日蓮大聖人『御書』解説

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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)
2018年 02月 17日

106 Last Religious Precepts of Nikko (2)

                  Japanese edition


The last religious precepts of these 26 items are not Nikko's thought. These are the things which gathered teachings of teacher Nichiren to the last, and there are all the reasons of each item to writings which Nichiren left, and these all items are based on the spirit questing for Law that we must not violate teachings of the root Buddha Nichiren of the latter day of the Law even in one character or one phrase either. It is written in the beginning "The doctrine of Fuji should not be different in the least from the propagation which the former teacher performed".

Furthermore,

“14. In the case of the priest like "One's body is insignificant, the Law is heavy", even if he was the Buddhist priest of the ignobleness, you must respect him by the reason of "Showing him the same respect you would do Buddha."

15. Even if he is a lowly person, in the case of a Buddhist priest of propagating the Law, you should think him to be an old priest with virtue.

16. Even if he was the person of the ignobleness, you should respect him who is superior in wisdom than you and treat him as a teacher.”

The strong thought that Nikko entrusted the disciple believer of after ages with is coming from these three articles. These are saying. We should learn justice of teacher Nichiren without regard to the difference in viewpoint and difference in social position and a person according to that justice looks up as a teacher and should worship him, let the root and origin through "the Law" that Nichiren established.

“17. If he differed from the Law of Buddha and established a willful doctrine even if he was chief priest of that time, you must not adopt this.

18. If Law of Buddha has a difference even if it was a resolve of large number of people, the chief priest must defeat this”.

These two items embody the principle of "relying upon the Law and not depending on a person" which Nichiren described as follows in 'The requiting to favors' definitely. "'Rely upon the Law', it means all the Buddhist sutras. 'Not depend on a person ', it means Manjusri Bodhisattva, Hugen Bodhisattva and the various teachers other than Buddha."

"The ceremony of the holy funeral service" of this time imitates "the holy funeral service record of the sect founder" that Nikko recorded "the ceremony of the holy funeral service" of Nichiren by himself. Nichigo appointed from Nikko as one person of the new six priests of virtue does written record as "the funeral record of holy priest Nikko", and this is possessed now in Hota Myohonji Temple.

It is listed in following "the funeral record of holy priest Nikko" that Nichigo write that a then disciple or believer, for example the three children of Tokimitsu Nanjo, or the older brother who died young, of Nikko participated many.


“The funeral record of holy priest Nikko. (The Buddhist name of the word of Nichi, we add this).


The time of Ox in February 6, namely the early morning of 7th, the second year of Shokyo era.

Priest Nikko passed away at 88 years old in the Omosu volost of the foot of Mt. Fuji in the country of Suruga.

We placed him in the coffin at the time of bird, a.m. 5:00 to a.m. 7:00, on 8th of the same month.

 The order of the funeral service at the hour of the dog, p.m. 7:00 to p.m.9:00, on the same day.

 The torch of front      the lay priest Sabrotaro..

Next, the lunchbox     the lay priest Yataro.

Next, the great treasure flower.  the lay priest Magoshiro.

Next, the flag        the same person of the above toward the left hand

             Matajiro Izumi toward the right hand.

Next, the lantern     the lay priest Nirei-sabro.

Next, the incense     the lay priest Shiro Yui.

Next, the bell       Shiro Ishikawa.

Next, the flowers     Hikohachi Nishiyama.

Next the flowers      Sabro-saemonn Nanjo

Same as above      TaroYoichi Akiyama.

Same as above      Taro Onodera.

Same as above      Magojiro Ishikawa.

Same as above      Daikuro Yui.

Same as above      MagogoroYui.

Same as above      Saemon-shichiro Nanjo.

Same as above      Taro Saemon.

Same as above      Hikojiro-Saemon.

Next, the writing desk.   the lay priest matajiro Yamamoto.

Next, the vase      Yui Yagoro.

Next, the holy sutra    the lay priest Yoichi Akiyama.

