is a just argument.
Shijo Kingo entrusted his force and raised a voice, but was at a loss for an answer. He blushed and stood up.
"I have business. I'm going now”.
Nichiren did not stop Kingo forcibly.
"He would come to this thatched hut soon by all means," he told disciples.
Then Nichiren noticed that the farmer dressed of the trip stood at the exit that Shijo Kingo left. He looks exhausted by a journey. He is a familiar face.
“Oh, you are...”.
He was a farmer of the Seichoji temple of Awa. He found Nichiren and he was relieved and sat down on a dirt floor.
"Priest, please help Seichoji temple …"


     Continued to Feud with Kagenobu Tojō


Life of Nichiren. Vol. 1. Contents


Note

Venubana Monastery

Venubana means a bamboo forest. The first temple which existed in the Palace Castle in Mgadha nation (current Rajagrha in Bihar State) in middle India. Originally this was the garden of the bamboo which Rich Karandha owned, but was offered as the garden of the Buddhist priest because Rich was converted to Buddha.
  "The pond of Karandha" is there. It is written, "Buddha often preached the Law near that pond" in "The Great Tang Dynasty Records of the Western Regions". It was found by the investigation of the India Government Archaeology Bureau and excavated, and it was confirmed that there was Venubana monastery in this place.

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Dankazura

The road that is in Hachimangu Shrine and Wakamiya thoroughfares of Kamakura in Kanagawa Prefecture. The sidewalk which is one step higher than roads from the second gate to Hachimangu Shrine. The third gate is at the last arrival point and leads to the precincts of Hachimangu Shrine.

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Shijo Kingo

He was born in 1230. Nichigan-nyo of his wife is recognized to have been born in 1243 from the description of "the 33 years old evil" in "Reply to the Wife of Shijo Kingo." In addition, mother of Shijo Kingo is said to be the daughter of the Ikegami family.



by johsei1129 | 2017-05-10 23:15 | LIFE OF NICHIREN | Comments(0)
2017年 05月 10日

末法の本仏の立場で法華経二十八品を直弟子、日興上人に口伝した書【御義口伝 上】要点解説(1)

日蓮所言、法華経一部合して二百二十九箇条

南無妙法蓮華経
御義口伝に云く、南無とは梵語なり此には帰命と云う。人法之れ有り、人とは釈尊に帰命し奉るなり、法とは法華経に帰命し奉るなり。

帰と云うは迹門不変真如の理に帰するなり、命とは本門随縁真如の智に命くなり。

 帰命とは南無妙法蓮華経是なり、釈に云く随縁不変・一念寂照と、又帰とは我等が色法なり、命とは我等が心法なり色心不二なるを一極と云うなり。


 釈に云く、一極に帰せしむ故に仏乗と云うと、又云く南無妙法蓮華経の南無とは梵語、妙法蓮華経は漢語なり。
梵漢共時に南無妙法蓮華経と云うなり。

又云く梵語には薩達磨(サ・ダルマ)・芬陀梨伽(フンダリリカ)・蘇多覧(ソタラン)と云う。


此(日本)には妙法蓮華経と云うなり。薩は妙なり、達磨は法なり、芬陀梨伽は蓮華なり、蘇多覧は経なり。

九字は九尊の仏体なり、九界即仏界の表示なり。

妙とは法性(悟り)なり、法とは無明(迷い)なり。無明法性一体なるを妙法と云うなり。

蓮華とは因果の二法なり、是又因果一体なり。経とは一切衆生の言語音声を経と云うなり。


釈に云く、声仏事を為す。之を名けて経と為すと。或は三世(過去世、現世、未来世)常恒なるを経と云うなり。

法界は妙法なり、法界は蓮華なり、法界は経なり。

蓮華とは八葉九尊の仏体なり。能く能く之を思うべし。

伝に云く、
伝云序品七箇の大事 方便品八箇の大事 譬喩品九箇の大事
信解品六箇の大事 薬草喩品五箇の大事 授記品四箇の大事
化城喩品七箇の大事 五百品三箇の大事 人記品二箇の大事
法師品十六箇の大事 宝塔品二十箇の大事 提婆品八箇の大事
 勧持品十三箇の大事 安楽行品五箇の大事 涌出品一箇の大事
寿量品二十七箇の大事 分別功徳品三箇の大事 随喜品二箇の大事
法師功徳品四箇の大事 不軽品三十箇の大事 神力品八箇の大事
嘱累品三箇の大事 薬王品六箇の大事 妙音品三箇の大事
普門品五箇の大事 陀羅尼品六箇の大事 厳王品三箇の大事
普賢品六箇の大事 無量義経六箇の大事 普賢経五箇の大事
已上二百三十一箇条也 此の外に別伝之有り具さに之を記し訖ぬ。
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要点解説

御義口伝は、日蓮大聖人が晩年、六人の高弟に末法の本仏の立場で妙法蓮華経を講義し、それを唯受一人の後継者・日興上人が筆録し、日蓮大聖人の裁可を受けて記述された口伝書です。

この御義口伝講義の基となったのが、常日頃、日蓮大聖人が「妙法蓮華経」の巻物八巻と法華経開教の「無量義経一巻」、結経の「仏説観普賢菩薩行法経一巻」合わせて十巻の行間・紙背に、天台の三部作(法華文句、法華玄義、摩訶止観)、その他釈尊の一切経、龍樹・天親等の論を書き込みされた【法華経】です。

この
法華経に日蓮大聖人は、累計2107章もの書き込みをしており、その内3章は、唯受一人の第二祖・日興上人が書き込みされておられます。
日蓮大聖人の最も古い書き込みは、清澄寺での立宗宣言の前年、建長四年(1252)に行われており、延暦寺等での修行時代から使用されていた経巻であると推察されます。

尚、
注法華経には日蓮大聖人の解釈は記述されていなく、御義口伝で、大聖人の義が「御義」として口伝されたことに為ります。
また御義口伝の最後には本抄の意義について次のように口伝されておられます。
六老僧の所望に依って老期たりと雖も、日蓮が本意の一端護義せしめ畢んぬ。是併ら私に最要文を集めて読誦せしむる所なり。然る間法華諸要の文書き付け畢んぬ。この意は或は文を陰して義を取り、或は義を隠して文を取り、或は文義共に顕し、或は文義共に隠し講談するなり。
 委は、註法華経(御義口伝)を拝見すべし。然りと謂も文義甚深の間、愚昧に及ぶべからざるなり。広宣流布の要法、豈此の註法華経に過ぎんや」

この大聖人の口伝を拝すると、「註法華経」が広宣流布の要法とするならば、「末法の本仏大聖人の御義」が説かれておられる「御義口伝」こそ、広宣流布の要法中の要法であると強く推知されます。

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[法華経御真筆:静岡県玉沢妙法華寺完存(国重要文化財)]

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[註法華経御真筆(勧持品の行間への書き込み)]


【御義口伝 上】要点解説(2)に続く






by johsei1129 | 2017-05-10 22:34 | 御義口伝 | Comments(0)