日蓮大聖人『御書』解説

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2017年 05月 27日

Outline of the LIFE of NICHIREN


                           Japanese version



Nichiren was born in Kominato, Tojo volost, Awa Province on February 16 1222.

The Kamakura Shogunate was established in Japan by Yoritomo Minamoto, and 40 years passed. Mongolia empire was going to conquer Asia by military power in the Orient, and invasion of the Crusade began in the West. It was the times of a global fight.


 Father of Nichiren was called Tayuu Mikuni, and mother was called Umegiku. The details are unclear, but Tayuu Mikuni of father lived as a fisherman, and it is said that he was as work by killing creatures. Nichiren writes it down later. "I, Nichiren, is a child of chandāla (untouchable) family in the seaside of the Tojo Village of Awa country in barbaric Japan of east". (Receiving the Disfavor and Banishment to Sado) On the other hand, it is known that Umegiku of mother was the families of the military commander of the Kamakura era. There is talk that mother was a well-educated lady to make Japanese poems. It is thought that his ability to write ingeniously might have discipline of this mother.


Nichiren called a childhood name Zen’nichimaro. 1233. He climbed to the ancient temple Seichoji which was near Kominato of the hometown in 1233 when he became 12 years old, and he became a pupil there. Nichiren is writing in the letter which addressed to the believers of the Seichōji follows later.

 “I received great wisdom from the living Kokuzo Bodhisattva. I prayed to the bodhisattva. ‘Please make me to a wisest person in Japan.’ The Bodhisattva would think that I was poor. He gave the great jewel as brilliant as the morning star to my right sleeve. Thereafter, while I learn the all Buddhist scriptures, I could grasp superiority and inferiority of eight denominations and the all Buddhist scriptures.” (To the Seichoji Temple public)


Four years later, he became a monk formally at 16 years old, and took the tonsure and changed the name to Zeshobo-Rencho. Zesho means that the person from the sun was born. Rencho vowed that he gave life to Law of Buddha without having child and wife.


But the country of Awa with the Seichoji temple was remote land culturally. Rencho visited various temples that was the center of the Buddhism such as the Yakushi-ji Temple of the Southern capital, the Enryakuji of Hi'ei mountain, the Tsuruoka Hachiman Shrine of Kamakura and he learned the essence of the Law of Buddha. Rencho studied 16 years successively and mastered the Law of Buddha at last. At this time, Nichiren prepared himself that hardship was waiting ahead. And he vowed. "I will be the pillars of Japan. I will be the eyes of Japan. I will be a great ship of Japan."


Rencho returned to Awa of the hometown on April 28 of 1253 and declared the establishment of the true Buddhism. And he changed own name to Nichiren. The place was the Buddha statue hall in the Seichoji temple which Rencho has prayed for making himself to the wisest person in Japan.


"Nam-Myoho-Renge-Kyo."

Nichiren declared that the people of the whole world (Jambudvipa) could open the gate of attaining Buddhahood by chanting this subject.

 At the same time, he criticised the four sects that prevent the road to Buddhahood of people thoroughly. Nembutsu sect create negative karma that cause the people to fail into the hell of incessant suffering; Zen gives rise to devil's functions; Shingon is an evil teaching that destroys the nation; and Ritsu sect is the traitor. The maxims of four mean this. The maxims of this four, it was the sharp sword against worldly desire for cutting off the fundamental darkness of all creatures. 


But Kagenobu Tojo, land steward of Awa, heard this matter, was trying to arrest Nichiren immediately. Because Kagenobu was a strong believer of Nembutsu, also he was trying to control the Seichji Temple. A difficulty befell Nichiren immediately like as Shakyamuni Buddha preached in the Lotus Sutra "A difficulty befalls you if you spread the great clear Law in the Latter Day of the Law".


Nichiren avoided this difficulty and began propagation in Kamakura of the capital of the politics. Nichiren, to spread the subject of Nam-myoho-renge-kyo, began to criticize the other sect severely. Nichiren had continued this activity for 18 years. Although he criticized the other sect, he increased notoriety along with the fame. Also Nichiren taught that his believers should spread the Law according to their ability.As a result, believers to Nichiren were gradually increasing to relatives of the disciples, samurai's colleagues, and monk of the other denomination.


In addition, famine and a contagious disease were raging in those days. The great disaster was frequent, too.

“From late years to recently 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. More than half the population has already perished, and there is not a single person who does not mourn."

Nichiren recorded this tragic situation. He asked the way of solution from all sutras of the Buddha.

The large earthquake occurred in May 1257 in addition. This major earthquake destroyed all buildings of Kamakura. Nichiren finds out that a disaster to continue without a break does not get up accidentally but happened from the bad Law of Nembutsu, he finishes writing 'On Securing the Peace of the Land by Establishing True Teachings of Buddhism.' (Risshō Ankokuron).

In July, 1260, Nichiren submitted this to Tokiyori Hojou who have the regal power through the lay priest Yadoya of the Shogunate official.

At this time, Nichiren advised lay priest Yadoya to stop assistance to Nembutsu and Zen sect which had been recognized officially by shogunate. Furthermore, if it was not adopted, he foretold that an internal war and the invasion of other countries happen. (The first of the Advising the Government to Convert the Whole Nation to the Right Religion)


By the way, Hokibo Nikko became a disciple to Nichiren while writing the Rissho Ankokuron.

Nikko will become the successor of Nichiren later. After this, the young 12-years-old Nikko stands on front of the propagation, as if "obey the form of the shadow to Nichiren."


One month after Nichiren submitted Rissho Ankokuron, believers of Nembutsu sect attacked the thatched hut of Nichiren. (Persecution of Buddhists in the Matsuba Valley). Barely Nichiren was able to escape this difficulty. In addition, the following year, May 1261, the Kamakura shogunate exiled Nichiren to Izu. The reason was because there was the strong believer of Nembutsu sect in the cabinet minister of the shogunate. However, two years later, Tokiyori Hojou of the regent admits that this disposal depended on defamatory words and he pardons Nichiren. The activity of propagation (shakubuku) by Nichiren's disciples become even more active with this.


The vast comet appears in the sky in July of 1264 (the Bunei first year) , and the uneasiness of the world increases still more. November of that year, Nichiren was attacked from Kagenobu Tōjō of the estate steward at Komatsubara of Awa country. (Persecution of Buddhists in Komatsubara). Nichiren was cut his brow and broke his left arm. However, he deepened the conviction still more that himself was the votary of the Lotus Sutra in the Latter Day of the Law because he proved the prediction that great calamity would befall on the votary of the Lotus Sutra.


Then in January 1268 after four years, the incident to bring dark clouds in the future in Japan happens. The envoy of the Mongolia empire arrived at Dazaifu and demanded subordination. Mongolia destroyed Korea with the powerful armaments and invaded to mainland China. Kublai Khan, the emperor of the Yuan dynasty, demanded subordination from Japan in his letter. Further, if rejected this, he threatened to attack japan. The Kamakura Shogunate began preparations for defense in defiance of this threat. As a result, the attack of Mongolia became decisive.


This incident meant the hit of the calamity of the invasion of other countries which Nichiren has foretold in Rissho Ankokuron nine years ago. Nichiren was convinced that this national crisis could not be settled if it was not himself and he sent the letters (11 Letters) to each temple of Kamakura including regent Tokimune Hojo in October of that year, and demanded the debate of public place. This purpose is to gather the Buddhist priests of each denominations in front of a king, and to determine right or wrong of the Law of Buddha. Nichiren claimed that a national crisis would approach finally if Shogunate did not stop faith in evil doctrine.


But Kamakura monks including the shogunate smothered Nichiren's remonstration. They had been afraid that the force of Nichiren become more powerful. The number of believers who are believing in the Lotus Sutra has already reached a one-tenth of Japan.


The Kamakura Shogunate gave Ryokan of the Gokurakuji temple the order to pray for rain in June, 1271 when three years passed from the arrival of the letter of Mongolia. Japan's fields had been hit by drought that year. Gokurakuji Ryokan was the high priest of the shogunate recognition and has criticized Nichiren opposing in a doctrine intensely.

Nichiren offered the confrontation of praying for rain to this Ryokan. Result, Ryokan was defeated miserably at this game and began a plan to entrap Nichiren into for self-protection. Ryokan gained the favor of wives of Shogunate officials and poured obstinate defamatory words. This voice spread out in the Shogunate, and the air which shall investigate Nichiren opened.


On September 10, Nichiren was summoned to Yoritsuna Taira of the chief vassal of the Shogunate. Yoritsuna was overseeing the military and police of shogunate, was the brain truster of the regent Tokimune. Yoritsuna asked about the truth of defamatory words, but because Nichiren had insisted on preparing of Mongolia by the correct Law, Nichiren provoked a rage of Yoritsuna.


On the night of September 12, Yoritsuna Taira attacked the thatched hut of Nichiren. Yoritsuna had a plan to assassinate Nichiren without receiving permission of the regent Tokimune. Nichiren shouted while receiving a wound to the forehead, “You guys are right now trying to overthrow the pillar of Japan!" and foretold the calamity of revolt and the calamity of invasion from foreign country again. (The second of the Advising the Government to Convert the Whole Nation to the Right Religion)


Nichiren was to be beheaded in Kamakura coast called "Tatsunokuchi (dragon's mouth)." (Persecution of Buddhists in Tatsunokuchi)But enforcement of the death penalty was aborted by the luminous object that suddenly appeared between the hours of the Ox and the Tiger (from a.m. 1:00 to a.m.5:00). At that moment, Nichiren wiped away the temporary style of the reincarnation of the Bodhisattva Jogyo who was preached in the Lotus Sutra from the particular omen that happened at the place of desperate situation. At the same time, he expressed that he himself was the Buddha having the intrinsically perfect wisdom and is the origin of the Buddha in the infinite past. (Sweeping the provisional and revealing the origin.)And he declared,“Nichiren, I am master, teacher, father and mother to all the people of Japan.” and showed that he was the Buddha who have the three virtue of master, teacher, parent in the Latter Day of the Law.


Oppression such as exile or the territory confiscation began to the believers by the arrest of Nichiren. Nichiren records that 99 of 100 people of the same discipline abandoned their beliefs. Although regent Tokimune spared the life of Nichiren, he received defamatory words and decided the banishment to the Sado island.