Next, the Gohonzon    Saburo Ishikawa.

Next, the papier-mache statue  Goro-saemon Nanjo.

Next, the trip basket horse.   the lay priest Umaki Saburo.

Next the horse of trips.     the lay priest Sabro Umaki.

Next, the horse which was decorated.  Yaheiji.

Next, the horse which was decorated.  the lay priest Kaji.

 Next, the horse to ride.         Gen’nai


The duke of Awazi.

The duke of Inaba.

Left   Nyozyakubo, Nichiman.

The duke of Azechi.

The duke of Daishin, Nichizyo.

Ajari Shikibu, Nichimyo.

The front row Jorenbo, Nissen.

                Ajari Sanmi,Nichijun.

The duke of Omu, Nichiju.

The duke of Mino.

   Right.   The duke of Suou.

Shozenbo.

The duke of Owari.


Komatsumaru.

Ko’otomaru.

Takeotsumaru.

Tojumaru.

Inubomaru.

Coffin             Otowakamaru.

Ushiwakamaru.

Totramatsumaru.


The duke of Jiju, Niccho.

The duke of Gyobu.

Left        The duke of Sanuki, Nichigen.

          The duke of Do’en.

The duke of Ajari Nichizen,

The back row Renzobo, Nichimoku.

                Ajari Iyo, Nichidai.

                Ajari Saisho, Nichigo.

       Right        Ajari Iga, Nissei.

                The duke of Tayuu,Nichizon.

Daichibo.

                The duke of Omu.


The populace of the remainder is the other row.

 Next, the canopy      Sonesuke.

Next, the long sword    Goro Ogi.

Next, the sword       Mtajiro Izumi.

Next, the hand.

Next, the bow and arrow. Kosabro Ishikawa.

Next, the bamboo hat.  Okugoro-zhiro of the lay priest.

Next, the bag        Gentaro.

Next, the sandals      Matajiro.

Next, the clogs       the lay priest Tonari.

Next, the torch of the back row.  Toshiro Kino.

Distribution of the property omit.


    On February of the second year of Shokei era, 1333 …

[The postscript], as for this funeral ceremony, what the Nichigo priest wrote does not have the mistake.”


             Continued to (3)


Third volume table of contents



by johsei1129 | 2018-02-17 02:28 | LIFE OF NICHIREN | Trackback | Comments(0)
2018年 02月 11日

105 The Great Leader of Propagating the Essence (2)

                  Japanese edition


Nikko delivered the doctrine of Nichiren to Nichimoku of the next generation in this way and handed down it to the future generation without running out of a bloodline of succession of Kosen-rufu. Besides, Nikko determines six new priests of virtue right before passing away and ensures 'perpetuation of Law' because Nikko lived long with 88 years old and lost most of six priests of virtue he established. The name of the new six priests are written down in 'About the Nichiren Sect' which was written by Nissei of 17th chief priest in Daisekiji as follows. Nichidai (founder of Nishiyama Honmonji temple), Niccho(the first scholarly chief of Omosu), Nichido(fourth chief priest of Daisekiji temple), Nichimyo(second priest of Kitayama Honmonji temple), Nichigo(founder of Hoda Myohonji temple), Nichijo (founder of Omosu Nishinobo).

Nichiren of the teacher called Nikko "a person who rescue for ten thousand years" or "a person who pour the water of Law into the pot" and, also called him " the great leader who was entrusted the essential teachings to".
 A 'pour the water', it means that the person transfer the water of Law for future without wrong in such a way to pour the water to the pot.
 A "entrusted the essential teachings to", it means the ceremony where Shakyamuni Buddha granted the Law of essence of the latter day of the Law to Jogyo Bodhisattva of leader of innumerable bodhisattvas of emerging from the ground in the Lotus Sutra.
 The Law of essence is the daimoku, title, of Nam-myoho-renge-kyo.
 Nichiren called Nikko a great leader with Law of essence. There was nothing wrong on Nichiren's judgement. And Nikko called Nichimoku who was entrusted with his future as “the chief priest of the whole world.”


