日蓮大聖人『御書』解説

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2018年 04月 30日

14. To the Nation Remonstrate, and the Persecution of Matsuba Valley.(3)

    Japanese edition


Moonlight lighted up the small hermitage of Nichiren.

The disciples were fast asleep.

Nichiren slept a comfortable sleep temporarily for the sense of accomplishment that accomplished the protest to a ruler.

There was not yet the reaction of the 'Treatise of Establishing the Correct Teachings for the Safety of the Nation'.

Had Tokiyori Hojo read my treatise? There are no notices.

Nichiren thinks in bed.

If Tokiyori was a benevolent lord, there is something surely. He must answer with persecution if foolish.


“Rationale will win in the times of wise King. The unjust precedes the times of the foolish ruler. Understand the true doctrines of the Lotus Sutra appear in the times of the saint”. ’On the opening of the eyes’.


Was Nichiren able to really meet Tokiyori Hojo? Nichiren writes down in "the writings which interviewed the deceased Saimyoji Nyudo" which were jotted down in 1269 in this way.Because the [Zen] Buddhism temples intended to let people abandon the faiths of old temples [Lotus Sutra temples such as Enryakuji Temple] all together in Japan, I told the deceased Saimyoji Nyudo about this at the time of interview with the reason that it was the fault of the evil spirit. Furthermore, he wrote it in 'About Having to Say the Doctrine" in December 1270 either. “I said to the deceased Saimyoji Nyudo. ‘The Zen Buddhism is an act of the evil spirit’. I told this by the treatise of protest later and informed him”.

Nichiren strengthened blame and wrote it particularly in the treatise for Nembutsu which spread among the common people in four sects of "Ritsu, Nembutsu, Zen, Shingon", but Zen Buddhism was believed among samurais generally. Therefore, blame for the Zen Buddhism is thought to have spoken frankly daringly when he met Tokiyori of the leader of the samurai.

The persons that Nichiren made an effort for an interview of Tokiyori are thought to be Mitsunori Yadoya who passed on the treatize to Tokiyori from Nichiren as the commissioner of Shrines and temples, and Daigaku Saburo who was Shogunate official of Confucianist converted to Nichiren immediately after founded the sect. When Nichiren gives to the deceased Saimyoji Nyudo the treatise, he is said to have shown it beforehand to Daigaku Saburo. In addition, Mitsunori Yadoya will be converted to Nichiren from the magical opportunity of the presentation of the treatise.

In any case Nichiren achieved responsibility as a votary of the Lotus Sutra, and the feeling of satisfaction that accomplished the caveat to the nation was deep.

It is said that the person who does not tell a ruler it while one knows the disobeying to teachings falls into the dungeon of the hell of incessant sufferings with a bad person.

However, the result of the warning to nation became, 'the unjust precedes the times of the foolish ruler'.

In addition, the populace of Kamakura becomes like this later as follows in "Letter to the lay priest Nakaoki" which Nichiren wrote down.


“At first, when I alone chanted the daimoku, those who saw me, run across me, or heard me covered their ears, glared at me with furious eyes, contorted their mouths, clenched their fists, and ground their teeth. Even my parents, brothers, teachers, and friends became my enemies. Then the land steward and the lord of the manor where I was residing turned against me. The whole country made a fuss later, and all the people were surprised after”. 'Letter to the Lay Priest Nakaoki'.


          Continued to (3)


Life of Nichiren. Vol. 1. Contents



by johsei1129 | 2018-04-30 15:33 | LIFE OF NICHIREN | Comments(0)
2018年 04月 29日

14. To the Nation Remonstrate, and the Persecution of Matsuba Valley.(2)

Japanese edition


Nichiren came home from Iwamoto Jitsusoji Temple of Suruga with Hokibo who just joined him. Disciples gathered in the thatched hut of the Matsuba valley. The disciples, Nichiro, Kyoninbo, Sanmibo and others, the Shijo Kingo, Toki Jonin and others of supporters came, too. There is Kumao of the boy, too.

After a long absence, a figure of Nichiren is looked like shining and they cannot call to him.

Nichiren who has understood it said to them antecedently.

“It's been along time. I am sorry that I made you worried. I thought that the earthquake was a opportunity and must inform Lord Kamakura by all means, and I had needed time, but the treatise was able to finally finish writing it. Come what may, I will never leave you”.

Nichiro asked uneasily.