Sado Island was a land of adversity, but Nichiren erected the true object of worship, the Gohonzon, in the situation of the Primordial Buddha in the latter day of the Law.

"Teaching" called the Lotus Sutra of Shakyamuni Buddha was left in the latter day of the Law, but "Practice" to become Buddha became unsuitable for the times and it lost power. Therefore, although all creatures have been practicing Buddhism, they had not been able to acquire the "proof" that they attain Buddhahood. Nichiren conferred the object of worship (Gohonzon) of a scroll on all creatures of the latter day of the Law, and he established a “practice" that all creatures attain Buddhahood by chanting Nam-Myoho-Renge-Kyo to the Gohonzon over the future forever.


In January, 1272 of the next year, Nichiren had won in dispute with other sect at Tsukahara of Sado. 'Debate in Tsukahara' Then, Nichiren had predicted to Honma Shigetsura of the agent of constables of Sado, “The civil war will soon occur in Japan." A battle (February disturbance) happened among the whole families of Hojo in Kamakura one month later and gave the Shogunate a shock.


In February, 1273, regent Tokimune Hojo pardoned Nichiren at last. Tokimune made the plan to borrow power of Nichiren, and to raise the fate of the country against the attack of the Mongolia empire. The doctrine of Nichiren who was prohibited was recognized officially by this pardon virtually.


Nichiren returns to Kamakura and, in this April, meets Yoritsuna Tairano who received the intention of Tokimune Hojo. And Nichiren answered a question of Yoritsuna. "It will not certainly spend this year". In other words Nichiren predicted that Mongolia would attack by the end of this year, and he preached it that shogunate must not let the various sects including Shingon say grace . (The third of the Advising the Government to Convert the Whole Nation to the Right Religion)

But the Shogunate was not able to remove existing sects. Nichiren pushed away the Shogunate and lived in seclusion in Mount Minobu of Kai country. He was according to this maxim on the surface “If you remonstrate about a lord three times and were not used, you must live in the forest.” The real intention was to train disciples, and to achieve the purpose of his life.


In October of that year, like he foretold, Mongolia came in to attack. Dazaifu was broken including Iki Tsushima, and the Japan side was the state that looked like defeat. The Mongolia forces went away, but pessimistic information that Japan would be destroyed by the next attack was transmitted.


After secluded life in the mountain of Minobu, Nichiren was not out of the mountain even one step. But he left the writings and erected the Gohonzon and educated disciples and wrote letters to believers incessantly. He poured his best so that the correct Law of the Buddha is transmitted to the far future.

Shijo Kingo of the believer of Kamakura was the strong believer who shared a persecution of Tatsunokuchi, but he was forced apostasy on by a lord. Nichiren continues to send letters of encouragement to Kamakura far away from the thatched hut of Minobu mountain.

Also Ikegami brother who was born in the house of Minister of Construction fell into predicament that had been forced to Nembutsu from father. Nichiren encouraged to withstand and said "Grit your teeth!"


Persecution of Buddhists in Atsuhara happened in September 1279. Nikko of disciple had propagated the Law of Nichiren at Atsuhara of Fuji region extensively. Therefore, the monks of other sect devoted to the Lotus Sutra one after another, this faith went spreading to farmers

 Yoritsuna Taira saw this situation seriously and arrested people of 20 farmers who are believing in the Lotus Sutra and urged the apostasy. Yoritsuna could not arrest Nichiren who were permitted, but he aimed at the farmer socially vulnerable instead. This was the great persecution that believers of Nichiren received the first time. Although farmers were threatened, they refused rigidly, and three brothers including Jinshirō were executed.

Nichiren was impressed by the sight of unnamed farmers carrying through the religious belief, at that time, he felt all the people of the world to embrace the marvelous Law, so he erected the real object of worship (Dai-Gohonzon). it was not erected by mere opportunity or relationship, this great mandala was erected for all creatures of the whole world. Nichiren drew the Dai-gohonzon to the surface of the big camphor tree to withstand to 10, 000 years or end of the future in the latter day of the Law.

This Dai-gohonzon was the purpose in his life that needed time, "I was 27 years" from the declaration of the establishing true Buddhism.

The Dai-gohonzon erected on October 12, 1279 (the second year of Koan Era) is the One Great Secret Law to gather up the Three Great Secret Law (the Essential Object of Worship, the Essential High Sanctuary, the Essential Subject) of the basic theory of the Law of Nichiren, and it is placed in Ho'an Hall of Daisekiji temple of Fuji now.


Nichiren repeatedly preached that Japan would fall by the Mongolia forces.

Mongolia attacked Japan at 140,000 soldiers and 4,400 warships again in 1281.

Mongolia approached Japan on a big boat by the force that conquered China, but met with a typhoon and was exterminated and was defeated.

Nichiren who advocated the destruction of the country to this result had kept silence, but the Buddhist priest of various sects boasted that it was the result of own prayer.

Nichikan of the 26 generation in Fuji Taisekiji temple said, "Because various gods received the commandments from Nichiren of the sect founder, gods helped the country". Nichikan is declaring that the victory of Japan is an achievement of Nichiren. (Commentary of 'Repaying Debts of Gratitude', Part One)


Nichiren who became 61 years old realized that the death was approaching and, in September, 1282, he established the successor in Byakuren Ajari Nikko.

"When the sovereign embraces this Law, you should establish the High Sanctuary of Hommongi Temple to Mount Fuji. You must await the time. This is the thing called religious precepts of the actual Law." and he entrusted Nikko with the propagation throughout world (kosen-rufu) .

And, for all monks to follow himself, he admonished them, "You would suffer Law punishment of nature if you do not place the name of sun when you attach a name to yourself".

After this, Nichiren went down the mountain of Minobu on September 8, and stayed in house of Munenaka Ikegami in Musashi country. And in spite of the disease, he lectured the Risshō-Ankokuron to disciples.

And October 8, he appointed six monks of becoming the leader between disciple, then he entered the nirvana at Ikegami house at the time of dragon (7 a.m. to 9 a.m.)October 13.


Nikko of the successor has protected Buddhism of Nichiren as a administrator of the Kudoo temple of Mount Minobu after death of Nichiren during six years, but Sanenaga Hakii of the lord of a manor who should protect Nikko during this period committed four slanders of the Law. Hakiri had erected the Buddha statue, and worshiped at the Shinto shrine, and held the service for slandering of the Law and had built the hall of Nembutsu.Furthermore, Nikou, one of the six monks, had agreed this slander, so slandering of the Law in Minobu Mountain has spread.

Nikko cannot stay there anymore if the landowner of Minobu do not hear it even if he is stained with slandering of the Law and is remonstrated. 1288 December, brokenhearted Nikko went away the Minobu Mountain which became the land of slander. And 1290 after two years, Nikko accepted a donated land from Tokimitsu Nanjo who was a strong believer receiving discipline of Nichiren for two generations, founded the Fuji Taisekiji Temple in Suruga and placed Dai-gohonzon here. Nikko has continued defending the Law principles of sect founder Nichiren in the land of this Ueno for forty three years.


Nikko, became 88 years old, entrusts Nichimoku who is the best disciple for after his death.

That content was that Nichimoku must hang Dai-Gohonzon of the essential sanctuary which was erected by teacher Nichiren to the Hommonzi temple in dawn of the kosen-ruhu. And Nikko said like teacher Nichiren."Nichimoku would manage Taisekiji Temple including the Holy Hall and the cemetery. He maintain the premises and conduct gongyo (Buddhist religious service) and should await the time of kosen ruhu. "

And the following year, he has left 26 religious precepts to future disciples and believers for kosen-rufu and the rescue of ten thousand years and left the world.

"Fuji style should not be different in the least from the propagation which the former teacher performed.”

"In our denomination, you dye sublime writings into your soul and convey the supreme theory from a teacher, and should hear Tientai if there is spare time."

"Teacher" means Nichiren." The sublime teachings " signify the one which had been written by Nichiren. Precepts of these 26 are being defended in Fuji Taisekiji Temple now firmly.


Nichimoku of the successor did a trip to submit the written opinion to the Imperial Court of Kyoto in November of the year in which Nikko died. It is said to have been the Kokka Kangyo (advising the government to convert the whole nation to the right religion) of the 42nd in his life. But he was in the middle of trip, entered nirvana in the town of Tarui in Mino country. He was seventy four years old.

Nichimoku talked regret becoming the end at deathbed and he said with a will that if there was the person who accomplished a claim to the government on behalf of him, that person would be the second coming of Nichimoku and he left the world.


The spirit spreading Law over three generations was inherited ceaselessly in this way. The Dai-Gohonzon was inherited to Nikko from Nichiren, then was handed down to Nichimoku from Nikko. The Nichiren believer of the same discipline who assumes this Dai-gohonzon the root of the faith is amounting to more than 50 countries in the world now.



continued Life of Nichiren Part 1



# by johsei1129 | 2017-05-27 18:42 | LIFE OF NICHIREN | Comments(0)
2017年 05月 18日

6 Feud with Tojo Kagenobu (3)

                  Japanese ver.


"Buddhist priest of the Seichoji Temple, Nichiren state it. It is the venerable temple which our Seichoji Temple inherits a tradition of the Great Teacher Dengyo, and has lasted for 500 years. Is it not a little too hasty to place it under protection of lord of a manor easily in now? The temple respects Buddha to the last and is a place of the faith to plan that allcreatures are saved by Buddha. The temple is not a place for the vulgar world.”

Kagenobu catches the sword.

“It is this man to have pretended Nembutsu to be the hell of the incessant suffering.”

The clerk reproved Kagenobu who was excited.

“Dear Tojo, we discuss the territory here. we do not discuss the Law of Buddha.”

Nichiren continues it.

“The other. Is this court not the place that both a samurai and the farmer and of course priests examine closely impartially?”

The judgesaid a formal language.

"It is true"

“If so, should you not do judgment in conformity with common sense as written on Formulary of Adjudications without being afraid of authority without hesitating to the public?"

really.”

“If so, it is clear that our Seichoji Temple is guiltless. The court takes up the land of lord of a manor as punishment according to the Formularyof Adjudications to ban that the reckless lord of a manor embezzles land without permission, and what court gives the Seichoji Temple is fair.”

The Tojo side leaned forward this time.

“None of your sauce!”

Kagenobu stood up, but he was stopped by the subordinate.

