以下将刊登在《创价人生》2019年11月号：
（用于创价男士聚会）
覆四条金吾大人书（别名"不可惜所领事"）
一生如梦，明日不可期。纵沦为乞食，不可稍损法华经。（御书1211页）
（白话文）
人生就像一场梦，明天的事又难预料。即使沦为乞丐，也不可污损《法华经》。
以下的解说是编辑自池田SGI会长的御书讲义——"希望之经典《御书》研习"。
背景与大意
本篇御书是日莲大圣人56岁时，从镰仓写给四条金吾的书信，别名"不可惜所领事"。金吾是北条家的江间氏的家臣，精于医术和武术。
四条金吾即使面临人生的歧路，亦能贯彻信心，始终如一。金吾所面临的最大苦境──那就是在1277年6月，被主君江间氏逼迫："非写下'愿舍弃法华经'的誓约书不可。"
其事端就是出自同月较早举行的桑谷问答。法论上，大圣人弟子三位法师（注："三位"是名字）破邪显正，完全破折了当时影响鎌仓众人甚巨的龙象法师的邪义。当天的法论，四条金吾也列席，但只是在旁观望，未发一语。
然而其后被人散播"四条金吾结伙带刀闯入法论会场"的谣言，并传入主君江间氏的耳里，导致江间氏对四条金吾下了一道命令，逼四条金吾"若不写下宣誓放弃《法华经》的誓约，就要被没收领地，驱除出门"。当时对武士而言，被没收领地可谓最大的耻辱，也等于剥夺了生活的支柱。
可是当时四条金吾毫不犹豫地选择了信仰，而且马上向日莲大圣人报告此事。透过金吾的信件，掌握了事件真相的大圣人，便立刻提笔，代替金吾向江间氏写了一封长篇辩白状。
大圣人附上此陈述状，并写了一封信，称赞金吾毅然表明"决不写誓约书"、"决不舍弃法华经"的决心。这封信也就是我们这个月所拜读的《覆四条金吾书》（别名"不可惜所领事"）。
其后四条金吾的处境如何呢？──结果，事态突然好转。因为主君江间氏病倒，四条金吾由于细心照料主君的病情，而重获主君的信赖。之后，获得比以前大出三倍的领地。大圣人的"大祸转为大福"这句教导，也就成了事实。
于今生构筑"永恒幸福"
解说
"一生如梦，明日不可期"──这是我们应该一直紧记在心的一段御文。
从"生命永恒"的观点来看，人的一生恰似一场梦。再说，如梦般虚渺的这一生，谁也无法预料明天的自己会如何，这也就是凡夫所须面对的现实。今生所拥有的名誉、地位或财产等等，都如幻影。
然而，这场如梦般的今生，却也是决定自己能否开启永远幸福，此一决胜负的"一刻"。换句话说，若想把握今世这个机会，确立能获得永远自由自的生命，就需要妙法的信仰。
"改变生命境界"──这是一件不论从科学、经济或政治领域，皆无法做到的事。能改变生命境界的，只有佛法。我们既然能在今生幸逢佛法，就应该贯彻信仰到底──这就是大圣人教导的结论。
"不可稍损法华经"
"纵沦为乞食，不可稍损法华经"，大圣人如此教导四条金吾此信心的究极真谛。这不仅是一段显示信心真髓的御文，也是许多学会员铭刻于心的御文。就算是说唯有在创价学会的信仰中才能实现此事，也不为过。
以日莲大圣人佛法的价值观来看，"损法华经"等于是信仰的败北。也就是说，即使生病、经济苦，或遭遇任何困境，只要不败给各自的处境，贯彻信心，就不会有损《法华经》。若败给各种处境，败给自己，那就是"损法华经"。
例如，在意世间的评价而败给自己的"胆怯"生命；被毁誉褒贬所动摇而沦为"傲慢"，甚至丧失最重要的"信心"，其结果等于贬低了"法"。
那些"损法华经"的忘恩负义之徒的共通点就是，忘记信心，一心执着于地位与财产。这些人就是因为生命污浊，才会丧失信仰精神，暴露出"精神败北者"的下场。甚至羞耻心也丧失，这就是"无明"的可怕。
"保身"、"自大"与"傲慢"将促使人堕入"无明"的深渊，希望大家要严加警惕。
信仰教导我们把今世的毁誉褒贬视为一场梦，并基于生命永恒的法理，为自己开启如宇宙般浩瀚的境界。
因为培育屹立不摇的"精神之王"，才是真正的宗教使命。
池田SGI会长的指导
立足于"大我"非"小我"
佛法不是教导要为"小我"而活，而是教导应立足"大我"。
但佛教决非教导人"要放弃人生"，或者舍弃一切社会立场，"过着如离开俗世的仙人般的生活"等等。
大圣人佛法教导我们，如何看清究极的生命本质，以及何谓基于能包容无常现象的"常住不变之法"的"大我"人生。这种立足"大我"的人生，能让人破除对"小我"的执着，不受无常现象纷扰，结合"常住不变之法"，以坚定的主体性与生命力，让自己的生活步往正确方向。
因此，本文中教说的"纵沦为乞食"，大圣人这句话并非表示四条金吾"不用在意领土的得失等等"，而是指当人生旅途中，面临必须做取舍抉择时，要一贯悠然地走在"大我之道"，也就是要选择永远不变的"信仰之道"。