“Priest, a rumor is getting abroad in the town about the writings of the priest”.

Elder Nissho is restless, too.

“There is a bad rumor between the groups of Nembutsu”.

Kyoninbo appeared in front.

"They say, 'the priest is summoned to the Shogunate, and is closed in a dungeon and is banished to an island'".

Nichiren smiles contrary to the worry of all members.

“Even when Buddha was living, there was a persecution. It is the truth of the text of the Lotus Sutra. A persecution never avoids us to say nothing of the latter days of the Law. Now is time to rouse up by strong and energetic faiths”.

Young disciples brighten eyes. But, the only one person, Sanmibo looked at him with the doubtful eyes.

Nichiren called Hokibo then and smiled.

“Please rejoice, everybody. This time one disciple joined me. Hokibo, please come here”.

Hokibo stepped forward and put a hand on the floor.

“I am Hokibo of Iwamoto Jitsusoji Temple. Fate wills it and, I became the disciple of the priest. Thanks in advance”.

Nichiren looked at Hokibo.

“I name thou Nikko by a Buddhist name, from today. The disciple of our sect adds the word of Nichi to all Buddhist name other than Buddhist priests of the child. After passing away of Nichiren, in future, understand it that you receive Law punishment of nature if did not add the Buddhist name of Nichi. Is this all right?”.

The looks of the Hokibo were full of the joy that entered to the sect of Nichiren.

Nichiren looks around.

“Everybody, we should not stay only in Kamakura now. I intend to widen propagation from now to Kyoto where Emperor and a court noble are. About this matter, you, Sanmibo”.

Sanmibo brightened eyes.

“Thou, go to Kyoto, preach this doctrine and tell a court noble it. Even if there is much trouble because these are stories not to fit an ear, you should sow the seeds of the marvelous Law of Buddha. Please take this with you”.

Nichiren gave copper money to Sanmibo. There was a hole in the center of the copper money, and one kan meant that it was 1,000 bunches by a string. The then money is all import from China. Although there was the product made in Japan too, it was bad in quality, anyone didn't pay attention to it.

“These collect until now offerings and are the money which I saved. Please use this carefully. The crops do not grow by a drought this year. Be careful very much while on a journey”.

Propagation of Kyoto was appointed by Nichiren, Sanmibo was full of sense of superiority.

“I will convey the teaching of the Lotus Sutra by all means”.


           Continued to(3)


Life of Nichiren. Vol. 1. Contents



by johsei1129 | 2018-04-29 11:35 | LIFE OF NICHIREN | Comments(0)
2018年 04月 26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(51)

【人記品二箇の大事】
第二 山海慧自在通王仏の事(注)

 御義口伝に云く、山とは煩惱即菩提なり、海とは生死即涅槃なり、慧とは我等が吐く所の言語なり、自在とは無障碍なり、通王とは十界互具百界千如一念三千なり。
又云く、山とは迹門の意なり、海とは本門の意なり、慧とは妙法の五字(注)なり。 


 今、日蓮等の類い南無妙法蓮華経と唱え奉る者は、山海慧自在通王仏なり、全く外に非ざるなり、我等行者の外に阿難之れ無きなり。
阿難とは歓喜なり、一念三千の開覚なり(注)云云。

(注)
山海慧自在通王仏
 本品で釈尊の十大弟子の一人、多門第一と称えられた阿難に対し、釈尊より妙法蓮華経で修行して未来世で山海慧自在通王となるとの記別が与えられた。
山海慧自在通王が出現する仏国土は常立勝旗といい、その時の劫(時代)を妙音徧満と示されている。


阿難とは歓喜なり、一念三千の開覚なり

日蓮大聖人はこの御文で、衆生の己心に内在する仏性つまり一念三千を開覚する事こそが歓喜であると解き明かされておられます。
尚、阿難は27歳の時から釈迦の従者(現在の秘書官)をしており、釈迦の全ての説法に立ち会っていることから、釈迦滅後の仏典結集では経を読み上げる重要な役割を果たしております。その為、釈迦の一切経の始まりは全て「如是我聞(是の如く我つまり阿難が仏から聞きました)で始まります。この様式は仏教史上中興の祖と称えられる竜樹が定めたと伝えられております。