Similarly, the Seichoji Temple side thought losing if they remained silent and they raised avoice and fought back.

The government official quiets it, but both booing does not stop. The judge declared closing in a hurry.

"Confound it you, be still! Today's trial is closed with this.”


The priests and farmers gathered at the inn of Kamakura in the evening.

Everybody cross their arm, and they look anxious.

Farmer told in whispered tones.

"There may not be the winning chances with the state of the trial."

"The other party is a samurai family. There will be the support of the government, too. Ten to one it is …"

It becomes pessimistic against the lord of a manor by all means. Farmers were depressed, but they noticed there were the people who were absorbed in talking in a ring in the corner of the room.

The center of the ring was Nichiren. He grasps the Lotus Sutra in his hand.

Jokenbo and Gijobo and others listen to instruction of Nichiren seriously.

"You must not give it up. Even timidity is not good. Here is the time of the game. The partner is a samurai, but the righteous reason wins by all means. The tyranny of the lord of a manor cannot be good for being permitted. Just a little more patience, everybody."

Jokenbo tuned.

“So. That's right. Nichiren priest is right. It is time when we Seichoji Temple becomes one in body and mind now.”

Gijobo had a sparkle in his eye.

"Priest Nichiren, you spoke well. You are reliable!”

Nichiren grasped the scroll of sutras and stood up.

"We only pray afterward". If this Lotus Sutra has power, the wish should surely come true. It is the time to try the power of daimoku now.”

Enchibo of the elder stood in the way there.

"I was terrible, Nichiren, you cursed towards lord of a manor". Seichoji Temple is extinction because of you. A devil possesses you who say Nembutsu is hell. It is sure that the trial loses. Leave here early!”

The surrounding people was upset about words of Enchibo, but Nichiren was calming down.

“Dear Enchibo.I respected you since a boy. However, I just understood clearly. You will fall into the bottom of the hell of incessant suffering more deeply than the scholar of Nembutsu at the time of end.”

Nichiren raised the scroll of sutras of the Lotus Sutra.

“You must quickly reform your dwarfish mind and embrace the marvelous Law of Buddha.”

Enchibo leaves without being able to answer. Several believers followed him.

Nichiren sat in the balcony and has begun to chant towards the moon of the heaven.

“Nam-myoho-renge-kyo,Nam-myoho-renge-kyo,…”

Jokenbo and Gijobo sit down behind him and chant in chorus. And dozens of believers of the Seichoji Temple chanted it hard.


The day of the end has come.

The people of the Seichoji Temple watched the entrance of the court anxiously.

The temple side and Kagenobu side were divided into right and left in the room of the trial and sat down.

Everybody is tense. They are talking in whispers.

On the other hand, there was Kagenobu with a satisfactory face.

The judge appeared on the front before long.

The room fell silent, and the clerk declared it.

"Then we state judgment for the reversion of the territory of the Seichoji Temple from now on"

The judge told it solemnly.

“We accept the law suit of the Seichoji Temple side about this lawsuit. We command a lord of a manor to return the land which he occupied hurriedly.”

At this moment, the people of the temple grasped a hand each other. There is the person putting both hands together.

Kagenobu was a face dumbfounded in contrast. He told like being absentminded.

"Is it not some kind of mistakes not to receive the claim of the lord of a manor?"

The judge was tense and answered.

"This is the judgment of the all members of our court"

Kagenobu stood up.

"What a piece of folly!"

Kagenobu pointed his finger at the judge.

"Still are you samurais? Why do you help the temple which seems being destroyed? What kind of intentions do you have?"

The judge answers calmly.

"Lord Tojo, I may understand your feeling. However, it is the place of the trial here. It becomes the territory confiscation if you tell curses here. You must know your situation well."

Kagenobu does not calm down.

“Stupid! Such a thing is permitted, and is it good? You has disgraced me. When it comes to this, I appeal to Governor or lord Kamakura.”

The judge takes it calmly. He serves the Shogunate, but is the executant of fair law at the same time. He told himself that he turned to the ceiling and promised.

"Formulary of Adjudications says. 1. We are not smart, and the thought is light, but we think straight and not think to twist it.”

The clerk swore with the same posture.

"1. We do not work for the profit of the authorized person."

The rating government official was the same.

"1. We say that the right thing is right. We say that it is wrong if without grounds for something.”

The judge says more.

"1. When the person who remains silent about the right and wrong while knowing the detailed progress to hide the plot of a certain person is criticized by laterpeople, we understand it. What do you think, Lord Kagenobu?”

It is right a just argument.

Kagenobu stood bolt-upright in the hall. And he left with a reproachfull look. Retainers follow and leave.

The judge declared it last.

"We finish the matter of the trial"

Seichoji side raised a voice at the same time at the last declaration and gave vent to delight.

People held shoulders each other.


continued (4)


Life of Nichiren Part 1 contents



# by johsei1129 | 2017-05-18 17:42 | LIFE OF NICHIREN | Comments(0)
2017年 05月 15日

6 Feud with Tojo Kagenobu (2)

                 Japanese ver.


The beginning of court of the Kamakura Shogunate is from the own residence of Yoritomo Minamoto. Yoritomo prepared another entrance hall into the home and attached a sign board of the small "High Court of Law". It is the first court in Japan.

The place that appealed was not established before this. The trial remained a tyranny by the court noble of Kyoto. It was epoch-making that Yoritomo established the place of the trial.

However, it is not getting along.

Yoritomo was enthusiastic to settle anything by himself, but people having the suit at law counting on him increase remarkably and come over from the whole country. Disgusted by the shouts and arguments exchanged within his compound, Yoritomo ordered the relocation of the high court.


The High Court of Law of Kamakura is a formal building.

The entrance was crowded with a samurai and the farmers with the complaint.

There was a hall facing the garden.

There is the judge in the center, and a clerk is on his side. Furthermore, the government official watching progress at behind waits.

At first, the trial of this time was held by letter.

The defendant confronts a plaintiff by letter three times.

Finally, a confrontation was carried out in a court.

Nichiren wrote tyranny of Kagenobu in the letter of a suit and appealed to the High Court of Law. The High Court of Law hands this to Kagenobu. Kagenobu makes an explanation book and holds it out to the High Court of Law. The statement meant this. The High Court of Law hands this statement to the Seichoji temple side and lets them refute it. They performed this repetition to three times. It is the three suits and three explanations.

The High Court of Law performs only the examination of the letter. They do not check it in oneself even if they may be suspicious. If it is suspected, both the person who appealed and who was accused had to prove it by oneself. There is not the lawyer of the primary occupation like the trial of modern times. The High Court of Law called both sides last and let them make the oral proceedings and concluded a hearing in this way.

Nichiren was familiar with the law of the world such as Formulary of Adjudications besides study of the Law of Buddha. He used every text and wrote the complaint and refuted the statement of the lord of a manor.

On the other hand, Kagenobu intended going to pass it by force. He ruled over the fields of the Seichoji temple and was going to change the temple into the Nenbutsu sect. Therefore, he demanded support from Shigetoki Hojou of the consignatory (note) in aides of regent Tokiyori Hojou. Shigetoki is the strong believer of Nembutsu as the founder of Gokurakuji temple and was called Lord Gokurakuji. The influence power to the High Court of Law overwhelmed the Seichoji temple side.


Three suits and three explanations were over, and the day of the confrontation came.

Tojo Kagenobu appeared in the garden of the court. He is arrogant as ever.

“I was made to wait. The trouble is reflected on my work for the worthless appeal. It is the cursed nuisance.”

The executive officer touched both hands on the floor.

“Well, well! Lord Tojo, you came here specially. It was a tiring for you.”

The clerk told it.

“Next, each one of the Seichoji temple.”

Village headman of the Seichoji temple, farmers, Gijobo, Zhokenbo appeared. Finally, Dozenbo came out weakly.

The judge declares a start of the oral argument.

“We try you from now on about the territory of the Seichoji temple.”

Jokenbo of the Seichoji temple appears before.

“Originally the Seichoji temple is the Tendai sect. This is the historical temple existing before than the times of Lord Yoritomo. Kagenobu of the lord of a manor occupies it without permission, and it is the unlawful measure to recapture the attached fields. Law of Buddha is going to be cut off now. We demand that we control the offence of the lord of a manor promptly.”

Kagenobu argues.

“This Kagenobu is the person left the part of Awa to according to a direction of lord Kamakura. I understand the Seichoji that is a certain formality temple, but there is the problem in managing it.”

People of the Seichoji temple side trembled in anger and stared at Kagenobu.

“They do not obey various kinds of laws, and they seem to have less admiration for Nembutsu that most of Japanese believe in. Not only it but also the Buddhist priest who called Nembutsu the hell of the incessant suffering appeared. When it comes to this, as a lord of a manor keeping nearby land, I cannot leave them unattended. I judged that I should manage them under the samurais for around three years.”

The judge gives the Seichoji temple side an icy look.

“Is there the excuse for something by the resident?”

The village headman of the Seichoji glebe appeared.

“We lived by protection of the Buddhist priests of the Seichoji temple during these several hundred years. We farmers are not able to bear it if samurai becomes the new master…”

The village headman was startled and covered his mouth with his hand.

The judge caviled at his words.

“Not able to bear it…?”

Kagenobu burst into laughter.

The judge is disgusted.

“I am samurai, too. If it is the temple with many problems, a lord of a manor having high ability for peace and order should manage it. Besides Lord Kagenobu establishes the time limit of three years. The Seichoji temple may be reconciled with each other by the condition of this time limit.”

Jokenbo cried.

“A time-limited condition is the usual practice that a person to rule over uses!”

Gijobo was going to stand up too, but the village headman stopped him. After all, does the person bow before authority?

Kagenobu was convinced of winning the case and he flashed his smile. The superiority is clear.

The Judge nodded to Kagenobu.

“This judgment will be day after tomorrow”.

When the Judge was going to stand up, a voice broke out.

“Wait!”

The voice was of Nichiren.


             Continued to (3)


Life of Nichiren Part 1 contents


Note

the consignatory

Post of the Kamakura Shogunate. It is the aide of the regent and is located in the situation of “the vice-regent” substantially. It is the beginning that Yasutoki Hojo appointed Tokifusa Hojou of the uncle in 1224. Because he signed the official document of the Shogunate by a joint signature with the regent, it was called the consignatory. A system to suppress the runaway of the regent.




