日蓮大聖人『御書』解説

nichirengs.exblog.jp
ブログトップ
2018年 05月 19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(58)

【法師品十五箇の大事】


第八 欲捨諸懈怠 応当聴此経の事
(諸の懈怠を捨てようと欲すれば、 応に此の経(法華経)を聴くべし)


  御義口伝に云く、諸の懈怠とは、四十余年の方便の経教(注)なり。

 悉く皆、懈怠の経なり。 此経とは題目なり(注)。

今、日蓮等の類い、南無妙法蓮華経と唱え奉るは、是れ即ち精進なり。

応当聴此経は是なり。応に、日蓮に此の経を聞くべしと云えり云云。


四十余年の方便の経教

釈迦は十九歳で、釈迦族の王宮を出て出家し、バラモンの難行苦行をへて、菩提樹の下で己心を内観し三十歳で成道した。その後、四十数年間、「八萬法蔵」と言われる諸経を説いたが、法華経の開教「無量義経」で、「四十余年未見真実」と説いた後、霊鷲山で直弟子千二百人に妙法蓮華経を八年間、説き続けた。

つまり四十余年の方便の経教とは、法華経を説く以前の、小乗経(阿含経)、権大乗経(華厳経・阿弥陀経・般若経)等々を意味する。


此経とは題目(南無妙法蓮華経)なり

日蓮大聖人は【上野殿御返事(法要書)】にて
今末法に入りぬれば余経も法華経もせんなし。但南無妙法蓮華経なるべし。かう申し出だして候も、わたくしの計にはあらず。釈迦・多宝・十方の諸仏・地涌千界の御計なり。此の南無妙法蓮華経に余事をまじへば、ゆゆしきひが事なり。日出でぬれば・とほしびせんなし、雨のふるに露なにのせんかあるべき。嬰児に乳より外のものをやしなうべきか。良薬に又薬を加えぬる事なしと断じておられます。


【御義口伝 上】要点解説(59)に続く








# by johsei1129 | 2018-05-19 20:03 | 御義口伝 | Comments(0)
2018年 05月 18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(58)

【法師品十五箇の大事】

第七 衣座室の事
 

御義口伝に云く、衣座室(注)とは法報応の三身(注)なり。

 空仮中の三諦(注)、身口意の三業(注)なり。


 今、日蓮等の類い南無妙法蓮華経と唱え奉る者は、此の三軌を一念に成就するなり。

 衣とは柔和忍辱の衣、当著忍辱鎧是なり。

 座とは不惜身命の修行なれば、空座に居するなり。

 室とは慈悲に住して弘むる故なり。母の子を思うが如くなり、豈(あに)、一念に三軌を具足するに非ずや。



(注)

衣座室(の三軌) 仏の滅後に法華経を弘通するための三種の心得をいう。

妙法蓮華経 法師品で次のように説かれている。

「若し善男子、善女人有って、如来の滅後に、四衆(出家の男女、俗信徒の男女)の為に、是の法華経を説かんと欲せば、云何が応に説くべき。

 是の善男子、善女人は、如来の室に入り、如来の衣を著き、如来の座に坐して、爾して乃し、四衆の為に広く斯この経を説くべし。

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」


[解説]
一切法は空とは、例えば潮の満ち引きという現象は、月と太陽の引力によっておきる。つまり海水という因が月という縁によって潮の満ち引

が生じているのであり、万有引力という法則そのものに実体はなく、現象のみが生じる空の状態であると認識して、法華経を説くべきであるとしている。

この例で分かるように、飛行機が空を飛ぶ為の揚力、車が道路を走行するためのタイヤと路面との摩擦力等々の、森羅万象の諸法の実相は、全て因が縁に触れて生じる空の状態であると、仏は覚知した。


法報応の三身

妙法蓮華経では人の身を、法身・報身・応身の三身と解き明かしている。

法身は無始無終の魂魄。

報身は過去世の行により得た報いとしての身(境涯)、妙法蓮華経如来寿量品第十六で、釈迦は久遠に菩薩の行をして仏の境涯を得たと解き明かしている。一旦仏の境涯を得ると永遠にその境涯から後退することはないので、報身如来は有始無終である。

