26. Nichiren Pray for Rain Hard 1 |
Ryoukan sat straight in front of Amida statue.
Ilusawa Nyudo came while out of breath.
"The messenger of Nichiren is coming".
Disciple of Nichiren, Nichiro appeared at the same moment as Ryoukan was surprised at.
Nichirou who wore a gray canonical robe looked down the priests of the black robe and told them word for word deep impressively.
“Disciple of the priest Nichiren, Chikugobo Nichirou express the message of the priest heartily. The rainy prayer is only today. It is a day of the fate for the priest Ryoukan. If it does not rain today, you should become the pupil of the Nichiren holy priest according to the previous promise, and, you should work hard at the ascetic practices of the Lotus Sutra from the beginning. Otherwise you should hide yourself in the forest”.
Believers of Gokurakuji grabbed Nichirou, but Suobo and Ilusawa Nyudo stopped believers. The believer showed hatred to Nichiren, but Suobo persuaded them hard.
“Do not make noise. It is our defeat if we cause violence case here”.
The believers booed Nichirou.
“Is not yet over!”.
They chased away Nichirou hurriedly while cursing.
But a day inclines in vain, and wind dances on the place of prayer.
Believers of Gokurakuji leave one after another. Of these, one believer was exasperating and flung a Buddhist rosary of the flat form against the ground. The flat form is a symbol of the Nembutsu sect.
A believer becomes sparse.
The second messenger, Nissho appeared here.
“Disciple of the priest Nichiren, Ben Azyari Nissho expresses the message of the priest. Priest Ryoukan, night falls. Admit a defeat manfully. Priest Ryoukan, please stop behaving unsightly. Religious precepts and Nembutsu do not extend to the Lotus Sutra after all without being worth. You should stop prayer”.
It did not seem that Ryoukan could hear it.
He still chanted Nembutsu with the face of the sleepwalker.
The sun approaches the edge of a mountain, and today is going to be over.
Suddenly, Ryoukan tore the Buddhist rosary which he had and he screamed to the sky.
It was an angry voice with resentment.
“Why does it not rain? I have ever not failed for bringing rain. But why does it not rain now? What am I supposed to have done wrong? I am not a person who prays at this boorish place. I am in the social position that deserve to be called the Archbishop or great teacher and may be dominating Nara and Kyoto not to mention Kamakura. So. To me failure isn't forgiven. I must continue to dominate the foolish public. However, now, why?”.
Ryoukan rubbed his head to the ground and swatted it many times.
Nonetheless the believers of Ryoukan who cannot give up continue chanting Nembutsu. It is to acknowledge defeat if they stop it. Still they will be not able to endure it.
Continued to 2
Life of Nichiren. Vol. 1. Contents
Gosho 末法相応抄 Politic Practices in the Latter Days of Law |
末法相応抄
Politic Practices in the Latter Days of Law
享保十年五月上旬 1725, The beginning of May
日寛上人六十歳御作 Nichikan Shonin, Age;60
日蓮大聖人が釈迦立像を身につけていた理由について日寛上人は「末法相応抄」で次のように記されている。
Priest Nichikan write down 'Politic Practices in the Latter Days of the Law’, about the reason why Nichiren Daishonin had Buddha statue.
一には猶是れ一宗弘通の初めなり、是の故に用捨時宜に随うか。
Because this time was the beginning of the propagation of one religion, therefore, as first reason, it is thought he used a Buddha statue according to the utility of times.
二には日本国中一同に阿弥陀仏を以て本尊と為す、然るに彼の人々(当時の信徒)適、釈尊を造立す。豈に称歎せざらんや。
As the second reason, the whole people of Japan think an object of worship with Amida. However, the then believer made Buddha by chance. Why can one not help admiring it?
三には吾が祖(日蓮聖人)の観見の前には一体仏の当体、全く是れ一念三千即自受用の本仏の故なり。
The third reason is because that statue of Buddha is the three thousand realms in one mind and is the Buddha having the intrinsically perfect wisdom really when saint Nichiren of our sect founder uses it.
本文 Original Text 目次 Table of Contents
Gosho 秋元殿御返事 Reply to Akimoto |
秋元殿御返事
On the Five Seasonal Festivals
Reply to Akimoto
文永二年一月十一日 四十四歳御作
January 11,1265 （Age: 44)
御文委く承り候い畢んぬ、
I have carefully looked over your letter.
I have read your letter in detail.
