日蓮大聖人『御書』解説

Gosho 千日尼御返事 Reply to Nun Sen’nichi.

千日尼御返事（故阿仏房尼御前御返事）

The Treasure of a Filial Child

Reply to Nun Sen’nichi.

弘安三年七月二日 五十九歳御作

July 2th,1280.Fifty-nine years old.

佐渡・妙宣寺所蔵(重要文化財) The possession of Myosenji Temple in Sado. (important cultural property).

　其(そ)の子藤九郎(とうくろう)守(もり)綱(つな)は此(こ)の跡をつぎて一向(いっこう)法華経の行者となりて、

His son, Tōkurō Moritsuna, has followed in his footsteps and become a wholehearted votary of the Lotus Sutra.

His son, Tokuro Moritsuna, has succeeded his father as a wholehearted votary of the Lotus Sutra.

去年(こぞ)は七月二日、父の舎利(しゃり)を頚(くび)に懸(か)け、一千里の山海を経(へ)て甲州・波木井(はきり)身(み)延(のぶ)山(さん)に登りて法華経の道場に此(こ)れをおさめ、

Last year, on the second day of the seventh month, he appeared here at Mount Minobuin Hakiri in the province of Kai, having journeyed a thousand ri over mountains and seas with his father’s ashes hung around his neck, and deposited them at the place dedicated to the practice of the Lotus Sutra.

Last year, on the second day of July, he climbed Mount Minobu of Hakiri Province of Kai, having journeyed a thousand ri at mountains and seas with his father's ashes hung to his neck, and deposited it at the hall of the Lotus Sutra.

今年は又七月(ふづき)一日(ついたち)身延山に登りて慈父(じふ)のはかを拝見す、

And this year, on the first day of the seventh month, he came again to Mount Minobu to pay respects at his father’s grave.

And this year, on the first day of July, he climbed again Mount Minobu to pay respects at his father's grave.

子にすぎたる財(たから)なし・子にすぎたる財なし

Surely, there is no treasure greater than a child, no treasure greater than a child!

There is no treasure more precious than a child. There is no treasure more precious than a child.

南無妙法蓮華経・南無妙法蓮華経。

Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.

本文 OriginalText 　目次 Tale of Contents

27. Omen of the Great Persecution. 5

　　　　　　　Japanese edition

Nichiren speaks truly and simply without the gloss of style and manner.

“'This bad person constantly defames us to the rulers, ministers, Brahmen in the midst of the populace’. This text of a sutra is fruitless if Buddhist priests did not slander Nichiren and perform a banishment. Because a prediction of this Shakyamuni Buddha was appropriate, Nichiren alone could pierce it into my body. The three kinds of powerful enemies are wriggling again. Ryoukan and others already write down a complaint and are going to give it to the shogunate. Can you say that this is not the three kinds of powerful enemies?”.

The reputation of Nichiren in Kamakura had improved by the victory of prayers for rain dramatically, but the power which would entrap Nichiren at the same time bared the true force and has begun to do a stratagem.

Ryoukan offered the general a complaint and accused Nichiren together with Nen'a of the Nembutsu monk and Doryu of Kenchoji Temple appeared in the city magistrate's office by himself and said defamatory words.

Nichiren was sensing a web of intrigue.

It was omen of the coming great persecution.

Disciples made merry with the spread of the Lotus Sutra, but he alone was awaking.

By the way, we have doubts here.

We wonder. Why did Nichiren press Ryoukan for a confrontation of the rain?

One of the questions. Nichiren insisted that the rightness and evil of the religion should determine it in the argumental content of the doctrine of Buddhism from the sutras, but why did he press Ryoukan to determine right or wrong in a confrontation of the rain?

One more question, though a certain prediction of weather was extremely difficult in those days, why Nichiren was able to foresee during the seven days? If he had been able to predict provisionally, what is that reason? Another opinion says, Nichiren was born at a house of the fishermen in Kominato of Awa, he might be able to predict rain during one period because he was brought up hearing a prediction of the weather from father beforehand. However, the weather fluctuates. Besides, the certain prediction that it does not rain ahead of seven days is difficult.

