日蓮大聖人『御書』解説

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2018年 02月 24日 ( 2 )


2018年 02月 24日

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(30)

【信解品六箇の大事】

第六世尊大恩の事

御義口伝に云く、世尊とは釈尊、大恩とは南無妙法蓮華経なり。

釈尊の大恩を報ぜんと思わば、法華経を受持す可き者なり。

是れ即ち釈尊の御恩を奉じ奉るなり。

 大恩を題目と云う事は、次下に以稀有事と説く。希有の事とは題目なり。

 此の大恩の妙法蓮華経を、四十余年の間秘し給いて後八箇年(注)に大恩を開き給うなり。

 
 文句の一に云く「法王運を啓く」と、運とは大恩の妙法蓮華経なり云云。

 今日蓮等の類い南無妙法蓮華経と唱え奉りて、日本国の一切衆生を助けんと思うは、豈、世尊の大恩に非ずや。

 章安大師(注)、十種の恩を挙げたりしなり。

 第一には慈悲逗物の恩、第二には最初下種の恩、第三には中間随逐の恩、第四には隠徳示拙の恩、第五には鹿苑施小の恩、第六には耻小慕大の恩、第七には領地家業の恩、第八には父子決定の恩、第九には快得安穏の恩、第十には還用利多の恩なり。

 此の十恩、即ち衣座室の三軌(注)なりと云云。記の六に云く「宿萠稍割けて尚未だ敷栄せず、長遠の恩何に由りてか報ず可き」と。

 

 又云く「注家は但物として、施を天地に答えず。子として生を父母に謝せず、感報斯に亡するを以てなり、と云えり」。

輔正記(注)の六に云く、「物は施を天地に答えずとは謂く。物は天地に由て生ずと雖も、而も天地の沢を報ずと云わず、子も亦之の如し」と。

記の六に云く「況や復只だ我をして報亡せしむるに、縁る斯の恩報じがたきをや」と。

輔正記に云く「只縁令我報亡とは、意に云く、只如来の声聞をして等しく亡報の理を得せしむるに、縁るなり理は謂く一大涅槃なり」と。
 
御義口伝に云く、此くの如く、重重の所釈之れ有りと雖も、所詮、南無妙法蓮華経の下種なり。下種の故に如影随形し給うなり。

今、日蓮も此くの如きなり。妙法蓮華経を日本国の一切衆生等に与え授くる、豈釈尊の十恩に非ずや。十恩は即ち衣座室の三軌なりとは、第一第二第三は大慈為室の御恩なり、第四第五第六第七は柔和忍辱衣の恩なり、第八第九第十は諸法空為座の恩なり。

 第六の耻小慕大の恩を記の六に云く「故に頓の後に於て、便ち小化を垂れ、弾斥淘汰し槌砧鍛錬す」と。


四十余年の間秘し給いて後八箇年
釈尊は19歳で出家、バラモンの難行苦行をへて菩提樹の下で六年間、己心を内観し成道。以後80歳で滅度するまで教えを説いたが、72歳でそれまで説いた教えは「未顕真実(未だ真実を顕さず)」と宣言し、霊鷲山でそれ以後八箇年、妙法蓮華経を直弟子千二百に説き続けた。
この事は法華経の開教である無量義経で次の様に解き明かしている。
【無量義経・説法品第二】和訳
善男子よ、我、先に菩提樹の下に端坐すること六年、阿耨多羅三藐三菩提を成ずることを得たり。
仏眼を以て一切の諸法を観ずるに、諸の衆生の性欲不同なることを知れる。それ所以に宣説すべからず。
性欲不同なれば種種に法を説き、種種に法を説くこと方便力を以てす。それ故、四十余年には未だ真実を顕さず。
是の故に衆生の得道差別して、疾く無上菩提を成ずることを得ず。

日蓮大聖人は【千日尼御前御返事】で無量義経について次の様に解き明かされておられます。
一切経はやうやうに候へども法華経と申す御経は八巻まします、流通に普賢経・序文の無量義経・各一巻已上・此の御経を開き見まいらせ候へば明かなる鏡をもつて我が面を見るが・ごとし。

 日出でて草木の色を弁えるににたり。序品の無量義経を見みまいらせ候へば「四十余年未だ真実を顕わさず」と申す経文あり】と。

衣座室の三軌
妙法蓮華経・法師品第十で説かれている「仏の滅後に法華経を説く者の心得」で、次の三つがある。
「是の善男子、善女人は、如来の室に入り、如来の衣を著、如来の座に坐して、四衆の為に広くこの経を説くべし。
如来の室とは、一切衆生の中の大慈悲心是なり。如来の衣とは柔和忍辱の心是なり。如来の座とは一切法は空是なり」

章安大師
天台大師の直弟子。天台の法華経釈三部作(法華文句、法華玄義、摩訶止観)を筆録した。

輔正記(
法華文句輔正記)
唐の僧・道暹が著述した法華文句、法華文句記の解釈書


【御義口伝 上】要点解説 31に続く。



by johsei1129 | 2018-02-24 23:29 | 御義口伝 | Trackback | Comments(0)
2018年 02月 24日

106 Last Religious Precepts of Nikko (3)

                  Japanese edition


If we examine it from the viewpoint of evidence of document, evidence of theory and evidence of reality, there is not the question that priest Nikko is the just successor of the root Buddha Nichiren Daishonin in the latter day of the Law.

