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日蓮大聖人『御書』解説

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2019年 09月 30日

十二色の布をご供養され「ときにあたりてこれほどの御心ざしはありぬともをぼへ候はず候」と称えられた【御衣布給候御返事】

【御衣布給候御返事】
■出筆時期:文永八年(1271) 五十歳御作。
■出筆場所:鎌倉 草庵にて。
■出筆の経緯:本抄は、強信徒が十二色の布(一反か?)を使いの者に大聖人に届けさせた事への返書となっております。
宛名が記されていないのは「乃時」と記されおられるように、その場でしたため使いの者に本抄を持たせたものと思われます。
大聖人の法衣は薄墨であり、この布を法衣として使用されたとは思えませんが、文中で「ときにあたりてこれほどの御心ざしはありぬともをぼへ候はず候」とありますので、何かめでたい祝い事があり、そのためにこの信徒は十二色の布をご供養されたと推察されます。
大聖人はこの十二色の布を「たぶやかに候(上品の意味か)」と褒められこの信徒の志を称えられておられます。
また「御心ざしの御事はいまにはじめぬ事に候へども」と記されておられますので、この信徒は折に触れ、度々ご供養なされたものと思われます。
■ご真筆:京都市 本法寺所蔵(一紙完存)。
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【御衣布給候御返事 本文】
御衣布給び候ひ了んぬ。この御ぬのは一物(ひともの)の御ぬのにて候。
又十二いろ(色)は、たぶやかに候。御心ざしの御事はいまにはじめぬ事に候へども、
ときにあたりてこれほどの御心ざしはありぬともをぼへ候はず候。
かへすがへす御ふみにはつくしがたう候。恐々謹言。
  乃時                            
       日蓮 花押
御返事






by johsei1129 | 2019-09-30 06:58 | 弟子・信徒その他への消息 | Trackback | Comments(0)
2019年 09月 29日

大聖人が門下の弟子・信徒が他宗と法論をする際の指南書としてしたためた書【早勝問答】

【早勝問答】
■出筆時期:文永八年(1271年)五十歳御作 ※恐らく九月十二日の「竜ノ口法難」の前と思われます。
■出筆場所:鎌倉市中の草庵と思われます。
■出筆の経緯:本書を記された二年前、蒙古から鎌倉幕府に国書が届き「立正安国論」で予言した他国侵逼難が的中します。大聖人は直ちに執権北条時宗及び浄土宗ら他宗派へ「十一通御書」を発し、法華経に帰依するよう弘教の勢いを強めていきます。恐らく弟子・信徒もそれぞれの持ち場で、他宗との論争に励んでいたものと思われる。

本書は門下の弟子・信徒が他宗との法論を成功に導くために大聖人が要点を簡潔にまとめ、布教の一助にするようしたためた書と思われます。
大聖人は立宗宣言前の比叡山での遊学、また立正安国論を立論するために岩本実相寺で一切経をあらためて読了するなどした研鑽の成果を全て本書につぎ込んで、布教に励む弟子・信徒の指南をされておられます。
■ご真筆:現存しておりません。

[早勝問答 本文]


浄土宗問答。

問う六字の名号は善悪の中には何ぞや、答う一義に云く今問う所の善悪は世出の中には何ぞや、一義に云く云う所の善悪を治定(じじょう)せば堕獄(だごく)治定なるか、一義に云く名号悪と治定せば堕獄治定なるか、一義に云く念仏無間治定して其の上に善悪を尋ぬるか、一義に云く汝が依経は権実の中には何れぞや。

問う念仏無間と云わば法華も無間なり、答う一義に云く法華無間とは自義なるか経文なるか、一義に云く念仏無間をば治定して法華無間と云うか、一義に云く祖師の謗法を治定して法華も無間と云うか、一義に云く汝が云う所の法華は超過(ちょうか)の法華か又弥陀成仏の法華か。

問うて云く念仏無間の証拠(しょうこ)二十八品の中には何れぞや、答う一義に云く二十八品の中に証拠有らば堕獄治定なるか、一義に云く法華を誹謗するを証拠とするなり、一義に云く法華の文を尋ぬるは信じて問うか信ぜずして問うか、一義に云く直(ただち)に入阿鼻獄(あびごく)の文を出すなり、一義に云く妙法蓮華経其の証拠なり、一義に云く弥陀の本誓(ほんぜい)に背く故なり、一義に云く弥陀の命を断つ故なり、一義に云く有縁(うえん)の釈尊に背く故なり念仏無間は三世諸仏の配立なり。

問う止観の念仏の事、答う一義に云く法然所立の念仏は堕獄治定して止観を問うか、一義に云く西方の念仏と一なるか異なるか、一義に云く止観の念仏は法華を誹謗するか、一義に云く彼に文段を問う可し、一義に云く止観に依つて浄土宗を建立するか。