応身は時に応じて出現する身。釈迦がインドに釈迦族の王子として応誕し、修行して成道する姿を衆生に見せた有始有終の身。


日蓮大聖人は【四条金吾釈迦仏供養事】で次のように三身を解き明かしている。

『三身とは一には法身如来・二には報身如来・三には応身如来なり。此の三身如来をば一切の諸仏、必ず、あひぐ(相具)す。

譬へば月の体は法身、月の光は報身、月の影は応身にたと(譬)う』と。
因みに我々日蓮正宗の信徒は朝の勤行で方便品第二・如来寿量品の自我偈(二座は長行)を五回、夕勤行で三回読誦するが、方便品の十如是を三回繰り返して読誦する。
この意義について日蓮大聖人は【一念三千法門】で次の様に解き明かしております。
『所謂諸法如是相如云云と読む時は、如は空の義なれば我が身の先業にうくる所の相性体力、其の具する所の八十八使の見惑・八十一品の思惑・其の空は報身如来なり。
所謂諸法如是相云云とよめば、是れ仮の義なれば、我が此の身先業に依つて受けたる相性体力云云、其の具したる塵沙の惑悉く即身応身如来なり。
所謂諸法如是と読む時は、是れ中道の義に順じて業に依つて受くる所の相性等云云、其に随いたる無明皆退いて即身法身の如来と心を開く。
此の十如是、三転によまるる事、三身即一身、一身即三身の義なり、三に分るれども一なり、一に定まれども三なり』と。

空仮中の三諦(空諦、仮諦、中道)
法華経方便品第二に次の偈がある。
[原文]
仏所成就 第一希有 
難解之法 唯仏与仏 乃能究尽 諸法実相
[和訳]
仏が成就せし所の、第一の希有で難解なる法は、唯、仏と仏のみが諸法の実相を、能く究め尽くせばなり。

つまり仏法では、森羅万象はすべからく諸々の法で貫かれており、その法を究め悟られたのが仏であるとする。
諸法を悟れば仏になれるので、仏は、三千大千世界(宇宙)に存在する国土(星)は無数に存在し、仏が衆生を導く仏国土も無数に存在するとする。
その諸法を捉えた概念が「一念三千」であり、本抄の「空仮中の三諦」となる。
一例として「水」で空仮中の三諦を説明すると、水は置かれている環境(縁※主に温度)により、液体の水、固体の氷、気体の水蒸気と変化する。この状態は仮に和合した姿、つまり仮諦である。固体でも雪、あられ、氷と変化する。これも
諦である事を示している。
其の水は見た目の姿が変われど、分子式"H2O"で表される水の本質は共通であり、100度で気体、0度で凍るという絶対的な性質・法則を持つ。しかしこの法則そのものを人の目では見ることはできないが、我々は現象として認識できる。此の水の本質を空諦としてみる。
そしてH20としての性質を持ち、温度の変化により刻々と姿を変える水の当体そのものを中道としてみる。

身口意の三業(しんくいのさんごう)
仏教では衆生の様々な振る舞いを身業・口業・意業の三つに分別する。
身業とは、身体の動作や振る舞い、口業とは言葉で発する事、意業とは心に思ったり想念することことをいいます。
とは、これらの振舞の結果が己の命に刻まれ積み重なり、その結果、未来の境遇(報い)が定まることになります。


【御義口伝 上】要点解説(59)に続く






# by johsei1129 | 2018-05-18 22:48 | 御義口伝 | Comments(0)
2018年 05月 18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(57)

【法師品十五箇の大事】

第六 聞法信受 随順不逆の事
 

御義口伝に云く、聞とは名字即(注)なり。

法とは題目なり、信受とは受持なり。

随順不逆とは本迹二門に随順するなり。


今、日蓮等の類い、南無妙法蓮華経と唱え奉る者の事なり。



名字即

天台は「摩訶止観」で、法華経への信仰が深まって、仏の境涯=仏界を覚知していく段階を「六即」の概念で、以下のように説いた。


理即
 法華経を信仰していなくとも、全ての衆生に、理の段階で仏界が存在するとした。

名字即  始めて法華経の偈(名字)を聞き、信仰を始めた段階。名字卽から、仏の境涯を目指し仏道に入ることになる。

観行即  観行とは己心を観ずる行で、経(名字)を学び、修行で己心に仏性を観じ、一切の法は皆仏法であると知る位をいいます。

相似即 勧行の修行の結果、見思 ・塵沙じんじゃの二惑を断じ、仏の覚りに相似した六根(眼・耳・鼻・舌・身・意)清浄の位をいいます。

分真即、四十二品ある無明惑のうち、最後の元品の無明を残して迷いを滅し、仏の悟りの一部分を体現している段階。

究竟即 完全なる仏の覚りに到達している段階。


日蓮大聖人は天台の六即を御義口伝で、次の様に簡明に解き明かしております。
『六即の配立の時は此の品の如来は理即の凡夫なり、頭に南無妙法蓮華経を頂戴し奉る時名字即なり、其の故は始めて聞く所の題目なるが故なり。
聞き奉りて修行するは観行即なり、此の観行即とは事の一念三千の本尊を観ずるなり、さて惑障を伏するを相似即と云うなり、化他に出づるを分真即と云うなり、無作の三身の仏なりと究竟したるを究竟即の仏とは云うなり』と。