御文に云く、末法の始、五百年にはいかなる法を弘むべしと思ひまいらせ候しに、聖人の仰を承り候に、法華経の題目に限つて弘むべき由、聴聞申して御弟子の一分に定まり候。
In It you say that you were concerned about what teaching was best to propagate in the first five hundred years of the Latter Day of the Law. And that when you encountered the instruction of the Sage Nichiren, and heard that one should propagate only the daimoku of the Lotus Sutra, you resolved to become one of my disciples.
You wrote. 'I thought what kind of Law I must spread for 500 years of the beginning at the latter days of the Law, but I accepted the telling of the saint, and had heard that only the title of the Lotus Sutra must spread and was decided to become the one person of the disciples.
殊に五節供はいかなる由来、何なる所表、何を以て正意としてまつり候べく候や。
In particular you ask what the origins of the five seasonal festivals are, what they signify, and how one can correctly observe them.
Particularly, about the Five Festivals what do these express, what should we worship, and what kind of origin are these?”.
本文 Oriinal Text 目次 Table of Contents
Gosho 兵衛志殿御返事 The Three Obstacles and Four Devils |
極楽寺殿はいみじかりし人ぞかし。念仏者等にたぼらかされて日蓮をあだませ給いしかば、我が身といい、其の一門皆ほろびさせ給う。
The lay priest of Gokuraku-ji seemed to be an admirable person. But deluded by the Nembutsu priests, he treated me with enmity, and as a result, he and his entire clan have been all but ruined.
Lord Gokurakuji was a respectable person. However, he himself and his clan became extinct because he was tempted by people of Nembutsu and bore a grudge against Nichiren.
本文 Original Text 目次 Table of Contents
Gosho 中興入道御消息 |
中興入道御消息 (なかおきにゅうどうごしょうそく)
Letter to the Lay Priest Nakaoki
Letter to Nkaoki nyudō
弘安二年十一月三十日 五十八歳御作。
November 30, 1279 (Age: 58)
はじめは日蓮只一人唱へ候しほどに、見る人、値う人、聞く人耳をふさぎ、眼をいからかし、口をひそめ、手をにぎり、はをかみ、父母・兄弟・師匠・善友もかたきとなる。
At first, when I alone chanted the daimoku, those who saw me, met me, or heard me covered their ears, glared at me with furious eyes, contorted their mouths, clenched their fists, and ground their teeth. Even my parents, brothers, teachers, and friends became my enemies.
At first, when I alone chanted Nam-moyoho-renge-kyo aloud, those who saw me, run across me, or heard me covered their ears, glared at me with furious eyes, contorted their mouths, clenched their fists, and ground their teeth. Even my parents, brothers, teachers, and friends became my enemies.
後には所の地頭・領家かたきとなる。
Then the steward and the lord of the manor where I lived turned against me.
Then the land steward and the lord of the manor where I was residing turned against me.
後には一国さはぎ、後には万民をどろくほどに
Later the whole province was in an up roar, and eventually the entire populace grew alarmed.
The whole country made a fuss later, and all the people were surprised after.
Gosho 安国論御勘由来 The Rationale for “On Establishing the Correct” |
安国論御勘由来
The Rationale for Writing “On Establishing the Correct Teaching for the Peace of the Land”
文永五年四月五日 四十七歳御作
December 8, 1268 (Age: 47)
正嘉元年太歳丁巳八月二十三日戌亥の時、前代に超え大に地振す。
In the first year of the Shōka era (1257), with the cyclical sign hinoto-mi, on the twenty-third day of the eighth month, at the time when the hour of the dog gives way to the hour of the boar (around 9:00 p.m.), there occurred an earthquake of unprecedented magnitude.
On the twenty-third day of August in the first year of the Shoka era (1257), among the hour of the dog and the boar (around 9:00 p.m.), there occurred an earthquake of unprecedented magnitude.
同二年戊午、八月一日大風。
In the second year of the same era, cyclical sign tsuchinoe-uma, on the first day of the eighth month, there was a great wind.
In the second year of the same era, on the first day of August, there was a great storm.
同三年己未、大飢饉。
In the third year, cyclical sign tsuchinoto-hitsuji, a major famine occurred.
正元元年己未大疫病。同二年庚申、四季に亘つて大疫已まず。
In the first year of the Shōgen era (1259), cyclical sign tsuchinoto-hitsuji, epidemics were rampant, and throughout the four seasons of the second year, cyclical sign kanoe-saru, the epidemics continued to rage without abating.