既然抉择的方向笃定，就应该在现实社会上指向胜利，勇往前进。"佛法讲胜负"。即使曾因为世间事而失败，但诚如户田先生这首"最后必胜，向佛祈求"的短句所言，坚持以信心为本，奋战到底的人，一定能获得胜利的人生。此事对照御书，绝对没错。
即使遭遇宿命或障魔的风暴袭击，也能捍卫妙法，贯彻师弟之道，维护创价学会，组建和合僧的人，此人此时已经是生命的胜利者。因为此人透过立足"大我"的人生，而获得能克服一切困难的原动力。这种在精神上获得真正胜利的人，也必能获得人生"最后的胜利"。
若想获得最后的胜利，平日就必须不懈地从事佛道修行，磨练生命，每天实现人间革命，此乃必然的道理。
人生在面对歧路时，总是要选择一条路走下去。此时，是选择能让自己向上的路，或甘愿受世间毁誉褒贬动摇，决定此人的胜败。人生可说是处处会碰到歧路，需要作出抉择。所以人生一定要有"不变的基准"，来帮助我们选择正确的方向。
这项基准，就如同四条金吾所选择的，无论如何也要"与师同步"。当站在人生的十字路口时，能以师弟不二精神前进的人，绝对可以步向胜利之道。贯彻师弟不二之道的人生，定能取得胜利。而教导我们此准则的，就是日莲大圣人的师弟佛法。
（池田SGI会长的御书讲义——"希望之经典《御书》研习"）
<以上将刊登在《创价人生》>
给地区部长的补充材料
v 请注意：以下将不会刊登在《创价人生》。
日莲大圣人与四条金吾
广宣流布的路途上战斗接踵而来，是跟三障四魔的激烈攻防战。粗心大意、或停顿歇气，那一瞬间就会被魔绊倒。为了万众的幸福与和平，为了自身的一生成佛，前进的步伐不能停。
不但领地要被更换，同僚趁机落井下石，向主君江间氏进谗言，说四条金吾领人搅乱鎌仓桑谷的龙象法师的法座。龙象法师是天台宗僧侣，原在比叡山，因吃人肉的事败露，逃到鎌仓，受到极乐寺良观庇护，是一个恶僧。
四条金吾乱闯法座云云，完全是良观等人捏造的谣言。事实是大圣人门下的三位法师（编注："三位法师"是人名）和龙象法师进行法论，龙象法师大败。虽然四条金吾当时也在场，其实根本没有发言。然而，江间氏听信谗言，迫使四条金吾"写抛弃法华经信仰的誓约书，不然就没收领地"。
如果领地被没收，作为武士就无法维持自己以及一家一族的生活。但他不屈服，犹如大树纹丝不动。哪怕领地被没收，也要坚持信心，不写誓约书，他把这个决意写信告诉身延的大圣人。
四条金吾是大圣人门下的鎌仓核心，如果退转，门下就会各散西东，这就正中良观下怀。大圣人赞赏四条金吾的信心，立即写了回信。"一生如梦，明日不可期。纵沦为乞食，不可稍损法华经。"（御书1211页）鼓励他决不要逢迎，坚信这也是诸天的安排，要强盛地贯彻信心。
四条金吾被主君江间氏逼迫"写抛弃法华经的誓约书"，日莲大圣人写信鼓励他，同时还代他给主君写了答辩书。这就是《赖基陈状》。甚至为陷入困境的弟子写答辩书，师匠的心一定让四条金吾热泪涟涟，并满怀报恩之情。
他写信表示决心，立刻又收到大圣人回信。开头写道："佛法以胜负为先"。秉持正法的人最后必定胜利，这也是佛法正义的确凿证明。所谓取胜，就是指决定法的正邪。那是由文证、理证、现证显示的。但最重要的证明，还是其人的表现和一生的胜利。就是说，磨砺人格，能赢得人们的信赖，构筑起牢固的幸福境界。
江间氏后来得了恶性流行病，四条金吾诚心诚意，全力以赴地为他治疗。主君的病好转，也解除了对金吾的处罚。他被允许伴随主君上朝，而且受赐的领地比以前多了三倍。他的人生大海上灿然升起了胜利的太阳。
大圣人从1277年末开始身体不适，四条金吾拼命医治。相信他下定决心，不论去哪里也要为师匠治疗，要彻底保护大圣人的健康。1278年6月，大圣人服用金吾的药恢复了健康。当年润十月写信赞扬："此度，命得获救，莫非释迦佛化入君身，以施救者乎！"（御书1233页）
四条金吾仰慕、追随、保护大圣人，是真正的弟子，而且要救助人们的苦恼，是生涯贯彻广宣流布的真正的勇士。
（摘自《新人间革命》第22卷之"命宝"章）
<以上是补充资料>
************************************************************************
The following will be published on the November
2019 issue of Creative Life:
(For Soka Men)
|
A
Warning against Begrudging One’s Fief
This
life is like a dream. One cannot be sure that one will live until tomorrow.