 また阿難は釈迦の養母(実母マヤ姫は釈迦を生んで七日目で亡くなり、実の妹、摩訶波闍波提(マハー・プラジャパティー)が養母となる)が再三出家を願い出るが、修行の妨げなるとして釈迦から出家が許されなかった時、釈迦に「人は誰でも八正道を修行すれば悟れるんですね。摩訶波闍波提はあなたにとって恩ある人です。是非出家を許されてください』と懇願し、摩訶波闍波提の出家を許してもらっている。ここに仏教史上最初の比丘尼が誕生することになる。

慧とは妙法の五字
妙法蓮華経の五字を意味しております。



【御義口伝 上】要点解説(52) に続く。




by johsei1129 | 2018-04-26 17:18 | 御義口伝 | Comments(0)
2018年 04月 25日

14. To the Nation Remonstrate, and the Persecution of Matsuba Valley.

          Japanese edition

         From Biography of Nichiren Daishōnin


 The Big Festival was held in the Kamakura Hachiman shrine in August in the Buno era first year (1260).

'Taiheigaku' of the Noh is held.

The generalissimo for the subjugation of barbarians of the Kamakura Shogunate, the people of a noble, a court noble, and the samurai dress up. This generalissimo came from Kyoto, but he was a mere decoration. The status of the generalissimo is above the regent, but he does not have the political ability at all.

The Hojo Shogunate invited the infant who was the blood relative of Yoritomo Minamoto as a general, from Kyoto to Kamakura, but they repeated what let him return to Kyoto when he reached the age of discretion. A generalissimo for the subjugation of barbarians was just a puppet of the Shogunate only in the name.

On the other hand, the mansion of Tokiyori of same Kamakura have been guarded in a large number of samurais as usual.

Tokiyori sits down on the tatami mat of the room. He became 33 years old. The documents are set on a desk in front, and a person in charge carries documents in sequence.

Tokiyori saw the documents with a wrinkled brow.

There are Tokisuke and Tokimune of brothers aside. Childishness was still left. Tokisuke became 11 years old, Tokimune became 9 years old. Furthermore, there are Yasumori Adachi, Yadoya Nyudo, Shigetoki Hojou. Here was the centrum of the Shogunate.

Tokiyori watched documents for a while, but he threw it suddenly.

“This is troublesome. Why I must take a look at such things? Nagatoki must do this work. Nagatoki is the regent now. Was I not a situation of the retired person?”.

30-year-old Yasumori soothed him. Yasumori is the third son of Yoshikage Adachi. He performed a meritorious deed on the battle with Miura clan, and he is the leader of the nonhereditary feudal lord.

“You, the lord, is representative grandmaster of Hojo. Detail is work of Nagatoki, but it must be your work, about the serious problem”.

Tokiyori spat out curses.

"'How build the shogunate palace that fell down by an earthquake?' 'Who does fit for the military guard of Kyoto and Kamakura?'. Is there not the thing attracting interest elsewhere, indeed? There is a festival outside. It is the height of rite to thank to living creature, isn't it?".

The lay priest Yadoya of the aide appeared forward.

“Our lord, there is a thing rare here”.

Tokiyori answers languidly.

“What, say it”.

The lay priest Yadoya held out a scroll. The surface is written as 'The Treatise of Establishing the Correct Teachings for the Safety of the Nation'.

“A priest of Kamakura called Nichiren is protesting the Shogunate”.

Tokiyori looked away in disgust.

“Well I know it. 'I want you to build a temple to pray for peace and security of our Hojo. I want money in connection with this affair. Please choose the when and where'. I have had enough of their talk”.

“No, is not so. He tells that there is a method to prevent disasters such as extraordinary phenomena of Heaven and the famine of Japan of these past several years.

All members stared at Yadoya.

They tried all possible means. What should we do further?

Tokiyori said what they wanted to say.

“Hum, what is it? Does he say that we should collect rice paid as tax more and increase building and construction? We did our best. We have done everything we could do”.

“No, he says there is the way of the solution else”.

“Well, I cannot believe immediately. What is that way?”.

“Nichiren tells there is the problem inside of Law of Buddha”.

Shigetoki Hojo butted in. He is 63 years old at that time. Shigetoki of mature years got angry.

“Stupid! The Shinto shrine and Buddhist temple stand side by side in this Japan. Is there the cause of the disaster inside of Buddha's Law? Does he say where it is?”.

Yadoya said like a formal speech.

“He says that there is the root of various evils in the Nembutsu sect of Buddhism”.