Nichiren made the utmost effort for the propagation of the Lotus Sutra throughout the life. In a sense, not by right or wrong of religion, we think that it is the same as gambling to determine win and defeat depending on the rain.

Probably Nichiren had an ability that himself control weather freely, and, as for the conclusion to unravel it if he was so, it is thought that he brought it in for the confrontation of the rain against Ryoukan with the absolute conviction.

In this sense, we take a guess strongly that Nichiren Dishonin has been already getting conviction as the root Buddha of the latter days of the Law when he pressed Ryoukan for a confrontation of the rain.

Continued to Machinations of Gokurakuji Ryoukan

Life of Nichiren. Vol. 1. Contents

末法の本仏の立場で法華経一部二十八品を直弟子日興上人に口伝した書【御義口伝 下】要点解説(20)

【寿量品二十七箇の大事】

第二十 得入無上道等の事(注)

御義口伝に云く、無上道とは寿量品の無作の三身(注)なり。

此の外に成就仏身之れ無し。

今、日蓮等の類い、南無妙法蓮華経と唱え奉る者は成就仏身、疑無きなり云云。

注

得入無上道等

妙法蓮華経二十八品の極説「如来寿量品第十六」の最終段の以下の偈。

[原文]　

毎自作是念　以何令衆生　得入無上道　速成就仏身

[和訳]

(仏は)毎自(つね)に是の念を為せり。『以何にして衆生を、無上道(仏道)に入らしめて、速に仏身を成就せざらん』と。

無作の三身

無作とは有作の反対で、つくろわず、はたらかさず、ありのままの意で仏の境涯を示す。

三身とは、法・報・応の三身を示す。

仏法では命とは法身（ほっしん＝魂魄）、報身（ほうしん＝根底の境涯）、応身（おうじん＝現実の姿(色心)）の三身を具していると説く。

この三身を喩えとして「水」で示すと、酸素の原子、水素原子が魂魄つまり法身とすると、ある作用で酸素と水素原子が結びつき【H2O】の水の分子ができるとする。これが報身と見なせば、水は現実の実際の姿は外部の条件により水、氷、雪、水蒸気などど現実に目に見える姿に変化する。この姿が応身と見なすことができる。

釈尊は如来寿量品第十六の長行(※)で、途方も無いほどの過去世に菩薩の修行をして仏になり、それ以降三千大千世界(宇宙)に存在する無数の仏国土で衆生を化道してきており、そして今、娑婆世界のインドに釈迦族の王子として応誕し、修行して仏になる姿を衆生に見せたのだと説いた。

　この場合、遥か久遠に菩薩行を為した結果として成道した境涯が報身で、釈迦族の王子として応誕した現実の色心は応身となる。

つまり法身は無始無終で存在し、報身は、一度仏として成道した以降は永遠に仏として存在する。つまり報身は有始無終で、応身は生まれもあれば死もある有始有終の存在として実存する。

日蓮大聖人は御義口伝「南無妙法蓮華経如来寿量品第十六の事」で「惣じて伏惑を以て寿量品の極とせず、唯凡夫の当体本有の儘を此の品の極理と心得可きなり。無作の三身の所作は何物ぞと云う時南無妙法蓮華経なり云云」と解き明かしている。

※如来寿量品第十六の長行の該当する文文

(原文)

我成仏已来 復過於此 百千万億那由佗 阿僧祇劫。

自従是来 我常在此娑婆世界 説法教化 亦於余処

百千万億 那由佗 阿僧祇国 導利衆生

(和訳)

我は成仏して已来 復た此に過ぎること、百千万億那由佗 阿僧祇劫(はるか久遠)なり。

是より以来、我は常に此の娑婆世界に在りて 説法教化し、亦た余処の 百千万億 那由佗 阿僧祇(ほぼ無数の)仏国土にても

衆生を導き利してきたのだ。

【御義口伝 下】要点解説(21)に続く

27. Omen of the Great Persecution. 4

'About the Method that must Talk about the Doctrines'. This instructs Sanmibo strictly. Nakayama Hokekyoji Temple possession.