However wretched a beggar you might become, never disgrace the Lotus Sutra.
(WND-1, p 824)
|
The following
explanation is adapted from SGI President Ikeda’s study lecture series, “Learning from the Gosho: The Hope-filled
Teachings of Nichiren Daishonin”.
Background and Outline
This
letter was written at Minobu, when the Daishonin was fifty-six years old, and sent to Shijō Kingo in
Kamakura. Kingo served the Ema family, a branch of
the ruling Hōjō clan, and was well versed in both
medicine and the martial arts.
Shijo Kingo was also a person of
conviction and integrity who maintained his faith at a critical crossroads in
life. His greatest adversity came in June 1277, when his lord Ema ordered him
to write an oath renouncing his faith in the Lotus Sutra.
This demand stemmed from a religious
debate at Kuwagayatsu in Kamakura earlier that same month. On that occasion,
one of the Daishonin’s disciples, the priest Sammi-bo, thoroughly defeated an
influential priest known as Ryuzo-bo, whose fallacious teachings were misleading
people. Shijo Kingo was present on that occasion, but simply as a silent
observer.
However, the false allegation later
reached Lord Ema that a group armed with swords led by Shijo Kingo had burst in
and disrupted the proceedings. Hearing this, Ema issued an order to Shijo Kingo
threatening him with the confiscation of his lands and expulsion from the clan
if he did not submit a written oath discarding his faith in the Lotus Sutra.
Having one’s lands confiscated was not only a disgrace for a member of the
samurai class, but also meant the loss of one’s very livelihood.
Nevertheless, Shijo Kingo
unhesitatingly chose to stay true to his faith. He immediately reported these
developments to Nichiren Daishonin, who, with keen insight into the true nature
of the situation, immediately composed a lengthy explanation in his follower’s
name that could be submitted to Ema. Its aim was to dispel the lord’s
suspicions.
The Gosho we are studying this month
was sent to Shijo Kingo along with this petition. In “A Warning against
Begrudging One’s Fief,” the Daishonin praises this loyal follower for
resolutely pledging never to submit such an oath or discard the Lotus Sutra.
What,
then, became of Shijo Kingo? A short time later, his circumstances suddenly
changed for the better. His lord, Ema
fell ill, and Shijo Kingo was able to regain his lord’s trust as a result of
his earnest efforts to treat his illness. After that, Shijo Kingo was given an
estate that was three times larger than the one he already held. The Daishonin’s
statement, “Great disaster without fail changes into great fortune,” was borne
out by these events.
Constructing Eternal Happiness in Our Lives
during This Present Existence
Explanation
“This
life is like a dream. One cannot be sure that one will live until tomorrow”
(WND-1, 824)—these are words of the Daishonin that we should always bear
closely in mind.
From
the perspective of the eternity of life, a single lifetime is but like a dream.
Moreover, in this brief, fleeting existence, we never know what tomorrow might
bring. That is our reality as ordinary people. The worldly honour, position,
and wealth we may gain in this lifetime are all ephemeral.
However,
this present life that is like a passing dream is in fact the decisive “moment”
that determines whether we will attain a state of eternal happiness. Therefore,
it is essential that we uphold faith in the Mystic Law if we wish to seize this
opportunity now to establish a life-state of absolute freedom for all eternity.
Transforming
our inner state of life is not something that can be accomplished by means of
science, economics, or politics. Only Buddhism makes this transformation
possible on the most fundamental level. Since we have been fortunate enough to
encounter this great teaching in this lifetime, we should resolutely persevere
in faith. This is the Daishonin’s conclusion.