In the first year of the Shogen era (1259), the great pestilence has broken out, and throughout the four seasons of the year after, the great pestilence continued without abating.
万民既に大半に超えて死を招き了んぬ。
By this time more than half the people of the nation had been laid low by death.
By this time more than half the people of the nation had been invited from death.
而る間、国主之に驚き内外典に仰せ付けて種々の御祈祷有り。
The ruler of the country, alarmed at this state of affairs, turned to the scriptures of Buddhism and the non-Buddhist writings for help, ordering that various prayers be offered.
The ruler of the country who was alarmed at this state of affairs commanded to the people of Buddhism and the non-Buddhist that various prayers be offered.
爾りと雖も一分の験も無く、還つて飢疫等を増長す。
These, however, failed to produce the slightest effect. On the contrary, famine and epidemics raged more fiercely than ever.
These, however, failed to produce even the slightest effect. On the contrary, famine and pestilence raged more fiercely than ever.
日蓮世間の体を見て粗一切経を勘うるに、御起請験無く還つて凶悪を増長するの由、道理文証之を得了んぬ。
I, Nichiren, observing this state of affairs, proceeded to consult the great collection of Buddhist scriptures. There I discovered the reason why these prayers are without effect and on the contrary actually make the situation worse, along with passages of proof to support it.
I, Nichiren, observing this state of worldly affairs, thought about almost all the Buddhist sutra. There I discovered the reason why these prayers are without effect and on the contrary actually make the situation worse.
終に止むこと無く勘文一通を造り作して其の名を立正安国論と号す。
In the end I had no other recourse than to compile a work to present my findings, entitling it On Establishing the Correct Teaching for the Peace of the Land.
At last, I wrote one dissertation out of necessity and named it 'The Treatise of Establishing the Correct Teachings for Safety of the Nation'.
文応元年庚申七月十六日辰時、屋戸野入道に付けて古最明寺入道殿に奏進申し了んぬ。
In the first year of the Bunnō era (1260), cyclical sign kanoe-saru, on the sixteenth day of the seventh month, at the hour of the dragon (7:00–9:00a.m.), I handed it to the lay priest Yadoya for presentation to His Lordship, the lay priest of Saimyō-ji, who is now deceased.
此れ偏に国土の恩を報ぜんが為なり。
This I did solely that I might repay the debt of gratitude that I owe to my native land.
本文 Original Text 目次 Table of Contents
GOSHO 立正安国論 78 疑を断じて信を生ず 五 |
帝王は国家を基として天下を治め、人臣は田園を領して世上を保つ、
Emperors and kings have their foundation in the state and bring peace and order to the age; ministers and commoners hold possession of their fields and gardens and supply the needs of the world.
The emperor rules the nation by keeping his kingdom in order, while his subjects make their living by tending their farms and fields.
The emperor rules the nation by keeping order, the people possess their farms and keep the world.
而るに他方の賊来つて其の国を侵逼し、自界叛逆して其の地を掠領せば、豈驚かざらんや豈騒がざらんや、
But if marauders come from other regions to invade the nation, or if revolt breaks out within the domain and people’s lands are seized and plundered, how can there be anything but terror and confusion? .
If marauders invade from other countries or revolt occurs from within, and the people's lands are pillaged, will they not be shocked? Will they not panic？.
But if marauders come from other regions to invade the nation, or if revolt breaks out within the domain, people's farms are plundered, will they not be shocked? Will they not panic?.
国を失い家を滅せば何れの所にか世を遁れん、
If the nation is destroyed and people’s homes are wiped out, then where can one flee for safety?.
If the nation is conquered and homes are lost, where will you flee?.
If the nation is lost and homes are destroyed, where can you run away to?.
汝須く一身の安堵を思わば先ず四表の静謐を祷らん者か、
If you care anything about your personal security, you should first of all pray for order and tranquillity throughout the four quarters of the land, should you not?.
If you truly desire your own peace and security, should you not first pray for peace of the entire nation？.
If you truly desire your own peace and security, should you not first pray for peace of the every direction?”.
Gosho 四条金吾殿御消息 The Tatsunokuchi Persecution 2 |
此の経文に一乗法と説き給うは法華経の事なり、
The “Law of the one vehicle” is the Lotus Sutra.
The Law of the one vehicle expounded in this sutra signifies the Lotus Sutra.
The only Law preached with this text of the sutra is Lotus Sutra.
十方仏土の中には法華経より外は全くなきなり、除仏方便説と見えたり。
No true teaching other than the Lotus Sutra exists in any of the Buddha lands of the ten directions. The sutra continues, “There are not two, there are not three, except when the Buddha preaches so as an expedient means”.