問う観経は法華已後の事、答う一義に云く此の故に法華を謗ずるか、一義に云く已前ならば無間は治定なるか、一義に云く汝が謗法は無間をば治定して問うか。

問う観経と法華と同時なり、答う一義に云く同時なる故に法華を謗ずるか、さては返つて観経をも謗ずるなり。

問う先師の謗法は一往なり且(しばら)くの字を置く故なり、答う一義に云く且く謗ぜよとは自義か経文か、一義に云く始終共に謗ぜば堕獄は治定なるか。

問う未顕真実は往生に非ず成仏の方なり、答う一義に云く此の故に法華を謗ずるか、一義に云く余経は無得道と云う人は僻事(ひがごと)か。

問う法華本迹の阿弥陀をば如何、答う一義に云く法華の弥陀は法華経を謗ぜんと誓い給いしか、一義に云く法華の弥陀と三部経と同じきか異なるか、異ならば無間治定なるか。

問う一称南無仏と何(いか)んぞ称名を無益と云わんや、答う一義に云く此の故に法華を謗ずるか、一義に云く法華を信じて問うか信ぜずして問うか。

問う法華に「諸の如来に於て」「諸仏を恭敬す」と何ぞ弥陀を捨つるや、答う一義に云く此の故に法華を謗ずるか大旨上の如し

問う「余の深法中に示教利喜す」と何ぞ余経を謗ずるや、答う一義に云く此の故に法華を謗ずるや、一義に云く汝が誹謗は治定して問うか又自義か経文か大旨上の如し。

問う普門品(ふもんぼん)に観世音の称名功徳を挙ぐと見えたり何ぞ余の仏・菩薩を捨てんや、答う一義に云く此の故に法華を謗ずるか、一義に云く此の観音は法華を謗ずるか、一義に云く此の品に依つて念仏を立つるか、私に云く彼が経文釈義を引かん時は先ず文段を一一問う可し、大段万事の問には誹謗の言を先とす可きなり、前の当家の義云云。

禅宗問答。

問う禅天魔の故如何、答う一義に云く仏経に依らざる故なり、一義に云く一代聖教を誹謗する故なり。

問う禅とは三世諸仏成道の始は坐禅し給へり如何、答う一義に云く汝が坐禅は仏の出世に背かば天魔治定なるか、又坐禅は大小の中には何れぞや、一義に云く仏の端座(たんざ)六年は法華に無益と云うか。

問う禅法には仏説無益なり、答う一義に云く是自義なるか経文なるか、一義に云くやがて是が天魔の所為なり。

問う経文には「是法不可示」と如何、答う一義に云く此の文は法華無益と云う文なるか、一義に云く爾(しか)らば法華に依るか、一義に云く文段を以て責む可きなり。

問う竜女は坐禅の成仏なり其の故は経文に「深く禅定に入つて諸法に了達す」と説き給へり、知んぬ法華無益と云うことを、答う一義に云く此の義は自義なるか経文なるか、一義に云く若し法華の成仏ならば天魔治定なるか、一義に云く文殊海中の教化は論説妙法と宣(の)べたり如何。

問う常に坐禅を好み深く禅定に入つて常に坐禅を貴ぶとも説けり如何、答う一義に云く文段を以て責む可し、一義に云く此の文は法華無益と云う文なるか、一義に云く此の文を以て禅宗を建立するか。

問う唯独(ただひと)り自(おのれ)のみ明了にして余人の見ざる所と云う故に禅宗ひとり真性を見て余人は見ずと云うなり、答う一義に云く文段を以て責む可し経文を見る可し、問う像法決疑経に云く「一字不説」と爾らば一代は未顕真実と聞きたり真実は只迦葉一人教の外に別伝し給へり如何、答う此の文は仏説か若し仏説ならば汝此の文に依る故に自語相違なり、一義に云く言う所の迦葉は何なる経にて成仏するや、一義に云く言う所の経文は三説の中には何れぞや、一義に云く楞伽(りょうが)経は仏説なるか。

問う三大部に観心之有り何ぞ禅天魔と云うや、答う一義に云く汝は三大部にて宗を立つるか、一義に云く三大部の観心は汝が禅と同じきか、一義に云く汝は天台を師とするか、一義に云く三大部の観心は諸経を捨つるか。

問う雙非(そうひ)の禅の事如何、答う一義に云く一度は法華に依り一度は法華無益なり、一義に云く二義共に天魔なり一義に云く此の義に背かん者は僻事(ひがごと)なるか。

問う法華宗は妙法の道理を知るや、答う一義に云く汝は天魔を治定して問うか、一義に云く汝は法華を信じて問うか、一義に云く妙法を知つて問うか知らずして問うか、一義に云く汝が問う所の妙法は今経に付いて百二十の妙有り其の品品を問うか、一義に云く汝は此の妙法に依つて禅を建立するか。

