日蓮大聖人『御書』解説

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2017年 02月 08日

Gosho 種種御振舞御書 The Actions of the Votary of the Lotus Sutra

種種御振舞御書(しゅじゅおふるまいごしょ)

The Actions of the Votary of the Lotus Sutra

On the Buddha’s Behavior


               建治二年 五十五歳御作

                 1276 (Age: 55


()ぬる文永五年(のち)の正月十八日・西戎(さいじゅう)・大蒙古国より日本国を()そうべきよし牒状(ちょうじょう)をわたす、

On the eighteenth day of the intercalary first month of the fifth year of Bun’ei (1268), an official letter arrived from the great Mongol empire in which those barbarians of the west declared their intention to attack Japan.

日蓮が去ぬる文応元年(たい)(さい)庚申(こうしん)(かんが)えたりし立正安国論今すこしもたが()わず符合(ふごう)しぬ、

My prediction in On Establishing the Correct Teaching for the Peace of the Land, which I wrote in the first year of Bunnō (1260), cyclical sign kanoe-saru, has been fulfilled to the letter.

此の書は白楽天が楽府(がふ)にも越へ仏の未来記にもをとらず、

My admonitions have surpassed even those set forth in the yüeh-fu poems of Po Chü-i, and my prophecies are not inferior to those of the Buddha.

末代の不思議なに事かこれにすぎん、

Can there be anything more wondrous in this latter age?

賢王・聖主の御世(みよ)ならば日本第一の権状(けんじょう)にもをこ()なわれ現身に大師号もあるべし、

If our land were governed by a worthy ruler or sage sovereign, then the highest honors in Japan would be bestowed upon me, and I would be awarded the title of Great Teacher while still alive.

定めて御たづ()ねありて()()(せん)()をもいゐあわせ、調伏(じょうぶく)なんども申しつけられぬらんと・をもひしに其の義なかりしかば其の年の末十月に十一通の状をかきて・かたがたへ()どろかし申す、

I had expected to be consulted about the Mongols, invited to the war council, and asked to defeat them through the power of prayer. Since that did not happen, however, I sent letters of warning to eleven of our country’s leaders in the tenth month of the same year.

国に賢人なんども・あるならば不思議なる事かな・これはひとへにただ事にはあらず、

If there were a worthy person in this country, he would immediately think, “What a wonder! This is surely no ordinary matter."

天照太神・(しょう)八幡宮(はちまんぐう)の此の僧に()いて日本国のたすかるべき事を御(はか)らいのあるかと・()もわるべきに・

"The Sun Goddess and Great Bodhisattva Hachiman must be offering a way to save Japan through this priest.”

さはなくて(あるい)は使を悪口(あっく)し、或はあざむき、或はとりも入れず、或は返事もなし、或は返事をなせども(かみ)へも申さず、

In actuality, however, priests of the other schools cursed and deceived my messengers. The government officials ignored or refused to reply to my letters, and even when they did reply, they deliberately neglected to report the content of my letters to the regent.

これひとへにただ事にはあらず、

Their behavior was highly irregular.


つづくContinued



本文 Original Text 目次 Table of Contents



by johsei1129 | 2017-02-08 21:44 | PASSAGE OF NICHIREN | Comments(0)
2017年 02月 07日

Gosho 開目抄 下 Opening of the Eyes Part 2


()れ昔像法(ぞうほう)の末には()(みょう)(しゅ)(えん)等・奏状(そうじょう)をささげて伝教大師を(ざん)(そう)す、

In the past, when the Middle Day of the Law was coming to an end, Gomyō, Shuen, and other priests presented petitions to the throne in which they slandered the Great Teacher Dengyō.

今末法の(はじめ)には良観・念阿(ねんあ)偽書(ぎしょ)を注して将軍家にささぐ・

Now, at the beginning of the Latter Day of the Law, Ryōkan, Nen’a, and others drew up false documents and presented them to the shogunate.

あに三類の怨敵(おんてき)にあらずや。

 Are they not to be counted among the third group of enemies of the Lotus Sutra?


