日蓮大聖人『御書』解説

13. 'The Treatise of Establishing the Correct Teachings', and fateful encounter with Nikko. (3)

　　　　　　　　　　　　　　　　　　　　Japanese edition

Hokibo was overwhelmed for Nichiren and hesitated for an instant, but barely spoke.

“Does it mean that you should penalize Nembutsu sect to forbid it?”.

Nichiren waggled his head.

“It is not so. It is to stop the offerings to Nenbutsu sect of Buddhism. A bigger evil happens if do not stop it in a hurry”.

"To believe in Nembutsu invites an evil spirit, and the god of the protection go away." Hokibo has never heard such a tale at all. It is unbelievable immediately.

“Why will it prevent an evil to stop an offering to a priest?”.

“Even if we say about an evil, it is to be generated from a person after all. If we give an offering to a good person and stop it to the bad, disasters disappear, and peace reigns over the land. If it is so, one must stop the offering to a priest of the evil religion”.

“What happens if do not stop an offering to a priest of Nembutsu? Do you say that a misfortune bigger than now is caused?”.

Nichiren had the sutra in his hand.

“If one continues slandering Law of Buddha and does not stop the evil doctrine, the sutra preaches it that seven great calamities would be generated in the country. There are five disasters in front of us. The calamity of disease and pestilence among the populace; the calamity of abnormal changes among the stars and constellations; the calamity of eclipses of the sun and moon; the calamity of unseasonable wind and rain; the calamity of a lacking rain.

If you desire a secure land and wish to pray for peace in your present and future existence, you waste no time, ponder through, and should immediately eliminate slanders. Why do I say this? It is because five of the seven disasters have already befallen, and the other two have yet to occur. The disaster of foreign invasion and the disaster of revolt from within. It is, so to speak, 'the disaster of warfare', 'the disaster of both invasion and plunder by foreign country', 'the disaster of bandits to invade from the four directions'.

What would you do if the disasters which was left occurred simultaneously side by side by a fault of the evil Law? The emperor rules the nation by keeping order, the people possess their farms and keep the world. But if marauders come from other regions to invade the nation, or if revolt breaks out within the domain, people's farms are plundered, will they not be shocked? Will they not panic? If the nation is lost and homes are destroyed, where will you flee? If you truly desire your own peace and security, should you not first pray for peace of the every direction?”.

Hokibo put his hand to the floor and gave a voice as soon as sermon of Nichiren was finished.

“Priest Nichiren, I am still clumsy greenhorns, but please treat me as a disciple!”.

Hokibo felt intuitionally that if he approached this person, he could walk a way to right Buddha. Words fell from his lips at a moment when he thought so.

The answers of Nichiren overflowed in affection to be superior to his parent.

“There are already disciples to me, but they make a great effort for even a meal of everyday. If it is good, you think me to be father, and let's train ourself together throughout the life”.

Hokibo promises.

“I live in this temple. I will take care not to inconvenience you. Please add me to one of your disciples”.

Nichiren nodded twice and thrice powerfully while having a smile.

“Hokibo is my disciple from today. Because it is a custom to add the word of Nichi to the name to my disciple, I will think about the name that is good for Hokibo”.

Hokibo was surprised that Nichiren permitted becoming a disciple too easily, furthermore was surprised by receiving the Buddhist name of the word of Nichi.

"I thank your kindness”.

The Hokibo put enough his hands on the floor and left the room of Nichiren.

Although Nichiren met Hokibo on February of the second year of Shoka era ( 1258 ), father Myonichi of Nichiren had passed away strangely on February 14th. Nichiren who hurried a national protest to the Kamakura Shogunate did not come back to the hometown. But he writes it as 'February 14th in Shoka era' in the end of "the Gist of the Sacred Teachings of the Buddha's Lifetime" written at this time. It is strongly guessed that it is a reason mourning over death of father.

He kept his sorrow of the death of father, and Nichiren further continued writing.