天台宗問答。

問う天台宗を無間という証拠如何、答う一義に云く法華を誹謗する故なり、一義に云く経文に背く故なり。
問う余経無益と云う事は麤(そ)を判ずる一往の意なり再往の日は諸乗一仏乗と開会(かいえ)す何ぞ一往を執して再往の義を捨つるや、答う一義に云く今言う所の開会とは何れの教の開会ぞや、一義に云く今経に於て本迹の十妙の下に各二十の開会あり亦教行人理の四一開会の中には何れぞや、一義に云く能開・所開の中には何れぞや、一義に云く開会の後善悪無しと云うか、一義に云く天台宗は法華を信ずるか、一義に云く開会の後諸宗を簡(えら)ばずと云わば天台大師僻事(ひがごと)なるか其の故は南三北七云云伝教大師は六宗と云云、一義に云く天台宗は悪行をも致す可きか性悪不断と云うが故に自語相違なりと責む可きなり、一義に云く開会(かいえ)の後に権実を立つる人は僻事なるか爾(しか)らば薬王の十喩・法師の三説超過云云、一義に云く此の故に開会の心を以て慈覚は法華を謗ずるか、一義に云く汝は慈覚の弟子なるか爾らば謗法治定なるか。

問う善悪不二・邪正一如の故に強(あなが)ちに善悪を云う可からず元意の重是なり、答えて云く天台の出世は悪を息(や)めんが為か又悪を増さんが為か、一義に云く悪事を致せとは法華経二十八品の中には何れの処に見えたるや。

問う絶待妙の事、答う一義に云く先ず文段を問う可し、一義に云く何れの教の絶待ぞや、一義に云く此の故に慈覚は法華を謗ずるか。

問う相待は一往・絶待は再往と見えたり如何、答う自義なるか経文なるか、一義に云く相待妙一往と云うは二十八品の中には何れに見えたるや、一義に云く相待妙は法華に明すか余経に明すか若し法華に明さば法華は一往なるか。

問う約教約部の故に約部の日は一往爾前(にぜん)の円を嫌うなり、答う一義に云く言う所の約教は天台の判釈の四種の約教の中には何れぞや、一義に云く約部は落居(らっこ)の釈なるか、一義に云く約部を捨つ可きか、一義に云く約教の時爾前の円を嫌わば堕獄(だごく)は治定なるか、一義に云く約教の辺にて今昔円同じとは法華経二十八品の中何れぞや、一義に云く玄文の第一の施開廃の三重の故に開会の後も余経を捨つると云う文をば知るか知らざるか。

山門流の真言宗問答。

問う法華第一と云うは顕教の門なり真言に対すれば第一とは云う可からず、答う自義なるか経文なるか爰を以て慈覚大師を無間と申すなり、一義に云く真言に対して法華第一ならば亡国治定なるか、一義に云く真言は已今・当・の中には何れぞや、若し外と云わば一機一縁の一往にして秘密とは云わる可からざるなり。

問う法華と真言とは理同事勝の故に真言に対すれば戯論(けろん)の法と云うか、答う一義に云くさてこそ汝は無間治定なれ、一義に云くさては慈覚は真言をも謗ずるなり其の故は理同の法華を謗ずる故なり。

問う伝教の本理大綱集の文を以て顕密同(けんみつどう)と云う事、答う一義に云く此の書は伝教の御作に非ざるなり、一義に云く此の書に依つて法華を慈覚は謗ずるか。

東寺流の問答。

問う真言は釈尊の説と云う事其の証拠(しょうこ)如何、答う若し真言釈尊の説ならば亡国は治定なるか、若し然なりと云わば弘法大師五蔵を立つる時・法華を六波羅蜜経の五蔵の第四般若波羅蜜蔵・第五の陀羅尼蔵(だらにぞう)をば真言と建立し給へり如何。

問う真言宗を未顕真実とは言うべからず其の故は釈迦の説の外に建立する故なり如何、答えて云く若し釈尊の説教ならば亡国は治定なるか、一義に云く六波羅蜜経は釈迦の説なるか大日の説なるか、若し釈迦の説ならば未顕真実は治定なるか、他云く釈迦所説の顕教無益なりと。
尋(たず)ねて云く六波羅蜜経は顕教密教の中には何れぞや、他云く六波羅蜜経は雑部の真言なり我が家の三部は純説の真言なり、

答う助証正証と云う事全く弘法の所判に見えず若し弘法の義ならば堕獄は治定なるか、他云く真言は速疾の教・顕教は迂回歴劫(うえりゃっこう)の教なり云云、自ら云く自義なるか経文なるか、他云く五秘密教に云く「若し顕教(けんきょう)に於て修行する者は久しく三大無数劫を経(ふ)」と説けり是れ其の証拠なり如何、答う、さて此の経は釈迦の説なるか大日の説なるか若し釈迦の説ならば未顕真実は治定なるか。

問う法華宗は何れの経に依つて仏の印契相好を造るや顕教には無し但真言の印を盗むと覚えたり如何、答う之に依つて法華を謗ずるか、一義に云く汝盗むの義相違せば亡国は治定なるか、一義に云く汝法華宗の建立する所の大段の妙法蓮華経をば本尊と落居して問うか、一義に云く釈尊を三部に依つて建立する故に驢牛(ろご)の三身と下すか若し爾なりと云わば返つて汝は真言を誹謗する者なりと責む可し、一義に云く三世の諸仏の印契相好(いんけいそうごう)実に妙法蓮華経に依つて具足するの義・落居せば亡国は治定なるか、又盗人は治定なるか、一義に云く竜女・霊山に即身に印契相好具足し南方に成道を唱えしは真言に依つて建立するか若し爾なりと云わば直に経文を出せと責む可きなり。