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# by johsei1129 | 2017-05-15 22:51 | LIFE OF NICHIREN | Comments(0)
2017年 05月 13日

6 Feud with Tojo Kagenobu (1)

                      Japanese ver.


The disturbance happened in the hometown of Nichiren, the whole area of the Seichoji temple in Awa country.

Brutal samurais blockade the door front of the temple.

Farmers shuddered.

Samurais and vassals got into the house of the farmer rudely and threw a rice-transplanting tool to outside.

"It was decided that this land was territory of Kagenobu Tojo, our lord of a manor".

Families of the farmer cry.

Vassals stand on each corner of the large fields with long sword.

The Tojo Kagenobu of the lord of a manor sits down to a folding stool and is satisfied. He intended to occupy the fields of the Seichoji temple by military power at a stretch.

In thistime, friction did not die out by the boundary between the lord of a manor who was a chief administrator of the Kamakura Shogunate and the existing feudal lord. Yoritomo Minamoto who established the Kamakura Shogunate gives orders to control the tyranny of the lord of a manor manytimes. But it was accompanied by difficulty to stop the desire of a samurai awakened to power.


Blinding sheets of rain poured into the roof tile of the Seichoji temple.

Nun O’ama and Dozenbo and others priest, a village headman, farmers gather in the temple.

Everybody was tired from the frequent fight with Kagenobu, and people who gathered were not able to hide a resigned look.

"It is the demand to hold out the territory of the Seichoji temple and Futama immediately"

“Stupid! It is land of ancestors. He cannot have the authority to take away land no matter how even if he says a lord of a manor.”

"Nun O’ama. How is that we appeal to Kamakura. We who live in the country do not have a method and can carry nothing out.”

The attitude of O'ama is weak unusually unlike an aggressive voice of the believers of the Seichoji temple.

"A lord of a manor is a government official of the Kamakura Shogunate. Even I cannot interfere in him.”

The husband of O'ama is said to be Tomotoki who is the younger brother in Yasutoki Hojo. He was influential branch family of Hojo, but cannot intervene to the head family partitioning off the Shogunate.

"Then cannot we but swallow it?"

Weak Dozenbo of the mind watches the complexion around himself and considers it.

"How is the method to appeal to Mt. Hiei-zan for?"

Young Jokenbo reproved the teacher immediately.

"Teacher. It is the world of the samurai family now. There is not it with the thing which comes true even if a priest protests them.”

Enchibo of the elder persuades Dozenbo.

“Lord Kagenobu does not say to smash this temple. It means that he manages the land of the temple while a little. We may cannot help receiving him contentedly if so.”

Enchibo suggested compromise. Can they not win against a crying child and a violent lord? It was dark, and the all members were depressed.

They heard avoice then from the rear.

"Please wait a little, everybody.”

When everybody turned around, Nichiren who attached a dripping wet rainoutfit stood.

Farmers stood up with pleasure unintentionally.

Jokenbo was pleased too.

"Oh, Nichiren priest! I am glad to see you.”

Gijobo beats the shoulder of Nichiren.

"How is the propagation activity in Kamakura". Is there not some troubled thing?”

Nichiren was smiling unlike the air of the place.

"I have trouble with procurement of the daily food a little, but live thanks to the offering from a believer converted into somehow."

Nichiren took off a rain outfit and sat with his legs bent beneath one.

"I heard the discussion well". How does the policy intend to make?”

Everybody has fallen silent.

Nichiren has begun to talk slowly after a time.

"How about what we accuse at the High Court of Law?"

All members looked up.

“It is one of the duties of the Shogunate to supervise the tyranny of the lord of a manor. If we, existing lord of a manor, appeal to the High Court of Law, it should be able to be settled.”

Nun O’ama seems to be uneasy.

"However, they are government officials of the Shogunate even if the High Court of Law. Is it expected that we win?"

Nichiren stared at O’ama and talked.

“As for this matter, we have justice. It is the lord of a manor to have invaded the territory of the Seichoji temple. We can win if we appeal this to the front. In the first place there is not the method to protect the territory other than this.”

One of the farmers muttered.

"Must we go expressly to Kamakura?"

Enchibo told Nichiren to look down.

“It may be too optimistic we appeal to the High Court of Law and win. The person good at a trial is not here. The trial takes money and time in it. What should we do when we lose? Nichiren, your thought may be light.”

Nichiren looked around the believers of the Seichoji temple paying attention to what he talk about and he answered them flatly.

“I entered this temple in 12 years and trained myself. My parents received help from Nun O'ama, too. At any cost, I want to help you to return this favor. How is the thought of everybody?”

All members were lost in thought, but the farmer who went to the thatched hut of Nichiren spoke with a thick tongue.

"We should appeal. It is the yes-men of the lord of a manor all the time if we gave it up here.”

The village headman has begun to go along, too.

“Yes, it’s true!”

Everybody gathered so that surrounded Nichiren.


              continued to (2)


Life of Nichiren Part 1 contents



# by johsei1129 | 2017-05-13 23:42 | LIFE OF NICHIREN | Comments(0)
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.

f0301354_00033689.jpg
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.

f0301354_23503714.jpg
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。
--------------------------------------------------------------------------------------------------
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。

f0301354_22135940.jpg














[法華経御真筆:静岡県玉沢妙法華寺完存(国重要文化財)]

f0301354_22422399.jpg
















[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)
2017年 05月 04日

4 Nichiren Starts Propagation in Kmakura (6)

                      Japanese ver.


Nichiren attacked the Zen Buddhism at the same time. He vividly writes down the figure of the then Zen priest by "'the Question and Answer of Saint and the Folly" that he made a writing in 1268.

“There is the hermit walking aimlessly going like a wormwood and he go around the countries like a floating weed. He comes over before we knew it and leans on the pillar of the gate and he smile and do not talk. We doubt it and ask him a question, but he says nothing first. When weasked him a question forcibly after this, he says, ‘The moon is dusky, and the wind blows restlessly.’ He is different from an ordinary man in both the figure and the character and we cannot communicate in the language. It is Law of the Zen of the present world if we inquire into the facts.”

It is said that the Zen priest does not understand words. The Zen Buddhism is not such bad in the present age, but the teaching is not replaced in old days. The basic contents are the same.

Zen sect also denied all the sutras same as the Nembutsu. The Zen sect is said the religion that Buddha gave the essence of the Buddhism by orally transmitted through to only Mahakashyapa (note) of the disciple of Buddha not a sutra. Therefore, as for them, a text of a sutra does not have the truth, and it is said that it is useless to learn. “To transmit separately from teaching” means this. A person to transmit this hidden purpose is Zen priests beginning with Priest Dharma.

Nichiren impeaches them with anger.

“The denomination called the Zen says, 'transmit separately from teaching', and it is said that Buddha whispered to Mahakashyapa outside all the sutras secretly. Therefore, as for the person learning all sutras without knowing the Zen, it is like a dog bites thunder. It resembles that a monkey has moonlight and so on. Therefore, because they are unfilial, they were left in Japan by parents and were made to expel by a lord because they were rude. Or young Buddhist priests neglect study. This is because Zen is evil doctrine suitable for the mad nature of the harlot. Everybody became a priest to all members and, as a result, became the locust which eat the farmer of the country in this way. Therefore, heavenly god angers his eye, and the god of the earth waves the body.” ‘the Selection of the time.’

Nichiren says that the person who causes slight faith and entered Buddha Way become a pest devouring the expense of the country. Therefore, when Zen Buddhism happened, the people who easily shaved their hair to became the priest appeared one after another. The person who does not have the judgment without having no knowledge, and training himself behaves like a learned and virtuous priest. It be comes arrogant not to speak of such a human being. There is not even the common sense like indication of Nichiren.

“The Zen sect today generally violates the five constant virtues of benevolence, righteousness, propriety, wisdom, and faith. To honor the wise and virtuous, to respect the elderly, and to love the young are recognized universally as humane conduct in both Buddhist and non-Buddhist scriptures. However, the Zen priestswere until yesterday or the day before, no more than uneducated clown or barbarian, unable to distinguish black from white. But now that they have donned priestly robes, they have become so conceited that they belittle the learned and virtuous priests of the Tendai and Shingon sects. They lack courtesy, and even hope high rank. They observe none of the proper manners and think they rank higher than all others. These people are inferior to an animal.

The GreatTeacher Dengyō states in an explanatory note, that; the otter shows its respect by offering up the fish it has caught, the crow in the forest carries food to its parents and grandparents, the dove perches lower than three branches from its father, wild goose flies without disarranging the lines formed, and lambs kneel to drink their mother’s milk. He asks: even lowly animals conduct themselves with such propriety, why can human beings be lacking in courtesy? Summary. It is natural that the Zen priests are confused about Buddhism doctrine. They do not even know the morals of human beings. Is this not behavior of an evil spirit and the devil?” ‘Letter to Niike’

There is a legend that the otter displays the fish which they caught for New Year Holidays carefully and worships ancestors.The crow living in the forest carries bait so that the parent and the grandparents who brought themselves up do not starve and repays favor. It is said that the dove perches on the branch under three than a parent bird. It is well known that a wild goose does not break a line. The child of the sheep lowers the head to the parent and swallows up the milk. They follow etiquette, and even an animal is dutiful to its parents in this way. Nichiren said that it was lower than a beast to exclude this.

Then why did Zen spread out in this time?

The reason is quite clear. This was because powers-that-be believed.

The powers-that-be is regent Tokiyori Hojo. It may be said that Tokiyori is the emperor who already rules over Japan. Both the real Emperor and the commander-in-chief of the expeditionary force existed, but it was only Tokiyori that a samurai prostrated themselves.

He invited Doryu Rankei of the Zen priest from Soong. Nichiren is 25-year-old time. Tokiyori founds Kencho-ji Temple in 1253 seven years later and invites Doryu. Nichiren do declaration to establish the denomination in the ground of Awa in the same year.

Furthermore, Tokiyori became the lay priest three years later and was given the Buddhist name with Dosu-Kakuryobo. It is such the considerable adoration. The person according to Tokiyori made Zen meditation one after another. The fame of Doryu became high-pitched tempted by this, too, but Nichiren saw through him.