All members were surprised. Shigetoki supporting Gokurakuji Temple yells threateningly.

"What! Isn't it any kind of mistakes? As for the Nembutsu, both I and either the people in a country are believing. Does he say that it is the root of the evil? Yadoya, arrest the Buddhist priest, examine him in detail".

Tokiyori kept back Shigetoki.

“My uncle, please wait for a while. Yadoya, and, we must do what? Does he say that we should punish the priest of Nembutsu?”.

Yadoya answers carefully.

“No, he says that we do not punish them and should stop an offering to”.

Shigetoki was enraged.

“This is ridiculous! Anyone does do an offering to the temple of Nembutsu. It is a real irrational opinion”.

Tokiyori lost interest.

“Let him alone. There is the strange person in the world, too. Even the people who says destroying our Shogunate are rampant in this Kamakura. If we mind such a thing one by one, a trouble would happen on politics. Besides he must be the vulgar Buddhist priest who is not famous”.

Yadoya who prostrated himself raised a face.

“There is a matter that I am wondering about. The priest called Nichiren tells that a bigger misfortune is caused if we do not accept this warning”.

“A further misfortune. What is it?”.

“The disaster of foreign invasion and the disaster of revolt from within”.

“What!”.

All members buzzed with excitement.


Continued to(2)


Life of Nichiren. Vol. 1. Contents



by johsei1129 | 2018-04-25 22:47 | LIFE OF NICHIREN | Comments(0)
2018年 04月 25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(50)  

【人記品二箇の大事】(注) 
 
 第一 学無学の事(注)
 
御義口伝に云く学とは無智なり。無学とは有智なり。

今、日蓮等の類い南無妙法蓮華経と唱え奉るは、学無学の人に、如我等無異(注)の記を授くるに非ずや。

色法は無学なり、心法は学なり、又心法は無学なり、色法は学なり。

学無学の人とは日本国の一切衆生なり。智者愚者、をしなべて南無妙法蓮華経の記を説きて、而強毒之(注)するなり。

(注)
人記品
妙法蓮華経・授学無学人記品第九

学無学の事
学は、学ぶ必要がある人の意味で、無学は已に学び終わり、これ以上学ぶ必要がない人の意となります。

如我等無異(我が如く等しくして異なること無からしむ)

仏がこの世に出現した因縁、及び仏の慈悲を解き明かした此の偈は、妙法華経・方便品第二で次の様に説かれている。
[原文]
舎利弗当知 我本立誓願 欲令一切衆 如我等無異 
如我昔所願 今者已満足 化一切衆生 皆令入仏道
[和訳]
舎利弗よ、当に知るべし。我は本より、(次の)誓願を立て、一切の衆生をして、我が如く等しくして異なること無からしめんと欲した。
我が昔、願った所の如きは、今は已に満足し、一切衆生を化して、皆、仏道に入りしめたり。

日蓮大聖人は「日妙聖人御書」で此の文を次のように説いております。
『経に云く「如我等無異」等云云、法華経を心得る者は釈尊と斉等なりと申す文なり』と。

而強毒之(にごうどくし)
悪世末法での布教の原理。毒鼓の縁(どっくのえん)とも言う。
根拠の経典は『涅槃経』巻九の「たとえば人ありて、雑毒薬を以ってこれを用いて太鼓に塗り、大衆の中において、之を撃ちて声を発さしむるが如し。心に聞かんと欲すること無しといえども、之を聞けば皆死す。唯一人、不横死の者(仏)を除く。是の大乗大般涅槃経もまたまた是の如し。在々処々の諸行の衆中、声を聞く者あれば、あらゆる貪欲・瞋恚・愚癡を悉く滅尽する」とある。

日蓮大聖人は「曾谷入道殿許御書」で次のように説いております。
『今は既に末法に入って、(釈迦)の結縁の者は漸々ぜんぜんに衰微して、権実の二機、皆悉ことごとく尽きぬ。彼の不軽菩薩、末世に出現して毒鼓(どっく)を撃うたしむるの時なり』と。
また【法華初心成仏抄】では次のように説いております。
『当世の人、何となくとも法華経に背く失に依りて地獄に堕ちん事疑いなき故に、とてもかくても法華経を強いて説き聞かすべし。信ぜん人は仏になるべし、謗ぜん者は毒鼓の縁となつて仏になるべきなり。
 何にとしても仏の種は法華経より外になきなり、権教をもつて仏になる由だにあらば、なにしにか仏は強いて法華経を説いて、謗ずるも信ずるも利益あるべしと説き、我不愛身命とは仰せらるべきや、よくよく此等を、道心ましまさん人は御心得あるべきなり』と。





by johsei1129 | 2018-04-25 19:51 | 御義口伝 | Comments(0)
2018年 04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(49)