問う亡国の証拠如何、答う法華を誹謗(ひぼう)する故なり云云、一義に云く三徳の釈尊に背く故なり云云、一義に云く現世安穏・後生善処の妙法蓮華経に背き奉る故に今生には亡国・後生には無間と云うなり、一義に云く法華経第三の劣とは経文なるか自義なるか若し爾(しか)らば亡国治定なるか。
他云く密教に対すれば第三の劣なり、答う一義に云く此の義経文なるか自義なるか、一義に云く顕教の内に法華第一なる事・落居(らっこ)するか、若し爾なりと云はばさては弘法は僻事(ひがごと)なり顕教の内にして法華を華厳に対して第二・真言に対して第三と云う故なり、一義に云く真言に対して第一ならば亡国は治定なるか。
他云く印真言を説かざるが故に第三の劣と云うなり、答う此の故に劣とは経文なるか自義なるか、一義に云く若し法華に説かば亡国は治定なるか。
他云く大日・釈迦各別なり、答う一義に云く此の故に法華を謗ずるか、一義に云く若し一仏ならば亡国は治定なるか、一義に云く各別なれば劣とは経文なるか自義なるか。
他云く顕教は応身・密教は法身の説なり此の故に法華は第三の劣なり、自ら云く応身の説の故に法華劣とは経文なるか自義なるか、一義に云く法華法身の説ならば亡国治定なるか、一義に云く真言は応身の説ならば亡国は治定なるか。
他云く五智・五仏の時は北方は釈迦・中央は大日と見えたり如何、答う一義に云く中央釈迦ならば亡国治定なるか、一義に云く北方釈迦と云う事は三部の内に無し不空の義なり仏説に非ず。
他云く法華は穢土の説なり真言は三界の外の法界宮の説なり、答う一義に云く真言は三界の内の説ならば亡国治定なるか義釈の文
他云く顕教の内にて大日釈迦一体と説くとも密教の内にては二仏各別なり名は同じけれども義異るなり如何、答う此の故に亡国と云うなり、一義に云く此くの如く云う事直に経文を出す可きなり。
他云く竜女は真言の成仏・法華には三密闕くる故なり、答う自義なるか経文なるか。
他云く経文なり「陀羅尼(だらに)を得・不退転(ふたいてん)を得たり」云云、陀羅尼は三密の加持なり、答う、此の陀羅尼を真言と云うは自義なるか経文なるか、一義に云くさては弘法の僻事なり其の故は此の陀羅尼を戯論(けろん)第三の劣と下すなり、一義に云く自語相違なり法華に印有る故なり。
他云く守護経の文に依れば釈迦は大日より三密の法門を習いて成仏するなり、答う此の故に法華を謗ずるか、一義に云く此の文は三説の内なるか外なるか、一義に云く此れに相違せば亡国は治定なるか。
他云く法華経には「合掌を以て敬心し・具足の道を聞かんと欲す」と云へり何ぞ印・真言を捨つるや、答う此の故に法華を謗ずるか、一義に云く自義なるか経文なるか、一義に云く此の故に真言を捨てずとは経文なるか、一義に云く此の文は真言を持つと云う文なるか、一義に文段を以て責む可し。
他云く弘法大師を無間と云うは経文なるか自義なるか、答う経文なり。
他云く二十八品の中には何れぞや、答う二十八品の中に有らば堕獄治定なるか、他云く爾なり、答う法華を誹謗すること治定なるか若し爾らば経文を出して責む可きなり。

by johsei1129 | 2019-09-29 21:59 | 重要法門(十大部除く) | Trackback | Comments(0)
2019年 09月 29日

命限り有り惜む可からず、遂に願う可きは仏国也と説いた書【富木入道殿御返事】

【富木入道殿御返事】
■出筆時期:文永八年(西暦1271年)十一月二十三日 五十歳 御作。
■出筆場所:佐渡・塚原三昧堂にて。
■出筆の経緯:日蓮大聖人は佐渡に10月28日到着し、11月1日に地頭・本間重連の屋敷の後ろにあった塚原三昧堂に移られておられる。本書は塚原三昧堂に住まわれて最初に書かれた書で、古くからの信徒で信頼の厚かった富木常忍(入道)にあてられたご消息文である。本書では極寒の地佐渡の実情を伝えるとともに、「此の大法弘まり給ならば爾前迹門の経教は一分も益なかるべし」と断じ、自ら末法の大法を打ち立てることを示している。さらに、今後この地で末法の本仏して大法を書き記しているための資料として「一切経の要文智論の要文五帖一処に取り集め被る可く候」と、富木殿に依頼しておられる。最後に「命限り有り惜む可からず遂に願う可きは仏国也」と大聖人の大願を示して文を結んでいる。    
■ご真筆: 現存していない。