'The treatise of establishing the correct teachings for the safety of the nation' is the national treasure now, is starting from "a traveler arrived and lamented to the host". A rough copy was written it in this Iwamoto Jitsusoji Temple. Nichiren intended to give to Tokiyori Hojou who was a real ruler of the Shogunate.

Tokiyori became a priest as a common person, and himself said Saimyoji Nyudo and handed over the regent's post to Hojo Nagatoki of brothers-in-law, but Tokiyori still had the real power at the Kamakura Shogunate in those days.

Must hurry. The great disaster continued.

Nichiren writes down the situation of the disaster of Kamakura of those days with "the Post script to 'Establishing the correct teachings for the peace of the land'” as follows.

“On the twenty-third day of the eighth month in the first year of the Shoka era (1257), among the hour of the dog and the boar (around 9:00 p.m.), there occurred an earthquake of unprecedented magnitude. In the second year of the same era, on the first day of the eighth month, there was a great storm. In the first year of the Shogen era(1259), the great pestilence has broken out, and throughout the four seasons of the year after, the great pestilence continued without abating. By this time more than half the people of the nation had been invited by death. The ruler of the country who was alarmed at this state of affairs commanded to the people of Buddhism and the non-Buddhist that various prayers be offered. These, however, failed to produce even the slightest effect. On the contrary, famine and pestilence raged more fiercely than ever. I, Nichiren, observing this state of worldly affairs, thought about almost all the Buddhist sutra. There he discovered the reason why these prayers are without effect and on the contrary actually make the situation worse. At last, I wrote one dissertation out of necessity and named it `The Treatise of Establishing the Correct Teachings for the Safety of the Nation'".

To be continued to 'to the Nation Remonstrate, and the Persecution of Matsuba Valley'.

Life of Nichiren. Vol. 1. Contents

末法の本仏の立場で法華経一部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(46)

【化城喩品七箇の大事】
第七 皆共至宝処の事

　御義口伝に云く、皆とは十界なり、共とは如我等無異なり、至とは極果の住処なり、宝処とは霊山(注)なり。

　日蓮等の類い、南無妙法蓮華経と唱え奉る者は、一同に皆、共至宝処なり。
共の一字は、日蓮に共する時は宝処に至る可し、不共ならば阿鼻大城に堕つ可し云云。


(注)
霊山 (霊鷲山)
釈尊が晩年の八年間、妙法蓮華経を説いた、現在もインドに存在する小高い山。
日蓮大聖人はこの霊山について御義口伝【寿量品二十七箇の大事】第十四 時我及衆僧 倶出霊鷲山の事で次のように説かれておられます。
「霊山とは御本尊、並びに日蓮等の類、南無妙法蓮華経と唱え奉る者の住所を説くなり」と。
　また【三大秘法禀承事】 では門下に『戒壇とは王法仏法に冥じ仏法王法に合して王臣一同に本門の三秘密の法を持ちて、有徳王・覚徳比丘の其の乃往を末法濁悪の未来に移さん時、勅宣並に御教書を申し下して霊山浄土に似たらん最勝の地(富士山)を尋ねて戒壇を建立す可き者か、時を待つ可きのみ事の戒法と申すは是なり』と、御遺命なされておられます。

[現在の霊鷲山]


【御義口伝 上】要点解説(47)に続く

13. 'The Treatise of Establishing the Correct Teachings', and fateful encounter with Nikko. (2)

Japanese edition

Time passed, and new year began. The brook of the thaw flows. The light from a window lights up the written words.

At that time, heard a voice from the outside of the door.

“May I come in?”.

Nichiren took his eyes off a text of a sutra for an instant and answered.

“Please step this way”.

When a door was opened, Hokibo sat straight and lowered the head.

He wanted to talk with priest Nichiren, but because the priest was staying in the storehouse of Buddhist sutra right long, there was not that opportunity at all. Therefore, he decided to knock on the door on readiness.