I write down the next progress of Hakiri family from now.

Hakiri family who was also said to be Nanbu family was caught up to the battle of the northern and southern dynasties after Kamakura Shogunate extinction. They took side of the south dynasty of the Godaigo Emperor and fought, but were defeated to the north led by Taka'uzi Asikaga. After unification of the north and south dynasties too, Nambu family did not serve the Ashikaga north dynasty.

In 1393, the Nanbu clan abandoned all of the feudal tenure at last, and they left for far-off Tohoku. It is the 104th year Nikko went down the mountain. In addition, there was the clan of Hakiri who protected Kuon temple of the Mt. Minobu which Nichiren had built, but, in 1527, they were subdued by father Nobutora of Shingen Takeda, and Hakiri clan of this land was completely ruined. The reason was the crime that Hakiri was secretly connected with Imagawa of Suruga in the neighboring country. There will be it according the sutra; "Who spits against heaven, it falls in his face." "Shame take him that shame thinks. "


Nikko left the world at 88 years old on February 7, 1333, 52 years after Nichiren passed away.

It may be said Nikko had surprising long life when we consider Nikko lived a severe exile place in Izu or Sado with Nichiren and moreover consider a situation of the times that famine and an epidemic spread all over.

There was not the five monk anymore in the world in this time.

Most elder Nissho was dead at 88 years old ten years before of Nikko. Nichirou dies at 76 years old 13 years ago, and Niccho is 66 years old 16 years ago, Nikou finishes a life at 62 years old 19 years ago. In addition, Nichiji is thought to have died in a Karafuto or Ezo land.

On May 1 of this former year, fighting with the persecution in Atsuhara together, Tokimitsu Nanjo who could be said with the friend of Law beyond the relations called a priest and the believer finishes 74 lives.

It is strongly guessed the reason why Nikko was longevity is because there was a mission of making sure of a solid foundation being performed for the Sanctuary of Essential Teachings coming true in Daiseki field of great Nichiren Huashan, the foot of Fuji, by the will of teacher Nichiren.


In 1333, the great matters happened together inside and outside.

Takauji Ashikaga revolted against the Hojo shogunate as having waited for death of Nikko on April 16. Yoshisada Nitta entraps Kamakura on May 21, and Hojo dies out on the next day. Emperor Godaigo went back to the imperial place of Kyoto, and, on June 5, new government of the Kenmu era began. And Nichimoku of the third chief priest who inherited from Nikko on November 15 left for Kyoto for the remonstrating to the emperor, but it was tragical and entered nirvana in a place of Tarui of Mino country and showed an everlasting example to the disciples of after ages.


Nikko yearned for Nichiren of the teacher at the time of end dropping into drowsiness. Time of 88 years flowed, but, strangely, only the memory of the teacher is left. He met the teacher at 12 years old and received the name of Nikko. Thereafter he followed Nichiren to Kamakura, Izu, Sado, Koshu as if the body and a shadow. That fruitful days still dwell in his mind.

When he recalled, teacher Nichiren changed suffering to pleasure and was the magnificent personality to lead the populace to the hope. The happiness that there was near him. This joy does not fade away in eternity for Nikko.

He was engulfed by sadness at the same time.

“Oh, when can I meet the saint again?”.

It was said that Shijo Kingo had cried in the sorrow of parting in Tatsunokuchi, Nikko was the same again.

Nikko says grace to Gohonzon which was left by the teacher.

There is the following verse to the chapter of phantom city of the Lotus Sutra.


After the Buddha entry into Nirvana.

The person who heard these various Law.

On the land of various Buddha of everywhere.

He is always born with a teacher.


It says that disciple will be born in the country of same Buddha with a teacher in the next life, and come across the teacher. Nikko engraved this sentence of the sutra on his mind and chanted the daimoku. He was anxious for seeing the teacher again so that the dry field wanted gentle rain.