[富木入道殿御返事 本文]

 此比(このごろ)は十一月の下旬なれば、相州鎌倉に候し時の思には、四節の転変は万国皆同じかるべしと存候し処に、此北国佐渡の国に下著候て後、二月(ふたつき)は寒風頻(しきり)に吹て霜雪更に降ざる時はあれども、日の光をば見ることなし。八寒を現身に感ず、人の心は禽獣(きんじゅう)に同じく主師親を知らず何(いか)に況(いわん)や仏法の邪正・師の善悪は思もよらざるをや、此等は且く之を置く。

 去ぬる十月十日に付られ候し入道、寺泊より還し候し時、法門を書き遣わし候き、推量候らむ。已に眼前なり、仏滅後二千二百余年に月氏・漢土・日本・一閻浮提の内に「天親・竜樹、内鑑冷然(ないがんれいねん)たり、外(ほか)は時の宜(よろ)しきに適(かな)う」云云。天台・伝教は粗(ほぼ)釈し給へども、之を弘め残せる一大事の秘法を、此国に初めて之を弘む。日蓮豈(あに)其の人に非ずや。

 前相已に顕れぬ、去(い)ぬる正嘉の大地震、前代未聞の大瑞(だいずい)なり。神世十二・人王九十代と仏滅後二千二百余年未曾有の大瑞なり。神力品に云く「仏滅度の後に於て能く是の経を持つが故に諸仏皆歓喜して無量の神力を現ず」等云云。「如来の一切の所有之法」云云。但此の大法弘まり給ならば、爾前迹門の経教は一分も益なかるべし。伝教大師云く「日出て星隠る」云云。遵式(じゅんしき)の記に云く「末法の初西を照す」等云云。

 法已に顕れぬ、前相先代に超過せり。日蓮粗之を勘うるに、是時の然らしむる故なり。経に云く「四導師有り一を上行と名く」云云、又云く「悪世末法時能持是経者」、又云く「若接須弥擲置(てきち)他方」云云。

 又貴辺に申付し一切経の要文、智論の要文、五帖一処に取り集め被る可く候。其外論釈の要文散在あるべからず候。又小僧達談義あるべしと仰らるべく候。流罪の事痛く歎せ給ふべからず、勧持品に云く、不軽品に云く。命限り有り惜む可からず遂に願う可きは仏国也云云。

文永八年十一月二十三日    日 蓮 花押
富木入道殿御返事
小僧達少少還えし候、此国の体為(ていたらく)、在所の有様御問い有る可く候、筆端に載せ難く候。

by johsei1129 | 2019-09-29 21:00 | 富木常忍・尼御前 | Trackback | Comments(0)
2019年 09月 28日

Compact edition. LIFE OF NICHIREN. Contents.

Compact edition.

Life of Nichiren.

1. Birth and religious practices.

2. Declaring the establishment of true Buddhism, and the Four Maxims.

3. Establishing the correct Law for the peace and safety of the nation.

4. Many persecutions that are encountered.

5. The menace of Mongolia and warning to the ruler.

6. The great persecution of Tatsunokuchi.

7. Eliminating the provisional existence and revealing the origin.

8. Difficult situation in solitary island Sado.

9. Erecting the Gohonzon, the object of worship.

10. The victory of the Tsukahara dispute, and the coming true of prediction of revolt.

11.The amnesty to Sado banishment and the third warning to the government.

12. Retiring to Mt. Minobu. Letting Buddha’s Law hold out for a long time.

13. The persecution of Atsuhara.

14. The purpose of advent in this world.

15. Nikko who succeeds to Nichiren.

16. Death in indestructibility.

17. Nikko who descend Mt. Minobu.

18. Nikko Shonin, the Great Leader of Propagating the Radical Teachings.

19. Nichimoku Shonin, the Top Priest in the Whole World.


Continued



by johsei1129 | 2019-09-28 23:47 | LIFE OF NICHIREN | Trackback | Comments(0)
2019年 09月 28日

19. Nichimoku Shonin, The Top Priest of the Whole World.

19. Nichimoku Shonin, The Top Priest of the Whole World.


Nikko, became 88 years old, entrusts Nichimoku who is the best disciple for after his death.

That content was that Nichimoku must hang Dai-Gohonzon of the radical sanctuary which was erected by teacher Nichiren to the Honmonzi temple in dawn of the kosen-ruhu. And Nikko said to Nichimoku as like teacher Nichiren.

“1. When Honmonji Temple is established, Ajari Nichimoku of Lord Ni`ida shall be designated as the chief of Buddha’s Law. Nichimoku, as the legitimate successor, should govern half of the temples located in the country of Japan and in the rest of the world, while the remaining half should be managed by the populace of others.

2.The Dai-Gohonzon of the second year of Ko'an(1279) Nikko inherited to himself is handed down to Nichimoku. It should be hung at the Honmonji Temple.