Nichiren smiled to young Hokibo.

“Please enter without restraint”.

Nichiren is sincere to either the young Buddhist priest training himself.

Hokibo entered a room under tension and sat straight in front of Nichiren again.

Nichiren smiles to Hokibo.

“What can I do for you?”.

“Excuse me, are you priest Nichiren of Kamakura?”.

"Precisely”.

“My name is Hokibo studying in this temple. I want to ask you directly”.

Nichiren nodded smilingly. Even if Hokibo was later years, he did not forget a smile of this time.

“Excuse me, but what are you checking into?”.

Nichiren slightly looked puzzled.

Hokibo continues talking.

“You are reading only a sutra without talking with anyone of this temple during a half year, after coming here. I was interested whether you were investigating any important thing”.

Nichiren laughed. Hokibo has never watched such a bright smile.

“Made you worry. In fact, I thought by the major earthquake of last year and I saw all the Buddhist sutras and wanted to ascertain it”.

“What did you ascertain?”.

The eyes of Hokibo have begun to shine. Lips of Nichiren tightened in response to the earnest look of the boy.

“It is the root of the evil. A natural disaster, famine and a pestilence are spreading now in Japan. There are no people who do not grieve. Why do these kinds of things happen and what should we do to prevent this? Reading all the Buddhist sutras of Buddha, I wanted to ascertain it”.

Hokibo leaned forward.

Nichiren showed several memos which there was in the side.

“I am writing it now. Title assumed it 'the Treatise of Establishing the Correct Teachings for the Safety of the Nation'. The disaster of the present world is caused by Honen, the founder of the Nembutsu sect of Buddhism. A country ruins if donot exterminate this”.

Hokibo was astonished.

“Priest Honen. Really? Is it the priest Honen? He climbs Mt. Hiei at 13 years old, and the wisdom is equal to the sun or the moon, and the virtue is said to have surpassed the priest Genko of the teacher. Though priest Honen was exiled, he spread Nembutsu among a lifetime. What of the priest is wrong?”.

Hokibo thought.

(After all is this priest Nichiren an evil Buddhist priest as the rumors say?).

It seemed the eyes of the Hokibo produced doubt for an instant. Nichiren slightly had a smile as if he expected this reaction beforehand, and he continued talking.

“Those who always eat smartweed become numb to its bitter. Those who are in privies forget how smelly the smell is. The person does not notice that he is used to be wrong. They forget the ruler of teachings by 'Choice' of Honen and Buddha of the east land and refuse commission and they give priority to only sacred book of three volumes and four parts and throw away a consummate sacred book of the five times of Buddha hollowly and ignore Buddha of the east. If it is not a temple of the Amidha, everybody stops the will of offering to Buddha and if it is not a person of Nembutsu, everybody forgets thoughts of almsgiving to a Buddhist priest. After all, the noble Buddhist priest who was residing takes leave and does not return and the correct god of protecting leaves and does not come back. Therefore, a devil comes, an ogre comes, the disaster is caused, and a difficulty happens.

Deplorably enough, over the past several decades, many people of tens of millions have been deluded by this devilish doctrine, have gotten lost of the Buddhism. Therefore, rather than offering a myriad of prayers and rituals, first and foremost it is vital to eliminate the single evil cause”.

Continued to(3)

Life of Nichiren. Vol. 1. Contents

末法の本仏の立場で法華経一部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(45)

【化城喩品七箇の大事】

　第六　即滅化城の事
　
　御義口伝に云く、我等が滅する当体は化城なり、此の滅を滅と見れば化城なり、不滅の滅と知見するを宝処とは云うなり。
是を寿量品にしては而実不滅度(注)とは説くなり、滅と云う見を滅するを滅と云うなり。
　三権即一実の法門之を思う可し、或は即滅化城とは謗法の寺塔を滅する事なり。