“Nichiren knows this and often says the mistake of the priest and common person of Japan, this is the present evil, but becomes fortune of the posterity. But the priest and common person of Japan know his behavior, they say that they respect him for fear of authority and seem to neglect him at heart.” 'Letter to lay priest Yagenta'

It was said that the Zen Buddhism has spread out among samurais, but the actual was such a condition. Live Nichiren says more at the same period. Nichiren who lived in the same period says more.

“As for breaking the manners and religious precepts of Kencho-ji Temple, Enkaku-ji Temple, a big mountain seems to collapse, and the wildness of their behavior resembles a monkey. It is vain and fruitless to think that you are helped in future if you hold a service to them.”Letter to Niike’

Tokiyori built Kencho-ji Temple, and Tokimune of the son built Enkaku-ji Temple. Both temples exist now, but Nichiren declares that it is vain to think being born to the good place in next life if holding the service to the both temples


        Continued to Appearance of Shijo Kingo


Life of Nichiren Part 1 contents


Note

Mahakasyhapa

Also, known as Kāshyapa. A son of Nikuridha of Rich Person. One of the major ten disciples of Shakyamuni Buddha, he was known as the foremost in ascetic practices. At the meeting seat in ‘the 6th Chapter, Bestowal of Mark’ of the Lotus Sutra, he received symbol distinction of the Lighting Tathagata. After death of Shakyamuni Buddha, he received protection of Ajatashatru and became the chairperson of the people who collected Buddhist Scriptures. And he gathered up sutras with more than 500 arhats at the Cave of Seven Leaves in the south of the Royal Palace Castle of Magadha country while more than a half year. In addition, he spread Hinayana as the first of successors of the Buddha Law for 20 years.

Great Teacher Dengyo

From 767 to 822. It is Saicho who became the initiator of the Japanese Tendai sect early in the Heian era. He became a priest at 12years old and received commandments for completeness in Todai-ji Temple in 785 years and he came back to the hometown once, but he entered Mt. Hiei-zan afterwards and he built the thatched hut and mastered Buddist Scriptures. He named the thatched hut to Enryaku-ji Temple in 788 years and again he changed this name to the Temple of Concentration and Insight One Vehicle in 793 years. He discussed the superiority and inferiority of more than ten scholastic people and doctrine such as Avatamska sect, Surface of Law sect and the Three Logical sect in Takao Temple in 802 years. He visited Tang in 804 years and learned the doctrines of Tendai, Zen and Shingon and he went back to Japan in the next year and established the Tendai sect in 806 years. He became the priest protecting the Emperor Saga in 813 years and continued an effort of the Mahayana Sanctuary realization that the old Buddhist sects object to. The Imperial permission of the Mahayana Sanctuary was granted on June 11 of the seventh day after he died.

Nichiren Daishonin appreciated this Mahayana Sanctuary highly. Daishonin praises "he united all the people of the Law of Buddha into one Law. This mind is surpassing Nagarjuna and Vasubandhu and seems superior to Nanyueh and Tientai.” (Selection of the Time) His disciple is Gishin, Encho, Zikaku. His book is three volumes of "Excellent Phrases of the Lotus Sutra", three volumes of "Article to Express Religious Precepts", a majority including "the Student Method of the Mountain House".

In addition, Nichiren Daishonin states, “The Great Teacher Tientai long ago was the name called Medicine King in the Assembly at Eagle Peak, next, he was born in China in the name called Tientai and he appeared again in Japan in the name called Dengyo. And their three propagations are called the Wonderful Law together.” ‘Establishing the Correct Method of Contemplation’



# by johsei1129 | 2017-05-04 22:30 | LIFE OF NICHIREN | Comments(0)
2017年 04月 30日

4 Nichiren Starts Propagation in kamakura (5)

                   Japanese ver.


Honen got religious precepts from head priest of the Tendai Sect, Gyogen of the 48th of the teacher. Naturally, he learns the education and researches of the Lotus Sutra and Tendai. However, it is thought that he was not able to learn the essence of the Lotus Sutra. Honen concluded that all creatures could not understand the Lotus Sutra that he was not able to understand. "Throw away, close, ignore, abandon." is only arrogance of Honen.

When we just read the Lotus Sutra, some scenes having difficulty in understanding surely come out. The treasure tower which emerge, for example, out of the ground. The Ceremony in the Air of Tathagata Taho and Shakyamuni Buddha who are float in the air, and line up in the treasure tower. The appearance of hundreds of billions of the Bodhisattvas of the earth to take propagation after death of Buddha on. Even the Maitreya-bodhisattva who was in the place said, “The Buddha, when did you lead these bodhisattvas?" He was upset about this phenomenon and doubted it. Some scenes more than the understanding of the ordinary man appear there. Honen felt his powerlessness for the elucidation of this phenomenon. After he was troubled, he changed his attitude. Honen was able to discover only a method to cling to the Amida Sutra of only 1,878 characters that himself could understand rather than all creatures understand.

The logic that is preached in Amida Sutra is very simple. It is like that if we summarize this. "There is a country of Buddha of the name that the Land of Happiness says. There is it in the place where we passed the west, the country of Buddha of a hundred billion. There is the Buddha named Amida there. The people ofthe country receive only pleasure without receiving pains. Thus, we name acountry of Buddha the Land of Happiness. Three evil paths do not exist there. If a good man and a good woman pray hearing the name of Amida absorbedly, at thetime of end, Amida Buddha appear, we can die in the Land of Happiness. Therefore, these people who heard this sutra should pray to be born in the country of this Buddha.

It be revealed by this; of Amida the content of the enlightenment of Buddha is not preached even a single word to sutra. In addition, the grounds are thin why we can die in the Land of Happiness if we pray for the name of Amida. Shariputra, man of the best wisdom, is a partner to talk to of the sutra of this Amida, buthe is a partner to talk to of the Expedient Means of the Lotus Sutra too. Shariputra asks Buddha for teaching three times at the place of the sermon of the Lotus Sutra, and Buddha begins to preach "great purpose of all Buddhas for making their advent” that appeared in saha world for the first time. In other words, Buddha reveal a very deep thought why he appeared in this saha world. Buddha says, "I will let open the wisdom of Buddha and let show the wisdom of Buddha and let perceive the wisdom of Buddha" for all creatures.

Nichiren concisely elucidate the merits and demerits of the preached before the Lotus Sutra and the Lotus Sutra in " Letter about the Messenger of Mongolia."

"The all the Laws are included to one's heart, and even one dust is not missing after all. Oneself possesses nine mountains, eight seas, too, and own mind has the sun and the month and the star. The people do not know it even if Buddha says in this way. For example, an infant is not afraid of water and fire, a blind person not be able to look his figure in a mirror. All any religion of non-Buddhism and Hinayana and provisional Mahayana preached a part of the law of one's mind. However, they not preach like the Lotus Sutra. Therefore, many sutras have merits and demerits, and the people are divided into a saint and a wise man. Because doctrine to preach increases, I stop it in this and do it with the end.”

In other words, Nichiren point out that Honen depends on the internal and external sutra to preach only partly of the law of one's mind. Nichiren shows it. Honen is a blind person who cannot see his figure floating into a mirror and is a infant who is not afraid of terrible suffering. Therefore, after death of Honen, his disciple modified Honen's doctrine and stopped throwing away all the sutras, and the person who advocated in attain Buddhahood even by other the lines appeared.

They say to accept other sutras to exchange criticism of the world. But the real intention has only the practice of Nembutsu.

Shinran who learned Honen as the teacher is this representative.

It is easy to understand that we read"the Lamenting Difference"to understand Shinran. " Lamenting the Difference” grieved over various kinds of divergent views that occurred in a religious community after Shinran death that Yui'en of the disciple of Shinran wrote down words of the teacher.

We will watch contents of "Lamentingthe difference”.

At first it is negation of the possibility. Shinran succeeds teaching of teacher Honen well.

“Attaining the Buddhahood in our body by Shingon, or the six senses purification of the Lotus sutra are the difficult ways and only the superior saint of capacity can practice it and are accomplished only after concentrating a spirit. Against this, the doctrine of the Jodo Shinsyu sect is attaining enlightenment by Amida's help in the next life. Originally if we have even faith, we can reborn in the Pure Land. It is the wide avenue which was made to attain us Buddhahood promptly.

The doctrine of the Jodo Shinshu sect is different from the doctrines of Shingon and the Lotus Sutra in this way. Therefore, you must know that it is the claim that misunderstood doctrine really that the present self can attain enlightenment while doing faith of the Jodo Shinshu sect." ShinryuUmehara translation

Shinran says giving up this world and betting on the future life. This world is meaningless if we believe Shinran. There are not the modern people having such a thought. But the reason why there is no end to suicides may come from the teaching of Nembutsu to escape from the world to. The suicide per 100,000of Japan is 18.5 people, and this is the 17th place in the world. It is the first place in G8. When they are hard or difficult, they become feeble, and kill their life. Shinran is in danger than a drug. We remember that Shandao of the founder of the Chinese Nembutsu hanged himself with the tree of willow. Shandao killed his life saying the world was filled with sufferings.

Nichiren writes it down about the suicide of priest Shandao as follows.

"He became the great deadly foe of the Buddhas of the three existences, and he repeated a mistake of great slandering Buddha's teachings that he lose seeds of the attaining Buddhahood of the tathagatas of the ten direction. This is a cause to be the reward of the big crime, and to enter the great castle of the hell of the incessant suffering.

Therefore, he would go crazy immediately. He climbed the tree of willow in front of his temple and he hanged himself and threw the body and he have died of himself. The curse of the evil doctrine does not turn a heel. We watch divine punishment here.

He said at the last end; ‘I hate about my body. I am blamed by various sufferings, and there is not rest for a while either.’ He climbed the tree of willow in front of the temple and he prayed toward the west and said in this way. 'Please authority God of Buddha, please rescue me. The Bodhisattva of Kannon and Wisdom, please come and help me.’ He finished advocating it in this way and threw his body from the blue willow and committed suicide. However, he hanged himself on March 17 and flew, but he fell on the firm soil of the large drought and hit the backbone and broke it. It may be the rope which he bound was sharp or the branch of the willow broke.

He fainted in agony during seven days on 7th up to 24th and crawled and turned around and he yelled and cried and has died in this way.” ‘Nembutsu is Hell of Incessant Suffering’

Saicho of the Great Teacher Dengyo was born approximately 400 years before Shinran, and says.

