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日蓮大聖人『御書』解説

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2022年 05月 21日

81. Nichiren Erects the Great Gohonzon of the Precept Platform which is the Purpose of His Life.


テキスト, 手紙自動的に生成された説明

 "On Persecution Befalling the Saint.” Genuine writing is owned by Nakayama Hokekyo-ji Temple.

...twenty-seven years. The Buddha fulfilled the lifetime purpose in a little over forty years, the Great Teacher Tendai took about thirty years, and the Great Teacher Dengyo, some twenty years. There were the indescribable persecutions they suffered during those years. I have spoken it repeatedly. For me it took twenty-seven years. And the great persecutions I faced during this period are well known to you all. The Lotus Sutra reads, “Since hatred and jealousy toward this sutra abound even when the Tathagata is in the world, how much more will this be hard after his passing?”

 Disciples of the white robe, carried a big camphor tree in the form of half log like the height of the person and put it before Nichiren. And a big writing brush was prepared. Nichiren foresaw that this day would come, and prepared the large camphor tree for the erecting of the Gohonzon.

 It is unknown how he supplied this board. However, it will be natural to think that Nichiren asked Munenaka Ikegami, the older brother of Ikegami brothers, for procurement. His father was the commissioner of buildings of the Kamakura Shogunate, Munenaka has been inheriting father's work. The letter of Nichiren who asked Munenaka for the construction of the priests' living quarters of the disciple has been handed down up till the present.

 As for the reason why Nichiren chose a camphor tree as, a trunk is big, the inside it is dense, and it is superior in damp proofing and the durability, and thought that the material that can endure for ten thousand years of the Latter-Day of the Law. In addition, there might be the superior reason for an insecticide effect from the incense of camphor of the whole tree because a camphor is produced by distilling the branches and leaves of the camphor tree.

 There was the residence of Munenaka in Ikegami, Ota Ward, Tokyo Prefecture of the present. The camphor tree is "the Tree of the Ward." In addition, it is said that Munenaka donated 69384 tsubos (approximately 230, 000 square meters, five times the area of Tokyo Dome) as matching with the number of characters of the Lotus Sutra, when Nichiren passed away. Naturally, it is thought that a camphor tree has been growing wild.

 Nichiren has given the Gohonzon, written in a thick Japanese paper, by one relation or opportunity to the strong disciples and believers of the faiths individually until now.

 He has given a strict order about these Gohonzons as follows. "You must not hand it over to anyone other than your child. Must not show it if it is not a strong person of the faiths". 'Letter to Abutsu-bo'.

 Nichiren received the persecution of Atsuhara, felt the prosperity of the Law of Buddha of the populace and decided that now is the time to erect the grand Gohonzon to all living beings of the whole world.

 At the time of October 12 of the second year in the Koan Era (1279), all believers put hands together and began to chant the title solemnly.

 After Nichiren wrote and showed the mandala of the ten worlds to the surface which was whittled off the half log, Nippo of the disciple traced the written words of Nichiren exactly and carved them. When it finished carving, Nichiren wrote characters with a sumi ink to a carving trace again. It corresponded as follows to his words; "I, Nichiren, wrote my soul as if to dye it away with ink. Please believe. The will of Buddha is the Lotus Sutra, but the soul of Nichiren is nothing other than Nam-myoho-renge-kyo." 'Letter to the lord Kyo'o.'

Furthermore, in accordance with the ceremony of the seeing the treasure tower in the air of the 11th chapter of the Lotus Sutra, Nichiren lined up Nam Shakyamuni Buddha, Nam Tathagata Taho, four Bodhisattvas of emerging from the underground, Nam Jogyo, Nam Muhengyo, Nam Jyogyo, Nam Anryugyo in the top. And he placed the voice-hearer and all Heaven behind them, and he arranged the four Heavens who protect the Law of Buddha such as the Heaven of great Zikoku, also he expressed both the King Aizen to the left and the King Fudo Myoo to the right, between the four Heavens, in Sanskrit as a symbol that the origin of Buddhism was India. These people embody in the ten world realms of living beings. Nichiren declared in the lower right of the Gohonzon, "This is the grand mandala which was unprecedented after the passing away of Buddha among more than 2230 year intervals in the whole world". Finally, he wrote down a large Nam-myoho-renge-kyo to the center, and Nichiren signature right below it, and finished it.

The Grand Gohonzon, which Nichiren wrote down, was painted with black lacquer, and the characters he wrote were finished in gold afterwards by the craftsmen of the same faith. It is thought that this grand Gohonzon was performed all by the hand of Nichiren's disciples and believers, from the choice of tree and the felling of the camphor tree to the last finish.