今、日蓮等の類い南無妙法蓮華経と唱え奉る者は、化城即宝処(注)なり、我等が居住の山谷曠野、皆皆常寂光の宝処なり云云。


(注)
而実不滅度
如来寿量品の次の偈にある文
[原典]
自我得仏来　所経諸劫数　無量百千万　億載阿僧祇

常説法教化　無数億衆生　令入於仏道　爾来無量劫

為度衆生故　方便現涅槃　而実不滅度　常住此説法

[和訳]
自我、仏を得て以来、経たる所の諸の劫数は、無量百千万　億載阿僧祇なり。

常に法を説き教化し、無数億の衆生を、仏道に入ら令め、爾来、無量劫になる。

衆生を度せんが為の故に、方便にて涅槃を現ずるも、而して実に滅度せず、常に此(娑婆世界)に住して法を説けり。


化城即宝処
法華経で説かれる7つの比喩の一つで、化城喩品第七で次のように説かれている。

「宝のある所（宝処）に向かって遥かな長旅をする人々がいた。しかし険しい道程で皆が疲れ、歩みが止まった。そこで導師が、神通力で仮想の城(化城)を出現させ、疲れた人々を休息させて癒した。

人々が宝処に到達したと満足しているのを見て、導師はこれは貴方がたを休息させるための仮の城で、本当の宝処はすぐ近くにあると説き、再び宝処に向かって真の宝処に導いた」
この譬喩の中の導師は仏を意味し、旅する人々は衆生を意味する。

さらに化城は二乗(声聞・縁覚)の悟り、宝処は一乗(仏)の悟りを意味し、仏の化導によって二乗がその悟りから脱し、仏道修行を続りけて仏として成道することを示している。

【御義口伝 上】要点解説(46)に続く

末法の本仏の立場で法華経一部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(44)

【化城喩品七箇の大事】

第五 十六王子の事
　
御義口伝に云く、十とは十界なり六とは六根なり、王とは心王なり子、とは心数なり。
此れ即ち実相の一理の大通(注)の子なり。

今、日蓮等の類い、南無妙法蓮華経と唱え奉る者は十六王子なり、
八方作仏とは、我等が八苦(注)の煩悩即菩提と開くなり云云。


(注)
大通
化城喩品で説かれる大通智勝仏のことで、十六王子の父。釈尊は過去世に十六王子の一人で、父である大通智勝仏から『妙法蓮華経』を修行したと説いている。

八苦
人間の根源的苦悩。インド釈迦族の王子として生まれた釈迦が出家する要因となった『生・老・病・死』の四苦に、愛別離苦・怨憎会苦・求不得苦・五陰盛苦を加えた八つの苦しみ。
日蓮大聖人は八苦は衆生にとって煩悩だが、妙法蓮華経に帰命することで煩悩から離れたり、おさえたりする事無く、煩悩をそのまま菩提と開くことができると解き明かした。妙法蓮華経の象徴となっている白蓮華は泥中にありながら泥に染まる事無く泥を栄養として穢れのない清浄な大輪の白い華を咲かせる。
これは『我等が八苦の煩悩即菩提と開くなり」を象徴している。

【御義口伝 上】要点解説(45)に続く

末法の本仏の立場で法華経一部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(43)

【化城喩品七箇の大事】

第四 其祖転輪聖王の事

　

　御義口伝に云く、本地身の仏とは此文を習うなり、祖とは法界の異名なり、此れは方便品の相性体の三如是を祖と云うなり。

　此の三如是より外に転輪聖王、之れ無きなり、転輪とは生住異滅(注)なり。聖王とは心法なり。

此の三如是は三世の諸仏の父母なり。

今、日蓮等の類い南無妙法蓮華経と唱え奉る者は、三世の諸仏の父母にして其祖転輪聖王なり。

金銀銅鉄とは金は生、銀は白骨にして死なり、銅は老の相、鉄は病なり、此れ即ち、開示悟入の四仏知見(注)なり。

三世常恒に生死・生死とめぐるを転輪聖王と云うなり。

此の転輪聖王出現の時の輪宝とは、我等が吐く所の言語音声なり、此の音声の輪宝とは南無妙法蓮華経なり、爰を以て平等大慧(注)とは云うなり。

(注)