つづく continued


本文Original Text  目次 Table of Contents



by johsei1129 | 2017-02-07 20:28 | PASSAGE OF NICHIREN | Comments(0)
2017年 02月 06日

Gosho 御義口伝上 Orally Transmitted teachings on the Lotus Sutra Part 1

 

 妙法蓮華経を安楽に行ぜむ事、末法に(おい)て今日蓮等の類いの修行は妙法蓮華経を修行するに難(きた)るを以て安楽と(こころ)()()きなり。

 Concerning the “peaceful” practices of the Lotus Sutra of the Wonderful Law and the practices carried out by Nichiren and his followers now in the Latter Day of the Law, you should understand that, when one practices the Lotus Sutra under such circumstances, difficulties will arise, and these are to be looked on as “peaceful” practices.


 In the Latter Day of the Law, Nichiren and his followers will encounter adversity when they practice Myoho-Renge-Kyo, but they should understand that actually, it is peace and pleasure.



                        

                             つづく continued



本文 Orginal Text   目次 Table of Contents




by johsei1129 | 2017-02-06 22:03 | PASSAGE OF NICHIREN | Comments(0)
2017年 02月 06日

Gosho 御義口伝上 Orally Transmitted teachings on the Lotus Sutra Part 1

第九 (わく)有阿(うあ)(ねん)(にゃ)の事

Point Nine, on thepassage

(あるい)()練若(れんにゃ)納衣(のうい)にして空閑(くうげん)()つて(みずか)ら真の道を行ずと()つて人間を軽賤(きょうせん)する者有らん、

“Or there will be forest-dwelling monks / wearing clothing of patched rags and living in retirement, / who will claim they are practicing the true way, /despising and looking down on all human kind. /

利養に貪著(とんじゃく)するが故に白衣(びゃくえ)(ため)に法を説いて世に()(ぎょう)せらるることを()ること六通の羅漢(らかん)の如くならん。

Greedy for profit and support, / they will preach the Law to white-robed laymen / and will be respected and revered by the world / as though they were arhats who possess the six transcendental powers. /

是の人悪心を(いだ)き常に世俗の事を(おも)い名を()(れん)(にゃ)(かり)て好んで我等が(とが)(いだ)さん、

These men with evil in their hearts, / constantly thinking of worldly affairs, / will borrow the name of forest-dwelling monks / and take delight in proclaiming our faults, /

常に大衆の中に()つて我等を(そし)らんと欲するが故に国王・大臣・()()(もん)居士(こじ)及び()比丘(びく)衆に向つて誹謗(ひぼう)して我が悪を説いて是れ邪見(じゃけん)の人・外道(げどう)の論議を説くと()わん。

saying things like this: / ‘These monks are greedy / for profit and support/ and therefore they preach non-Buddhist doctrines / and fabricate their own scriptures / to delude the people of the world.’”


御義口伝に云く、

The Record of the Orally Transmitted Teachings says:

第三の比丘なり良観等なり

This refers to the third of the three powerful enemies who persecute the votaries of the Lotus Sutra, men like Ryōkan.

(にょ)六通(ろくつう)羅漢(らかん)の人と思うなり。

Such persons are regarded “as though they were arhats who possess the six transcendental powers.”


つづく continued 


本文 Original Text 目次 Table of Contents



by johsei1129 | 2017-02-06 21:42 | PASSAGE OF NICHIREN | Comments(0)
2017年 02月 05日

Gosho 極楽寺良観への御状 Letter to Ryōkan of Gokuraku-ji

この(おもむき)を鎌倉殿を始め奉り、建長寺等其の(ほか)披露(ひろう)せしめ候。

I have written letters to the regent, the lord of Kamakura, and to the head priest of Kenchō-ji and of other temples informing them of my views on this matter.

所詮(しょせん)本意(ほんい)を遂げんと欲せば対決に()かず。

In effect, if my original intentions are to be realized, I think there is no better solution than for all of us to meet in public debate.