さらに日蓮大聖人は、自らが図現した十界曼荼羅のご本尊に「南無妙法蓮華経」と唱えることで、己心に冥伏している仏界を開くことができるという、末法における究極の「行」を確立します。
この御本尊の意義についいて、流罪地の佐渡で著した「観心の本尊抄」で次のように解き明かしておられます。

「一念三千(仏界)を識らざる者には、仏(日蓮大聖人は)、大慈悲を起し、五字(妙法蓮華経)の内に此の珠(一念三千)を裹み、末代幼稚の頚に懸けさしめ給う」と。

【御義口伝 上】要点解説(58)に続く





More

# by johsei1129 | 2018-05-18 00:05 | 御義口伝 | Comments(0)
2018年 05月 17日

15. Nichiren Suffers the Difficulty of the Izu Exile. (5)

        Japanese edition

Tokiyori Hojo walked the corridor of the administrative office slowly. Shigetoki followed after him.

Tokiyori pulled up in front of a lattice window.

He saw a priest proceeding out horseback.

Shigetoki kneeled unwillingly.

Tokiyori ask like mutter.

“Where is the temple of the priest?”

"It is the escort of the criminal".

Tokiyori was slightly surprised.

"A criminal?".

"Certainly. It is person who is called Nichiren".

Nichiren, that is the name that I have ever heard."

Shigetoki says apologetically.

“He is the Buddhist priest who presented you a writing. That is called 'the Treatise of Establishing the Correct Teachings for the Safety of the Nation'. He says that Nembutsu falls into the hell of incessant sufferings, in that. This time we just started orders to supervise a Buddhist priest of the broken commandment and Buddhist priests of the negligence, in Kanto Province. Nichiren is that worst person”.

Tokiyori was remembering it slightly.

“If we are with no measures, was he the person who said something like prediction that there would be an internal revolt and the attack of other countries to Japan?".

"The crime to speak impossible things, and to confuse the Shogunate is heavier than capital punishment. Shigetoki owes the responsibility of this measures to myself. How's that?".

Tokiyori begins to walk as if nothing had happened.

Shigetoki thought that he had obtained consent of Tokiyori, and grinned.

People put hands together at the gate of the Hachiman shrine. The horse surrounded by the soldiers goes there.

Jonin and disciples snuggled up to Nichiren who rode a horse and they advanced.

Curious spectators made noise on the street.

“He is a priest of which temple?”.

"Don't you know? That is a bonze called Nichiren.

“You know. The guy who chants Nam-myoho-renge-kyo and Nam-myoho-renge-kyo aloud".

"Is the Buddhist priest banishment to an island in Izu?".

“He defied lord Kamakura. It serves you right”.

The crowd boos Nichiren who rode a horse freely.

"This is the punishment that you said that the person of chanting Nembutsu fell into the hell! As you sow, so shall you reap!”.

“It was fortunate for you that you not be executed!”.

Booing broke out from the curious spectators who surrounded the road one after another. Furthermore, a voice is sprinkled to Nichiren who rode a horse from a samurai knowing the circumstances.

"Priest Nichiren, when does the war happen?".

A crowd bursts into laughter.

“Please teach which country attacks us”.

The crowd follows that voice and laughs loudly more.

There were the women who had tears in eyes among them. It is Nichigennyo and Nichimyo. Two women put hands together to Nichiren quietly apart from a crowd. Nichigennyo rushed hearing news with Shijo Kingo of the husband.

Kingo met Toki Jonin by chance and asked him strictly.

"What's been going on?".

“Was hasty. I did not make a holy priest come to Kamakura if we could take a guess of this!”.

Two people champed with anger.