“Never Disgrace the Lotus Sutra”
The
Daishonin teaches Shijo Kingo a crucial aspect of faith with the line, “However
wretched a beggar you might become, never disgrace the Lotus Sutra.” (WND-1,
824) This is a line expressing the essence of faith that many members have
engraved in their hearts. It would be no exaggeration to say that this spirit
can today only be found in the way of practice of the Soka Gakkai.
In
terms of the values of Nichiren Daishonin’s Buddhism, “disgracing the Lotus
Sutra” is a mark of defeat in terms of faith and Buddhist practice. No matter
how painful our circumstances—whether we are struggling with illness or
financial difficulties—as long as we persevere in faith undaunted, we are by no
means bringing disgrace upon the Lotus Sutra. What brings disgrace, if
anything, is giving in to our situation, being defeated by ourselves.
Practitioners
also end up denigrating the Law when they lose sight of the all-important
foundation of faith, giving in to cowardice because they are afraid of what
others will think or growing arrogant because they are intoxicated by worldly
acclaim.
Common
to all those thankless and treacherous individuals who have brought “disgrace
to the Lotus Sutra,” past and present, is the fact that they lost their faith
and succumbed to their attachment to social standing or wealth. They showed
themselves to be sad spiritual losers whose essential faith was destroyed by
the impurities of negativity and darkness in their own lives. They even lost
the ability to feel any sense of shame at this. That is how frightening the
fundamental darkness inherent in life can be.
Because
craven self-interest, conceit, and arrogance plunge us directly into this
darkness, let us always be on strict guard against such tendencies.
The
purpose of faith in the Daishonin’s Buddhism is, based on our belief in the
eternity of life, to develop an indestructible life-state as vast as the
universe itself, while remaining unswayed by the praise or censure we encounter
in this existence.
The
true mission of religion is to foster towering spiritual champions.
|
SGI
President Ikeda’s Guidance
Basing Ourselves
on Our Greater Self, Not Our Lesser Self
Buddhism
teaches that rather than living based on our lesser self, we ought to base
ourselves on our greater self.
This, however, doesn’t mean
discarding the life we have lived, or renouncing all of our roles or
positions in society and living like a hermit.
The Buddhism of Nichiren
Daishonin, which discerns the essential nature of existence, teaches us how
to live based on our greater self so that our actions accord with the eternal
and unchanging Law that encompasses everything in this impermanent world.
Living based on our greater self means breaking through our attachment to our
lesser self and correctly orienting our daily lives, unswayed by changing
phenomena, with a solid autonomy and life-force that are one with the eternal
and unchanging Law.
Accordingly, in saying, “However
wretched a beggar you might become . . . ,” the Daishonin’s implication is
not that Shijo Kingo’s fiefs or other affairs don’t matter, but, rather, that
when in the course of life one is called upon to make an important or fateful
choice between two options, one should always calmly choose the way of the
greater self, that is to say, the eternal and unchanging way of faith.
As long as we are clear about this
direction, it is only natural that we should proceed with the aim of being
victorious in society. Buddhism is about winning. Even if we should suffer
temporary setbacks in our activities in society, we will definitely be able
to win in life, so long as we earnestly continue to forge on to the very end
based on faith. In light of the Daishonin’s teachings, our victory is
absolutely assured.
Even when facing storms of karma
and obstacles, those who resolutely uphold the Mystic Law, adhere to the path
of mentor and disciple, support the Soka Gakkai, and work to build a harmonious
community of practitioners are at that moment already winners in the
dimension of life. Because by basing ourselves on our greater self, we gain
the strength and vigour to repel any and all hardships. This genuine victory
on the spiritual level will definitely open the way to our ultimate victory
in life.
That is also why we need to polish
our lives and progress in our human revolution each day through our
consistent Buddhist practice.
It all comes down to which path we
choose at major crossroads in our lives. Will we choose the wise path that
leads to our further growth and development as human beings? Or will we
choose the foolish path in which we are constantly swayed and controlled by
others’ opinions? In a sense, it could be said that in life we are always at
such a crossroads. That is why it is vital for us to have an unwavering
criterion for choosing the correct course in life each time.
For us, that integral criterion is
to always advance together with our mentor, just as Shijo Kingo chose to do
with the Daishonin. Those who proceed with the same spirit as their mentor
when standing at a crossroads in life will definitely walk the path to
success. A life of deep commitment to the way of mentor and disciple creates
a great path to victory in life. This is precisely what Nichiren Daishonin’s
Buddhism of mentor and disciple teaches.