生住異滅

森羅万象、全ての事象が辿る変遷過程の有様。つまり、生じ、住し、変じ，消失すること。 四相とも。

しかしこの考えは初期小乗経以降権大乗経までの教えで、釈尊は法華経で宇宙の全ての事象は生ずることも滅することもない空であると説いた。

例えば、見た目の上では、雪は溶けて水と変化し、やがて水蒸気となって消えるが、H2Oという本質は変わらず【空】であるとする。

また潮の満ち引きは満潮から干潮と生住異滅を繰り返しているように見えるが、実際は「万有引力」の作用であり本質は【空】である。

開示悟入の四仏知見

妙法蓮華経方便品第二で、仏がこの世に出現する意義・目的を一大事因縁として解き明かした。

仏は衆生に内在する仏性(仏知見)を開き、示し、悟らせ、入らしめる為にこの世に出現したと解き明かした。

転輪聖王

インドに古来から伝わる理想の王。武力を用いず正法をもって全世界を統治するとされる。

平等大慧

妙法蓮華経 宝塔品第十一で「釈迦牟尼世尊は、能く平等の大慧にて、菩薩を教る法で、仏の護念する所の妙法華経を以って、大衆の為に説きたもう」と説かれている。

【御義口伝 上】要点解説(44)に続く

13. 'The Treatise of Establishing the Correct Teachings', and fateful encounter with Nikko. (1)

　　　　　　　　　　　　Japanese edition

　The first page of ‘The Treatise of Establishing the Correct Teachings for the Safety of the Nation'. Nakayama Hokekyoji Temple possession.

Nichiren turned away from Kamakura, went west. He put on the shade hat in a traveling style and carried a load on my back. His step is early as if it is moved by something. And he looked around as if he deeply impressed a terrible sight of the collapse on his mind.

The samurais who rode horses come and go frequently. Wagons pass with timbers for the recovery from a disaster.

Nichiren has seen the major earthquake, and remembered one sentence of Mahsamnipata sutra, the sutra of great gathering, which had ever learned in Enryakuji Temple.

“If Law of Buddha hides and becomes extinct, all the mustache and the hair and the fingernails would become long, and the various Law either will be forgotten. At that time, a loud voice is caused in the thin air, and it shakes the ground, furthermore, all will vibrate like water ring widely”.

When Law of Buddha loses influence, the mustache of people is long, and both the hair and the fingernails are long. The good theory of the world is in this way forgotten. There is a great acoustic in the sky at this time, and an earthquake is generated. It moves the ground as like a ripple of the water. The Mahasamnipata Sutra describes Law of Buddha and the relations of the disaster in this way.

Nichiren left the Sagami country and entered Suruga.

For visiting Jitsusoji temple of the Mt. Iwamoto.

This temple still exists on Fuji city, Shizuoka.

The history is old.

Jissoji was founded in 1145 by Chi'in of the Tendai sect. The reason that it was distinctive strikingly, is that all sutras had been put here. Enchin Chisho who was the head priest of the Tendai sect brought about the sutras of huge amount from Tang.

Nichiren had felt the need to read all the Buddhist sutras again.

There were many resident priests in this temple. Everybody is young. There was the boy monk called the Hokibo among them.

Still 12 years old. It was the present sixth grader, but a samurai and a Buddhist priest and anyone carved themselves a career from boyhood because there was not education system in those days. He has been learning the doctrine of the Tientai. Hokibo Nikko who inherited the trace of Nichiren later was a priest to live in this Jissoji temple.

Boy Hokibo walked toward 37-year-old Nichiren. He looked at pensive Nichiren and felt that he was different from the Buddhist priest who met until now.