        Continued to (6)

Life of Nichiren. Vol. 1. Contents




# by johsei1129 | 2018-05-17 07:25 | LIFE OF NICHIREN | Comments(0)
2018年 05月 16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(56)

【法師品十五箇の大事】


第五 是法華経蔵 深固幽遠 無人能到の事
(注)

 御義口伝に云く、是法華経蔵とは題目なり、深固とは本門なり、幽遠とは迹門なり、無人能到とは謗法なり。

今、日蓮等の類い南無妙法蓮華経と唱え奉る者は、無人能到の者に非ざるなり云云。



是法華経蔵 深固幽遠 無人能到

(訳)
是の法華経の蔵は、深固、幽遠にして、人の能く至ること無けり。



【御義口伝 上】要点解説(57)に続く


# by johsei1129 | 2018-05-16 20:03 | 御義口伝 | Comments(0)
2018年 05月 15日

15. Nichiren Suffers the Difficulty of the Izu Exile. (4)

            Japanese edition


The party of Nichiren went through the sunken road of Asahina on May 12 in 1261 and entered Kamakura.

It is said that there were seven sunken roads in Kamakura. This is the road which dug the mountain and was constructed because three directions of Kamakura are surrounded on the mountain, and people and horse were able togo along.

With Nichiren in the lead, the group of the disciples goes ahead through the Wakamiya thoroughfare.

The people were surprised equally.

“He is probably Nichiren of Lotus sect!”.

Everybody was surprised that Nichiren was living.

“I wish a fuss should not happen again, for having been able to come back to Kamakura”.

Women stared at Nichiren in uneasy mind.


The robust armoured warriors protected the gate in the administrative office.

Nichiren looks up at the gate and enters.

There was a large garden in the grand building. There is nobody. A samurai of the guard only stood.

The official led and guided Nichiren.

Only one piece of poor straw mat is spreading in the garden. This is regarding Nichiren as a criminal. But Nichiren does not change an expression at all to think that an anticipated thing came perhaps.

The official pointed to the straw mat.

"Here."

Nichiren sat down slowly and crossed his legs for sitting with crossed legs namely the full-lotus position.

Three government officials came out. And they looked down at Nichiren of the straw mat.

“We bring in you a verdict of guilty as Izu exile”.

It is a hasty judgment.

Nichiren watched straight a government official.

The government official reads a matter-of-factly following sentences aloud.

“You assumed the Lotus Sutra the foremost, and Nembutsu is the worst hell, and, as for the Zen Buddhism, the behavior of the evil spirit and the crime that you slandered are not shallow. In addition, you quarreled in various places of Kamakura, and the guilty proofs that let the Buddhist priest of each incommode are clear. Besides, you did committing incendiarism in Matsuba Valley of Kamakura last year, it is clear from many witnesses to have confounded the world. Although capital punishment and decapitation are fair for such many serious offenses, there will be the blame of god Hachiman if we kill the people wearing the clothes of the priest at random. Thus, we command deportation to Izu island”.

The government official was going to stand up immediately when he declared the ruling, but Nichiren stopped it.
 "Wait! It is not getting to the bottom of a matter about the cause of the crime. Is it not the top priority to do you command the priests of each sect and gather them, and to determine right or wrong? Otherwise it is far from the right principles of the politics. The rules of the Formulary of Adjudications are...".
 The officials have left as if cannot hear it.

Two samurais approached instead. Two people have icy stares together like as watching a criminal.


Jonin and disciples had been waiting outside.

Everybody wore troubled expressions on their face.

Nichiren who rode a horse before long appeared. He has a contorted facial expression.

While Nichiren was surrounded by samurais, he passed.

Jonin watched these samurai and muttered.

"They may be the officials in charge of the criminals".

Nichiro almost cries and runs.

"The priest received a peremptory deportation decree to Izu island!".

"What, does priest Nichiren be exile?".

Jonin who is usually gentle shouts without even thinking.

Nichiren is ridden on a horse and passes their very front.


           Continued to (5)


Life of Nichiren. Vol. 1. Contents



# by johsei1129 | 2018-05-15 20:39 | LIFE OF NICHIREN | Comments(0)
2018年 05月 12日

15. Nichiren Suffers the Difficulty of the Izu Exile. (3)

            Japanese edition


A few days later, three unknown samurais came suddenly in the residence of Toki Jonin.

Three mounted samurais came to house of Jonin.

Is there anybody?”.

Kyoninbo kneeled at the entrance and received it.

“This is a residence of Toki Jonin of the officer of the Shimousa country military governor, would you like to ask us anything?”.

"Is there bonze Nichiren here?".