“You must not to believe all scholars of the non-justice and must not receive it. What is the reason? A disciple falls again in the place where a teacher falls, and a follower drops there too. Why we may not be careful with a golden clear teaching? May not be careful? “

"A disciple falls again in the place where a teacher falls.” These words hit the mark. Wecan recognize that the teacher and disciple of Honen and Shinran let Japanese make degenerate remarkably between these several hundred years.


            continued to (6)

Life of Nichiren Part 1 contents




# by johsei1129 | 2017-04-30 20:15 | LIFE OF NICHIREN | Comments(0)
2017年 04月 26日

88 女性信徒への手紙 一

f0301354_16475843.jpg
                        (日蓮大聖人御一代記より)

甲斐の山中はさびしい。
人里はなれ、おとずれる者はなく、館には日目らの小僧がいるだけである。
外に聞こえるのは、山猿や鹿のかすかな声だけ。

静寂があたりを支配していた。

人間が幾年もこの中にいるとき、どうしても内省的にならざるをえない。また自然に外からの知らせをまちわびる気持ちがわき、無性に人恋しくなる。

こんな時、なによりもありがたいのは手紙だった。いにしえの人が手紙を大切に保存していたことがうなずける。この時代、手紙とは墨によって人の息づかいや心までも包含する伝達手段だった。つまり手紙自体が生きていた。音信ともいうがまさにそのとおりであったろう。平家物語にも「はかなき筆の跡こそ後の世までの形見」とある。現代人にはわからない感覚である。そのような手紙をうけとった人のよろこびは尋常ではなかった。

 日蓮も同じである。

とりわけ、うちとけた故郷の人からの手紙には、なんども心をなぐさめている。

光日房は日蓮の故郷安房の天津の人である。彼は山中の日蓮を思って手紙をおくった。内容は安房の人々の近況をつづったものであろう。

冬の甲斐山中は雪深く、おとずれる者はいない。手紙をうけとった日蓮の感激はひとかたでない。日蓮は故郷の海を思い、自身の来し方をふりかえりながら、長文の返書をしたためた。

この手紙はのちに「種々御振舞御書」とよばれた。海音寺潮五郎は日本で最初の自伝といっている。この消息がなければ、おそらくこの小説は書けなかった。われわれは光日房に感謝しなければならない。

日蓮は消息の末尾に山中における心情をありのままにしるす。


されば鹿は味ある故に人に殺され、亀は油ある故に命を害せらる。女人はみめ形よければ(ねた)む者多し。国を治むる者は他国の恐れあり。(たから)有る者は命危ふし。法華経を持つ者は必ず成仏し候。故に第六天の魔王と申す三界の主、この経を持つ人をば(あなが)ちに(ねた)み候なり。()の魔王、疫病(やくびょう)の神の目にも見えずして人に付き候やうに、古酒に人の酔ひ候如く、国主・父母・妻子に付きて法華経の行者を嫉むべしと見えて候。少しも(たが)はざるは当時の世にて候。日蓮は南無妙法蓮華経と唱ふる故に、二十余年所を追はれ、二度まで御勘気を(こうむ)り、最後には此の山にこもる。此の山の(てい)たらく、西は七面の山、東は天子のたけ()、北は身延山、南は鷹取(たかとり)の山。四つの山高きこと天に付き()さが()しきこと飛鳥もとびがたし。中に四つの河あり。所謂富士河・早河・大白河・身延河なり。其の中に一町ばかり(はざま)の候に庵室(あじち)を結びて候。昼は日をみず、夜は月を拝せず。冬は雪深く、夏は草茂り、問ふ人(まれ)なれば道をふみわくることかたし。殊に今年は雪深くして人問ふことなし。命を()として法華経(ばか)りをたのみ奉り候に御音信ありがたく候。しらず、釈迦仏の御使ひか、過去の父母の御使ひかと申すばかりなく候。南無妙法蓮華経。南無妙法蓮華経。

日蓮は山中から信徒に手紙をおくった。手紙は真筆や古写本として今にのこるだけでも五百通になんなんとする。

その中でもとりわけ在家・出家の女性にあてた手紙は驚くほど多い。日蓮は「末法にして妙法蓮華経の五字を弘めん者は男女はきらうべからず」といったが、そのとおり女性にたいしても男同様、強い信心をうながした。

 この仏法は信徒一人一人の信力によってかがやく。信徒は日蓮がのこした本尊に祈ることによって法華経へ導かれ「福はかさなり候べし」つまり仏性を開き福運を積み重ねることができるという()()()()

 だが信徒によっては、法華経信仰のとらえ方が異なっていたのもまた事実であった。
 願いごとは日蓮が叶えてくれると思った信徒が多数いた。人頼りなのである。祈りが叶わないのは日蓮のせいであると。

 日厳尼もそうだった。

彼女は念仏宗のように、だれかが助けてくれると誤解していた。これでは自身の仏界はひらけない。

 日蓮は「叶ひ叶はぬは御信心により候べし。全く日蓮がとがにあらず」と、日厳尼に強い信心をうながす。五十九歳の手紙である。

  弘安三年十一月八日、尼(にち)(ごん)の立て申す(りゅう)(がん)の願書、並びに御布施の銭一貫文、又()()かたびら(帷子 )一つ、法華経の御宝前並びに日月天に申し上げ候ひ(おわ)んぬ。其の(うえ)は私に(ばか)り申すに及ばず候。叶ひ叶はぬは御信心により候べし。全く日蓮が()がにあらず。水()めば月うつ()る。風ふけば()()るぐごとく、みなの御心は水のごとし。信の()はきはにご()るがごとし。信心のい()ぎよきは()めるがごとし。木は道理のごとし、風のゆるがすは経文をよむがごとしとをぼしめせ。恐々。

  十一月二十九日          日蓮花押

                        『日厳尼御前御返事


         89 女性信徒への手紙 二 へ続く
下巻目次



# by johsei1129 | 2017-04-26 06:47 | 小説 日蓮の生涯 下 | Comments(0)
2017年 04月 24日

46 二月騒動の顛末

時宗の兄、北条時輔は京都南六波羅で酒を飲んでいた。

静かな夜だった。

美女がひとり、時輔によりそうばかりに酌をした。

時輔が赤ら顔になっている。

「はかどるな」

美女がほほえむ。

「よいことでございますわ。ご丈夫だからこそ、お酒もおいしくおめしになれます」

時輔はいまの境遇で満足そうだった。

「うまい酒に美しいおなごがそばにおる。なにもいうことはないわ。わしは幸せ者じゃ」

美女が目をほそめる。

「それはご本心でしょうか」

「なんだ。なにを申す」

「男たるもの、まだ欲しいものがおありのはず」

「思わせぶりだな。はっきりと申せ」

 女の目がさらにほそくなった。

「殿は執権時宗さまのお兄様。腹ちがいとはいえ、幕府のまつりごとには権利のあるお方。なのにご家来はわずかしかおりませぬ。時宗様のように指一つでたくさんの殿方を動かしたいのでは」

時輔が笑う。

「わしのまわりには、そなたのようにさぐりをいれる者ばかりじゃ。わしは権力なるものに執着はない。そう伝えよ。安心しろとな」

美女が少しはなれた。

「おぬし、時宗の間者であろう。うろたえるな。わかっておる。ではこちらから聞こう。わしの命はいつまでじゃ。時宗はいつ攻めてくる」

美女がさらにはなれる。

「その様子をみると、近いようじゃのう」

外でさわがしい声がする。剣を交える音、武士の絶叫、女の悲鳴が聞こえてきた。

部屋の戸がひらき、所従がかけこんできた。

「殿、討ち入りでござる」

時輔はおちつきはらった。

「どこから」

所従が苦渋にみちている。

「北六波羅にございます」

北の六波羅探題には、時宗の命をおびた北条義宗の軍団がいた。義宗は日蓮の伊豆流罪を画策した北条重時の孫である。

時輔がにたりとしたが酒をやめない。女はいつのまにかいなくなっていた。

「時宗め、きおったか」

彼は盃をかかげてつぶやいた。

「末法じゃのう。一族が殺しあい、弟が兄を討つ。乱れきっておるわ。だが時宗、この報いはかならず、おぬしにかえるであろう」

座敷の戸がやぶられて、獰猛(どうもう)な武士団が突入してきた。

鎧兜の武士が時輔の前にすすみでて膝をついた。

「時輔様。突然の無礼、お詫びいたしまする。ただ今より、われらとご同行いただきたく参上いたしました」

「いずこへ」

「相州鎌倉」

「あいわかった」

時輔が背後の刀に手をかけたとたん、ふりむきざまに武者を斬った。

武士団がいっせいに身がまえる。

「おぬしらの魂胆はわかっておるわ。道中でわしを葬るつもりであろう。ならばここでいさぎよく戦うまで。だれあろうわれこそは、先の執権、最明寺入道時頼の嫡男、北条時輔なるぞ。われと思う者はかかってきよ」

武士が勇んで時輔と組んだが、時輔のあざやかな太刀さばきに斬られて退場した。

つづいて新たな武士が登場したが、これも時輔に討たれた。

強い。一騎打ちでかなう相手ではない。

時輔が満面の笑みをうかべた。

「どうじゃ、かかってこぬか」

新たな武士が登場して組みあった。

時輔は優勢であったが、新手が卑怯にも時輔の背後をおそった。

背を斬られ、片膝をついた。

ここで時輔が笑った。最後の哄笑だった。

武士団が倒れた時輔をかこんでめった刺しにした。血潮が吹きだし、かえり血が全身にかかった。

武士たちは憑き物がとれたように立ちつくした。

鎌倉の侍所では時宗が一人、座禅を組み目をとじていた。

顔色は落胆と苦渋にみちている。二十一歳というのに、老人のように頬がこけていた。

武士ははかない。

鎌倉幕府の創始者である源頼朝は弟の義経を殺害している。

頼朝の父は義朝である。義朝は父為義を斬った。のちに義朝は戦いに敗れ、配下に裏切られて命を落とした。

その子頼朝は征夷大将軍となって頼家、実朝を生む。だが頼家は北条の手下に殺され、実朝は頼家の子()(ぎょう)に殺された。殺した公暁も直後に討たれた。

こう書いていくだけでも暗然としてくる。

時宗もまた兄を斬った。

彼もまたこの暗い因果に入りこんでしまった。彼は逃れられない宿命を背負った思いにとらわれた。独裁者の悲哀だった。

 鎌倉はいまだに喧噪が聞こえていた。侍所の入口はひときわ甲高い声がひびいた。
 ここに名越光時以下、八人の家来がとらわれの身となっていた。光時と金吾、この主従の命は風前の灯となっていた。