Hokibo looked back, but Nichiren passes without paying attention to him.

Hokibo asked the gate-keeper of Jissoji.

"Who is that priest?".

“He is a person called Nichiren”.

The friend who was aside was surprised.

"What, is he Nichiren? He is the priest who is notorious in Kamakura. What does he do here? Will it be shakubuku possibly?”.

Hokibo heard it.

“Shakubuku?”.

The young Buddhist priest nods.

“He seems to attack Nembutsu and Zen hard. That's the rumor I hear”.

The gate-keeper muttered.

“Well, that Buddhist priest is telling that he wants to see all the Buddhist sutras of this temple”.

“How would he see the sutra? If it is his age, he may have already finished the study of all the Buddhist sutras”.

“The reason is unclear, but he shuts himself in the storehouse of the Buddhist sutra after coming here and is reading something or other”.

The scrolls of sutra are filled on a shelf in the storehouse of sutras of Jitsusoji.

Nichiren sat straight in front of a small desk and opened the scroll of sutras. And did not move with sitting down slowly and completely.

It snowed at night.

He read a sutra of scroll while relying on a light of the plate.

On the other hand, boy Hokibo is full of curiosity. He slightly opened a door and watched a situation.

Hokibo was born in Kajigasawa, manorial Ohi, Koma district of Kai country, Yamanashi prefecture. Father was called Ohi Kitsuroku of the Ki family of Enshu province, and mother was called Myphuku in daughters of the Fuji Yui clan. Because he lost father when he was young, mother married a person of Amishima again, the Hokibo was grown up by Yui of the grandfather.

Climbed to the forty-nine temples of the Tientai sect since 7 years old and had learned Chinese classical literature, art of tanka poetry, a Japanese book, and studied to acquire the doctrine of Tientai. Because Nichiren becomes a priest at the time of 12 years old, the maturity degree of the Law of Buddha is considerably early.

Hokibo was interested in the Buddhist priest who came over from Kamakura.

According to what he heard, it is said that Nichiren trained himself in the Enryakuji Temple of Mt. Hiei. Enryakuji Temple is the birthplace of the Japanese Tientai sect. It is the longed-for sacred place for Hokibo. Became all the more interested. Friends called Nichiren a evil Buddhist priest, but curiosity surpassed it. He may understand what kind of person it is if he heard a talk.

Nichiren had been absorbed in reading the sutra without getting tired.

　　　　　　　　　Continued to (2)

Life of Nichiren. Vol. 1. Contents

末法の本仏の立場で法華経一部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(42)

【化城喩品七箇の大事】

第三 諸母涕泣の事

御義口伝に云く、諸母とは諸は十六人の母と云う事なり。
実義には母とは元品の無明なり、此の無明より起る惑障を諸母とも云うなり、流転の時は無明の母とつれて出で、還滅の時は無明の母を殺すなり。
　無明の母とは念仏禅真言等の人人なり、而随送之とは謗人を指すなり。(注)
然りと雖も、終に法華経の広宣流布顕れて、天下一同に法華経の行者と成る可きなり。
注
「随至道場還欲親近」是なり。


注
而随送之とは謗人を指すなり
日蓮大聖人は、「諸母、涕泣して、随いて之を送る」との化城喩品の文、つまり十六人の王子が、大通智勝仏の下で修行する為に出家するのを涕泣して引き留めようとする諸母の存在は、末法鎌倉の世では、法華経の行者を妨げる念仏禅真言等の謗法の人人に当たると断じておられます。



【御義口伝 上】要点解説43に続く

末法の本仏の立場で法華経一部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(41)