Because the identity of the other party is unidentified for Kyoninbo of the leader of disciple, he answers carefully.

“The saint Nichiren stay here certainly, what shall I do for you?”.

"We are the messenger from Kamakura. Show us into the parlor”.

Nichiren who heard this entered the parlor alone and put hands together towards a higher seat.

Three people of the messenger enter the room without hesitation and sit down on center and right and left of the higher side of alcove.

Then, they pause a little, and the servant of the Toki house puts tea and a fruit up the low dining table and holds it out before a messenger respectfully.

The messenger who was thought to be the boss sitting midmost of the higher seat asked towards Nichiren as soon as they glanced at a carried low dining table.

"Are you the bonze Nichiren?".

The messengers are arrogant under the authority of Shogunate to the last.

“Sure enough, I am Nichiren”.

The messenger sitting down in right and left takes out paper from a breast and takes notes of the conversation of two people.

 “This command is news that you should come to Kamakura. The place is Shogunate government office in Kamakura. Did you understand it?”.

“I have received your order. Well, when?”.

“Immediately”.

“What kind of matter is it?”.

“The matter is not within the scope of us. Be sure to come”.

Messengers left without attaching a hand to the low dining table as soon as they finished a duty.

Jonin and disciples who waited in another room entered the parlor with a rush.

Nisso asks immediately.

"Priest, are they messengers from lord Tokiyori?".

They look like it for some reason”.

When Nichiren answered so, he faced Jonin.

"Lord Jonin, thank you for everything. I will depart tomorrow to Kamakura".

All members became tense.

Nichiro says with uneasy mind.

"Priest, is not it problem that should think well? Kamakura is still dangerous. Is it not a running into the tiger's jaws to go out now for the purpose while not knowing how lord Tokiyori treats the priest? The mate of Nembutsu may attack us again".

Daishinbo who was in a good humor stopped him.

“Nichiro, the worry is useless. The messengers took the trouble to come here from Kamakura. The prayer of the priest was answered. I will accompany the priest. Must follow if thou are worry that much”.

Nichiren chanted Nam-myoho-renge-kyo aloud towards the moon which had begun to rise.


          Continued to (4)


Life of Nichiren. Vol. 1. Contents



# by johsei1129 | 2018-05-12 13:50 | LIFE OF NICHIREN | Comments(0)
2018年 05月 11日

15. Nichiren Suffers the Difficulty of the Izu Exile (2)

              Japanese edition


Hokibo carried a hot water to the wooden cup. Nichiren gulped down it as if he had waited impatiently.

Jonin of the head of the family entered there.

Nichiren was smiling.

“Lord Jonin,I really appreciate all of your help”.

Jonin adjusted clothes and sat straight before Nichiren with excruciating politeness.

“I am sorry to have given me such august words. My kinsman, co-worker was converted into our sect by the sermon of the priest, and I made friends of Law. I am most grateful. By the way, it is presumptuous, but I have one thought”.

"Hum, is it about the propagation?".

"Yes. How do you think about that you base on the place of this Shimousa from now on? The enemy is not here unlike Kamakura, and Lord Chiba of the military governor is the influental vassal in the Shogunate. Even if Hojo clan, they do not dabble carelessly. In addition, the hometown of the priest is near, too. The delicious food collected from the sea and mountain, these are superior unlike others. How do you like it?".
 Nichiren answers.
 "Thank you for your kindness. But this Nichiren intends to spread Law to the last at Kamakura of the center of the power politics of Japan. Kamakura is the capital of this Japan. It is the place where a Japanese ruler resides. I want to spread Law until the ruler keeps the Lotus Sutra".
 “The movement of the Shogunate do not be known at all after the priest had a talk to lord Saimyoji the other day. I wonder what has become of the Shogunate about 'the Treatise of Establishing the Correct Teachings for the Safety of the Nation’. Did lay priest Saimyoji see it? I felt my way in various ways, but it was no use".

Nichiren answered after he included mouthful hot water.

“Because there are Lord Daigaku Sabro of the official Confucianist or Lord Yadoya of the Shogunate chief vassal, he must be told an important thing, even if lord Saimyoji does not look at it. In addition, people around must have been amazed. If lord Saimyoji is a wise man, he should understand it by all means”.

Jonin mutters in mind.

(What kind of difficulty befalls the priest if Saimyoji is foolish?).