Furthermore, Nikko think.

“Be that as it may, I could see the teacher at this world surprisingly. If the teacher did not visit the Jissoji temple of Iwamoto, it was not me of the present. No, I was able to come across the teacher beyond the stream of time surprisingly. It is said that Law of Buddha performs no miracle, but will there be such chance again? This is rare than person watches the flower of the fig that blooms once in three thousand years than the tortoise of the one eye comes across a numinous piece of tree in the ocean. I am truly a lucky person!”.

The night sky of the Ueno volost was a star of the ten thousand.

Nikko became one of the stars of the vast universe and stared at himself.



Continued to 106. The Last Religious Precepts of Nikko (1)



Third volume table of contents





by johsei1129 | 2018-02-11 00:17 | LIFE OF NICHIREN | Trackback | Comments(0)
2018年 02月 06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(29)

【信解品六箇の大事】

第五 無上宝聚不求自得の事


 御義口伝に云く、無上に重重の子細あり(注)。

外道の法に対すれば三蔵教は無上、外道の法は有上なり。

又三蔵教は有上、通教は無上。通教は有上、別教は無上。別教は有上、円教は無上。

 又爾前の円は有上、法華の円は無上。又迹門の円は有上、本門の円は無上。 

 

 又、迹門十三品(注)は有上、方便品は無上。又本門十三品(注)は有上、一品二半(注)は無上。 

 又天台大師所弘の止観は無上、玄文二部は有上なり。


今、日蓮等の類いの心は、無上とは南無妙法蓮華経、無上の中の極無上なり。

 此の妙法を指して無上宝聚と説き給うなり。


 宝聚とは三世の諸仏の、万行万善の諸波羅蜜の宝を聚めたる南無妙法蓮華経なり。

 此の無上宝聚を辛労も無く、行功も無く、一言に受取る信心なり、不求自得とは是れなり。

 自の字は十界なり、十界各各得るなり。諸法実相是なり。


 然る間此の文、妙覚の釈尊、我等衆生の骨肉なり。能く能く之を案ず可し云云。


無上に重重の子細あり

これ以下の文文で、日蓮大聖人は、天台が体系化した、釈迦の一切経の勝劣[五時八教]と、それに超過する南妙法蓮華経について解き明かしている。


外道・・・・内道(仏教) 以外の教。 仏教は過去世、現世、未来世の三世の命、及ぴ因果応報が説かれているので、現世しか説かれていない外道は、三蔵経(小乗経の異名)より劣るとされる。


通教は大乗仏教の初門。別教は権大乗教。

円教は法華経

迹門十三品 (方便品第二を除いた序品第一から安楽行品十四まで)

本門十三品(従地湧出品十五から普賢勧発品二十八まで)

一品二半 (湧出品十五の後半の半品、如来寿量品十六、分別功徳品の前半の半品)


日蓮大聖人は「{観心本尊抄」で下記のように、法華経と言えど、一品二半以外は小乗教であると解き明かしている。


観心本尊抄に曰く、

「又本門に於て序正流通有り、過去大通仏の法華経より乃至現在の華厳経乃至迹門十四品、涅槃経等の一代五十余年の諸経、十方三世諸仏の微塵の経経は、皆寿量(品)の序分なり。一品二半よりの外は小乗教・邪教・未得道教・覆相教と名く」と。

[観心本尊抄・御真筆(中山法華経寺所蔵 国宝)]



【御義口伝 上】要点解説 30に続く。






by johsei1129 | 2018-02-06 20:50 | 御義口伝 | Trackback | Comments(0)
2018年 02月 05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 上】要点解説(28)

【信解品六箇の大事】

第四 心懐悔恨の事  (注)

文句の六に云く、悔を父に約し恨を子に約すと。記の六に云く、父にも悔恨あり、子にも悔恨ありと。

 御義口伝に云く、日本国の一切衆生は子の如く、日蓮は父の如し。法華不信の失に依つて無間大城に堕ちて返つて日蓮を恨みん。
又日蓮も声も惜まず法華を捨つ可からずと云うべきものを、霊山にて悔ること、之れ有る可きか。