　

　　　　　　Japanese edition

Nichiren interrupted his talk.

“Wait, Sanmibo. The tellings of the thou are thought to be anxious”.

Sanmibo looked unexpected. Though the Lotus Sutra spreads vigorously now, the facial expression of Nichiren is severe.

“The Law we hold is as marvelous doctrine as ever there was. We are not afraid to even a great bodhisattva. Besides, the Japanese Emperor is the boss of small island merely. You talked that you were invited by the people of the such boss and were given honor. These seem that you are virtually despising Nichiren. It seems that Nichiren's disciples, when journeying to the capital, at first are careful not to forget own purpose, but later, tempted astray by the devil of Heaven, they become a lunatic like Shobo. You had better beware that you not become like Shobo and not incur the anger of Heaven. So, you have gone to the capital, and you are changing your name before long, it is near delirious. You have also changed speech and acquired the Kyoto accent. Like a mouse has changed into a bat, it is neither a bird nor a mouse, you are now neither a country priest nor a priest of the capital. You are just like Shobo. You should speak with a country accent. You seem becoming considerably bad”.

Shobo is the name of disciple who retrogressed in old days. An atmosphere has been tense.

Sanmibo who became a best disciple was scolded in front of believers now. However, Sanmibo do not understand.

Nichiren continues.

“There are three types of people that all human beings should respect. They are the sovereign, the teacher, and the parent. There are three types that we should study. These are Confucianism, non-Buddhism, and Buddhism. The superior teachings foreseeing past and present and the future among these is the Law of Buddha. And the right teachings among Buddhism are only the Lotus Sutra. The Lotus Sutra that removes every decoration and preaches life of the constancy is true teachings. However, though anyone watched the Lotus Sutra, there is not the person who has read”.

The disciples doubted.

Nichiren opens up the Lotus Sutra.

“This says,'Various ignorant people will give us calumny and blame'. If Nichiren was not born to this world, as for this paragraph, Buddha would almost become the person of lie. Who was given calumny and blame and received the difficulty of the sword and stick for sake of the Lotus Sutra after Buddha passed away? If there is not Nichiren, this verse of the Lotus Sutra becomes the falsehood”.

Contrary to the real intention of Nichiren, there was the person who doubted Nichiren among disciples.

Sanmibo was a role of that leader and muttered at the bottom of his heart.

(This is the hubris of the teacher).

Continued to 5

Life of Nichiren. Vol. 1. Contents

Gosho 御義口伝 The Second Volume of the Orally Conveyed Doctrines

第六　娑婆(しゃば)是(ぜ)中(ちゅう)有(う)仏(ぶつ) 名(みょう)釈迦(しゃか)牟(む)尼(に)仏(ぶつ)の事

　Point Six, regarding the passage. “Beyond these immeasurable, boundless hundreds, thousands, ten thousands, millions of asamkhya worlds there is a land named sahā, and in it a Buddha named Shakyamuni.”

　The sixth. There is Buddha in saha. He is called Shakyamuni.

御義口伝に云く、本化(ほんげ)弘通(ぐつう)の妙法蓮華経の大忍辱(だいにんにく)の力を以て弘通するを娑婆(しゃば)と云うなり、

The Record of the Orally Transmitted Teachings says: The bodhisattvas of the essential teaching employing the power of great forbearance to proclaim and propagate Myoho-renge-kyo is known as sahā.

The Orally Conveyed Doctrines say: Saha means the propagation that the authentic bodhisattvas spread Myoho-renge-kyo by the power of the large fortitude.

忍辱は寂光(じゃっこう)土(ど)なり

Forbearance is the Land of Eternally Tranquil Light.

The fortitude exists in the land of tranquil light.

此(こ)の忍辱の心を釈迦(しゃか)牟(む)尼(に)仏(ぶつ)と云えり

This mind of forbearance is called Shakyamuni Buddha.

There is Shakyamuni Buddha in the mind of this fortitude.

娑婆とは堪忍(かんにん)世界と云うなり云云。

Sahā means a world in which one must exercise forbearance and learn to endure.

