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日蓮大聖人『御書』解説

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2019年 05月 22日 ( 3 )


2019年 05月 22日

末法の本仏の立場で法華経二十八品を後継者、日興上人に口伝した書【御義口伝 下】要点解説(121)

【二十八品に一文充の大事 】

方便品

真諦 俗諦 迹門 本門
是法住法位 世間相常住(注)

此の文、衆生の心は本来仏なりと説くを常住と云うなり。万法元より覚の体なり(注)


是法住法位 世間相常住
妙法蓮華経方便品第二の下記の偈にある文

[原文]
諸仏両足尊 知法常無性 仏種従縁起 是故説一乗
是法住法位 世間相常住 於道場知已 導師方便説
[和訳]
諸仏、両足尊(注)は、法は常に無性であり、仏種は縁に従い起る知り、是の故に一乗(仏道)を説けり。
是の法は法位に住し、世間の相は常住し、(修行の)道場に於いて已に知り、導師は方便にて説けり。

両足尊 
仏の尊称の一つ

万法、元より覚の体なり
日蓮大聖人は本抄で、『宇宙に遍満する万(全ての)法は、久遠元初より仏が覚知したそのものの実体である』と断じられておられます。






by johsei1129 | 2019-05-22 22:27 | 御義口伝 | Trackback | Comments(0)
2019年 05月 22日

5. Shijo Kingo Appears

                        Japanese edition


Dead leaves fell into the road, there was the autumn sign.Nichiren preached the Lotus Sutra's faiths and the error of other denominations patiently to people visiting 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 talk by chance at the roadside, and there was sometimes a question of doctrine from audience, he praised the will of the questioner and preached while discussing it.

The first personal letter which Nichiren sent to Toki Jonin of the believer of the same country on December 9 of the end of 1253 year that he declared the establishment denomination is still left.

“I am pleased you send a person to pick up me.Because there is a public attention if the daytime I want to meet you at night. I hope that you pick up me at the time of Bird (about 18:00) 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 Lord Toki’

The preaching on the street is showy visually, but there are few effects. A politician grasps a microphone in a street, but the audience watches only style and the face of favorite politician and does not almost hear the speech.
Shakyamuni Buddha preaches either basically at the temple (e.g., Venubana Monastery [note]in Magadha ) given by King and the powerful family.


It snows in Kamakura Hachiman shrine.

Samurais and people of town walking this front put hands together towards the Shrine.
 The Kamakura Hachiman Shrine is called Hachimangu Shrine either.
This is what Minamoto-no Yoriyoshi of the Kawachi Genji second generation prays for an advent of God and invited from Iwashimizu Hachiman Shrine of Gokokuji Temple of Kyoto in 1063 and built. 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 blossomed on both sides of the Dankazura (note) of the Wakamiya thoroughfare, and the people of Kamakura were rife in joy of the spring.

A butterfly flies from a flower to a flower elegantly outside the thatched hut.

The name of Nichiren gradually spread in Kamakura.

The follower who believes Nichiren and chants Nam-myoho-renge -kyo appeared one after another individually.

The samurai either was in the audience gathering in a thatched hut.

It is prosperous.

Nichiren took hand the scroll of the Lotus Sutra as always and has begun to talk.
 "The Fugen sutra says,‘the large number of people's sin seems a frost or 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 disappear if we believe Law of right Buddha”.
 "Please wait."
 The young samurai shut the talk of Nichiren suddenly. He will be still in his twenties. The young man furrowed his brow.
“The now story, I cannot agree. 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 think why we were born in this world. The all mankind of the latter day of the Law walk around the six paths of hell, hungry spirit, animals, Asura, a human, a heaven. If 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 incurred a anger. Sometimes a person is angry and sometimes grieves and sometimes flatters like a beast to a noble person and looks down upon a lower person. If a person repeats this, he cannot spend the present in peace, and the posterity would not be born to the good place. To that end, you must enter into the road of Buddha”.

“Hum, then what does the person who does not believe Buddha stake his life on?”.
 Nichiren spoke to the samurai as though persuade him.
 "A man abandons life for shame, a woman abandons life for a man. In addition, because the fish wants to hold life dear it lives in the pond, grieved to the pond being shallow, digs the hole and lives in the bottom of the pond. However, it is cheated to bait and is caught in a fishhook. The bird lives up the tree. If a tree is low, it lives on high twigs 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 same, too. It is difficult to be born as a person, and to throw away life to the road of most important Buddha even if one loses the body and life for slight and worthless purpose in this 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 that the samurai keeps his land strictly until he dies, to protect the whole families and a subordinate. That's the samurai. It is a awful insult that you say 'caught in the bait'. Please withdraw it!”.
The samurai who was watching these exchanges talked to the young samurai. 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? You are an outstanding simpleton to make admonition to 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).As for the person who does not know me, nobody is in this Kamakura.
"Call yourself the name”.
“I am Toki Jonin, am the vassal of Chibano-Suke in Shimousa country. I became the believer of the priest Nichiren four years ago in the relationship of the same province. There was business at Kamakura today, and fortunately I was able to come to the place of the Law of the priest. Mr. 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 do you think?”.
It is a just argument.
Shijo Kingo entrusted his force and raised a voice, but was at a loss for an answer. He blushed and stood up.
"I have business. I'm going now”. Shijo Kingo has gone.

