『就註法華経口伝』難来たるをもって安楽（令和八年）
一日拝読御文『就註法華経口伝上』「安楽行品五箇の大事 第一 安楽行品の事御義口伝に云はく、妙法蓮華経を安楽に行ぜん事、末法に於て今日蓮等の類の修行は、妙法蓮華経を修行するに難来たるを以て安楽と意得べきなり」安楽行品は、法華経二十八品のうちの第十四であり、迹門の最後の品です。そこには四安楽の修行が説かれています。身の安楽行、口の安楽行、意の安楽行、誓願の安楽行です。安楽行とは、要するに、争いや対立を避けて安楽に行ずることですから、摂受と折伏でいえば、摂受の修行にあたります。御承知の通り、末法の仏道修行は自行と化他行であり、そのうちの化他行においては摂授ではなく折伏を正軌とする旨を、絶えず教わるところでございます。末法においては、仏種の植わっていない衆生に対して、とてもかくても強いて法華経を説いて聞かせ、成仏の種を植えて差し上げなくてはならないからであります。しかし、折伏には必ず難が伴います。折伏行のお手本として、よく挙げられる不軽菩薩も、やはり杖木瓦石の難を受けられました。このように難を受けてでも万人に対して正法を説いていく姿が、末法の信心修行の亀鑑として仰がれるのであります。末法においては、安楽に行ずる摂受は無益であり、難を受けても貫く折伏行こそが時代にふさわしい修行法と拝される次第でございます。しかし、いったい何故に「難来るを以って安楽」とまで、言えるのでありましょうか。それはどのような境涯から発されるお言葉なのでしょうか。以下、畏れながら、拝考申し上げますと、難というものは、末法御本仏日蓮大聖人のお立場からすれば、経文の予証の通りに起こるべくして起こるものなのであり、それを正面から受け切って乗り越えていくことによってこそ、御仏としての本地を開顕することも可能となり、本懐もまた成就されるのであるという、絶対の御確信を抱いておられました。示同凡夫のお姿でございますから、諸難に伴う壮絶なる御苦痛御心労は想像を遥かに絶するものがございますが、それを乗り越える絶対の御確信と、それを乗り越えた暁に可能となる本地の開顕と本懐の成就を思えば、既にそこに法悦の境地も孕まれているものとも拝されます。我々はその御境涯には遥か遠く及びませんけれども、弟子檀那たるものは、その御境涯に万分の一でも近づいていこうとの志をもって、日々精進していかねばならないと存じます。上にふれた、本地の開顕と難の関係を探るにあたって、同じ就註法華経口伝上の安楽行品について、今一つの御文を拝してみたいと思います。就註法華経口伝とは、いわゆる御義口伝のことでありまして、日蓮大聖人が文底下種のお立場から法華経の御講義をなされたものを、第二祖日興上人が筆録され大聖人様から御允可を賜った御書であります。法華経の各品について、文底下種法門の重大な御指南が拝されますが、安楽行品については、五箇の大事が記されております。本日拝読の一節は、その五箇の大事のうちの第一でしたが、合わせて拝したいと思いましたのは、以下の第四の御文です。「第四 無有怖畏加刀杖等の事御義口伝に云はく、迹化の菩薩に刀杖の難之有るべからずと云ふ経文なり。勧持品には末法法華の行者に及加刀杖者・数々見擯出とあり。此の品には之無し。彼は末法の折伏の修行、此の品は像法摂受の修行なるが故なり云云」タイトルが難しいですが、「刀杖等を加うるを畏怖すること有ること無し」と、拝せるかと思います。迹化の菩薩には、刀杖の難が加えられることはないから、それを恐れるには及ばない。勧持品第十三には、「及加刀杖者（ぎっかとうじょうしゃ）」「数々見擯出（さくさくけんひんずい）」とあって、法華経の行者は刀杖の難に遭う、幾度となく処を追われる、と説かれているが、安楽行品第十四には、そのような難は説かれていない。これは何故かといえば、勧持品には、末法の法華経の行者（本化地涌の菩薩）が折伏の修行をなさる際に起こる難が説かれているのに対して、安楽行品では、像法時代の迹化の菩薩が行う摂受（四安楽）の修行を説いているからであると。安楽行は摂授の修行であるために、末法の法華経の行者に対して起こるような難は起こらないのであると。この迹化の菩薩が、像法時代に再誕されたのが、天台、妙楽、伝教等でした。安楽行品は、像法時代における迹化の菩薩（の再誕）の修行の姿を予証された経文とみなすこともできるでしょう。故にまた、文上の解釈の安楽行では、末法に無益であることも首肯されるところでございます。この安楽行品五箇の大事の第四を拝しまして、是非、改めて振り返り拝したいと思われましたのが、「刀杖書」と呼ばれる御書でございます。そこには、末法の法華経の行者（日蓮大聖人）が受けられる難とは、いったいいかなるものかが、不軽菩薩、天台・妙楽・伝教との比較を通じて、記されております。『『上野殿御返事』刀杖書（令和三年）』御聖訓一読集七日『上野殿御返事』（異称「刀杖書」）「涌出品は日蓮がためにはすこしよしみある品なり。其の故は上行菩薩等の末法に出現して、南無妙法蓮華経の五字を弘…ameblo.jp詳細は措いて、難の比較について要点を拾い出しますと、以下のようになります。・・・・・日蓮大聖人が受けられた刀杖の難刀の難： 竜口法難、小松原法難杖の難： 第五の巻による打擲（少輔房）日蓮・不軽・天台等の比較及加刀杖：日蓮（本化地涌の菩薩上首、上行菩薩再誕）杖木瓦石：不軽菩薩刀杖不加：天台・妙楽・伝教（迹化の菩薩）・・・・・安楽行品に説かれる安楽行とは、像法時代に迹化の菩薩が行じる修行法であり、それを行ずる迹化の菩薩には刀杖の難は起こらない（刀杖不加）。一方、不軽菩薩本事品には、不軽菩薩が受ける「杖木瓦石」の難が説かれています。迹化の菩薩が遭遇しない難を受けられることから、不軽菩薩の振舞と境涯が、本化の菩薩に接近していることが観ぜられます。これらに対して、勧持品に説かれる（末法の）法華経の行者（本化地涌の菩薩）に対しては、更に刀の難も加わることで、不軽菩薩も及ばない過酷な難に遭遇するとの予証がなされております（及加刀杖）。受ける難が齎す苦しみは凡下の想像を絶するものですが、ここで盲失してはならないのは、上で比較される難の規模の相違は、衆生救済の使命の重大さ、弘通される教法の尊さ、弘通する人の御境涯の深さまでもが、含意されているということでございます。安楽行品に説かれる迹化の菩薩の安楽行、不軽菩薩本事品に説かれる不軽菩薩の杖木瓦石、そして、勧持品に説かれる本化地涌の菩薩が受ける刀杖の難。難の過酷さは、詰まるところ、法を弘むる人の本地の深さを示すものと拝されます。難を受けることをもってこそ、能弘の人の本地の開顕がなされるということなのであります。そのような生命の危険にも及ぶほどの難をも踏まえて、「難来るを以って安楽」と宣言あそばされるのが、末法の御本仏の本地であり御境涯と拝されます。今一つ、難を乗り越えることで、本懐成就に近づくという点ですが、これは『聖人御難事』という御書に拝することができます。日蓮及びその一門は難を乗り越えてこそ本懐を成就する。日蓮とその弟子檀那に対して留難をなすものは、始めはことなきようにて後には必ず滅びるのであるとの大確信が述べられています。実際に、この御書執筆からほどなくして、日蓮大聖人は出世本懐である戒壇大御本尊を御図顕あそばされたのでした。その意味で、難を乗り越えることによって、本懐成就に近づくというのは、御本仏が経文の予証のままに種々の難を受け切って乗り越えられたという、実修実証に基づく大確信であられたということなのでございます。