(From
SGI President Ikeda’s lecture series, “Learning from the Gosho:
The Hope-filled Teachings of Nichiren
Daishonin)
|
< end of
article to be published on CL >
Supplementary
Resources for MD District Leaders
² Please
note that the following WILL NOT be
published on CL.
|
Nichiren
Daishonin and Shijo Kingo
The
path of Kosen-rufu is fraught with continual struggle. It entails fierce
battles against the three obstacles and four devils. If we relax our guard and allow our vigilance to
lapse for even a moment, we’ll lose our footing. We must never stop moving
forward, for the sake of the happiness and peace of humanity and our own
attainment of Buddhahood in this existence.
Obstacles were assailing Shijo
Kingo, who had been ordered to exchange his fief for a less desirable one. He
was also falsely denounced to his master, Lord Ema. His accusers claimed that
a group armed with swords and led by Kingo had burst in and disrupted the
priest Ryuzo-bo during a debate in Kuwagayatsu, Kamakura. Ryuzo-bo was a
wicked Tendai priest who had been on Mount Hiei, but who had been expelled
from the Tendai center when it was disclosed that he had eaten the flesh of
those who had died of hunger. He fled to Kamakura, where he gained the
protection of Ryokan, the chief priest of Gokuraku-ji temple of the True Word
Precepts school.
The charge that Kingo had led a
group that disrupted a debate by Ryuzo-bo was false. It had been concocted by
Ryokan and others allied with him. What had actually happened is that
Nichiren Daishonin’s disciple Sammi-bo had engaged in a public debate with
Ryuzo-bo and defeated him. While Kingo did attend the event, he had watched
in silence. Lord Ema, however, accepted this false charge as the truth, and he
ordered Kingo to either write out a pledge saying that he had given up his
practice of the Lotus Sutra or relinquish his fief.
Without a fief, Kingo could not
survive as a samurai. He and his family would be cast out to beg by the
roadside. In spite of this threat, Kingo was not shaken. Like a mighty tree,
he stood firm. He wrote a letter to the Daishonin at Mount Minobu, stating
that he would remain true to his faith even if he should lose his fief and
that he would never write out a pledge to the contrary.
If Kingo, the Daishonin’s central
follower in Kamakura, had abandoned his faith, all the others in the area
would have followed suit. This was no doubt Ryokan’s aim. The Daishonin
praised Kingo’s firm attitude in faith and immediately wrote a reply to him:
“This life is like a dream. One cannot be sure that one will live until
tomorrow. However wretched a beggar you might become, never disgrace the
Lotus Sutra” (WND-1, 824). He encouraged Kingo to remain steadfast in his
faith and not to give in or flatter his lord, assuring him that this was all
due to the workings of the heavenly deities.
Together with his letter of
encouragement, the Daishonin also wrote “The Letter of Petition from
Yorimoto” (WND-1, 803–13) for Kingo. No doubt Kingo was deeply moved by the
Daishonin’s compassion and concern, manifested in the composition of this
petition for him. Filled with gratitude, Kingo stood up.
Kingo sent a letter expressing his
determination. The Daishonin immediately sent him a reply, which begins with
the words: “Buddhism primarily concerns itself with victory or defeat”
(WND-1, 835). Those who uphold the correct Law must win in the end, because
that’s how the teachings of Buddhism are affirmed. Winning means
distinguishing between true and erroneous teachings. This is done through the
three proofs—documentary, theoretical, and actual proof. But ultimately,
proof in the form of example, of a person’s actual way of life, is critical.
In other words, we must perfect our characters and win people’s trust,
building a state of indestructible happiness in our lives.
Lord Ema later contracted a
serious infectious disease, and Kingo treated him in a spirit of sincerity
and devotion. Lord Ema’s condition improved, and he rescinded his punishment
of Kingo and included him in his suite of personal retainers. He also
presented Kingo with a new fief three times the size of his former one. The
sun of victory had risen to shine on him.
At the end of 1277, the Daishonin
fell ill, and Kingo earnestly treated him. Kingo was prepared to go anywhere
to care for the Daishonin and determined to protect his health. In June 1278,
the Daishonin’s health improved under Kingo’s care, and in October of that
year he wrote to Kingo, saying: “I believe that I survived this time only
because Shakyamuni Buddha entered your body to help me” (WND-1, 952).
Shijo Kingo was a true and loyal
follower who loved Nichiren Daishonin, had a tireless seeking spirit toward
him, and protected him. He was also a courageous man who dedicated his life
to kosen-rufu out of his commitment to help others overcome suffering.
(From
The New Human Revolution Vol 22, “Treasure
of Life” Chapter)
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