文句の六に云く「心懐悔恨とは、昔勤に教詔せず、訓うること無くして逃逝せしむることを致すことを悔い、子の恩義を惟わずして我を疎んじ他に親しむるを恨む」と。



心懐悔恨の事
妙法蓮華経・信解品の次の偈にある文
[原文]
父毎念子 与子離別 五十余年 而未曾向人
説如此事 但自思惟 心懐悔恨
[和訳]
父、毎に子を念じる、子と離別して五十余年、 而して未だ曾て人に向いて
此の事如くに説かず。但、自づから思惟して、心に悔恨を懐かん。



【御義口伝 上】 要点解説(29)に続く




by johsei1129 | 2018-02-05 21:48 | 御義口伝 | Trackback | Comments(0)
2018年 02月 04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(27)

【信解品六箇の大事】


第三 加復窮困の事
 文句の六に云く、出要の術を得ざるを又窮と為し、八苦の火に焼かるるが故に困と為すと。

 御義口伝に云、出要とは南無妙法蓮華経なり。術とは信心なり。


今日蓮等の類い窮困を免離する事は、法華経を受持し奉るが故なり。

 又云く、妙法に値い奉る時は、八苦(注)の煩悩の火、自受用報身(注)の智火と開覚するなり云云。


八苦 
四苦八苦の八苦

四苦とは生・老・病・死

八苦とは生・老・病・死の四苦に、以下の四苦を足して八苦と為す。


愛別離苦(あいべつりく)   愛する者との別離
怨憎会苦(おんぞうえく)   怨み憎んでいる者と会うこと
求不得苦(ぐふとくく)    求める物が得られないこと
五蘊盛苦(ごうんじょうく) 五蘊(人間の色心を構成する5つの要素[色・受・想・行・識])が思うがままにならないこと。

五蘊の違いが人の個性を生み出す。 例えば運動神経が優れた人が、うまくその能力を発揮できないで苦しむことなど。


四苦と釈迦の「四門出遊(しもんしゅつゆう)」

釈迦が釈迦族の太子ゴータマシッダールタの時、王宮の東西南北の四つの門から外に出たとき、西門で老人に会い、南門では病人に、西門では死者の葬列に出会う。最後に北門から出た時、修行者と出会い、自ら王宮を出て出家することを決意したという。

シッダールタは、「この世は何と無慈悲なのだ」と思い、十九歳から修行に励んだが、バラモンの難行苦行では悟りを開けないとして、菩提樹の下で六年間端坐し瞑想を続け、ついに一切の諸法を極めて成道し、この世の一切の諸法の実相は慈悲であると悟る。



日蓮大聖人は、【御義口伝 上】【序品七箇の大事】第四仏所護念の事 で、
『今、日蓮等の類いは護念の体を弘むるなり。(中略) 六に法体に約するとは法体とは本有常住なり一切衆生の慈悲心是なり』と説かれております。



【御義口伝 上】 要点解説(28)に続く





by johsei1129 | 2018-02-04 18:45 | 御義口伝 | Trackback | Comments(0)
2018年 02月 03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(26)

【信解品六箇の大事】

第二 捨父逃逝の事  (注)
文句の六に云く、捨父逃逝とは大を退するを捨と為し、無明自ら覆うを逃と曰い、生死に趣向するを逝と為すと。

 御義口伝に云く、父に於て三之れ有り法華経・釈尊・日蓮是なり。
法華経は一切衆生の父なり
(注)、此の父に背く故に流転の凡夫となる。釈尊は一切衆生の父なり、此の仏に背く故に備さに諸道を輪ぐるなり。