故にこそ、難来るを以って安楽と、高らかに宣言あそばされているのでございましょう。まとめです。安楽行品では、難を避けて安楽に行ずることが説かれていますが、末法の文底下種の法華経の教えにおいては、むしろ難を正面から受けてたち、それを乗り越えていくことこそが、真の安楽行である。何故、難を安楽と呼べるのかと言えば、いかなる難も絶対にそれを乗り越えられる、また、その難を乗り越えることによってこそ、自らの本地を顕すことができ、更に、自らがこの世に生を受けた究極の目的達成へと近づいていける。そのことに絶対の確信を抱く故に、難来るをもって安楽と言うのであると。末法の世は、苦難を避けて安楽に暮らせる時代ではありません。そのような機根の衆生は正法像法時代ならいざ知らず、末法に生まれてくるのは、我々のように三毒強盛にして、世相は五濁爛漫であります。破邪顕正の折伏行を通じて、種々の難が惹起して参りますが、それを乗り越えてこそ得られるのが真の安楽であります。その難を乗り越えてこそ、初めて過去世以来の謗法罪障も消滅されるからであります。真の安楽とは、あらゆる不幸や災厄に取り囲まれながらも、それらをすべて包摂して乗り越えてゆく境涯と拝されます。我々も真の安楽を目指して、頑張って参りましょう。On our Gosho passage for today (the 1st): Orally Transmitted Teachings (Ongikuden)“Five Important Points on the Peaceful Practices (Anraku, 14) ChapterFirst: Concerning the Peaceful Practices ChapterThe Record of Orally Transmitted Teachings states: When practicing the Lotus Sutra of the Wonderful Law with ease and joy, for those of us in the Latter Day of the Law—such as Nichiren and his followers—the practice of the Lotus Sutra inevitably brings hardships. One should therefore understand these hardships as constituting ‘peaceful practices.’”The Peaceful Practices (Anraku, 14) chapter is the fourteenth of the twenty-eight chapters of the Lotus Sutra and is the final chapter of the Theoretical Teaching.In it, four kinds of peaceful practices are expounded: the peaceful practice of the body, the peaceful practice of the mouth, the peaceful practice of the mind, and the peaceful practice of vows.In essence, these peaceful practices mean carrying out the practice while avoiding conflict and confrontation. Therefore, between shōju (conciliatory propagation avoiding conflict) and shakubuku (breaking and subduing erroneous teachings), they correspond to the practice of shōju.In the Buddhist practice of the Latter Day of the Law, there are practice for oneself and practice for others. In this practice for others, the correct standard is not shōju but shakubuku. This distinction is constantly taught to us.In the Latter Day of the Law, for people in whom the seed of Buddhahood has not yet been planted, we must—no matter what—strongly expound the Lotus Sutra to plant the seed of Buddhahood into their hearts.However, shakubuku is invariably accompanied by various hardships. The example often cited of Bodhisattva Never Disparaging also shows that he suffered the persecution of being struck with sticks, tiles, and stones. Thus, the attitude of expounding the true Law to all people, even while enduring hardships, is revered as the model for the practice of faith in the Latter Day of the Law.In the Latter Day of the Law, shōju—the peaceful practice that avoids difficulties—is futile; it is the practice of shakubuku, persevered in despite difficulties, that is deemed the practice suited to our time.Yet why can it be declared so emphatically that hardships are in themselves peace and pleasure? From what state of life can such words arise?With all humility, I would like to consider this.From the standpoint of Nichiren Daishonin, the True Buddha of the Latter Day, adversities are something that must arise exactly as predicted