『諸法実相抄』地涌の菩薩について（令和八年）
御聖訓一読集十七日『諸法実相抄』御聖訓一読集十七日『諸法実相抄』「いかにも今度信心をいたして法華経の行者にてとをり、日蓮が一門となりとをし給ふべし。日蓮と同意ならば地涌の菩薩たらんか。地涌の菩薩にさだまりなば釈尊久遠の弟子たる事あに疑はんや。（中略）ともかくも法華経に名をたて身をまかせ給ふべし」（御書666-7ページ）『諸法実相抄』は、日蓮大聖人が、佐渡御流罪の最中に最蓮房に与えられた御書です。「行学の二道をはげみ候べし。行学たへなば仏法はあるべからず」という有名な行学の二道の御聖訓も含め、大事の御法門、内証の御法門が記されています。従いまして、日蓮大聖人の御内証の御法門、文底下種の立場を理解できない、あるいはその御法門を求めようとしない人々にとっては、認めたくない御書ともいえます。例えば、立正の身延の人達、また、今や身延に与同する創価学会などもそうでしょう。文底下種の御法門を拝する我々にとっては、誠に重要な御書と拝されます。本日拝読の一節には中略の箇所がありますが、今、そこを補って、改めて拝してみたいと思います。「いかにも今度信心をいたして法華経の行者にてとをり、日蓮が一門となりとをし給ふべし。日蓮と同意ならば地涌の菩薩たらんか。地涌の菩薩にさだまりなば釈尊久遠の弟子たる事あに疑はんや。経に云はく『我久遠より来是等の衆を教化す』とは是なり。末法にして妙法蓮華経の五字を弘めん者は男女はきらふべからず、皆地涌の菩薩の出現に非ずんば唱へがたき題目なり。日蓮一人はじめは南無妙法蓮華経と唱へしが、二人三人百人と次第に唱へつたふるなり。未来も又しかるべし。是あに地涌の義に非ずや。剰へ広宣流布の時は日本一同に南無妙法蓮華経と唱へん事は大地を的とするなるべし。ともかくも法華経に名をたて身をまかせ給ふべし」（御書666-7ページ）まず最初の一文で、天台の学僧であった最蓮房に対して、信心決定を促されております。「法華経の行者」とは、文上の法華経ではなく、日蓮大聖人が説かれる文底下種の法華経を行ずる人であります。故に、「日蓮が一門として」と仰せでございます。次に、地涌の菩薩が出て参ります。法華経従地涌出品第十五において、大地より涌出せられた六万恒河沙の菩薩、その上首が上行菩薩であられましたから、地涌の菩薩（の眷属・流類）とは、その法華経の会座において、上行菩薩とともに大地より涌出せしところの菩薩の軍勢、それに連なる眷属ということになります。日蓮大聖人と心を合わせて末法に正法弘通を我が使命として生きる人は、地涌の菩薩の眷属であろうし、釈尊久遠の弟子であることも疑いないと。「我久遠より来是等の衆を教化す」とは、弥勒菩薩が、これほど立派な菩薩方を見たことはないのですが、と問われたのに対して、釈尊が（略して）お答えになられた言葉です。釈尊の成道の時以来、ずっと説法を聴聞してきたが、いまだかつて見たことがないほどに威風堂々とした菩薩方である、いったいどこから来られた方々ですか。と、弥勒菩薩がたずねられたのでした。ですが、一言に「久遠」といわれても、その詳細がよくわかりません。久遠とはどういうことですか、私（弥勒菩薩）は納得できても、滅後の末法の衆生などは疑いを抱いて退転してしまうかもしれません。ですから、しっかりとそのあたりの因縁についてお説きくださいと、弥勒菩薩が問われたのに対して釈尊が滔々と説かれたのが、如来寿量品第十六でございました。法華経は二つの意図で説かれていると、日淳上人は御指南です（趣意）。ひとつは在世の衆生を救い切るため。今ひとつは、末法の御本仏御出現のお膳立てをするため。地涌の菩薩との久遠以来の因縁を説くことによって、釈尊は自らの本地である久遠実成を顕すことができるのですが、それによって迹門で説いてきた理の一念三千が、本因、本果、本国土を通じて、仏と衆生の三世にわたる因縁が明らかとなり、初めて事の一念三千となる。仏の化導が現実の救済力を獲得する。これは、在世の衆生を救い切る段階と拝されます。一方、その地涌の菩薩とは、釈尊よりも立派な威風堂々たる菩薩であります。釈尊にとって久遠以来の弟子とのことなのですが、それは久遠実成の釈尊の最初の成道と御化導においても、上行菩薩をはじめとして、お弟子の立場で釈尊の教化をお助けになられていたということでございまして、それは二仏並びたつと衆生が迷ってしまう（天に二日無し）ために、弟子のお立場をとられていますが、実際には末法の仏様として御出現になられるところの、久遠元初の仏様であられると拝されます。久遠元初の仏こそが下種の本仏であり、久遠実成と法華経説法の釈尊は熟脱の迹仏と拝されます。諸法実相抄に以下の一節がございます。「釈迦・多宝の二仏と云ふも用の仏なり。妙法蓮華経こそ本仏にては御坐し候へ。経に云はく『如来秘密神通之力』是なり。如来秘密は体の三身にして本仏なり、神通之力は用の三身にして迹仏ぞかし。凡夫は体の三身にして本仏ぞかし、仏は用の三身にして迹仏なり」本体が力用をもつ。その体と用の関係でいえば、釈迦・多宝も用の仏であり、妙法蓮華経が体の仏、本仏であると。如来秘密が体の三身で本仏、神通之力は用の三身で迹仏。凡夫が体の三身で本仏、仏（釈尊）は用の三身にして迹仏と。久遠元初の人即法、法即人のお悟りを凡夫即極の御本仏のお悟りとして、お示しになられたものと拝されます。ですから、地涌の菩薩の眷属、流類とは、この久遠元初の御本仏様とただならぬ因縁を有する人々ということになります。そして、久遠即末法、久末一同とも教わるところでありますから、今、末法において文底下種の法華経を信じ行ずることは、まさに、久遠元初の御化導を受けるのと同じ功徳を賜ることであります。その使命もまた、未だ正法に縁せざる人々を救っていくことであります。二人三人百人と唱え伝えていく。それは久遠元初も末法も同様であります。最蓮房は天台の学僧であられましたから、釈尊久遠の弟子と言われると、きっとそうかそれは凄いことだ、頑張ろうと思われたのではないかと思われます。我々はむしろ、地涌の菩薩の眷属、流類として振る舞えることが最大の誇りではないでしょうか。日淳上人は、確信をもって自行化他の信心修行を行い、折伏を行ずる人は、地涌の菩薩の流類であり、信心がふらふらしている人は、今から頑張って、地涌の流類の仲間入りを果たすのだという趣旨の御指南をくださっております。いずれにしても、そのご縁にあやかれるように頑張って参りましょう。本日、総本山大石寺参詣。数百名規模の御開扉でしたが、海外部のご信徒が大半で、インドネシア法清寺からも十四名の御信徒が御住職と参詣されていました。隣に座られた方が法清寺ご信徒で挨拶をさせて頂きました。ご報告に代えて。On our Gosho passage for today (the 17th): The True Entity of All Phenomena” (Shoho jisso-sho)Whatever may happen, you now must practice assiduously, maintain your faith as a votary of the Lotus Sutra, and be a follower of Nichiren throughout your life. If your mind is one with Nichiren, you must be one of the Bodhisattvas of the Earth. (Selected Gosho Passages of Nichiren Daishonin, p.80)Although I, Nichiren alone, at first chanted Nam-Myoho-Renge-Kyo, two, three, then a hundred people gradually began to chant and propagate it. So shall it continue into the future. Indeed, this is none other than the principle of “emerging from the earth.” Just as an arrow aimed at the vast earth will never miss its target, the entire Japanese nation will chant Nam-Myoho-Renge-Kyo at the time of kosen-rufu.