3.Taisekiji temple, including the main hall and the cemetery, are administered by Nichimoku, and maintain the premises, and he conducts Gongyo and should await the time of Kosen-ruhu.

As mentioned, Nichimoku met Nikko for the first time when he was 15 years old and from the time he believed in the Lotus Sutra until the old age of 73 years, he has not disobeyed in the least. At age of 17, Nichimoku had visited Nichiren Daishonin to Mount Minobu in Koshu Province. Nichimoku faithfully and constantly served teacher for the last seven years of Nichiren Daishonin. After his master passed away, Nichimoku devoted himself to saying opinion against the Imperial Court for fifty years, 1285 to 1330. Such achievements are superior to those of the other priests. I leave this documentary proof for future.

The tenth day of November.    Nikko”.

Nichimoku of the successor started for Kyoto to submit the written opinion to the Imperial Court in November of the year in which Nikko passed away. It is said to have been the Kokka Kangyo (Action to say opinion to the government for converting the whole nation to the correct religion) of the 42nd in his life. However, he was in the middle of trip, entered nirvana regrettably in Tarui town of Mino country. He was seventy-four years old.

Nichimoku talked regret becoming the end at deathbed and he said that if there was the person who accomplished a warning to the government on behalf of him, that person would be the second coming of Nichimoku, and left the world.

“It is extremely regrettable that I cannot submit this warning to the ruler before passing away. Although I was born to this world, I have not been able to make a creditable achievement, but I want to be born again and make this petition. If the person who submit this will appear in the future, you should know that person is the reincarnation of me namely Nichimoku". ‘Studies on Opinions to the Ruler’.

The soul that spread the Law of three generations was inherited ceaselessly in this way. The Dai-Gohonzon was inherited to Nikko from Nichiren, then was handed down to Nichimoku from Nikko. The Nichiren believer of the same discipline who assumes this Dai-Gohonzon the root of the faiths is amounting to more than 50 countries in the world now.


The end.


Life of Nichiren. Compact edition.



by johsei1129 | 2019-09-28 23:42 | LIFE OF NICHIREN | Trackback | Comments(0)
2019年 09月 28日

18. Nikko Shonin, the Great Leader of Propagating the Radical Teachings.

18. Nikko Shonin, the Great Leader of Propagating the Radical Teachings.

Nikko set the 26 religious precepts to future disciples and believers for kosen-rufu and the salvation of ten thousand years when he passed away at 88 years old in 1333.

“If I think, the sun's brilliance propagating in the latter days of the Law lights up the darkness of the atrocious slander, and the marvelous wind of the eternal life span blows off the provisional and temporary teachings that Buddha had attained Buddhahood in Buddha Gaya. Oh, for example, it is a fig which blooms only once in 3000 years, and the hole of the tree of a floating sandalwood in the vast ocean that it is rare to encounter the Law of Buddha, and I think that it is still lacking these examples. Fortunately, we were able to encounter this sacred sutra here by destiny being thick deeply. Therefore, the reasons why I write a precept for the future disciples is for receiving the wise saying of Kosen-rufu!

1. The doctrine of Fuji should not be different in the least from the propagation which the previous teacher performed.

2. The doctrine of five people all differ from the propagation of the previous teacher.

3. There is a person considering each writing of Daishonin to be forgery and they will destroy and criticize our sect. You must not get close to him familiarly if such an evil priest appeared.

4. There will be a person who make forgery, and call it a writing of Daishonin, and there will be a person training himself putting the same value on the essence and the provisional. You should understand that he is a traitor within the walls.

5. You must not spend time for a play and an idle talk, not take to a non-Buddhist writing and an art without criticizing against slandering Law of Buddha.

6. You must forbid Shinto shrine worship and visit of the believers. Why they visit the Buddhist temple and Shinto shrine of the evil spirit intrusion, disobeying Buddha's teachings for a glance with alow talent? It is never enough to be chagrined. This is not doctrine of me totally but depends on text of a sutra or writing of Daishonin and so on.

7. You should allow not engaging in the trivial routine duties of the teacher about the disciple having the talent and you must let him learn various teachings including a writing of Daishonin.

8. The populace who is inexperienced in study and who wants a fame and fortune does not deserve to be my disciple.

9. Shaking off the affection from parents and teacher while the believers of after ages do not understand Lotus Sutra and pre-Lotus Sutra, for leaving this world of the sufferings and attaining enlightenment, they must visit this temple and study.

10. You must not do study of Tientai school without grasp of the doctrine.

11. In our denomination, you dye sublime writing of Daishonin into your soul and should learn the supreme theory from a teacher and you should hear Tientai if there is spare time.

12. Enjoy the discussion and lectures and not mix up the other things.

13. While Kosen-ruhu does not yet be achieved, you should propagate the Law until the full extent of your ability, without begrudging life.

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.

17. If he differed from 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.

19. Must not make the color of the canonical robe black with a sumi.

20. You must not wear a robe which seamed top and bottom.

21. Must not be at the seat same as the slandering Law. Fear complicity.

22. Must not receive offering from a person slandering Law.

23. I permit this for the Law protection of Buddha about the swords and sticks. But you will not have to hold it at the time of going out. In the case of the populace, should permit this perhaps.