in the Lotus Sutra. By squarely facing and overcoming them, his true identity of the Original Buddha from infinite past of kuon ganjo will be revealed, and thereby his purpose of advent into this world will also be fulfilled. The Daishonin held this absolute conviction.Because the Daishonin manifested the appearance of a common mortal, the intense pain and mental anguish accompanying these various difficulties surpass all imagination. Yet, considering the absolute conviction in overcoming them, and the consequent manifestation of the true identity and the fulfillment of his ultimate purpose, one can perceive that the tremendous sacred bliss is already inherent there. We are far from reaching such a state of life, but as disciples and lay supporters, we must strive daily with the aspiration to approach even one ten thousandth of that state.In relation to the earlier point concerning the manifestation of the true identity and its connection to adversities, I would like to examine another passage from the same Orally Transmitted Teachings, regarding the Peaceful Practice (Anraku, 14) chapter.The Orally Transmitted Teachings is a work in which Nichiren Daishonin lectured on the Lotus Sutra from the standpoint of the Buddhism of the sowing from the depths of the sutra, recorded by his successor Nikko Shonin and granted approval by the Daishonin himself. It contains crucial guidance on the profound teachings for each chapter of the Lotus Sutra.For the Peaceful Practices (Anraku, 14) chapter, the Five Major Principles are recorded. The passage we focus on today was the first of these Five Major Principles.Now I would like to also consider the fourth one: “Fourth: The Matter of ‘No Fear of Being Struck with Swords, Staves, Etc.’According to the Orally Transmitted Teachings: This sutra passage states that bodhisattvas of the Theoretical Teaching should have no adversity of swords and staves. In the Encouraging Devotion (Kanji, 13) chapter, it says of the practitioners of the Lotus Sutra in the Latter Day: ‘those who add swords and staves to them, and who are repeatedly driven out.’ But in this (Anraku, 14) chapter, there is no such statement. That is because the former concerns the practice of shakubuku in the Latter Day, while this chapter concerns the practice of shōju in the Middle Day of the Law.”The title is a bit complex, but it can be understood as “There is no fear of being struck with swords, staves, etc.” For bodhisattvas of the Theoretical Teaching, there should be no adversity of swords and staves, so there is no need to fear it. In the Encouraging Devotion (Kanji, 13) chapter, it is stated that practitioners of the Lotus Sutra will “have swords and staves added to them” and “be repeatedly driven out.” However, the Peaceful Practices (Anaku 14) chapter, does not mention such adversities. The reason is that the Encouraging Devotion chapter expounds the adversities that arise when bodhisattvas emerging from the earth in the Latter Day carry out the practice of shakubuku, whereas the Peaceful Practices chapter expounds the practice of the four peaceful practices carried out by