(すなわ)ち三蔵(せん)(ごん)の法を以て、諸経中王の法華に向かふは、江河と大海と華山(かざん)(みょう)(こう)との勝劣(しょうれつ)の如くならん。

In terms of relative worth and superiority, the shallow doctrines set forth in the Tripitaka teachings are, when compared to the Lotus Sutra, which is the king of all the sutras, like streams and rivers in comparison to the great ocean, or like Mount Hua in comparison to Mount Sumeru.

蒙古国調伏(じょうぶく)の秘法は定めて()存知(ぞんち)有るべく候か。

Are you sure to know the secret Law that will overcome and subdue the Mongol nation?

日蓮は日本第一の法華経の行者、蒙古国対冶(たいじ)の大将たり。「()一切衆生中(やく)()第一」とは是なり、

I, Nichiren, am the foremost votary of the Lotus Sutra in all of Japan, a great general who can defeat the forces of the Mongol nation, for, as the Lotus Sutra says, “A person who can accept and uphold this sutra is likewise foremost among all living beings.”

文言多端、理を(つく)(あた)わず(しかし)ながら省略せしめ候、恐恐謹言。

There is much more I would like to say, but it is impossible here to explain it in full, and I will therefore omit further discussion.

                     With my deep respect,


文永五年戊辰十月十一日   日蓮 花押

The eleventh day of the tenth month in the fifth year of Bun’ei [1268], cyclical sign tsuchinoe-tatsu 

 Nichiren

謹上(きんじょう) 極楽寺長老良観聖人御所

Respectfully presented to the Sage Ryōkan, the elder of Gokuraku-ji


本文 Original Text 目次 Table of Contents




by johsei1129 | 2017-02-05 16:20 | PASSAGE OF NICHIREN | Comments(0)
2017年 02月 05日

Gosho 極楽寺良観への御状 Letter to Ryōkan of Gokuraku-ji

極楽寺良観への御状

Letter to Ryōkan of Gokuraku-ji


     文永五年十月十一日 四十七歳御作

    October 11, 1268 (Age: 47)


西戎(さいじゅう)大蒙古国の到来に()いて鎌倉殿其の(ほか)へ書状を進ぜしめ候。

With regard to the official letter that has arrived from the western barbarians, the great Mongol Empire, I have respectfully submitted letters to the regent, the lord of Kamakura, and to other parties.

日蓮()ぬる文応元年の(ころ)(かんが)へ申せし立正安国論の如く(ごう)(まつ)(ばか)りも之に相違せず候。

All has happened just as I predicted in my treatise, On Establishing the Correct Teaching for the Peace of the Land, written around the first year of the Bunnō era[1260], without the slightest discrepancy.

此の事如何(いかん)

What do you think of this?

長老(にん)(しょう)(すみや)やかに嘲弄(ちょうろう)の心を(ひるがえ)し、早く日蓮に帰せしめたまふべし。

Right Venerable Ninshō, you had best give up your jeering attitude and make haste to put your faith in the priest Nichiren!

()(しか)らずんば「人間を軽賎(きょうせん)する者、白衣(びゃくえ)(ため)に法を説く」の(とが)(のが)(がた)きか。

If you do not, you will be guilty of “preaching the Law to white-robed laymen” while “despising and looking down on all human kind.”

()(ほう)不依(ふえ)(にん)とは如来の金言なり。

“Rely on the Law and not upon persons” are the golden words given us by the Thus Come One Shakyamuni.

良観上人の住処を法華経に説きて云はく「(あるい)()(れん)(にゃ)に有り、(のう)()にして(くう)(げん)()」と。

But it would seem that the Sage Ryōkan is one of the company described by the Lotus Sutra in the words “Or there will be forest-dwelling monks wearing clothing of patched rags and living in retirement.”

阿練若は無事(むじ)(ほん)ず。

The word aranya, or “forest,” means a place of peace and quiet.

(いか)でか日蓮を讒奏(ざんそう)するの条、住処と相違せり。

Why then do you make your own dwelling a place from which to issue slanderous reports regarding Nichiren?

(しかしなが)ら三学にたる矯賊(きょうぞく)の聖人なり、

You are nothing more than a sham, a traitorous “sage” who pretends to the three types of learning, the precepts, meditation, and wisdom.