Saha means the world of the patience.

つづく　Continued

本文 Original Text 　御義口伝目次 Table of Contents

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

日蓮大聖人御一代記より　From the Biography of Nichiren Daishōnin

江(え)のし(島)まのかたより月のごとくひかりたる物(もの)、まり(毬)のやうにて辰巳(たつみ)のかたより戌亥(いぬい)のかたへひか(光)りわたる。

I had no sooner said this when a brilliant orb as bright as the moon burst forth from the direction of Enoshima, shooting across the sky from southeast to northwest.

It was this time. An orb as bright as the moon burst forth from the direction of Enoshima Island, going across the sky from southeast to northwest.

十二日の夜のあけ(昧)ぐれ(爽)、人の面(おもて)もみ(見)へざりしが、物のひか(光)り月よ(夜)のやうにて人々の面もみなみゆ。

It was shortly before dawn and still too dark to see anyone's face, but the radiant object clearly illuminated everyone like bright moonlight.

It was almost before dawn on 12^th day and still too dark to see anyone's face, but the radiant object clearly illuminated everyone as like a bright moonlight.

太刀(たち)取り目くらみた(倒)ふれ臥(ふ)し、兵共(つわものども)おぢ怖(おそ)れ、けう(興)さ(醒)めて一町計(ばか)りはせのき、或(あるい)は馬よりおりてかしこまり、或はうま(馬)の上にてうずく(蹲踞)まれるもあり。

The executioner fell on his face, his eyes blinded. The soldiers were filled with panic. Some ran off into the distance, some jumped down from their horses and huddled on the ground, while others crouched in their saddles.

The headsman fell feeling blind. The soldiers were filled with panic. Some ran off distantly, or some jumped down from their horses and huddled on the ground, or others crouched in their saddles.”

日蓮申すやう・いかにと(殿)のばら(原)・かかる大禍(だいか)ある召人(めしうど)にはとを(遠)のくぞ近く打ちよ(寄)れや打ちよれやと・たか(高)だか(高)と・よばわれども・いそぎよる人もなし、

I called out,“Here, why do you shrink from this vile prisoner? Come closer! Come closer!”. But no one would approach me.

I, Nichiren, said to the soldiers. “Here, why do you shrink from this sinful prisoner? Come closer! Come closer!”. Though I shouted aloud, the soldiers were without being able to come near.

さてよ(夜)あけば・いかにいかに頚(くび)切(きる)べくはいそ(急)ぎ切るべし夜明けなばみぐ(見苦)るしかりなんと・すす(勧)めしかども・とかくのへんじ(返事)もなし。

“What if the dawn should come? You must hurry up and execute me—once the day breaks, it will be too ugly a job.” I urged them on, but they made no response.

“What could you do if it dawned? You must hurry up and execute me, once the day broke, it will be unsightly!”. I counseled to them, but nobody has answered.

つづく　Continued

本文 Original Text　目次 Table of Contents

末法の本仏の立場で法華経一部二十八品を直弟子日興上人に口伝した書【御義口伝 下】要点解説(19)

【寿量品二十七箇の大事】

第十九 毎自作是念の事(注)

御義口伝に云く、毎とは三世(注)なり。自とは別しては釈尊、惣じては十界なり。

是念とは無作本有の南無妙法蓮華経の一念なり。作とは此の作は有作の作に非ず、無作本有の作なり云云。

　

　広く十界本有に約して云わば、自とは万法己己の当体なり、是念とは地獄の呵責の音、其の外一切衆生の念念、皆是れ自受用報身の智なり、是を念とは云うなり。

今、日蓮等の類い南無妙法蓮華経と唱え奉る念は、大慈悲の念なり云云。

注

毎自作是念

法華経二十八品の極説、如来寿量品第十六の最終段の以下の偈。

[原文]

毎自作是念　以何令衆生　得入無上道　速成就仏身

[和訳]