Nichiren did not stop Kingo forcibly.

"He would come to this thatched hut soon by all means," he told disciples.

Then Nichiren noticed that the farmer dressed of the trip stood at the exit that Shijo Kingo left. He looks exhausted by a 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.

"Priest, please help Seichoji temple …".



     Continued to Feud with Kagenobu Tojō


Life of Nichiren. Vol. 1. Contents


Note

Venubana Monastery

Venubana means a bamboo forest. The first temple which existed in the Palace Castle in Mgadha nation (current Rajagrha in Bihar State) in middle India. Originally this was the garden of the bamboo which Rich Karandha owned, but was offered as the garden of the Buddhist priest because Rich was converted to Buddha.
  "The pond of Karandha" is there. It is written, "Buddha often preached the Law near that pond" in "The Great Tang Dynasty Records of the Western Regions". It was found by the investigation of the India Government Archaeology Bureau and excavated, and it was confirmed that there was Venubana monastery in this place.

f0301354_00033689.jpg
Dankazura

The road that is in Hachimangu Shrine and Wakamiya thoroughfares of Kamakura in Kanagawa Prefecture. The sidewalk which is one step higher than roads from the second gate to Hachimangu Shrine. The third gate is at the last arrival point and leads to the precincts of Hachimangu 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 | 2019-05-22 07:08 | LIFE OF NICHIREN | Trackback | Comments(0)
2019年 05月 22日

Gosho 神力品八箇の大事  Eight important points in the chapter of Supernatural Powers of Tathagata

第八 畢竟(ひっきょう)住一乗○是人(ぜにん)於仏道決定(けつじょう)無有疑(むうぎ)の事

()の人世間に行じて、()く衆生の闇を滅し、無量の菩薩をして畢竟(ひっきょう)して一乗に住せしめん、

“So this person as he passes through the world / can wipe out the darkness of living beings, /causing immeasurable numbers of bodhisattvas / in the end to dwell in the single vehicle /.

This person will do religious practice in the world, wipe out the darkness of living beings, and at the end let bodhisattvas of immeasurable numbers dwell to the sole doctrine”.

是の故に智有らん者、此の功徳の利を聞いて、我が滅度(めつど)の後に()いて()の経を受持すべし

Therefore a person of wisdom, / hearing how keen are the benefits to be gained, / after I have passed into extinction / should accept and uphold this sutra /.

“Hence, after I have passed away, hearing the benefit of these merits, a person of wisdom would accept this sutra and keep it.

是の人仏道に於いて、決定(けつじょう)して疑い有ること無けん」。

Such a person assuredly and without doubt / will attain the Buddha way”.

This person will determine to attain Buddhahood and he never have doubt about it!”.

御義(おんぎ)口伝(くでん)に云く畢竟(ひっきょう)とは広宣流布(るふ)なり、

The Recordof the Orally Transmitted Teachings says: The expression “in the end” or “ultimately” refers to Kōsen Ruhu [widely declaring and propagating the teachings].

The Orally Conveyed Teachings say; 'At the end', it means Kosen Ruhu [the condition that the whole world was filled by teachings].

住一乗とは南無妙法蓮華経の一法に住す可きなり、

“To dwell in the single vehicle” means that one should dwell in the single Law of Nam-myoho-renge-kyo.

To dwell to the sole teachings” means that people should dwell in the single Law of Nam-myoho-renge-kyo.

是人(ぜにん)とは(みょう)()(そく)凡夫(ぼんぶ)なり、

“Such a person” refers to an ordinary mortal who has reached the stage of hearing the name and words of the truth, the second of the six stages of practice.

“A person” means a common one who has first reached the stage of hearing the name of the truth, the second of the six stages of practice.

仏道とは()(きょう)(そく)なり、

“The Buddha way” refers to the stage of ultimate enlightenment, the sixth and highest stage of practice.

To attain Buddhahood” means the ultimate self-realization of the highest sixth stage.

()とは根本疑惑の()(みょう)を指すなり、

The word “doubt” here indicates darkness, or ignorance, as fundamental doubt and perplexity.

The word “doubt” here indicates both darkness and ignorance that come from root doubt.

末法当今は此の経を受持する一行(ばか)りにして成仏す可しと定むるなり云云(うんぬん)

The passage makes clear that now, in the Latter Day of the Law, one should carry out only this single practice, that of accepting and upholding “this sutra,” in order to attain Buddhahood.

This sentence decrees that a person should do this sole religious practice of accepting and holding only this sutra in order to become the Buddha in now of the latter day of the Law.

 

つづく Continued


本文 Original Text 御義口伝目次 Table ofContents



by johsei1129 | 2019-05-22 06:44 | WRITING OF NICHIREN | Trackback | Comments(0)