【化城喩品七箇の大事】

第二 大通知勝仏の事　(注)
　
御義口伝に云く、大通は心王なり、智勝は心数なり。大通は迹門、智勝は本門なり、大通智勝は我等が一身なり。

今、日蓮等の類い南無妙法蓮華経と唱え奉る者は大通なり、題目を唱うるは智勝なり。
法華経の行者の智は権宗の大智よりも百千万倍勝れたる所を、智勝と心得可きなり。

大は色法、通は心法なり、我等が生死を大通と云うなり。此の生死の身心に振舞う起念を智勝とは云うなり。
爰を以て之を思うに、南無妙法蓮華経と唱え奉る行者は大通智勝仏なり、十六王子(注)とは我等が心数なり云云。


注
大通知勝仏
釈尊の過去世に三千塵点劫と言う遥か久遠に大通智勝仏という仏が存在した。大通智勝仏は出家する前は国王で、16人の王子がいた。
国王が出家して悟り大通智勝仏となると、16王子も皆出家し大通智勝仏から法華経の説法を受け成道した。本品で釈尊はその16人の王子の一人であったと説かれている。

【御義口伝 上】42に続く

末法の本仏の立場で法華経一部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(40)

【化城喩品七箇の大事】

第一 化城の事
御義口伝に云く、化とは色法なり城とは心法なり。

此の色心の二法を無常と説くは、権教の心なり。

法華経の意は、無常を常住と説くなり、化城即宝処(注)なり。

　所詮今日蓮等の類い、南無妙法蓮華経と唱え奉る者は、色心妙法と開くを化城即宝処と云うなり。

十界皆化城・十界各各宝処なり。化城は九界なり、宝処は仏界なり。化城を去つて宝処に至ると云うは五百由旬の間なり。此の五百由旬とは見思塵沙無明なり。
　此の煩悩の五百由旬を妙法の五字と開くを、化城即宝処と云うなり。化城即宝処とは即の一字は南無妙法蓮華経なり、念念の化城、念念の宝処なり。

　我等が色心の二法を無常と説くは権教なり、常住と説くは法華経なり。

　無常と執する執情を滅するを、即滅化城と云うなり。化城は皮肉、宝処は骨なり。

　色心の二法を、妙法と開覚するを化城即宝処の実体と云うなり。

　実体とは無常常住・倶時相即・随縁不変・一念寂照なり。

　一念とは南無妙法蓮華経・無疑曰信(注)の一念なり、即の一字心を留めて之を思う可し云云。

注

化城即宝処

法華経で説かれる7つの比喩の一つ。化城喩品第七で下記のように説かれている。

「宝のある所（宝処）に向かって遥かな長旅をする人々がいた。しかし険しい道程で皆が疲れ、歩みが止まった。そこで導師が、神通力で仮想の城(化城)を出現させ、疲れた人々を休息させて癒した。

人々が宝処に到達したと満足しているのを見て、導師はこれは貴方がたを休息させるための仮の城で、本当の宝処はすぐ近くにあると説き、再び宝処に向かって真の宝処に導いた」

この譬喩の中の導師は仏を意味し、旅する人々は衆生を意味する。

さらに化城は二乗(声聞・縁覚)の悟り、宝処は一乗(仏)の悟りを意味し、仏の化導によって二乗がその悟りから脱し、仏道修行を続けて仏として成道することを示

している。

無疑曰信(むぎわっしん)

天台の法華文句に「疑い無きを信と曰い、明了なるを解と曰う」とある。

ここで重要なのは、疑い無き、であって、決して「疑うな」と言っているのではないことです。つまり疑いを持っても、それが仏の説く文文を理解することで明瞭になり、疑う点がない状態になった状況を意味することです。

日蓮大聖人は佐渡で記した「開目抄」で、「其の義なきは我が身(日蓮自身が)・法華経の行者にあらざるか、此の疑は此の書の肝心・一期の大事なれば、処処にこれをかく上、疑を強くして答をかまうべし」と記され、不信の信徒に対し「日蓮が法華経の行者にあらざるか、どうかの疑いを強く持って、本書(開目抄)を読み、その答えを得なさい」と門下の信徒を諭されています。

【御義口伝 上】要点解説(41)に続く