僣聖増上慢(せんしょうぞうじょうまん)にして今生は国賊、来世は那落(ならく)()(ざい)せんこと必定(ひつじょう)せり。

A counterfeit sage, a person of overbearing arrogance, in your present existence you will surely be marked out as a traitor to the nation, and in your next existence will fall into the region of hell.

(いささ)かも先非(せんぴ)()いなば日蓮に帰すべし。

But if you feel any remorse whatsoever for your past evil deeds, you will come and put your faith in Nichiren.


つづく continued

 

本文 Original Text 目次 Table of Contents



by johsei1129 | 2017-02-05 15:31 | PASSAGE OF NICHIREN | Comments(0)
2017年 02月 04日

Gosho 建長寺道隆への御状  Letter to Dōryū of Kenchō-ji

諸寺諸山の祈祷(きとう)の威力(めつ)する(ゆえ)か、(はた)(また)悪法の故なるか。

Is it because the prayers for safety being offered up by the various temples and mountain monasteries have lost their effectiveness, or because evil doctrines are prevalent?

 鎌倉中の上下万人・道隆(どうりゅう)聖人をば仏の(ごと)く之を(あお)ぎ、良観聖人をば羅漢(らかん)の如く之を尊む。

Both the rulers and the multitude of common people in Kamakura pay reverence to the Sage Dōryū as though he were a Buddha, and look up to the Sage Ryōkan as though he were an arhat.

其の(ほか)寿福寺・多宝寺・(じょう)光明(こうみょう)()・長楽寺・大仏殿等の長老等は「我慢の心充満し、(いま)()ざるを得たりと(おも)う」の増上慢(ぞうじょうまん)の大悪人なり。

Yet these men, along with the elders of Jufuku-ji, Tahō-ji, Jōkōmyō-ji, Chōraku-ji, and Daibutsu-den, “being proud and boastful in heart, supposing they have attained what they have not attained,” are in fact great evil persons of over bearing arrogance.

何ぞ(もう)()国の大兵を調伏(じょうぶく)せしむ()けんや。

How could they hope to overcome and subdue the vast military might of the Mongol nation?

(あまつさ)へ日本国中の上下万人(ことごと)く生け取りとなる()く、今生(こんじょう)には国を(ほろ)ぼし後生(ごしょう)には必ず無間(むけん)()せん。

On the contrary, both rulers and common people of this country of Japan will all be taken prisoner. In their present existence they will see their nation overthrown, and in their next existence they will surely fall into the hell of incessant suffering.

日蓮が申す事を御用ひ無くんば後悔(これ)有るべし。

If you do not heed Nichiren’s warnings, you will undoubtedly regret it later.

此の(おもむき)鎌倉殿・宿屋入道殿・(へいの)左衛(さえ)門尉(もんのじょう)殿等へ之を進状せしめ候。

I have written letters explaining this and have respectfully submitted them to the regent, the lord of Kamakura; to the lay priest Yadoya; to Hei no Saemon-no-jō, and others.

一処に()り集まりて御評議有るべし。

 I would hope that these persons may all gather in one place to discuss them atter.

()へて日蓮が()(きょく)の義に非ず、(ただ)経論の文に(まか)す処なり。

I, Nichiren, do not venture to express some mere private and prejudiced opinion; I state only what is based upon the texts of the sutras and treatises.

(つぶさ)には紙面に()(がた)(しかしなが)ら対決の時を()す。

It is difficult to explain this matter in full in a letter, and therefore I look forward to meeting with you in public debate.

書は(ことば)を尽くさず、言は心を尽くさず、恐々(きょうきょう)謹言(きんげん)

Writing does not fully express what is in words, and words do not fully express what is in the heart.