 When the Gohonzon of the board was completed, Nippo asked Nichiren for permission, and it is said that he made the holy statue of Nichiren, approximately 3 inches, with the remaining board of the camphor tree which became the grand Gohonzon. Disciple Nippo was distributed hair from Nichiren and made a thin Sumi ink, and it is said that he dyed to this holy statue. This holy statue is being placed in the Fuji Daiseki-ji temple now.

 Nichiren declared the real Buddhism establishment at 32 years old and accomplished the purpose of his life at 59 years old 27 years later.

 Nichiren writes down this day by "On Persecution Befalling to the Saint" as follows.

 “In Nagasa District of Awa country, there is a village called Tojo that is now a district. Here is the holy storehouse (Note) which was once the second in Japan, now is the highest rank. It was founded by Minamoto-no Yoritomo of the Right Side General, and supplies food for the shrine of the God of the sun. In the private Buddha statue hall inside the various halls which is called the Seicho-ji Temple in this district, I first spoke about this doctrine towards the south at noon on the twenty-eight day of April in the fifth year of Kencho (1253). Twenty-seven years have passed since then and it is currently the second year of Kō'an (1279). Shakyamuni Buddha was forty-odd years, the Great Teacher Tiantai was thirty-odd years, the Great Teacher Dengyo was twenty-odd years, they had needed these years to accomplish the purpose of their lives.

I have spoken repeatedly of the great persecutions they suffered during those years. It has taken twenty-seven years for me. Great persecutions during those years are what everybody knows.”

 The reason for the appearance in this world of Nichiren was to depict this grand Gohonzon itself.

 Nichiren knew that the time had come. It is the time to erect the grand mandala for all living beings in the whole of the world. He felt the eternity of the law through the strong faith of the Atsuhara believers at the risk of their life. The Law of Buddha has penetrated to the people of the bottom layer called the farmer now. The universality of the Law that every person can become a Buddha was going to be proved. If so, the people of the whole world should be able to understand this Buddha's Law.

 Nichiren stared at the air.

 “If Nichiren's mercy was wide and large, Nam-myoho-renge-kyo will spread for ten thousand years and yet until eternity. Here is the merit to open the blind eyes of all sentient beings in Japan. It blocks the path to the hell of incessant suffering. I will erect the treasure tower by the wish of the organization of the Lotus sutra now. The scripture says,

‘Now I will put a good medicine here.

You acquire it and should take medicine.

  Should not be melancholy that it will not cure you’.

 Nichiren proved that this grand Gohonzon gave the whole world it, and he added the words as follows under the grand Gohonzon.

 “I erected this in this way for the present and the future. The petitioners of the fundamental precept platform are Kunishige Yashirou and the organization of the Lotus Sutra and they respectfully stated it. On the twelfth day of October in the second year of Ko'an (1279)."

 Hosoi Nittatsu, the 66th chief priest of the Fuji Daiseki-ji Temple, says that Kunisige Yashiro was the eldest son Jinshiro of the three braves in Atsuhara for certain.

 Nichiryo, the 48th chief priest of the Fuji Daiseki-ji Temple, writes down the features of grand Gohonzon.

 “1, The great mandala of the wooden board in the precept platform of the fundamental.

 This was written by Nichiren Daishonin. Daishonin invited the ten worlds, and arranged them inside and below of the title, and for undying, it is written to the board of the camphor tree. He wrote as follows, ‘I erected it in this way for the present and the future. The petitioner of the fundamental precept platform is Kunishige Yashiro and the organization’s people of the Lotus Sutra and they respectfully state it. On the twelfth day of October in the second year of Ko'an.' It is thickness 7cm, length 1m44cm, 65cm in width. He gave Nippo, an elderly monk, an order for a sculpture. The board is black, and the written words were golden. When the time of the propagation in the whole world [Kōsen ruhu], as the preparation that disciples of posterity received an Imperial proclamation and laws, and would build the precept platform of the Honmon-ji temple in Mount Fuji, he made and put it. This Gohonzon is the essential of our religious sect, the purpose of the appearance of founder Nichiren, the most decisive which Nikko keeps, the best of all the sacred treasure that this temple has.” Details magazine of the Fuji Daiseki-ji temple in 1823' included in ‘Vol. 5 in the collection of the main point of studies in Fuji sect'

 The Three Great Secret Laws that were the purpose of the life of Nichiren were completed here. These are the Gohonzon of the fundamental, the precept platform of the fundamental and the title of the fundamental.

 These Three Great Secret Laws were completed for the first time when this grand Gohonzon appeared. Besides, this grand Gohonzon is the One Great Secret Law that bunch up the Three Great Secret Laws. In addition, this One Great Secret Law opens to the Three Great Secret Laws again and unfolds to all Laws.