名越光時および家臣の女房子供、供侍までが邸内にはいろうと門番に懇願していた。一目無事を確認したいためだ。この中に金吾の妻日眼女と娘の月満御前がいた。

警備の兵が彼女たちをおしとどめた。

 侍所の中庭では頼綱の配下が藁束(わらたば)ってい。斬首の準備である。

いっぽう北条光時の館では、女房たちが障子や武具が散乱した床につどった。

赤子や幼子の泣き叫ぶ声が邸内にひびく。彼女たちは光時と運命をともにした家来の妻だった。

日眼女が月満御前をだいて侍所から帰ってきた。

女たちがうめく。

「なんの報いでありましょう。謀反の疑いをかけられるとは。わたしたちには神も仏も助けてはくれぬのか」

女たちが日眼女をみつけた。

「おお、これは金吾様の奥方。いまだに法華宗の日蓮上人を信じておられるとか。後生でございます。法華経のお力で夫の命を助けてくだされ」

 彼女たちは神仏に祈るほかはない。夫を助けてくれるのであればだれでもよい。夫の死を目前にした今となっては、流罪の身であろうと、竜の口の首の座から奇跡的に生還した日蓮にすがるしかなかった。

 日眼女は心に固く誓った。

竜の口の時、一度は夫の命をあきらめた。助かるすべはただひとつ法華経しかない。願いは叶うと信じて祈るしかなかった。

 

 遠く安房でも悲嘆に暮れている女性がいた。

大尼御前である。

彼女はかつて名越家に嫁いでいた。

名越がほろぶならば大尼も安泰ではない。日蓮が大難をうけたとき、大尼は日蓮を見たことも聞いたこともないといって法華経の信仰から退転した。

大尼はかけつけた道善房や浄顕房、義浄房にすがりついた。

「おしえてたもれ。わらわが法華経を捨てた報いであろうか」

日蓮の幼いころの師だった道善房は、清澄寺の大檀家でもある大尼が取り乱すのを見ておろおろするばかりだった。

かわりに若い浄顕房がはげました。

「大尼様、お気をつよく。いまですぞ。これまでのことをわびて法華経に懺悔なされませ。いやしくも武士の妻です、なにがおきようと覚悟せねばなりませぬ」

しかし大尼は半狂乱だった。

「なにかがおきるなどと、いわないでおくれ」

侍所の座敷には光時と八人の郎従がいた。

光時が八人を前にしていう。

「おそらくわれらは死罪となろう。身におぼえのないことながら、これも侍の宿命である」

光時は四条金吾に言葉をかけた。

「頼基、おぬしには幼子がいたのう。つらくはないか」

金吾は気丈にいう。

「殿、某は二代にわたり名越様に仕えてまいりました。これも運命と考え、いささかも憂いはございませぬ」

主君のまなざしはやさしかった。

「後悔はないのか」

金吾は懐の数珠をとりだし、手をあわせた。

「わたくしめは、いまだに日蓮上人の教えを信じておりまする。もし首斬られるならば、法華経にすがり、殿とならんで仏にまみえたてまつる覚悟にございます」

光時はじっと金吾を見つめた。

北条時宗がおなじ侍所で平頼綱、安達泰盛と膝をつきあわせていた。

頼綱が目を細めた。

「即刻首をはねるべきでござる」

泰盛が反対した。

「確たる証拠がないうえで処刑することは、のちのち幕府の信用をおとすことになる」

 泰盛にとって名越の滅亡は避けたい。名越の滅亡は執権の絶対化を意味した。泰盛は時宗の義兄だが、しょせん外様である。時宗が絶対君主になれば、側近の頼綱がさらに強大となる。自分が危うくなるのは目に見えていた。

その頼綱が泰盛をにらみつけた。

「鎌倉幕府はいま危機にある。われら北条はしょせん伊豆の田舎の出、武士の世界では新参者にすぎませぬ。執権の批判もいまだに根強い。また蒙古がいつ攻めてくるかもわからぬ現在、侍どもの不満を静めるのは恩賞加増にほかならぬ」

泰盛がおどろいた。

「では名越の所領を・・」

頼綱がうなずく。

「名越は北条一門でも有力な分家でござる。日頃なにかとわれらを批判するあの者どもをつぶせば、幕府体制をかため、財政の建て直しもはかれる」

頼綱の目が不気味に光る。

だが泰盛はあくまで抵抗する。

「いやそれではかえって幕府を弱めることになる。今回のことで京都の公家どもが騒ぐのは必死だ。名越を取りつぶせば、承久の二の舞になることは必定であろう」

頼綱は聞かない。

「騒がせればよいのよ。権力とは人を操ること。操られるのがいやな者は抹殺するまでのことだ」

泰盛が時宗に平伏した。

「どうか武家の頭領として、寛大なご措置を」

頼綱が強くせまる。

「このたびの騒動は光時殿の処分で仕上げでござる。ご決断を」

時宗が正面を見つめた。


光時と四条金吾ら八人が謁見の間に座った。みな覚悟した様子だった。

ここに時宗が登場した。頼綱と泰盛がつづいて座した。

金吾は覚悟をきめた。

しかし時宗の決断は意外だった。

泰盛が高らかに告げる。

「名越殿は無罪放免といたす」

室内がざわめいた。

安堵する家来がいる。だが名越光時は表情をかえない。

予期しないことだった。

これを伝え聞いた使者がすぐさま光時邸へかけこんだ。

「助かりましたぞ。光時様は無罪放免。おつきの面々も無事でござる」

名越の館に女子供の歓喜の声があふれた。

日眼女は赤ん坊をだき、数珠をにぎりながら「南無妙法蓮華経、南無妙法蓮華経、南無妙法蓮華経」と唱えだす。目には涙があふれんばかりに浮かび、頬を伝って握った数珠に一滴二滴と落ちるが、かまわずいつ果てるともなく題目を唱え続けた。

時宗が光時に語る。
 その声は執権らしからぬ弱々しさだった。

「叔父上、余を許してくださるか。内憂外患、蒙古がいつ攻めてくるかわからぬ最中に、余は誤りをおかした。親子、兄弟、一族の平和を無惨に乱してしまった。さりながら今、目がさめた。北条一門が団結してこそ国難は防げようというもの。これが亡き兄の弔いとなればよいが・・」

老齢の光時が言上した。

「それを聞いて安堵いたした。それでこそ北条の頭領、われらの執権でござります。恨みは申さぬ。二人の弟は亡くしたが、これで幕府が盤石となれば彼らも浮かばれまする。ご安心くだされ、蒙古との戦いのおりは、われらが必ず先陣をきって敵の首を討ちとりましょうぞ」

事実、彼はこののち蒙古の戦いで獅子奮迅の戦いをすることになる。

光時が立ちあがった。

「ここ数日の混乱で配下の者どもは疲れきっております。われらはこれで」

光時主従が退出した。

頼綱がそれを見て鞭を折り、うらみがましく時宗を見た。

「千載一遇の機会をのがしましたな」

ふだん温厚な時宗も、この物言いは、さすがに聞き流すわけにはいかない。

「だまれ、左衛門尉。北条の血を引かぬおぬしになにがわかる」

 この二月騒動は幕府内でも批判が大きかった。時宗は越権行為の頼綱を処罰できなかったが、かわりに討伐に加わった五名の関係者を処刑している。騒動に加わった者にもいっさい恩賞はあたえなかった。

鎌倉の人々はこれを「ただ働き」と笑ったという。

首都の騒動を聞き、全国の御家人がぞくぞくと馳せ参じた。

到着した武士団は侍所へ直行した。彼らは引きもきらず主君の前にでて、型どおりの挨拶をしてさがった。

従者がつぎつぎに呼び出しの声をあげる。

「つぎに本間六郎(ほんまろくろう)左衛門尉(さえもんのじょう)重連(しげつら)殿、ご到着されました」

本間が時宗の前にすすみでた。彼は異例の速さで鎌倉に到着することができた。

安達泰盛がよろこぶ。

「これは本間殿。佐渡から遠路はるばる、祝着であるぞ」

本間が上目づかいで慎重に言上した。

「鎌倉殿におかれましては、このたびの難儀のおり、よくご無事であらせられました。われら御家人にとって、なによりでございまする」

「よく申された。いくさはおわった。長旅でお疲れでござろう。酒の用意を」

しかし本間はとめた。

「おまちくだされ。取り入って申しあげたき儀がございます。じつは先月、このたびの騒動を予言した者がおりまする」

時宗がおどろいた。

本間は一部始終を語った。

「なに、日蓮が・・」

厳粛な空気がただよった。

日蓮が竜の口の法難の最中、内乱がおきることを予言したのは記憶にあたらしい。今また、一月もしないあいだにこの大騒動を予告していたとは。

時宗がはじめて口をひらいた。

「本間殿、日蓮殿はいかがしておられる」

本間の返答は苦渋にみちていた。

(それがし)の宅の裏にある破れかけた三昧堂におわしまする。堂のまわりは死人を捨てる墓場でござる。拙者が見ても気の毒にて・・なにぶん流人のため、これといった施しもむずかしく・・」

 時宗はすぐさまいった。

「執権の命令である。待遇をあげよ。誰か武家の屋敷に場所をかえるのだ。ただしよいか、このわしが指図したことを、だれにも漏らしてはならぬ」

本間が顔をあげ、自分のことのようによろこんだ。

「さっそく手配いたしまする」

日蓮はみごとに自界叛逆難を的中させたが喜んではいない。邪法によってますます国がみだれることを憂いていた。

さらに嘆くべきは二月騒動のおり、命を落とした信徒がいたことだった。彼らの名は伝わっていない。日蓮は信徒の死に不安をつのらせて、急ぎ鎌倉に手紙をつづった。

 

