人気ブログランキング |

日蓮大聖人『御書』解説

nichirengs.exblog.jp
ブログトップ

2018年 12月 08日 ( 3 )


2018年 12月 08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 下】要点解説(16)

【寿量品二十七箇の大事】


第十六 我亦為世父の事 (注)


御義口伝に云く、我とは釈尊、一切衆生の父なり、主師親に於て仏に約し経に約す。 

仏に約すとは迹門の仏の三徳は今此三界の文是なり。本門の仏の主・師・親の三徳は、主の徳は我此土安穏の文なり、師の徳は常説法教化の文なり、親の徳は此の我亦為世父の文是なり。
 妙楽大師は、寿量品の文を知らざる者は不知恩の畜生と釈し給えり。
経に約すれば、諸経中王は主の徳なり、能救一切衆生は師の徳なり。

  又、如大梵天王一切衆生之父の文は父の徳なり。

今、日蓮等の類い南無妙法蓮華経と唱え奉る者は一切衆生の父なり、無間地獄の苦を救う故なり云云。

涅槃経に云く「一切衆生の異の苦を受くるは、悉く是れ如来一人の苦」と云云。

日蓮が云く、一切衆生の異の苦を受くるは悉く是れ日蓮一人の苦なるべし。





我亦為世父
妙法蓮華経如来寿量品 自我偈の最後にある下記の文。

[原文]
我亦為世父 救諸苦患者 為凡夫顛倒 実在而言滅
以常見我故 而生?恣心 放逸著五欲 墮於悪道中
我常知衆生 行道不行道 随応所可度 為説種種法
毎自作是念 以何令衆生 得入無上道 速成就仏身

[和訳]
我(仏)、亦、世の父と為りて、諸の苦み患う者を救わん。凡夫は顛倒せし為に、実には在れど而して滅すと言えり。
常に我を見るを以ての故に、而して驕恣(おごり)の心を生じ、放逸し五欲に著して、悪道の中に於いて堕せん。 
我、常に衆生が(仏)道を行じ、行ぜざるかを知りて、 度すべき所に随って、為に種種の法を説き、 
毎自(つね)に是の念を為せり『以何にして衆生を、無上道(仏道)に入らしめて、速に仏身を成就せざらんと』


 釈尊は妙法蓮華経で自身のことを「我仏なり」とは一度も語っていない。妙法蓮華経で仏の尊称は「世尊、仏、如来、世雄、大聖尊」などが記されているが、これは弟子側から釈尊を敬って称されており、釈尊が自身を語る時は「我亦為世父」のように世の父、衆生の父、諸人の父と語っている。

日蓮大聖人も末法の「人本尊開顕」の書と言われる「開目抄」の冒頭で、「夫れ一切衆生の尊敬すべき者三あり、所謂主師親これなり」と断じ、最終段で「日蓮は日本国の諸人にしうし(主師)父母なり」と宣言し、自身が末法の本仏であることを暗示為されておられが、開目抄の後に佐渡の地で認められた【観心本尊抄】では、全ての御書の中で唯一自身の事を『仏』と宣言されておられる。是こそ日蓮大聖人が久遠元初の自受用報身如来(くおんがんじょのじじゅゆうほうしんにょらい)であることの明確な証左と言えよう。

f0301354_23290799.jpg

















[御真筆:中山法華経所蔵(国宝)]

『一念三千を識らざる者には大慈悲を起し五字の内に此の珠を裹み、末代幼稚の頚に懸けさしめ給う(御本尊の御下付を意味している)、四大菩薩の此の人を守護し給わんこと太公周公の文王を摂扶(しょうぶ)し四皓が恵帝に侍奉(じぶ)せしに異ならざる者なり』

文永十年太歳癸酉卯月二十五日                
       日蓮之を註す







by johsei1129 | 2018-12-08 23:30 | 御義口伝 | Trackback | Comments(0)
2018年 12月 08日

27. Omen of the Great Persecution. 2

 Japanese edition


Ryoukan tasted the humiliating defeat by the decisive battle of prayers for rain. He has no choice but to cross out Nichiren to clear this grudge. Surrendering to Nichiren or repenting it to him is impossibly difficult for present Ryoukan. Therefore he must use every means. He showed the true character of an arrogant counterfeit saint.