(Selected Gosho Passages of Nichiren Daishonin, p.171)This Gosho is a letter given by Nichiren Daishonin to Sairenbō during his exile on Sado Island. It contains the important teachings of the Daishoni’s inner realization, including the famous teaching on the Two Paths of Practice and Study: “Strive forth in the two ways of practice and study. If practice and study are neglected, then Buddhism will cease to exist.” (Selected Gosho Passages of Nichiren Daishonin, p.207)Therefore, for those who cannot understand or refuse to seek the teachings of Nichiren Daishonin's inner realization from the perspective of the Buddhism of the sowing hidden in the depths of the Lotus Sutra, this Gosho may be one they do not wish to acknowledge. For example, this would include the Rissho followers at the Minobu sect, as well as orgs like the Soka Gakkai, which now theoretically aligns with Minobu. For us who revere the teachings of Nichiren Daishonin’s Buddhism of the sowing, this Gosho is truly of utmost importance.First, in the opening passage, the Daishonin urges Saienbo, who used to be a Tiantai scholar, to resolve his faith. In the text, “a votary of the Lotus Sutra” refers not to someone who practices the Lotus Sutra of the surface meaning, but to another one who practices the Lotus Sutra as expounded by Nichiren Daishonin—the Buddhism of the sowing hidden in the depths of te Lotus Sutra. Hence, the Daishonin states, “a follower of Nichiren.”Next comes “the Bodhisttvas from the Earth”.In the Emergence of Bodhisattvas from the Earth (Juji yujutsu, 15) chapter of the Lotus Sutra, Bodhisattvas as numerous as the sands of six thousand Ganges rivers, emerged from the earth. Their leader was Bodhisattva Jogyo. Thus, the Bodhisattvas emerging from the earth (and their retinue and kindred) refer to the assembly of Bodhisattvas emerging from the earth led by Bodhisattva Jogyo during the assembly of the Lotus Sutra, and their associated retinue.Those who unite their hearts with Nichiren Daishonin and live with the mission of propagating the true Law in the Latter Day of the Law are surely the retinue of the Bodhisattvas Emerging from the Earth. And the Gosho says: “If they are determined to be Bodhisattvas emerging from the earth, how could there be any doubt that they are disciples of Shakyamuni Buddha from the distant past?”What does it mean to be desciples of Shakyamuni Buddha from the distant past?“They (these Bodhisattvas) come from the distant past when I taught them.” This is the Shakyamuni Buddha's (abbreviated) reply to Bodhisattva Miroku's question, “I have never seen such magnificent Bodhisattvas before.”Bodhisattva Miroku inquired: “Since the time of the Buddha's enlightenment, I have continuously listened to his teachings, yet I have never seen such majestic and dignified Bodhisattvas as these. Where did they all come from?”However, even with “the distant past,” the details remain unclear. What does it exactly mean? While I (Bodhisattva Miroku) may understand, common mortals in the degenerate age after the Buddha's passing might harbor doubts and fall away. Therefore, please thoroughly explain the causal connections involved. In response to this inquiry, Shakyamuni Buddha expounded at length, which became the Life Span (Jyuryo, 16) chapter of the Lotus Sutra.The Lotus Sutra was expounded with two intentions, as taught by the 65th Hight Priest Nichijun Shonin (Purpose). One is to save those who have karmic bonds with Shakyamuni Buddha in his time. The other is to prepare the stage for the appearance of the True Buddha in the Latter