(仏は)毎自(つね)に是の念を為せり、『以何にして衆生を無上道(仏道)に入らしめて、速に仏身を成就せざらん』と。

三世

過去世、現世、未来世を意味する。

仏法では有情非情に渡り、死して肉体は滅しても魂魄は不滅で、現世の善行・悪行に応じ、未来世にその報いとしての境遇でこの世に生まれると説き明かされている。

人と人との遺伝子の差異は0.1%程度と言われているが、生まれた時の境遇の差は非常に大きい。平和な日本に生まれる人、戦争のさなかの難民キャンプで生まれる人。五体満足で生まれる人、障害を持って生まれる人。仏法ではこの事を衆生個々の過去世の善行・悪行の報いと捉える。それ故、現世で妙法蓮華経で仏道の修行し、己の己心に善行の因を積むことで未来世で自らが望む境遇で生まれることが叶うと説かれている。

【御義口伝 下】要点解説(20)に続く

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

此(ここ)にてぞ有らんずらんと・をもうところに案にたがはず兵士(つわもの)どもうちまはり・さわ(騒)ぎしかば、

Finally we came to a place that I knew must be the site of my execution. Indeed, the soldiers stopped and began to mill around in excitement.

At the place where I guessed, soldiers surrounded me and made noises.

左衛(さえ)門尉(もんのじょう)申すやう、ただ今なりとな(泣)く。

Saemon-no-jō, in tears, said, “These are your last moments!”.

“Priest, it is last time in this world!”. Kingo cried aloud.

日蓮申すやう、不かく(覚)のと(殿)のばら(原)かな。

I replied, “You don’t understand!”.

However, I, Nichiren, said to him. “What a miserable samurai!”.

これほどの悦びをば笑えへかし。

“What greater joy could there be?”.

“Why do you not laugh at this joy?”.

いかにやく(約)そく(束)をばた(違)がへらるゝぞ。

“Don’t you remember what you have promised?”.

“Why do you break the promise?”.

つづく　Continued

本文 Original Text　目次 Table of Contents

末法の本仏の立場で法華経一部二十八品を直弟子日興上人に口伝した書【御義口伝 下】要点解説(18)

【寿量品二十七箇の大事】

第十八 行道不行道の事　(注)

御義口伝に云く、十界の衆生の事を説くなり。

　行道は四聖(注)、不行道は六道なり。(注)

　又云く行道は修羅・人・天、不行道は三悪道(地獄・餓鬼・畜生)なり。

所詮、末法に入つては、法華の行者は行道なり、謗法の者は不行道なり。

　道とは法華経なり、天台云く「仏道とは別して今の経(注)を指す」と。

今、日蓮等の類い南無妙法蓮華経と唱え奉るは、行道なり、唱えざるは不行道なり云云。

注

行道不行道

妙法蓮華経 寿量品第十六の「自我偈」終段のある下記の偈。

[原文]

我常知衆生　行道不行道　随応所可度　為説種種法　

毎自作是念　以何令衆生　得入無上道　速成就仏身

[和訳]

我、常に衆生が(仏)道を行じ、行ぜざるかを知りて(衆生を)済度すべき所に随って、為に種種の法を説けり。　

(我は)毎自(つね)に是の念を為せり、『以何にして衆生を、無上道(仏道)に入らしめて、速に仏身を成就せざらん』と。

四聖・六道

釈尊は妙法蓮華経で、衆生の境涯は十の行(界)ーに分別されると解き明かした。

常には六道(地獄・餓鬼・畜生・修羅・人・天)を巡り巡る。これを六道輪廻と称する。この六道輪廻から脱却したのが四聖の境涯である。四聖は声聞・縁覚・菩薩・仏となる。

　声聞は仏の声を聞く、つまり仏の説法を理解し、又それを衆生に聞かせる境涯を示し、縁覚は縁に触れて自らの力て一定の悟りを得る境涯を示す。例えばニュートンが、林檎が木から落ちるのを見て「万有引力」の法則を発見したような境涯。