Nichiren says that the two people's encounter of Buddha and Devadatta is fate, and that it is similar to relations of Prince Shotoku and Moriya Mononobeno. He says clearly that it is obvious that there is a deadly foe before the votary of the Lotus Sutra.

“Buddha and Deva are like the body and the shadow, they encounter whenever reincarnated. It is the same as a flower and the fruit of the lotus flower being simultaneous with Prince Shotoku and Moriya. If there is the votary of the Lotus Sutra, there should be three kinds of deadly foes by all means. There are already three kinds, and who is the votary of the Lotus Sutra? Ask and should assume him a teacher. It is precious so that the tortoise of the one eye encounters a piece of wood floating on the ocean”. The First Volume of the Opening the Eyes’.

Party of Nichiren who finished prayer of the rain went ahead through the Wakamiya thoroughfare in the drizzling rain.

It was the march of the winner.

A large number of people along the route shouted with joy.

No wonder.

The Kanto district revived by this rain. They had avoided the famine by a hairbreadth.

People converted to Nichiren by the victory of prayers for rain gathered fanatically.

People gathered in the plaza under the fine weather.

The green of trees had revived vividly.

Hokibo did the sermon of the Lotus Sutra in a hall.

In addition, Nichirou met a Buddhist priest of black robe at the temple of Nembutsu. The Buddhist priest of Nembutsu put hands together and lowered the head to Nichirou deeply and showed an attitude of the submission.

Sanmibo preached in front of the samurais in the samurai residence.

Everybody put his hands together to Sanmibo one after another following one of the samurais putting hands together.

Sanmibo nodded with a proud-looking face.


Continued to 3


Life of Nichiren. Vol. 1. Contents



by johsei1129 | 2018-12-08 16:20 | LIFE OF NICHIREN | Trackback | Comments(0)
2018年 12月 08日

Gosho 下山御消息 二 Letter to Shimoyama

(これ)()経文(きょうもん)()(きょう)をもって両火(りょうか)(ぼう)が身に指し当てゝみよ、少しもくもりなからむ。

With these passages of scripture as our mirror, let us see what they show us about the true nature of the priest Two Fires.They reveal him very clearly for what he is.

Please compare it with bonze Ryoukan self in the clear mirror of these texts of a sutra. We see it clearly.

一には名は持戒(じかい)ときこゆれども実には放逸(ほういつ)なるか。

First, though by reputation he is an observer of the precepts, in fact he is wanton in conduct.

The first point, it is said that he follows religious precepts at the surface, but is he not actually dissolute?

二には慳貪(けんどん)なるか。

Second, he is greedy and stingy.

The second point, is he not greedy?

三には嫉妬(しっと)なるか。

Third, he is jealous.

The third point, is not he jealous?

四には邪見(じゃけん)なるか。

Fourth, he holds erroneous views.

The fourth, does not he have a wicked view?

五には淫乱(いんらん)なるか。

Fifth, he is lewd and disorderly.

The fifth, is not he lechery?

()の五にはすぐべからず。

All the five factors apply to him.

He does not surpass these five points.

()の経は(りょう)火房(かぼう)一人には限るべからず。昔をかゞ()み今をもしれ。

These passages of scripture do not apply to the priest Two Fires alone, but to other persons of both past and present as well.

In addition, the object of this sutra is not limited to one Ryoukan. Consider old times and understand the present!.


つづく Continued


本文 Original Text  目次 Table of Contents



by johsei1129 | 2018-12-08 07:30 | WRITING OF NICHIREN | Trackback | Comments(0)