 Nichikan (1665-1726), the 26th chief priest in the Fuji Taiseki-ji temple, says,

 "Question; How are the development and conjunction of the Three Great Secret Laws if so?

 Answer; To tell the truth, it is the One Great Secret Law. The One Great Secret Law is the fundamental Gohonzon. The place of this Gohonzon is named the precept platform of fundamental. Believing in this Gohonzon and chanting the excellent Law is named as the daimoku (title) of fundamental. Therefore, it is divided and becomes the Three Great Secret Laws. In addition, Gohonzon has a Law and a person, there are theories and facts in the precept platform, and there are beliefs and practices in the title. Therefore, this unfolds and becomes six categories. These six categories are dispersed and become eighty thousand sutras. For example, the Biography of Famous Priests says; The one mind is the whole of all the Law and one mind is divided to a commandment, a meditation and a wisdom, and these disperse to the practices of ten thousand units.

 You must know, Grand Gohonzon is the whole of all the Law. Therefore, eighty thousand sutras become six mere categories when these are put together. In addition, these only become the Three Great Secret Laws, when these six categories fit. Besides, it just becomes the Gohonzon of the essential teachings if the Three Great Secret Laws got together. Thus, Gohonzon of the fundamental is also named Gohonzon including all of the Three Great Secret Laws.” ‘Understand Sentences from a Meaning.’


 Successive chief priests of Fuji Taiseki-ji temple copy this grand Gohonzon and erect handwriting, new Gohonzon and, after passing away of Nichiren, continue conferring it on disciples and followers and continue up to today.

 Nichiren also left a will on how to write this Gohonzon.

 “In addition, about how to write the Gohonzon, you should do as I expressed and presented it. The gods of Heaven and the ground would not certainly treat it if you did not write their Nichiren signature. You must write the following sentences between both Jogyo Muhengyo and Zikoku, and both Jyogyo Anryugyo and Bisyamon. ‘The head breaks apart in seven pieces if you slander this'. ‘Happiness of service for this is superior than in the ten virtues of Shakyamuni Buddha'. And should use the clear words from the sutra if you write by own judgment.” ‘One Hundred and Six Articles’.

 It loses validity if without words of "Nichiren signature" to the Gohonzon.

 Ten virtues mean Shakyamuni Buddha, a lord of teachings. A Nyorai, the person who realized the truth, every wisdom, a clear action, the person who arrives at the paradise, the person who understands all the world, the person that nobody is higher rank than him, the teacher of Heaven and human, the greatest person of harmony, and Buddha of the lord of teachings. All praise the virtue of Shakyamuni. A bliss of offering to the Gohonzon is superior to a service to the Buddha of the ten virtues.

In the first place what does Nam-myoho-renge-kyo written in the center of grand Gohonzon mean?

Nichiren tells about the meaning of Nam-myoho-renge-kyo in the "Doctrine of Orally-transmitted" that lectured Nikko who inherited all doctrines of Nichiren.

 “The Orally Transmitted Doctrine says: Nam is a Sanskrit. Here, it is called "Kimyo" in Japanese, and ''ki" means dedicating, and "Myo" means life. The object of dedication is a Law and a person. In terms of the person, one dedicates one's life to Shakyamuni Buddha; in terms of the Law, one dedicates one's life to the Lotus Sutra. 'ki' means dedicating to the principle of eternal and unchanging truth of the theoretical teachings. "Myo” means basing on the wisdom of the truth of the fundamental teachings that function in accordance with changing circumstances. Kimyo, dedicated, is Nam-myoho-renge-kyo itself.

 The commentary says. "The eternal unchanged truth, and the wisdom to be created at every situation changing. These are tranquil shining in a single moment of life”. Also, “ki” is the mind Law, and “Myo” is the physical Law. The one and only ultimate teachings mean that a body and a mind are not two. The commentary says. “Leading us to the only ultimate truth. This is called Mahayana”. In addition, the Daishonin says, Nam of Nam-myoho-renge-kyo is in Sanskrit, myoho-renge-kyo is Chinese words. It means that Nam-myoho-renge-kyo is chanted in India and China at the same time. In addition, he says, it is called Sad-dharma-puṇḍarīka-sūtra in Sanskrit. It says of Myoho-renge-kyo. Sad is Myo, dharma is , puṇḍarīka is Renge, sūtra is Kyo. These words are bodies of sacred Buddha, are the expression that the nine worlds are namely the world of Buddha. Myo is an awakening. Ho is a darkness. The marvelous Law means that an awakening and darkness is as one body. Renge is the two Law of cause and effect, and cause and effect are one body too. Kyo means the language sound of all creatures. A commentary says, “The voice carries out the work of the Buddha, and this is called Kyo”. Also, Kyo is defined as that which is constant and unchanging in the three existences of past, present, and future. The universe is Myo, the universe is Ho, the universe is Renge, the universe is Kyo. Renge is the bodies of the Buddha of the nine saints seated on the eight-petaled lotus. Consider this over well and carefully.”