      Continued to (3)


Life of Nichiren. Vol. 1. Contents



# by johsei1129 | 2018-05-11 23:33 | LIFE OF NICHIREN | Comments(0)
2018年 05月 09日

15. Nichiren Suffers the Difficulty of the Izu Exile

           Japanese edition


Shimousa is the area around present North Chiba. There was a rural scene spreading out unlike now.

Sunset dyed a hall of Toki Jonin.

Nichiren became age 40.

He declared establishing the sect in Seichoji Temple of the hometown, and eight years pass. How time flies. Nichiren watched the sun which was going to sink into the edge of a mountain while meditating.

Disciples copy a scroll of sutras with a writing brush in the neighbor room. In addition, the boy of bonze drew water and got ready for the dinner with a servant of Toki. There was either the disciples who argued about the doctrine of Buddhism.

Nichiren pushed forward propagation energetically in the land of this Shimousa. It is the territory of Toki Jonin, and there are many samurais of the relationship in Shimousa, too.

Nichiren began to preach a sermon of 100 times in 100 days at once, in the hall of Jonin. Jonin invited acquaintances to this sermon. Ota Jomyo, Soya Kyoshin of the vassal of lord Chiba, and Akimoto Taro who is the Shogunate vassal of the kinsman of Toki Jonin were converted into Nichiren sect by an opportunity of these 'Preaching a sermon of 100 times in 100 days'.

Ota Jomyo is an official of the Shogunate in the high court. It is said that he was of the same age as Nichiren. He lived in Katsushika county Yawata Nakayamago of the Shimousa country and protected Nichiren around Shimosa-Nakayama with Toki Jonin, Soya Kyoshin, Kinbara Hokyo.

The grandfather of Ota Jomyo is said to have given Ota family name from his child Yasutsura Miyoshi in Yasunobu Miyoshi of the first butler of the high court. Jomyo was a child of Yasutsura, they were government officials of the High Court successively through three generations.
 On the other hand, because Soya lived in Shimousa country Katsushika county Soya, he called himself Soya Kyoshin. Kyoshin was 2 years old younger than Nichiren and was born as the eldest son of Ono Masakiyo of the landowner of Kokubu village Soya, in 1224. Soya had feudal tenure in north Shin’etsu (Nagano and Niigata), and it is said that he was considerably rich. The filial duty of Soya is famous. It is said that he read the poetic verse of Zhi-Ga of the Lotus Sutra every morning for 13 years from a day of the death of father.
 In addition, Taro Akimoto "was decided as a disciple because I heard sermon of Nichiren of this time ," he writes the letter so to Nichiren, and Nichiren writes it down by 'the letter to Akimoto' as follows.
 "I have read your letter in detail.
 You wrote. 'I thought what kind of Law I must spread for 500 years of the beginning at the latter days of the Law, but I accepted the telling of the saint, and had heard that only the title of the Lotus Sutra must spread and was decided to become the one person of the disciples. About the Five Festivals particularly what do these express, what should we worship, and what kind of origin are these?'".


           Continued to(2)


Life of Nichiren. Vol. 1. Contents



# by johsei1129 | 2018-05-09 21:53 | LIFE OF NICHIREN | Comments(0)
2018年 05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 上】要点解説(55)

【法師品十五箇の大事】


第四 与如来共宿の事

和訳:(法華経を弘通する人)は、如来と共に宿するなり。


 御義口伝に云く、法華の行者は男女共に如来なり。

 煩悩即菩提、生死即涅槃なり。


今、日蓮等の類い南無妙法蓮華経と唱え奉る者は、与如来共宿の者なり。

傅大士(注)の釈に云く「朝朝・仏と共に起き夕夕仏と共に臥し、時時に成道し、時時に顕本(注)す」と云云。



(注)

傅大士
中国南北朝代の居士(在家仏教徒)で、弥勒菩薩の化身といわれた。大蔵経(八幡法蔵と言われる釈尊の一切経)の閲覧のために、輪蔵(回転本棚)を考案したと言われている。


顕本(発迹顕本(ほっしゃくけんぽん))の事。

意味は、迹を発いて本を顕すこと。


日蓮大聖人は「龍の口の法難」で、上行菩薩の再誕としての迹(仮の姿)を払い、末法の本仏としての本地を顕わされた。

また末法で妙法蓮華経を唱える人は、一人の人間としての迹を払い、末法で衆生を救済する、地涌の菩薩としての本地を顕すことを意味している。



【御義口伝 上】要点解説(56)に続く




# by johsei1129 | 2018-05-08 21:29 | 御義口伝 | Comments(1)