24. Even if it is a young bonze, you must not seat him back of the believers of the high rank.

25. My behavior must be like a holy Buddhist monk like the previous teacher. But, in the case of a chief priest or a person of learning, you should be putting them as a believer even if they associated with a woman by mistake.

26. Admire a votary of "being skillful in the answer to difficult question" as like the previous teacher did.

The precept that I wrote up is an outline like this. I put 26 clauses for the protection of ten thousand years. A disciple of after ages who learn this should not have doubt purposely. If there is a person even violating one of these, he is not a disciple of Nikko. I leave the clauses that I determined in this way.

On 13th day of January of the 3rd year of the Genko era (1333).     Nikko”. 'The Last Religious Precepts of Nikko’.

The precepts of these 26 are being defended in Fuji Taisekiji Temple now firmly.


To be continued.


Life of Nichiren. Compact edition.



by johsei1129 | 2019-09-28 17:40 | LIFE OF NICHIREN | Trackback | Comments(0)
2019年 09月 28日

17. Nikko who descend Mt. Minobu.

17. Nikko who descend Mt. Minobu.

Nikko of the successor has protected Buddhism of Nichiren as an administrator of the Kuonji temple of Mount Minobu after passing away of Nichiren for six years, but five priests except Nikko who had been appointed by Nichiren took leave to Nikko and went down Mt. Minobu one after another. Although the five priests believed in the Lotus Sutra, they could not regard teacher Nichiren as the root Buddha in the latter days of the Law. Moreover, Sanenaga Hakii of the lord of a manor who should protect Nikko during this period committed four slanders to the Law. Hakiri had erected the Buddha statue, and worshiped at the Shinto shrine, and gave offerings to the tower of slandering the Law and had built the hall of Nembutsu. Furthermore, Nikou, one of the six monks, had agreed this slander, so slandering of the Law in Mt. Minobu has spread.

Nikko cannot stay there anymore if the landowner of Minobu do not hear it even if he is stained with slandering of the Law and remonstrated. December 1288, brokenhearted Nikko went away the Mt. Minobu which became the land of slander.

“When I left down the road of Mt. Minobu, I was filled with shamefulness and disappointment, but when I think in an opposite meaning, it is a top priority to inherit the saint's doctrine and establish it to this world wherever I am. I thought so, but all the disciples had turned against their teacher. However, I, Nikko, will never forget my original determination because I think Nikko is the only person who is suitable for the person who maintains the rightness of his teacher and attains teacher's cherished object. Besides, I am glad that all of you know justice. If all of you often see me, I believe that the Lord Nyudo, Hakiri Sanenaga,will not become immoral”. ‘Reply to the Lord Hara”.

And in 1290 after two years, Nikko accepted a donated land from Tokimitsu Nanjo who was a strong believer receiving teachings of Nichiren for two generations, founded the Fuji Taisekiji Temple in Suruga and respectfully placed Dai-Gohonzon here. Nikko has continued defending the Law principles of sect founder Nichiren in the land of this Ueno for forty-three years.


To be continued


Life of Nichiren. Compact edition.



by johsei1129 | 2019-09-28 14:33 | LIFE OF NICHIREN | Trackback | Comments(0)
2019年 09月 28日

Gosho 原殿御返事 Reply to the Lord Hara

原殿御返事 

The reply to the Lord Hara.

正応元年十二月十六日 日興上人 四十三歳御作

December 16, 1288. Nikko Shonin, 43 years old.

f0301354_12463144.jpg

           身延山 Mount Minobu.

()延沢(のぶさわ)(まか)()で候事、面目なさ本意(ほい)なさ申し尽し難く候へども(うち)(かえ)し案じ候へば、いづ()()にても聖人の御義を相継(あいつ)(まいら)せて世に立て候はん事こそ(せん)にて候へ、

When I left down the road of Mt. Minobu, I was filled with shamefulness and disappointment, but when I think in an opposite meaning, it is a top priority to inherit the saint's doctrine and establish it to this world wherever I am.

さりともと思ひ奉るに御弟子(ことごと)く師敵対せられぬ、

I thought so, but all the disciples had turned against their teacher.

日興一人本師の正義を存じて本懐(ほんかい)()げ奉り候べき(ひと)に相当たりて覚え候へば本意(ほい)忘ること無く候、

However, I, Nikko, will never forget my original determination because I think Nikko is the only person who is suitable for the person who maintains the rightness of his teacher and attains teacher's cherished object.

君達(きんだち)は何れも正義を御存知候へば悦び入り候、

Besides, I am glad that all of you know justice.

(こと)(さら)(わた)り候へば入道殿不宜(ふぎ)に落ちはてさせ給ひ候はじと覚え候。

If all of you often see me, I believe that the Lord Nyudo, Hakiri Sanenaga, will not become immoral.