【五百弟子品三箇の大事】

第三 身心遍歓喜の事 (注)(身と心と遍(あまね)く、歓喜の事)

御義口伝に云く、身とは生死即涅槃なり、心とは煩悩即菩提なり、遍(あまねく)とは十界同時なり。歓喜とは法界同時の歓喜なり。

 此の歓喜の内には、三世諸仏の歓喜、納まるなり。

 
 今、日蓮等の類い、南無妙法蓮華経と唱え奉れば、我則歓喜とて、釈尊(無作の三身つまり己心の仏界)、歓喜し給うなり。

 歓喜とは善悪共に歓喜なり、十界同時なり。

深く之を思う可し云云。


(注)
身心遍歓喜の事 (身と心と遍く、歓喜の事)

五百弟子授記品の最後に次の文がある。「我今仏に従って、授記荘厳の事、及び転次に受決せんことを聞き奉って、身心遍く歓喜す」とある。
[原文]
我今従仏聞 授記荘厳事 及転次受決 身心遍歓喜
[和訳]
我、今、仏より、授記と荘厳の事と及び、転次(つぎつぎ)に受決せんことを聞き奉って、身と心と遍く歓喜せり。

上記の文は法華経の座に連なった五百人の釈尊の直弟子等が、釈尊から妙法蓮華経で修行し未来世で仏になるという記別を受けて歓喜した事を示している。
それに対し末法の本仏日蓮大聖人は、末法においては『南無妙法蓮華経と唱え奉れば』、善悪共に歓喜なり、十界同時なり、と断じられておられます。

【御義口伝 上】要点解説(50)に続く





by johsei1129 | 2018-04-24 22:35 | 御義口伝 | Comments(0)
2018年 04月 23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(48)

【五百弟子品三箇の大事】

第二 酔酒而臥(すいしゃにが)の事
 
 御義口伝に云く、酒とは無明なり無明は謗法なり、臥(ふす)とは謗法の家に生るる事なり。

三千塵点の当初に悪縁の酒を呑みて、五道六道に酔い廻りて今、謗法の家に臥したり。

酔とは不信なり、覚とは信なり。


今、日蓮等の類い南無妙法蓮華経と唱え奉る時、無明の酒醒めたり。又云く、酒に重重之れ有り、権教は酒、法華経は醒めたり。

 本迹相対する時、迹門は酒なり、始覚(注)の故なり。本門は醒めたり、本覚(注)の故なり。

又、本迹二門は酒なり、南無妙法蓮華経は醒(さ)めたり、酒と醒むると相離れざるなり。

酒は無明なり、醒むるは法性なり。法は酒なり、妙は醒めたり。

妙法と唱うれば、無明法性体一なり、(注)の一に云く「無明塵労即ち是菩提(注)」なりと。


(注)
始覚 (始成正覚)
釈迦はインドで生まれ菩提樹下で成道したことを意味する。

それに対し、本覚(久遠実成)とは、釈迦は遥か久遠に仏となり、三千大世界(宇宙)の他の無数とも言える仏国土で衆生を化導してきた事を意味する。


(止観)  
天台の説いた法華三部作の最高峰「摩訶止観」のことで、一念三千を説いた。


無明塵労即是菩提

煩悩即菩提の意。


日蓮大聖人は「煩悩即菩提御書」で次のように説いておられる。

普賢経に云く「煩悩を断ぜず五欲を離れず、諸根を浄むることを得て諸罪を滅除す」、止観に云く「無明塵労は即是れ菩提、生死は即涅槃なり」と。



【御義口伝 上】要点解説(49)に続く



by johsei1129 | 2018-04-23 14:56 | 御義口伝 | Comments(0)
2018年 04月 23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(47)

【五百弟子品三箇の大事】

第一 衣裏の事 (注)
 