For example, in "the list of Gohonzon of the handwriting that Byakuren gave to disciples " which priest Nikko wrote in 1298, it is written priest Nikko applied for 66 Gohonzon to Nichiren for the conferment to disciples and believers. The fact of "receiving a wish and giving" on the conferment of Gohonzon of such Nichiren handwriting is not seen in the five monks at all and can conclude that Nichiren permitted only Nikko it.

Gohonzon of verified Nichiren handwriting extends to more than 130 to date. Although there are a lot of examples that priest Nikko adds a postscript such as the names of the recipient to these Gohonzon, the example which the five monks write a postscript does not exist at all. For example, such the postscript of priest Nikko is written in Gohonzon which was conferred on Abutsubo of Sado, it is possessed in Myosenji temple of Sado city now. "Nyozyakubo Nichiman, the boy of Abutsubo of the leader in the Sado country Lotus Sutra believer, inherited this".

In addition, 'the explanatory note of the Lotus Sutra' by Nichiren himself related Tientai's 'the Words and Phrases', 'the Profound Meaning', 'the Great Concentration and Insight', and many Buddhist sutras, and these are written to the 2017 spaces between or back side of the sentences of the ten sutra of the Lotus including the opening and closing sutra that Nichiren possessed in his lifetime, it is possessed in Tamazawa MyohokkeJi temple, then there are three examples that priest Nikko wrote in now. In this case either a place that five Buddhist priests wrote in is not seen at all.

Contrary to this example, 'the writing to cogitate in a dream' where Nichiren wrote down the dream that Mongolia leaves for Japan on the back of 'the Treatise for Spreading Peace Throughout the Country by Establishing the True Teachings' which priest Nikko copied is discovered.

Judging from these facts, Nikko accompanied with Nichiren at the time of Izu and Sado exile, and he always had conformed and assisted, like a shadow snuggled up to the body. Even if we say Nikko had embodied "a teacher and a disciple are not two people", it is not exaggeration.

Nikko transcribes Gohonzon of 302, only confirmed now, among lifetime and is conferring it on disciples believers of the same discipline, about either the case of transcribing of Gohonzon.

In comparison with this, Gohonzon which five monks transcribed had been hardly left. Nichiro is 21, Nissho is 2, Nikou is only 2. In addition, Niccho severed the ties with Jonin of the foster father in 1293 year of the evening of his life, and went to the Omosu school Nikko founded and studies under Nikko. In addition, Nichiji goes to Ezo and Karafuto for propagation, and the handwriting of the Gohonzon is not confirmed.

Nikko remonstrates the attitude of five monks about the Gohonzon which teacher Nichiren expressed, as follows in 'Well-known facts of the believers of the Fuji sect'.

“1. All the five people say. They already established it saying that they worshiped a Buddha as the object of worship and must present it. Therefore, there are insisting person in disciples or the supporters as follows. 'There is the writing of teacher Nichiren preaching offerings about the Buddha statue making'. In this way, they make a temple frequently or enshrine a Buddha statue or put Fugen and Manjushiri Bodhisattva as an attendant image of Buddhist statue. They hang Gohonzon of the saint handwriting in the back of this Buddha statue in this way or put this to the corridor of temple, and remain indifferent.

2The information that they trace the Gohonzon of the handwriting and carve to a woodcut, confer it on the crowd of unbelief, and think lightly of it is transmitted from various places. They are so-called Nikou, Nittyou, Nissyun”.

The object of worship is Shakyamuni Buddha to the last in the case of the five monks, they write " Put this in the back of that Buddha statue in regard to the Gohonzon of the saint Nichiren handwriting".

The attitude toward Gohonzon of such five men is itself style of the Ikegami Honmonji Temple where Nichiro became the founder.

They enshrine the statue of Nichiren into the main hall of the Ikegami Honmonji temple and they advocate the mandala of the ten worlds of Nichiren handwriting, but put the statue of Buddha as a object of worship before the mandala magnificently. Unfortunately, but this quite becomes the best evidence that Nichiro did not understand fundamental doctrine of Nichiren.

In addition, Nichiro and Nissho and Nikou were hardly able to copy the Gohonzon. This is because they did not have the qualification of succession to copy the Gohonzon of Nichiren in the first place. Therefore, it is guessed that they slightly copied by watching someone do it and most of them engrave the Gohonzon of Nichiren expressed into a wood block and print and conferred it on their believers.


 To be continued to 'Nichimoku Shonin, The Top Priest of the Whole World'.


Third volume table of contents



by johsei1129 | 2018-02-24 11:02 | LIFE OF NICHIREN | Trackback | Comments(0)