Day of the Law.By expounding the karmic connection with the Bodhisattvas emerging from the earth that has existed since the distant past, Shakyamuni Buddha was able to reveal his own true identity as the Buddha who reached enlightenment in the distant past. Through this, the principle of the Three Thousand Realms in a Single Life-Moment expounded in the provisional teaching becomes manifest. Via the true cause, true effect, and true land, the karmic connection spanning the three lifetimes between Buddha and living beings is clarified, and only then does the actual Thousand Realms in a Single Life-Moment get realized. The Buddha's guidance thus acquires actual salvific power. This is taken to be the stage of saving all living beings in the times of Shakyamuni.Meanwhile, these Bodhisattvas emerging from the earth are Bodhisattvas of even greater majesty and splendor than Shakyamuni himself.Mysteriously, the Bodhisattvas from the earth are said to be the Buddha's disciples since time immemorial. This is because even in the initial enlightenment and guidance of Shakyamuni Buddha in the distant past, Bodhisattvas Jogyo assisted the Buddha's teachings from the position of a disciple. This is because if two Buddhas appeared simultaneously, those who follow would become confused (there cannot be two suns in the sky). Thus, he appeared as a disciple, but in truth, he is the Buddha of the infinite past of kuon ganjo, who will manifest as the True Buddha of the Latter Day of the Law.The Buddha of the infinite past of kuon ganjo is the True Buddha who plants seeds for Buddhahood, while the Shakyamuni Buddha, who attained enlightenment in the distant past and expounded the Lotus Sutra, was the provisional Buddha of nurturing and harvesting.The same Gosho contains the following passage:Even the two Buddhas, Shakyamuni and Taho, are provisional Buddhas, Myoho-Renge-Kyo is the True Buddha. The sutra describes this as “the Tathagata’s secret and his wondrous power.” The “Tathagata’s secret” signifies the true three enlightened propewrties and the True Buddha. The “wondrous power” indicates the provisional three enlightened properties and the provisional Buddhas.(Selected Gosho Passages of Nichiren Daishonin, p. 41)We reverently understand this as revealing the enlightenment of “Buddha as a common mortal” from the beginningless past.Therefore, the retinue and kindred of the Bodhisattvas from the Earth should be those who possess extraordinary karmic connections with this True Buddha from the beginningless past.Since Sairenbo was a Tiantai scholar-monk, when told he was a disciple of Shakyamuni from the distant past, he surely thought, “Is that so? That's incredible! I must strive harder!”For us, is it not our greatest pride to be able to act as members and kindred spirits of the Bodhisattvas emerging from the earth?The 65th High Priest Nichijun Shonin once encouraged us by saying: “Those who practice faith and practice with unwavering conviction, and those who engage in shakubuku steadfastly, are the kin of the Bodhisattvas emerging from the earth. Those whose faith wavers and hasn’t been determined yet should strive now to join the ranks of the kin of the earth-emerging Bodhisattvas.Either way, let us strive diligently to partake in that karmic connection.Today, I visited Head TempleTaisekiji. The Gokaihi Ceremony was attended by hundreds of members, with most coming from overseas. Fourteen members from Indonesia's Hōsei-ji Temple also attended with their chief priest. The person seated next to me was a Hōsei-ji member, and I had the opportunity to greet him.