今、日蓮は日本国の一切衆生の父なり。章安大師
(注)の云く「彼が為に悪を除く即ち是れ彼が親なり」と。
退大の大は南無妙法蓮華経なり、無明とは疑惑謗法なり、自ら覆うとは、法然・弘法・慈覚・智証・道隆・良観等の悪比丘、謗法の失を恣ままに覆いかくすなり。


切衆生の父

釈尊は法華経で自らのことを「我、仏なり」とは説かれていない。

法華経では仏の尊称を、如来、世尊、世雄、仏、導師、教師等と呼称されているが、自らのことは「我、世の父と為りて」、「我、衆生の父と為して」の様に、世の父、衆生の父と自称している。

また菩薩が自ら「我、衆生の父として」と称することもない。

その意味で、世の父、衆生の父とは、仏を意味する尊称であることがわかる。

御義口伝の本抄で、日蓮大聖人が法華経、釈尊と並び「日蓮は日本国の一切衆生の父なり」と自称していることは、自らが末法の本仏であると宣言している意義がある。


法然((1133年-1212年) 浄土宗の開祖。南無阿弥陀仏と唱える専修念仏を説いた。浄土真宗の開祖親鸞の師。

日蓮大聖人は、「法華経は難信難解で千人に一人も得道できない」と説いた法然を、法華経を一切衆生得道の最高の経と説く釈尊の教えを誹謗し、人々を無間地獄に落としてれるとし「念仏無間」と破折した。


弘法(弘法大師:空海) 日本の真言宗開祖

日蓮大聖人は、真言は天台の一念三千を盗んで自宗に取り込み、その上、仏教の始祖・釈尊を卑下し、且つ、実在しない架空の大日如来を立てる亡国の教えであるとし「真言亡国」と厳しく破折した。

慈覚 伝教(天台宗の開祖)、義真(初代天台座主)、円澄(2代天台座主)に続く3代天台座主。法華経を根本の経典としていた比叡山延暦寺に真言密教を取り入れ、法華経を根本とする宗派でなくなっていった。

智証 空海の甥 延暦寺第5代座主

隆   (蘭溪道隆) 南宋から来日した禅僧 北条時頼が創建した建長寺の開山。

鎌倉時代の禅宗は、釈迦から経典ではなく口伝で釈迦の弟子・大迦葉だけに伝えられたとして「不立文字・教外別伝」と説き、釈迦の経文を否定した。日蓮大聖人は根拠のな教外別伝の教えは、「釈迦の説いた八万法蔵の経典を全否定する天魔の所為であるとして「禅天魔」と破折した。

良観  第5代執権・北条時頼を補佐した北条 重時が建てた「極楽寺」の開山。日蓮大聖人との祈雨の対決に破れ、以降日蓮を恨み、幕府執事・平 頼綱と結託し、日蓮大聖人を龍の口の処刑所で打ち首にしょうとする(龍ノ口法難)が、光り物が出現し叶わなかった。


捨父逃逝の事
法華経に説かれる7つのたとえ話・法華七譬の一つ。
 ある長者の子が幼い時家出する。その子は50年間流浪したあげく、父の屋敷にどりつく。父親は偶その窮子が息子だと確信し、下人に連れてくるよう命ずる。
しかし息子は父とはわからず、自分とは身分がかけ離れた長者に捕まえられると思い逃げる。そこで父は一計を案じ、召使いにみすぼらしい格好をさせて「長者の屋敷で仕事があるから一緒にやろう」と誘うよう命じ、連れ戻した。父は汲み取りの仕事を任せたが、息子も仕事をさぼることもなく熱心こなした。
 やがて20年経ち長者は窮子に、自分を父と思って仕事に励めと財産の管理を任せる。窮子は財産を任されても誤魔化すことなく実直に仕事をこなした。やがて長者が臨終を迎えると初めて親戚一同に窮子は実の子で、私の財産は全てこの子に譲ると宣言した。
 この比喩は誠実に法華経の修行続けることで、望んでいないにもかかわらず悟ることができるという「無上宝珠・不求自得」の原理を示している。ここでの長者は釈尊、窮子は衆生、無上宝珠は仏の悟りを意味する。
 尚この比喩は、釈尊十大弟子の一人、摩訶迦葉が、釈尊から舎利弗に未来世で華光如来となるとする記別を与えられたことを受け、自身が理解したことがこの比喩で正しいか、釈尊に伝える形をとっている。