 Nam-myoho-renge-kyo means the existence that dedicates life to myoho-renge-kyo and embodies it, namely the Nyorai of the origin of the infinite past.

 Sad is Myo, Dharma is , puṇḍarīka is Renge, sūtra is Kyo.

 "Sad" means right or superior, but Kumarajiva translated it as Myo in Chinese. According to Buddha, having preached that these teachings (Lotus Sutra) were both unbelievable and hard to be understood, it is thought it was meant to be mysterious. The Dharma is Law, and puṇḍarīka means white lotus flower. In other words, Myoho-renge-kyo becomes the mysterious teachings such as the white lotus flower. Why did Shakyamuni Buddha use the white lotus flower as a symbol of the marvelous Law? The white means cleanliness, and it means that it is not violated in greed, anger, and stupidity. In addition, the lotus flower blooms from all over the mud unlike other flowers and tree flowers. The mud means worldly desires, and the flower absorbs nourishment from all over the mud, and the clean large lotus flower to make bloom symbolizes "worldly desires namely Buddhahood". In addition, the lotus flower has the fruit which is called the lotus root at the same time when it blooms. This symbolizes that cause and effect are at the same time.

 Well, what is the marvelous Law that is not invaded by the three poisons of greed, anger, and ignorance, and which possesses "the worldly desires namely Buddhahood" and the same time of the cause and effect?

 Nichiren declares, "a form of Law in Myoho-renge-kyo is the benevolent mind of all creatures" in the 'Doctrines of Orally Transmitted.' In other words, a marvelous Law is the nature of Buddha indwelling all creatures, and it is benevolence of mind. Doing nam (dedicate life) to the grand Gohonzon means that person opens the nature of Buddha, namely the benevolence of mind, that is indwell’s own life.

Similarly, Shakyamuni Buddha says in the 'Expedient Means' of the second chapter of the Lotus Sutra, "I make them who are equal with me, prevent them from being different with me", and he declares that he will open up the nature of Buddha of all creatures by the same way as him and makes them to the beings of benevolence.

 And in the metaphor chapter of the third in the Lotus Sutra, Shakyamuni Buddha gave the prophecy that Shariputra would become the Nyorai of flower light in the future. He gives the prophecies that the priests, nuns, men and women believers would become Buddhas in the distant future in sequence following this at the gathering where Lotus Sutra is preached in the Spirit Eagle Mountain.

 However, before preaching the Lotus Sutra, Shakyamuni Buddha continued censuring two kinds of people, the voice-hearers and the self-enlightenment, that they did not attain Buddhahood. Then why did Shakyamuni Buddha continue giving prophecies of becoming the Buddha so that in a sense it seems to be even excessive, at a place of the sermon of the Lotus Sutra? Because Myoho-renge-kyo is the ultimate teachings reached to all Law, which runs through the metagalaxy, and if a person keeps Myoho-renge-kyo, and preaches it to all other creatures, and let others preach it again, this is because it meant he surely would become a Buddha. And Nichiren Daishonin is outwardly the leader of the Bodhisattvas appearing from the ground and is the rebirth of Jogyo and he had received the mission of propagating Myoho-renge-kyo after the nirvana of Shakyamuni Buddha in the ‘chapter of god's power’ of 21th in the Lotus Sutra.

 However, his substance is the fundamental Buddha in the Latter-Day of the Law, and erected the grand Gohonzon, and he gave prophecies to all followers of the Lotus Sutra who believed to the grand Gohonzon would become the Buddha in a future life in the Latter-Day of the Law by writing as follows," The petitioner of the precept platform of fundamental is Kunishige Yashiro and the organization’s people of the Lotus Sutra and they respectfully stated it."



To be continued.


 Note           


 Holy storehouse.

 The place that supplies food of the land to the Imperial Family, a noble and Shrine. It came to mean land to give to a gift later. According to the third volume of the Mirror of the East, there was the sacred storehouse where Yoritomo Minamoto donated it to the Great Ise Shrine in 1184, at a Tojo village of the birthplace of Nichiren in Awa Province (South Chiba).




by johsei1129 | 2022-05-21 10:40 | LIFE OF NICHIREN | Trackback | Comments(0)
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