bodhisattvas of the Theoretical Teaching in the Middle Day of the Law.Since peaceful practices are the practice of shōju, such adversities as arise for the Votary of the Lotus Sutra in the Latter Day do not occur. These bodhisattvas of the Theoretical Teaching who appeared in the Middle Day of the Law include Tendai, Myaolo, Dengyo, and others. Thus, the Peaceful Practices chapter can also be seen as a prediction of the form of practice of bodhisattvas (as reincarnations) of the Theoretical Teaching during the Middle Day of the Law. Therefore, it is also understandable why, in its literal interpretation, peaceful practices are futile in the Latter Day of the Law.Upon reading this fourth of the Five Major Principles of the Peaceful Practices (Anraku, 14) chapter, I felt it important to revisit what is called the “On the Sword and the Staff”(Reply to Lord Ueno).In it, through comparison with Bodhisattva Never Disparaging, Tendai, Miaole, and Dengyo, it records exactly what kind of difficulties the Lotus Sutra practitioner of the Latter Day of the Law (Nichiren Daishonin) would receive.Details omitted here, but the key points on the comparison of persecutions are as follows:- Presecutions of sword and staff received by Nichiren Daishonin:Sword persecutions: Tatsunokuchi Persecution, Komatsubara PersecutionStaff persecutions: Beating with the fifth volume (by Shōbō-bō)- Comparison of Nichiren, Never Disparaging, Tendai, etc.:“Swords and staves added”: Nichiren (foremost of the bodhisattvas who emerged from the earth, the reincarnation of Boddhisattva Jyogyo)“Sticks, wood, tiles, and stones”: Bodhisattva Never Disparaging“No swords or staves added”: Tendai, Miaole, Dengyo (bodhisattvas of the Theoretical Teaching)The peaceful practices expounded in the Peaceful Practices chapter are the practice carried out by bodhisattvas of the Theoretical Teaching in the Latter Day of the Law, and for such bodhisattvas, no adversities of swords and staves arise (“no swords or staves added”). On the other hand, in the Bodhisattva Never Disparaging (Fukyo Bosatsu, 20) chapter, the adversity of “sticks, wood, tiles, and stones” that Never Disparaging received is expounded. Since he received adversities that bodhisattvas of the Theoretical Teaching do not encounter, Never Disparaging’s conduct and state of life can be seen as approaching closer to that of bodhisattvas of the Essential Teaching.In contrast, for the Lotus Sutra practitioners (bodhisattvas who emerged from the earth) in the Latter Day of the Law as expounded in the Encouraging Devotion chapter, even sword adversities are added—making the hardships surpass even those of Never Disparaging (as prefigured: “swords and staves added”).The suffering caused by these adversities is beyond ordinary imagination, but what must not be overlooked is that the differences in the scale of adversities compared here imply the magnitude of the mission to save living beings, the nobility of the teaching being propagated, and the profundity of the state of life of the propagator.The peaceful practices of bodhisattvas of the Theoretical Teaching in the Peaceful