章安大師
天台の法華三部作(法華文句・法華玄義・摩訶止観)を筆録した。
天台の直弟子で中国天台宗の第四祖。

【御義口伝 上】要点解説(27)に続く





by johsei1129 | 2018-02-03 18:57 | 御義口伝 | Trackback | Comments(0)
2018年 02月 01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 上】要点解説(25)


【信解品六箇の大事】

 第一信解品の事  
記の六に云く、正法華には信楽品と名く(注)、其の義通ずと雖も楽は解に及ばず、今は領解を明かす、何を以てか楽と云わんや。

 
 御義口伝に云く、法華一部廿八品の題号の中に、信解の題号、此の品に之れ有り。
 一念三千も信の一字より起り、三世の諸仏の成道も信の一字より起るなり。此の信の字、元品の無明を切る利剣なり。
其の故は、信は無疑曰信とて疑惑を断破する利剣なり、解とは智慧の異名なり、信は価の如く解は宝の如し、三世の諸仏の智慧をかうは信の一字なり。
智慧とは南無妙法蓮華経なり、信は智慧の因にして名字即(注)なり、信の外に解無く、解の外に信無し、信の一字を以て妙覚の種子と定めたり。


 今、日蓮等の類い南無妙法蓮華経と信受領納する故に、無上宝聚不求自得の大宝珠を得るなり。信は智慧の種なり、不信は堕獄の因なり。
又云く、信は不変真如の理なり、其の故は、信は知一切法皆是仏法(注)と体達して実相の一理と信ずるなり、解は随縁真如なり自受用智を云うなり。

 
 文句の九に云く、疑い無きを信と曰い、明了なるを解と曰うと。文句の六に云く、中根の人、譬喩を説くを聞きて、初めて疑惑を破して大乗の見道に入る故に、名けて信と為す。進んで大乗の修道に入る故に、名けて解と為す。
 
 記の六に云く、大を以て之に望むるに、乃ち両字を分ちて以て二道に属す、疑を破するが故に信なり、進んで入るを解と名く。
信は二道に通じ、解は唯修に在り、故に修道を解と名くと云うと。

 
注 
正法華には信楽品と名く
 法華経漢訳で全訳が現存するのは次の三本で、正法華はその中の一つ。正法華経は基本的に逐語訳で難解と言われほとんど普及していない。
添品妙法蓮華経は妙法蓮華経の補足版とも言え、各品の題号名も妙法蓮華経の題号を流用している。
 現在実際に僧俗に日常的に読誦されているのは、天才と謳われた鳩摩羅什訳の妙法蓮華経で、法華経と言えば事実上名訳と称えられる妙法蓮華経を示す。
日蓮大聖人は【諫暁八幡抄】で「然るに月氏より漢土に経を渡せる訳人は一百八十七人なり、其の中に羅什三蔵一人を除きて前後の一百八十六人は、純乳に水を加へ薬に毒を入たる人人なり」と断じられておられます。
『正法華経』10巻26品(竺法護訳、286年)
『妙法蓮華経』8巻28品(鳩摩羅什訳、400年)
『添品妙法蓮華経』7巻27品(闍那崛多・達磨笈多 共訳、601年)

名字即
天台が立てた内在する仏性を悟るに至る六即の一つ。
日蓮大聖人は御義口伝・【寿量品二十七箇の大事】で次のように説かれておられれます。
「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、そ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仏なりと究竟したるを究竟即の仏とは云うなり」と。


【御義口伝 上】要点解説(26)に続く





by johsei1129 | 2018-02-01 20:30 | 御義口伝 | Trackback | Comments(0)