佐渡国は紙候はぬ上、面々に申せば(わずら)いあり。一人も()るれば(うら)みありぬべし。此の(ふみ)を心ざしあらん人々は寄り合ふて御覧じ、(りょう)(けん)候ひて心なぐさませ給へ。世間にまさる歎きだにも出来すれば、劣る歎きは物ならず。当時の(いくさ)に死する人々、実不実は置く、(いくばく)か悲しかるらん。いざはの入道、さかべの入道、いかになりぬらん。かは()()()山城(やましろ)(とく)行寺(ぎょうじ)殿(どの)等のこと、いかにと書き付けて給ふべし。外典書の(じょう)(がん)(せい)(よう)、すべて外典の物語、八宗の相伝等、此等がなくしては消息もかゝれ候はぬに、かまへてかまへて給び候べし。

此の(ふみ)は富木殿のかた、三郎左衛門殿・大蔵たうのつじ(塔辻)十郎入道殿等・さじき(桟敷)の尼御前、一々に見させ給ふべき人々の御中へなり。京・鎌倉に(いくさ)に死せる人々を書き付けてたび候へ。外典抄・文句二・玄四本末・(かん)(もん)宣旨(せんじ)等、これへの人々もちてわたらせ給へ。『佐渡御書

いざわ(井沢)の入道、さかべの入道、河野辺の入道と得行寺。この四人はかつて竜の口の法難の時、日朗とともに土牢にはいった信徒といわれている。彼らは法難につづいてこの騒動にまきこまれたのか。遠く離れているだけに、日蓮の焦燥はつのった。

冨木殿とは土木常忍、三郎左衛門尉は四条金吾、大蔵塔の辻とは鎌倉の地名で、ここに十郎入道と名乗る信徒が住んでいたという。十郎入道は本間重連の家人という説があるが確かでない。桟敷の尼は自分の下人を佐渡までつかわしたほどの強信者である。彼らはいずれも日蓮の帰還をまちこがれる信徒だった。

また日蓮はいくさのことを案じるとともに、数々の書物を送るよう依頼している。貞観政要は名君といわれた唐の太宗の言行録であり、ほかに「外典の物語、八宗の相伝等、此等がなくしては消息もかゝれぬ」と切望している。

仏教書も手元にないものがある。文句とは法華文句、玄とは法華玄義である。いずれも法華経の肝要を天台(智顗)大師が解説した書である。

当時の佐渡は文化的には不毛に近い僻地であった。そもそも法門を記すための紙がない。

「かまへてかまへて」といっている。五十一歳の日蓮はそれほど佐渡の地で末法の本仏としての自身の法門を書き上げ、後世に残すことを渇望していた。

鎌倉の北条光時邸は傾きかけた門や破れた木戸が散らばり、大騒動があったことを物語っていた。

四条金吾を先頭に郎党八人が帰ってきた。

一族が歓喜したのはいうまでもない。女子供や所従たちが涙にむせんだ。

四条金吾は月満御前をだきかかえた。その夫の姿を見つめる日眼女の目に、もはや涙はなかった。

彼女はこの数日間、寝ずに祈っていた。夫の無事を目の当たりに見て、法華経の功力(くりき)を思わないではいられなかった。

主君光時が登場し床几にすわった。
 彼の前に八人が正座した。

「このたびのそのほうらの働き、感じいったぞ。退散する者もいた、お前たちのようにわしと命をともにする者もいた。ここぞという時、家来かどうかわかるのだな。礼をいうぞ。ここで一人一人、望みをのべよ。遠慮なく申せ。かなえてしんぜよう」

家来の一人がすかさずいった。

「某はいただいている所領がいささかせまくなっておりまする。所従を養うにもひもじくなっている始末。加増していただければ幸いとぞんじまする」

「あいわかった」

つぎの家来がいう。

「某は領地はいりませぬ。ただ銅銭を拝領し、今後の蓄えといたしたく思いまする」

光時がうなずいた。

彼らは図々しいのではない。忠を尽くした者は恩賞にあずかって当然の時代だった。また主人は忠臣に積極的にこたえる義務があった。この考えは現代の政治力学がうごめく複雑な労使関係より、はるかに単純で平明である。

「わたくしは爵位をたまわりとうござます。武士は位があって面目が立つもの。左衛門尉をいただければ、一族の誉れともなります。どうか周旋ねがいとうございまする」

「もっともなことだ。すぐにも手配しよう」

四条金吾の番になった。

金吾はだまっている。

光時がにこやかに催促した。

「どうした頼基、願いごとはないのか。今回のそなたの働きぶりからすれば、ありすぎるほどであろう」

金吾が重い口をひらいた。

「殿、わたくしはお(いとま)をいただきとうございます」

 一同がざわめく。同僚が猜疑の目で金吾を見た。

「暇をとる。どうした。わしからはなれてどうする」

「旅にでとうございます」

「旅、どこへ」

「佐渡ヶ島にございます」

光時が考えあぐねた。

「あの島にはわしの領地はない。米も良くはとれぬ。やせた土地だ。ほかをあたえよう」

「いえ所領ではありませぬ。佐渡にお会いしたい方がおられまする」

光時はしばらく考えこんでいたが、はっとした。

金吾が手を床につけた。

「某の師匠、日蓮上人が無実の罪であの島に流されております。ひと月ほどお暇をいただければ、佐渡へまかりいでたいと考えまする」

 光時がむきになった。

「日蓮は罪人だぞ」

 金吾が胸をはった。

「その罪人が日本国の騒動を予言したのはまぎれもない事実にございます。われら主従はその当事者として、からくも生きのびました。殿、未萌(みぼう)を知る者を聖人と申します。しかれば日蓮上人は罪人ではなく、聖人ではないでしょうか」

 光時が食いさがった。

「わしをおいて日蓮につくのか」

「殿、頼基は箱根の山をこえ、馳せ参じたときも、殿と腹を切る覚悟をきめたときも、法華経のお題目を唱えておりました。某が晴れてここに殿と相まみえるのは日蓮聖人のおかげだと感じておりまする。それ故一刻も早くおたずねし、報恩の誠をつくすのが人の道と料簡しておりまする」

光時が不満そうにだまった。
 金吾がせまる。

「殿は願いごとをかなえるとお約束なさいました。今日ほど殿に仕えて、うれしゅうことはございませぬ」

光時が投げだすようにいった。

「よい、勝手にいたせ」
「おお、ありがたき幸せ」
 金吾が小躍りして喜んだ。

二ヶ月後の四月、金吾は佐渡へ出発した。そして無事日蓮と対面し鎌倉へ帰っている。 

日蓮は竜の口で生死をともにし、あまつさえ鎌倉武士として宮仕えの身でありながら佐渡をおとずれた愛弟子を讃えた。だが賞賛するだけではない。金吾にさらなる強い信心をうながしている。妻の日眼女とともに、強盛な信心をたもてという。

法華経の信心をとをし給へ。火をきるにやす()みぬれば火をえず。強盛の大信力をいだして法華宗の四条金吾・四条金吾と鎌倉中の上下万人、乃至日本国の一切衆生の口にうたはれ給へ。()しき名さえ流す、(いわ)んやよき名をや。いかに況んや法華経ゆへの名をや。女房にも此の(よし)を云ひふくめて日月・両眼さう()のつばさ調ひ給へ。日月あらば(めい)()あるべきや、両眼あらば三仏の顔貌(げんみょう)拝見疑ひなし。さう()のつ()さあらば寂光(じゃっこう)宝刹(ほうさつ)へ飛ばん事須臾(しゅゆ)刹那(せつな)なるべし。(くわ)しくは又々申すべく候。恐惶謹言

五月二日  日蓮花押  『四条金吾殿御返事(煩悩即菩提御書)』


日蓮は妻日眼女への感謝も忘れない。金吾のかげで夫をささえる日眼女の姿を見ていた。金吾が信心を(たも)てるのも日眼女のおかげであるという。

日蓮は信心強盛な妻たちの激励を忘れなかった。難信難解の仏法であり、大難の最中である。妻の理解なしに信心をつづけるのは至難なのだ。

日蓮の婦人への気配りはこまやかである。日眼女しかり、土木常忍の女房しかり。阿仏房の妻千日尼、池上兄弟の女房など、数えきれない。

おのおのわずかの御身と生まれて、鎌倉にゐながら人目をもはゞからず、命をもおしまず、法華経を御信用ある事、たゞ事ともおぼえず。但おしはかるに、(にご)れる水に玉を入れぬれば水のすむがごとし。しらざる事をよき人におしえられて、其のまゝに信用せば道理に()こゆるがごとし。釈迦仏・普賢(ふげん)薩(注)()薬王菩( )宿(しゅく)(おう)()( )等の各々の御心中に入り給へるか。法華経の文に閻浮提(えんぶだい)に此の経を信ぜん人は普賢菩薩の御力なりと申す是なるべし。

女人はたとへば藤のごとし、をとこは松のごとし。須臾(しゅゆ)はな()れぬれば立ちあがる事なし。然るにはかばかしき下人もなきに、かゝる乱れたる世に此のとの(殿)をつかはされたる心ざし、大地よりもあつし、地神(さだ)んでしりぬらん。虚空よりもたかし。梵天帝釈もしらせ給ひぬらん。

人の身には同生同名と申す(ふたり)のつかひを、天生まるゝ時よりつけさせ給ひて影の身にしたがふがごとく須臾(しゅゆ)もはなれず、大罪・小罪・大功徳・小功徳すこしもおとさず、遥々(はるばる)天にの()て申し候と仏説き給ふ。

此の事ははや天もしろしめしぬらん。たのもし、たのもし。  日蓮花押

此の御文は藤四郎殿の女房と、常によりあひて御覧あるべく候。 『同生同名御書

最愛の夫を多難の地に送った日限女を絶賛している。

藤四郎の女房とはだれであろう。一説には弟子日向の父、男金藤四郎というがさだかではない。いずれにしてもこの迫害の時期に退転せず、法華経信仰を貫いた信徒たちは、互いによりそって信心の灯をともし続けていた。


                  47 強信の日妙婦人 につづく
中巻目次


 普賢菩薩

 文殊師利菩薩と共に迹化の菩薩の上首で釈迦の脇士。法華経普賢菩薩勧発品第二十八や普賢経では、法華経と法華経の行者を守護することを誓っている。

「御義口伝に云はく、此の法華経を閻浮提に行ぜんは普賢菩薩の()(しん)の力に依るなり。此の経の広宣流布することは普賢菩薩の守護成るべきなり云云。」『普賢品六箇の大事




# by johsei1129 | 2017-04-24 07:17 | 小説 日蓮の生涯 中 | Comments(0)