菩薩は他者を救済しようとするを示し、菩薩行を経て仏の道に入るとする。

日蓮大聖人は衆生が十界の境涯を持つことを「観心本尊抄」で次のように解き明かしている。

「今数ば他面を見るに但人界に限つて余界を見ず、自面も亦復是くの如し。如何が信心を立てんや。

　答う、数ば他面を見るに或時は喜び或時は瞋り或時は平に或時は貪り現じ、或時は癡現じ或時は諂曲なり。

　瞋るは地獄・貪るは餓鬼・癡は畜生・諂曲なるは修羅・喜ぶは天・平かなるは人なり、他面の色法に於ては六道共に之れ有り。四聖は冥伏して現われざれども委細に之を尋ねば之れ有る可し。　

　問うて曰く六道に於て分明ならずと雖も粗之を聞くに之を備うるに似たり、四聖は全く見えざるは如何。

　答えて曰く前には人界の六道之を疑う、然りと雖も強いて之を言つて相似の言を出だせしなり四聖も又爾る可きか。

　試みに道理を添加して万か一之を宣べん。所以に世間の無常は眼前に有り、豈人界に二乗界(声聞・縁覚)無からんや。無顧の悪人も猶妻子を慈愛す菩薩界の一分なり。

　但仏界計り現じ難し、九界を具するを以て強いて之を信じ疑惑せしむること勿れ。

　
法華経の文に人界を説いて云く「衆生をして仏知見を開かしめんと欲す」、涅槃経に云く「大乗を学する者は肉眼有りと雖も名けて仏眼と為す」等云云。

　末代の凡夫出生して法華経を信ずるは、人界に仏界を具足する故なり」と。

今の経

已今当の三説の中の今教を示す。

妙法蓮華経法師品第十で釈尊は次のように解き明かした。

「我が説く所の経典は無量千万億にして、已［すで］に説き、今［いま］説き、当［まさ］に説くべし。而も其の中に於いて、此の法華経は最も為れ難信難解なり」

已説は法華経以前に説かれて爾前経（にぜんきょう:華厳経・般若経等)を指し、今経は法華経(妙法蓮華経)、当説は妙法法華経以降に説いた、普賢経、涅槃経を指す。

【御義口伝 下】要点解説(19)に続く

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

今夜頚(くび)切られへ・まか(罷)るなり、

“Tonight, I will be beheaded”.

“Tonight, I will be beheaded”.

この数年が間・願いつる事これなり、

“This is something I have wished for many years”.

“This is what I prayed for during these several years”.

此(こ)の娑婆(しゃば)世界にして・きじ(雉)となりし時は・たか(鷹)につかまれ・ねず(鼠)みとなりし時は・ねこ(猫)にくらわれき、或(あるい)はめ(妻)こ(子)のかた(敵)きに身を失いし事・大地微塵(みじん)より多し、

“In this sahā world, I have been born as a pheasant only to be caught by hawks, born a mouse only to be eaten by cats, and born human only to be killed attempting to defend my wife and children from enemies. Such things have befallen me more times than the dust particles of the land”.

“In this sahā world, I have been born as a pheasant only to be caught by hawks, born as a mouse only to be eaten by cats, and born human to be murdered attempting to defend my wife and children from enemies. Such occurrences have befallen me many times more than the number of dust particles of the land”.

法華経の御ためには一度だも失うことなし、

“But until now, I have never given up my life for the sake of the Lotus Sutra”.

“However, I have not lost my life even once for the Lotus Sutra”.

されば日蓮貧(ひん)道(どう)の身と生れて父母の孝養(こうよう)・心にたらず国の恩を報ずべき力なし、

“In this life, I was born to become a humble priest, unable to adequately discharge my filial duty to my parents or fully repay the debt of gratitude I owe to my country”.

“In this life, I am born in poor, and unable to discharge filial duty to my parents and unable to requite country's favors too”.

今度(このたび)頚(くび)を法華経に奉(たてまつ)りて其(そ)の功徳(くどく)を父母に回向(えこう)せん其のあまりは弟子檀那(だんな)等にはぶく(配当)べし

“Now is the time when I will offer my head to the Lotus Sutra and share the blessings there from with my deceased parents, and with my disciples and lay supporters”.

“This time I will devote an own neck to the Lotus Sutra and offer that good to my deceased parents and will give the rest to the disciples and patrons”.

つづく Continued

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