 御義口伝に云く、此の品には無価の宝珠を衣裏に繋くる(注)事を説くなり。

所詮日蓮等の類い、南無妙法蓮華経と唱え奉る者は、一乗妙法の智宝を信受するなり、信心を以て衣裏にかく()と云うなり。


(注)
衣裏の事 (衣裏繋珠) ※繋(つなぐ、かける、つながる)

五百弟子受記品で説かれる、妙法蓮華経七つの比喩の一つ。

 ある貧乏な男が金持ちの親友の家に遊びに来てたが、酒に酔い眠ってしまう。
親友は遠方からの急用な知らせで出かけることになり、眠っている男を起こそうとするが起きない。
その男を助けようと思っていた親友は、男が着ていた服の襟の裏に高価な珠を縫い込んでから出かけた。
しばらくして起きた男はその事に気づかす、親友もいないので、元の貧乏な生活に戻り、他国を流浪し少しの収入で満足していた。
時を経て再び親友と出会えた男は、衣裏繋珠の事を聞かされ、ようやく宝珠を得ることができた。
 この物語の金持ちの親友は妙法蓮華経を悟っている仏、貧乏な男は二乗の教えで満足している声聞を象徴している。
声聞の教えを実践した果てに再び仏に見え、宝珠である妙法蓮華経の一乗法(仏道)の教えをはじめて知ったことを表している。


【御義口伝 上】要点解説(48)に続く




by johsei1129 | 2018-04-23 08:20 | 御義口伝 | Comments(0)
2018年 04月 14日

13. 'The Treatise of Establishing the Correct Teachings', and fateful encounter with Nikko. (3)

                    Japanese edition


Hokibo was overwhelmed for Nichiren and hesitated for an instant, but barely spoke.

“Does it mean that you should penalize Nembutsu sect to forbid it?”.

Nichiren waggled his head.

“It is not so. It is to stop the offerings to Nenbutsu sect of Buddhism. A bigger evil happens if do not stop it in a hurry”.

"To believe in Nembutsu invites an evil spirit, and the god of the protection go away." Hokibo has never heard such a tale at all. It is unbelievable immediately.

“Why will it prevent an evil to stop an offering to a priest?”.

“Even if we say about an evil, it is to be generated from a person after all. If we give an offering to a good person and stop it to the bad, disasters disappear, and peace reigns over the land. If it is so, one must stop the offering to a priest of the evil religion”.

“What happens if do not stop an offering to a priest of Nembutsu? Do you say that a misfortune bigger than now is caused?”.

Nichiren had the sutra in his hand.

“If one continues slandering Law of Buddha and does not stop the evil doctrine, the sutra preaches it that seven great calamities would be generated in the country. There are five disasters in front of us. The calamity of disease and pestilence among the populace; the calamity of abnormal changes among the stars and constellations; the calamity of eclipses of the sun and moon; the calamity of unseasonable wind and rain; the calamity of a lacking rain.

If you desire a secure land and wish to pray for peace in your present and future existence, you waste no time, ponder through, and should immediately eliminate slanders. Why do I say this? It is because five of the seven disasters have already befallen, and the other two have yet to occur. The disaster of foreign invasion and the disaster of revolt from within. It is, so to speak, 'the disaster of warfare', 'the disaster of both invasion and plunder by foreign country', 'the disaster of bandits to invade from the four directions'.

What would you do if the disasters which was left occurred simultaneously side by side by a fault of the evil Law? The emperor rules the nation by keeping order, the people possess their farms and keep the world. But if marauders come from other regions to invade the nation, or if revolt breaks out within the domain, people's farms are plundered, will they not be shocked? Will they not panic? If the nation is lost and homes are destroyed, where will you flee? If you truly desire your own peace and security, should you not first pray for peace of the every direction?”.

Hokibo put his hand to the floor and gave a voice as soon as sermon of Nichiren was finished.

“Priest Nichiren, I am still clumsy greenhorns, but please treat me as a disciple!”.

Hokibo felt intuitionally that if he approached this person, he could walk a way to right Buddha. Words fell from his lips at a moment when he thought so.

The answers of Nichiren overflowed in affection to be superior to his parent.

“There are already disciples to me, but they make a great effort for even a meal of everyday. If it is good, you think me to be father, and let's train ourself together throughout the life”.

Hokibo promises.

“I live in this temple. I will take care not to inconvenience you. Please add me to one of your disciples”.

Nichiren nodded twice and thrice powerfully while having a smile.