     With my deep respect,


 文永五年戊辰(つちのえたつ)十月十一日       日蓮花押

 The eleventh day of the tenth month in the fifth year of Bun’ei [1268], cyclical sign tsuchinoe-tatsu

                    Nichiren

進上 建長寺道隆聖人()(しゃ)御中(おんちゅう) 

Respectfully presented to the attendant of the Sage Dōryū of Kenchō-ji


本文 Original Text 目次 Table of Contents



by johsei1129 | 2017-02-04 12:14 | PASSAGE OF NICHIREN | Comments(0)
2017年 02月 04日

Gosho 建長寺道隆への御状  Letter to Dōryū of Kenchō-ji

(ここ)に日蓮()ぬる文応元年の(ころ)(かんが)へたるの書を立正安国論と名づけ、宿屋入道を以て故最明(さいみょう)()殿に奉りぬ。

 In the past, around the first year of the Bunnō era [1260], I wrote a work entitled On Establishing the Correct Teaching for the Peace of the Land, which I handed to the lay priest Yadoya for presentation to the late lay priest of Saimyō-ji.

此の書の所詮(しょせん)は念仏・真言・禅・律等の悪法を信ずる故に天下に災難(しき)りに起こり、

In this work, I stated in effect that it is because persons are putting faith in evil teachings such as the Nembutsu and the doctrines of the True Word, Zen, and Precepts schools that calamities and disasters occur again and again in our world today.

(あまつさ)へ他国より此の国責めらるべきの(よし)(これ)を勧へたり。

 Moreover, I predicted that this country of ours would suffer attack from a foreign nation.

(しか)るに()ぬる正月十八日牒状(ちょうじょう)到来すと、

And then, on the eighteenth day of the first month of this year, an official announcement arrived from the Mongol nation.

日蓮が(かんが)へたる所に(これ)少しも(たが)はず()(ごう)せしむ。

 All has happened just as I predicted, without the slightest discrepancy.


つづく continued


本文 Original Text 目次 Table of Contents




by johsei1129 | 2017-02-04 12:05 | PASSAGE OF NICHIREN | Comments(0)
2017年 02月 04日

Gosho 建長寺道隆への御状  Letter to Dōryū of Kenchō-ji

建長寺道隆への御状

Letter to Dōryū of Kenchō-ji


     文永五年十月十一日 四十七歳御作

     October 11, 1268 (Age: 47)


(それ)仏閣(ぶつかく)(のき)(なら)べ、法門(いえ)ごとに(いた)る。

Now the Buddhist halls stand side by side, the Buddhist teachings filling them to the roof;

仏法の繁栄は身毒(けんどく)尸那(しな)にも(ちょう)()し、僧宝の行儀(ぎょうぎ)は六通の羅漢(らかん)の如し。

Buddhism flourishes in a fashion surpassing anything known in India or China; and the rites and ceremonies of the sacred priesthood resemble those of arhats who possess the six transcendental powers.

(しか)りと(いえど)も一代諸経に(おい)(いま)勝劣(しょうれつ)(せん)(じん)を知らず、(さな)禽獣(きんじゅう)に同じ、

 In spite of this fact, however, it has yet to be decided which among the various sutras preached in the Buddha’s lifetime are superior and which inferior, which are profound and which shallow, and in this sense we are hardly different from the birds or beasts.

(たちま)(さん)(とく)の釈迦如来を(なげう)つて他方の仏菩薩を信ず、

People make haste to cast aside the Thus Come One Shakyamuni with his three virtues of sovereign, teacher, and parent, and instead put their faith in some Buddha or bodhisattva in another realm.

()(あに)逆路(ぎゃくろ)伽耶陀(がやだ)の者に(あら)ずや。

Are they not like the Anti-Lokāyata believers of ancient India?

念仏は無間(むけん)地獄の(ごう)、禅宗は天魔の所為(しょい)、真言は亡国の悪法、律宗は国賊の妄説(もうせつ)と云云。

Belief in the Nembutsu leads to the hell of incessant suffering; the Zen school is the work of the heavenly devil; True Word is an evil doctrine that will ruin the nation; and the Precepts school is a false creed that is traitorous to the nation.