Practices chapter; the “sticks, wood, tiles, and stones” of Never Disparaging in his chapter; and the sword-and-staff adversities encountered by bodhisattvas who emerged from the earth in the Encouraging Devotion chapter.The severity of the adversities ultimately indicates the depth of the true identity of the person propagating the Law. It is precisely by receiving adversities that the true identity of the propagator of the Law is manifested. Embracing even life-threatening challenges, the declaration that “adversities are peace and pleasure” expresses the true identity and life-condition of the True Buddha of the Latter Day of the Law.Another point is that overcoming adversities brings one closer to fulfilling the ultimate purpose—this can be seen in the Gosho “on Persecutions Befalling the Buddha”.Nichiren and his followers fulfill their ultimate purpose precisely by overcoming adversities. Those who cause obstructions to Nichiren and his disciples and lay supporters may seem unhindered at first, but they will inevitably perish later. This great conviction is stated there. In fact, shortly after this writing, the Daishonin inscribed the Object of Worship of the High Sanctuary of the Essential Teaching, which was his ultimate purpose of his advent in this world.In this sense, approaching the fulfillment of the ultimate purpose by overcoming adversities is based on the Daishonin’s actual practice and proof—having squarely faced and surmounted various adversities exactly as predicted in the sutra text. That is precisely why he could proclaim with such resounding conviction that adversities are peace and pleasure.Summary: In the Peaceful Practices chapter, it is taught to practice peacefully by avoiding difficulties. However, in the teaching of the Lotus Sutra of sowing the seed of Buddhahood in the Latter Day of the Law, it is rather by squarely facing hardships and overcoming them that true peaceful practice is realized.Why can hardships be called “peaceful”? Because no matter what hardships arise, one can absolutely overcome them. Moreover, by overcoming those difficulties, one manifests one’s own original state, and draws nearer to achieving the ultimate purpose for which one was born into this world. Because of this absolute conviction, hardships arising is deemed peaceful.The Latter Day of the Law is not an age in which one can avoid hardships and live in ease. Living beings in such life condition may have lived in the Former and Middle Days of the Law, but those born in the Latter Day of the Law—like us—are dominated by the three poisons, and the world is overrun with the five impurities.Through the shakubuku practice of refuting slander and revealing the truth, various difficulties will arise. Yet it is precisely by overcoming them that true peace is attained. For only by overcoming those difficulties can the slanders and karmic hindrances accumulated since the distant past be eradicated. True peace is the state of life that, while surrounded by all manner of misfortune and calamity, embraces and overcomes them all.Let us also strive diligently toward that true peace.