“Hokibo is my disciple from today. Because it is a custom to add the word of Nichi to the name to my disciple, I will think about the name that is good for Hokibo”.

Hokibo was surprised that Nichiren permitted becoming a disciple too easily, furthermore was surprised by receiving the Buddhist name of the word of Nichi.

"I thank your kindness”.

The Hokibo put enough his hands on the floor and left the room of Nichiren.

Although Nichiren met Hokibo on February of the second year of Shoka era ( 1258 ), father Myonichi of Nichiren had passed away strangely on February 14th. Nichiren who hurried a national protest to the Kamakura Shogunate did not come back to the hometown. But he writes it as 'February 14th in Shoka era' in the end of "the Gist of the Sacred Teachings of the Buddha's Lifetime" written at this time. It is strongly guessed that it is a reason mourning over death of father.

He kept his sorrow of the death of father, and Nichiren further continued writing.

'The treatise of establishing the correct teachings for the safety of the nation' is the national treasure now, is starting from "a traveler arrived and lamented to the host". A rough copy was written it in this Iwamoto Jitsusoji Temple. Nichiren intended to give to Tokiyori Hojou who was a real ruler of the Shogunate.

Tokiyori became a priest as a common person, and himself said Saimyoji Nyudo and handed over the regent's post to Hojo Nagatoki of brothers-in-law, but Tokiyori still had the real power at the Kamakura Shogunate in those days.

Must hurry. The great disaster continued.

Nichiren writes down the situation of the disaster of Kamakura of those days with "the Post script to 'Establishing the correct teachings for the peace of the land'” as follows.


“On the twenty-third day of the eighth month in the first year of the Shoka era (1257), among the hour of the dog and the boar (around 9:00 p.m.), there occurred an earthquake of unprecedented magnitude. In the second year of the same era, on the first day of the eighth month, there was a great storm. In the first year of the Shogen era(1259), the great pestilence has broken out, and throughout the four seasons of the year after, the great pestilence continued without abating. By this time more than half the people of the nation had been invited by death. The ruler of the country who was alarmed at this state of affairs commanded to the people of Buddhism and the non-Buddhist that various prayers be offered. These, however, failed to produce even the slightest effect. On the contrary, famine and pestilence raged more fiercely than ever. I, Nichiren, observing this state of worldly affairs, thought about almost all the Buddhist sutra. There he discovered the reason why these prayers are without effect and on the contrary actually make the situation worse. At last, I wrote one dissertation out of necessity and named it `The Treatise of Establishing the Correct Teachings for the Safety of the Nation'".


To be continued to 'to the Nation Remonstrate, and the Persecution of Matsuba Valley'.


Life of Nichiren. Vol. 1. Contents



by johsei1129 | 2018-04-14 09:09 | LIFE OF NICHIREN | Comments(0)
2018年 04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(46)

【化城喩品七箇の大事】
第七 皆共至宝処の事

 御義口伝に云く、皆とは十界なり、共とは如我等無異なり、至とは極果の住処なり、宝処とは霊山(注)なり。

 日蓮等の類い、南無妙法蓮華経と唱え奉る者は、一同に皆、共至宝処なり。
共の一字は、日蓮に共する時は宝処に至る可し、不共ならば阿鼻大城に堕つ可し云云。


(注)
霊山 (霊鷲山)
釈尊が晩年の八年間、妙法蓮華経を説いた、現在もインドに存在する小高い山。
日蓮大聖人はこの霊山について御義口伝【寿量品二十七箇の大事】第十四 時我及衆僧 倶出霊鷲山の事で次のように説かれておられます。
「霊山とは御本尊、並びに日蓮等の類、南無妙法蓮華経と唱え奉る者の住所を説くなり」と。
 また【三大秘法禀承事】 では門下に『戒壇とは王法仏法に冥じ仏法王法に合して王臣一同に本門の三秘密の法を持ちて、有徳王・覚徳比丘の其の乃往を末法濁悪の未来に移さん時、勅宣並に御教書を申し下して霊山浄土に似たらん最勝の地(富士山)を尋ねて戒壇を建立す可き者か、時を待つ可きのみ事の戒法と申すは是なり』と、御遺命なされておられます。

f0301354_22555857.jpg














[現在の霊鷲山]


【御義口伝 上】要点解説(47)に続く




by johsei1129 | 2018-04-08 21:36 | 御義口伝 | Comments(0)