つづく continued 



本文 Original Text 目次 Table of Contents



by johsei1129 | 2017-02-04 11:45 | PASSAGE OF NICHIREN | Comments(0)
2017年 02月 02日

Gosho 平左衛門尉頼綱への御状  Letter to Hei no Saemon-no-jō Yoritsuna

(それ)(おもんみ)れば一乗妙法蓮華経は諸仏正覚の(ごく)()・諸天善神の威食(いじき)なり、

The Lotus Sutra of the Wonderful Law, the single vehicle, embodies the ultimate truth of the correct enlightenment of the Buddhas; it is the food that sustains the majesty of the heavenly gods and benevolent deities.

(これ)を信受するに(おい)ては何ぞ七難(きた)り三災(おこ)らんや、

How could one who embraces and has faith in it ever be visited by the seven disasters and the three calamities?

(あまつさ)え此の事を申す日蓮をば流罪(るざい)せらる、

But for simply stating this fact, I, Nichiren, have been condemned to exile.

(いか)でか日月(にちがつ)星宿(せいしゅく)、罰を加えざらんや、

How could the sun and moon, the stars and constellations, refrain from punishing such an act?

聖徳太子は守屋の悪を倒して仏法を興し、秀郷(ひでさと)将門(まさかど)(くじ)いて名を後代に(とど)む、

Prince Shōtoku overthrew Moriya, the evil opponent of Buddhism, and caused the teachings of the Buddha to prosper; Hidesato defeated the rebel Masakado and left his name for later generations to remember.

(しか)らば法華経の強敵(ごうてき)()御帰依(ごきえ)の寺僧を退治して(よろし)く善神の擁護(おうご)(こうむ)るべき者なり、

And if you will do likewise, curbing the power of those temples and priests you have supported in the past, who are in fact sworn enemies of the Lotus Sutra, then the benevolent deities will surely grant you their aid and protection.

()式目(しきもく)を見るに非拠(ひきょ)を制止すること分明(ふんみょう)なり、

The Formulary of Adjudications makes it abundantly clear that unprincipled actions are to be curbed and brought to an end.

(いか)でか日蓮が(しゅう)()に於ては()(もち)い無らん、

Why, then, have my anguished petitions not been heeded?

(あに)御起(ごき)(しょう)の文を破るに非ずや、

Does this not violate the pledge of fidelity that appears at the end of Formulary of Adjudications?

此の(おもむき)を以て方方へ()(じょう)(まい)らす、所謂(いわゆる)鎌倉殿・宿屋入道殿・建長寺・寿福寺・極楽寺・大仏殿・長楽寺・多宝寺・浄光明寺・()(げん)()殿並びに此の状合せ十一箇所なり、

I have taken the liberty of writing letters to this effect to various persons, eleven letters in all, addressed to the lord of Kamakura [the regent Hōjō Tokimune]; to the lay priest Yadoya; to the chief priests of Kenchō-ji, Jufuku-ji, Gokuraku-ji, Daibutsu-den, Chōraku-ji, Tahō-ji, and Jōkōmyō-ji; to Hōjō Yagenta; and to you with this letter.

各各(おのおの)御評議有つて(すみや)かに御報に(あずか)るべく候、

Each of the parties addressed will surely submit the matter to discussion, and I am hopeful of receiving speedy responses from all.

()(しか)らば(へん)()(あらたま)(みが)いて玉と成り、法王髻中(けいちゅう)明珠(みょうじゅ)此の時に顕れんのみ、

If so, then Pien Ho’s rough stone may be polished to reveal a beautiful gem, and the priceless jewel concealed in the topknot of the Dharma king may at that time come to light.

全く身の為に之を申さず、

I do not say this for my own sake.

神の(ため)・君の為・国の為・一切衆生の為に言上せしむるの処(くだん)の如し、恐恐(きょうきょう)謹言(きんげん)

It is for the sake of the gods, for the sake of the ruler, for the sake of the nation, and for the sake of all living beings that I make bold to speak out in this fashion.

             With my deeprespect,

 文永五年戊辰(つちのえたつ)十月十一日   日 蓮 花押

The eleventh day of the tenth month in the fifth year of Bun’ei [1268], cyclical sign tsuchinoe-tatsu

     Nichiren

平左衛門尉殿

To Hei no Saemon-no-jō



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by johsei1129 | 2017-02-02 21:17 | PASSAGE OF NICHIREN | Comments(0)