To be continued


目次 Table of Contents



by johsei1129 | 2019-09-28 12:49 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 09月 27日

Gosho 寿量品談義 Discussion of Life Span Chapter

(よっ)(ごん)(きょう)権門(ごんもん)のやから、或は誹謗(ひぼう)悪口(あっく)をなし、或は(じょう)(もく)()(しゃく)の難(あまつさ)へ両度まで流罪(るざい)()ひ玉ひ、しかのみならずきづを(こうむ)り、(たつ)の口には首の座にまでなをり玉ふ如く大難に値ひ玉ふといへども、一には仏の付属(ふぞく)の故に(ひとえ)に末代今時の各々(おのおの)我等を不便(ふびん)(おぼ)(しめ)大慈(だいじ)大悲(だいひ)より、是れ此の大難を(しの)ぎ、此の本門寿量(じゅりょう)の妙法を弘通(ぐつう)なされてある故に、今我等は易々(やすやす)と之れを唱へ即身成仏すること(ひとえ)に宗祖の御恩徳に()るなり云々。

 Therefore, the saint was slandered and was bad-mouthed from the people of the provisional teachings and sects, or he received the persecution with a stick and a tree and a tile and the stone. In addition to this, he received a banishment twice, and he suffered a wound, and he encountered a big persecution that he sat at the place of Tatsunokuchi and he was about to be cut his neck. However, the first reason was because this was entrusted to him by Buddha, and the second reason was because he felt pity for us of now with great mercy and compassion. For these reasons, he endured the great persecutions, and he spread this marvelous Law of the radical teachings in the life span chapter. Thus, the cause that we now chant it aloud easily and attain Buddhahood ourselves is depends entirely on holy good will of the sect father namely Nichiren Daishonin.


To be continued


目次 Table of Contents



by johsei1129 | 2019-09-27 23:16 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 09月 27日

16. Death in indestructibility.

16. Death in indestructibility.

After this, Nichiren went down the mountain of Minobu on September 8, and stayed in the house of Munenaka Ikegami in Musashi country. And in spite of the disease, he lectured about Rissho-Ankokuron for disciples.

Then October 8, after he appointed six priests among disciples, he entered the nirvana in the Ikegami house at the time of dragon [7 a.m. to 9 a.m.] October 13.

He leaves his wills.

“I, Nichiren, entrust the entirety of the Law that I have propagated throughout my life to Byakuren Ajari Nikko and designate him the great leader of propagation of the essential teachings. When the sovereign embraces this Law, erect the Sanctuary of Honmonji Temple at Mount Fuji. You must await the time. This is the practical religious precept of the Law. Above all, my disciples and others must obey this missive.
September in the fifth year of Ko'an (1282).    N
ichiren”.

“I transmit Shakyamuni Buddha's teachings of fifty years to Byakuren Ajari Nikko. He should be the administrator of Kuonji Temple on Mt. Minobu. Crowd of laity or priests who oppose him are fellows of going against the Law.

The thirteenth day of October in the fifth year of Ko'an(1282). At place of Ikegami in Bushu Province.      Nichiren".

Nichiren entrusted Nikko with the propagation of throughout world (kosen-rufu).

And, Nichiren warned to all monks who would follow him, "All of you would suffer Law punishment of nature if you do not place the name of sun first when you attach a name to yourself".

Nichiren teaches about the death of a person having faiths.

“Our entities or bodies that would die are phantom city. If we take this death as a death or extinction, our wholes are phantom city. But if have the wisdom that we see this death is in indestructibility, a place of treasure is there. The “Life span” chapter preaches these teachings; 'Still in truth I am not reaching into death'. To death of the concept of death itself is the true death. Now, when Nichiren and his followers chant Nam-myoho-renge-kyo, they are revealing that the phantom city is none other than the land of the treasure. All of mountains and valleys and plains where we live are the land of eternally tranquil light”.Seven important points in the chapter of the parable of the phantom city in the orally conveyed teachings’.

Nichikan who is the 26th chief priest of Taisekiji Temple was born 400 years after Nichiren's passing away and he wrote the words of limitless thanks to Nichiren Daishonin of the founder of the sect who had endured the great persecution and expressed the gohonzon.

Therefore, the saint was slandered and was bad-mouthed from the people of the provisional teachings and sects, or he received the persecution with a stick and a tree and a tile and the stone. In addition to this, he received a banishment twice, and he suffered a wound, and he encountered a big persecution that he sat at the place of Tatsunokuchi and he was about to be cut his neck. However, the first reason was because this was entrusted to him by Buddha, and the second reason was because he felt pity for us of now with great mercy and compassion. For these reasons, he endured the great persecutions, and he spread this marvelous Law of the radical teachings in the life span chapter. Thus, the cause that we now chant it aloud easily and attain Buddhahood ourselves is depends entirely on holy good will of the sect father namely Nichiren Daishonin”. 'Discussion of Life Span Chapter'.


To be continued


Life of Nichiren. Compact edition.



by johsei1129 | 2019-09-27 23:07 | LIFE OF NICHIREN | Trackback | Comments(0)