October 2026: Life and Death Both Within the Myōhō ①

The President’s Dharma states that both life and death are within the Myoho. One: The President of the Nichiren Shoshu Daihon-ji, who has overcome death, speaks of the official proclamation of the Buddhist path: to be angry at birth, aging, sickness, and death. This is an excerpt from a Dharma talk in which the High Priest expounded on the Buddhist view of life and human death. Since death is the greatest event in life, one may ask what happens after death. The anxieties, fears, and sufferings of being afraid of death or not wanting to die—overcoming these is indeed one of the key points of the Buddhist path. In doing so, one attains peace of mind and, while wishing happiness for others, polishes one’s mind. This is the true person of the Buddhist path. Regarding one of the key points of the Buddhist path, namely how to accept life and death, I have previously conveyed a sense of life by stating that death is a return to the homeland of the Great Life, and by referencing the writings of Professor Haruo Sasaki, a theoretical physicist, I have shared the view that our life is one with the universe and that, in the ultimate sense, we are living eternally every day. When we look at life from the cosmic perspective that is also consistent with the teachings of Nichiren Buddhism, we are all living an eternal life that continues from the past since the origin of the universe to the future. If we accept this, death is no longer a source of fear, and I believe that the sorrows and worries surrounding death will soften. Kenji Miyazawa, who faced death in reality and, through the progression of Nichiren Buddhism, which understands that the Buddha’s life is eternal, is considered to have overcome the suffering of birth, aging, sickness, and death. Kenji wrote, “I shall die soon, today or tomorrow,” and within this contemplation of death, he expressed his state of mind thus: “When I die, shall I come to the void? Shall I again feel myself? … Its original Dharma is named Myoho-Renge-Kyo.” After death, one returns to the Great Life of the universe and is eventually reborn. This is what is indicated in Nichiren Buddhism. Kenji, who came to realize through Nichiren Buddhism that we live an eternal life, was saved from the troubles and sufferings of illness. Furthermore, he wrote, “Life is the life of Myoho, and death is the death of Myoho.” He was able to accept both the life of acquiring illness and the death approaching one’s person as they are, in accordance with the workings of the Myoho. We, who live an eternal life—Kenji wrote this reflection on death in February 1929, about four years before his passing, when he was thirty-three years old. It is rare for someone of such youth to attain such a sense of death. Of course, I believe without doubt that there is the support of the teachings of Nichiren Buddhism there. No one knows where one goes or what happens after death. Nevertheless, when we are taught that we are living an eternal life both now and after death, our hearts find peace. The joy Kenji felt in encountering Myoho-Renge-Kyo and knowing this is a joy that we, who share the same faith, can also taste. I myself, having witnessed the President peacefully returning to the homeland of life, stated that I came to be able to accept death with a calm mind, thinking, “I hope I can die in such a manner.” That state of mind has not changed to this day. I accept this as the result of the accumulation of wisdom regarding life by the predecessors and the grace of faith. Nevertheless, death comes regardless of one’s situation. There may be no death that one can accept with wholehearted understanding. Therefore, being angry at birth, aging, sickness, and death becomes a major theme in life. And because everyone faces death, savoring the joy of having life now and living that present moment with love for many people can be said to be the greatest happiness. So, within the flow of eternal life that continues since the origin of the universe, there is the present world. What is the reason that we, who are now pursuing the suffering of birth, aging, sickness, and death, live in this present world? I would like to consider that matter again in the future. With this, I conclude the labor of the President’s Dharma talk for the 8th month of the 10th year of the Kosei era.

会長法は 生も死も妙法のうち 一 庭の日光立証公正会会長 死を乗り越える 仏道主教の官人奏のことは 昭老病死を怒すということ これは海祖様が仏教の生命観と 人の死について述べた法話の一説です 死は人生における最も大きな出来事ですから 死んだらどうなるのだろうか 死ぬのが怖い 死にたくないといった不安や恐れや苦しみを どする すなわち乗り越えることは確かに仏道の要点の一つと言えます そうして安心を得るとともに 事他の幸せを願って心心を磨くのが 仏道正人です その仏道の要点の一つである 生事の受け止め方について私はこれまで 例えば死は大いなる命というふるさとに 帰ることとし 生命については理論物理学者である 佐治春尾先生の著術を参考に 私たちの生命は宇宙と一体であり 極論すれば私たちは日々永遠を生きている といった生命感をお伝えしてきました 保険教の教えにも通する 宇宙的な視点で命を見つめると 私たちは皆宇宙発生以来の過去から未来へと続く 永遠の命を生きているのです そう受け止めれば死は恐れとはならず 死にまつわる憂も心配も柔らぐと思うのです 現実に死と向き合い 仏の命は永遠と解く保険教の進行によって 精子の苦を乗り越えたと考えられるのが 主人の宮沢賢治です 賢治は我やがて死なむ 今日または明日と書き出す死の中で 自身の心境を 我死して真空に来するや 再び我と感ずるや 略 その本源の法の名を妙法連下教となずく ととろしています 死んだ後は宇宙という大いなる命の 元へ帰りやがて生まれ変わる それが保険教に示されていると 保険教を通して永遠の命を生きる事故に気づき 病の悩み苦しみから救われた賢治は さらに 生もこれ妙法の生 死もこれ妙法の死とつずります 病を得る生も身に迫る死も 妙法 心理の働きのままあるがままと 受け止める事ができたということです 永遠の命を生きる私たち 宮沢賢治がこの死 1929年2月を書いたのは 亡くなる4年ほど前 33歳の時ですが その若さでこうした死性感に立てる人は まれです もちろんそこに保険教の教えによる支えがあるのは間違いないと思います 死んだ後自分がどこへ行くのか どうなるのかは誰にもわかりません それでも私たちは今も死んだ後も ずっと永遠の命を生きていると教えていただくと 心が安らぎます 妙法連下教に巡りあってそれを知った賢治の喜びは 信仰を同じくする私たちもまた 味わうことのできる喜びと言えるのではないでしょうか 私自身も以前 安らかに命のふるさとへ帰っていった会掃様の姿を見届けたことで あああのように死んでいけたらいいなと 落ち着いた気持ちで死を受け止められるようになった と述べたその心情は今も変わりません これも戦人たちによる命に関する賢産の積み重ねと 信仰のおかげ様と受け止めています とはいえ死は事態の別なくやってくるのです 心から納得の行く死などないかもしれません だからこそ正老病死を怒すことが 人生の大きなテーマになるのです そして誰もが死を迎えるからこそ 今命あることの喜びを噛み締め その今を多くの人と愛はして生きることが 何よりもの幸せと言えるのです では宇宙発生以来 連免と続く永遠の命の流れの中に現世があり 私たちが今 正老病死の苦を追ってその現世を生きる理由は何か そのことについてはまた改めて考えてみたいと思います 以上で厚生0話8年10月後 会長先生ご法話の労働を終了させていただきます