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 Appearance of Shijo Kingo

                        Japanese ver.


Dead leaves fell into the road, and there was the autumn sign. Nichiren preached the faith of the Lotus Sutra and the error of other denominations patiently to people to visit in 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 could talk by chance by the roadside, and there was sometimes a question of doctrine from audience, he praised the will of the questioner and preached it 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 attracts public attention in the daytime I want to meet you at night. I hope that you pick up me at the time of Bird (about 6:00) 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 street preaching is showy visually, but there are few effects. A politician grasps a microphone in a street, but the audience watches only figure and the face of favorite politician and does not almost hear the speech.

Shakyamuni Buddha preaches basically at the temple (e.g., Venubana Monastery [note]in Magadh ) given by King and the powerful family.

It snows in Kamakura Hachiman shrine.

A samurai and a townsman walking this front put hands together towards the shrine.

The Kamakura Hachiman Shrine says to Hachiman-gu Shrine. This is what Yoriyoshi Minamoto-no of the Kawachi Genji second generation prays for an approach of God from Iwashimizu Hachiman Shrine of Gokokuji Temple of Kyoto in 1063 and built at the opening. 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 blossoms bloomed in profusion on both sides of the Dankazura (note) of the Wakamiya thoroughfare, and the people of Kamakura were rife in joy of the spring time.

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

The name of Nichiren gradually spread out in Kamakura.

The follower who believes Nichiren and chants Nam-myoho-renge -kyo was appeared individually.

The samurai was mixed in the thatched hut in the audience who gathered.

It is prosperous.

Nichiren took the scroll of the Lotus Sutra to one hand as always and has begun to talk.

"The Fugen sutra says"; ‘the large number of people's punishment seems a frostor 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 pass away if we believelaw of right Buddha.”

"Please wait."

The young samurai shut out the talk of Nichiren suddenly. He will be still in his twenties. The young man furrowed his brow.

The now story does not go to the assent. 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 thinkwhat we were born to this world for. The all creatures of the Latter Day of the Law are circling and rotating in six paths of hell, hungry spirit, animals, Asura, a human, a heaven. If the person has a relationship and 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 he incurred his master's anger. Sometimes a person is angry and sometimes grieves and sometimes flatters like a beast with a high-ranking person and looks down upon a lower person. If a person repeats this, he cannot spend the present in peace, and the posterity will not be born in the good place. To that end, you must enter the way 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 to 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, but it is grieved in the pond being shallow, and it digs the hole and lives in the bottom of the pond. However, it is cheated to bait and is caught ina net. The bird lives in the tree. If a tree is low, it lives in the high branch 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 way of most important Buddha even if we lose the body and life for being slight and worthless in the 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 the samurai keeps hard his land until he dies, and to protect the whole families and a subordinate. That’s the samurai. It is severe curses that it is be witched to bait. Take back your words.”

The samurai who was watching these exchanges talked to the young samurai. He is dignified in some way and is a calm tone. 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? It is an outstanding fool to make admonition to this 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). The person who does not know me has nobody in this Kamakura. Call yourself the name.”

“I am Toki jonin, the vassal of Chiba-no-Suke in Shimousa country. I became the believer of the Saint Nichiren four years ago in the relationship of the same town. There was business in Kamakura today, and fortunately I was able to come to the place of the Law of the saint. 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 about you?”

It is a just argument.

Shijo Kingo entrusted force and raised a voice, but was at a loss for an answer. He blushed and stood up.

"I have business. Pardon.”

Nichiren did not detain Kingo forcibly. "that person would come to this thatched hut soon by all means," he told pupils.

Then Nichiren noticed that the farmer dressed of the trip stood at the exit thatShijo Kingo left. He looks exhausted by along 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

"Holy priest, please help, Seichoji temple is …"


     Continued to Feud with Kagenobu Tojō


Life of Nichiren Part 1 contents


Note

Venubana Monastery

Venubana means a bamboo forest. The first temple which existed in the Loyal Palace Castle in Mgadh nation (current Rajagrha in Bihar State) in middle India. Originally this was the garden of the bamboo which Rich Karandha owned, but he cost a pittance as the garden of the Buddhist priest because Rich was converted to Buddha.

"The pond of Karandha" where it was written down that "Buddha often preached Law near that pond" in "The Great Tang Dynasty Record of the Western Regions" was found in an investigation of the India Government Archaeology Bureau, and it was confirmed that there was Venubana monastery in this ground.

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Dankazura

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