There exists no true teaching other than the Lotus Sutra in the Buddha lands of the ten directions. The sutra further states, “The Buddha’s teachings of the expedient means are excluded”.
The others do not exist than the Lotus Sutra in the Buddha countries of the ten directions at all. This is because Shakyamuni says so. ‘Removes the teachings of the means of the Buddha’.
若し然らば日蓮が難にあう所ごとに仏土なるべきか。
This being so, then every place where Nichiren meets persecution is the Buddha land.
If this is the case, it can be assumed that every place where Nichiren suffers persecution is the Buddha land.
If it is so, every place where Nichiren meets a persecution will be the land of Buddha.
娑婆世界の中には日本国、日本国の中には相模の国、相模の国の中には片瀬、片瀬の中には竜口に日蓮が命をとどめをく事は法華経の御故なれば、寂光土ともいうべきか。
Of all the places in the sahā world, it is at Tatsunokuchi in Katase of Sagami Province in Japan that Nichiren’s life dwells. Because he gave his life there for the sake of the Lotus Sutra, Tatsunokuchi deserves to be called the Land of Tranquil Light.
Tatsunokuti is in Katase, which is in Sagami Province, which in Japan, which is in this saha world. Since it is [where I laid down my life] for the sake of the Lotus Sutra. Tatsunokuti can be called the land of eternally tranquil light.
Japan in the saha world, Sagami country in Japan, Katase in Sagami country, Tatsunokuchi in Katase, are where Nichiren put his life. Because he gave his life there for the sake of the Lotus Sutra, Tatsunokuchi deserves to be called the land of tranquil light.
神力品に云く 「若しは林中に於ても、若しは、園中に於ても、若しは山谷曠野にても、是の中に乃至般涅槃したまう」とは是か。
This is what the “Supernatural Powers” chapter means when it states, “Whether in a garden, a forest . . . or in mountain valleys or the wide wilderness . . . in such places have the Buddhas entered nirvana".
This might be what the chapter of "Supernatural powers" states; “Whether in a garden, a forest . . . or in mountain valleys or the wide wilderness . . . Buddha has entered nirvana on these places”.
Gosho 四条金吾殿御消息 The Tatsunokuchi Persecution 1 |
四条金吾殿御消息
The Persecution at Tatsunokuchi
The Tatsunokuchi Persecution
文永八年九月二一日 五十歳御作。
September 16, 1271 (age:58）
今度法華経の行者として流罪・死罪に及ぶ。流罪は伊東、死罪はたつのくち、相州のたつのくちこそ日蓮が命を捨てたる処なれ
In this life, however, as the votary of the Lotus Sutra, I was exiled and put to death—exiled to Ito and beheaded at Tatsunokuchi. Tatsunokuchi in Sagami Province is the place where Nichiren gave his life.
In this lifetime, as the votary of the Lotus Sutra, I was sentenced to exile and death. I was banished to Ito and nearly beheaded at Tatsunokuchi. Tatsunokuchi in Sagami Province is exactly the place where Nichiren lost his life [as a common mortal].
In this life, as the votary of the Lotus Sutra, I was sentenced to banishment and death. The place of the banishment is Ito, and the capital punishment is Tatsunokuchi. Tatsunokuchi in Sagami country is the place where I, Nichiren, threw away own life.
仏土におとるべしや。其の故はすでに法華経の故なるがゆへなり。
Because he died there for the Lotus Sutra, how could it be anything less than the Buddha land?
Therefore, it is no less significant than the Buddha Land. The reason for this [because I gave my life] for the Lotus Sutra.
How can it be inferior than the Buddha land? This is because the reason is already the reason of the Lotus Sutra.
経に云く「十方仏土中唯有一乗法」と。此の意なるべきか。
The sutra reads, “In the Buddha lands of the ten directions there is only the Law of the one vehicle.” Does this not bear out my assertion?
The sutra states,“In the Buddha lands of the ten directions there is only the Law of the one vehicle.” This means [ that the Law of the one vehicle is the Law to which one must devote one’s life].
The Sutra states, “there is the only Law in the countries of Buddha of the ten directions,” it will be this meaning.
Gosho 災難対治抄 On Dealing with Disaster |
災難対治抄
On Dealing with Disaster
正元二年二月 三十九歳御作
February,1260 (Age: 39)
今此の国土に種々の災難起こることを見聞するに、
Now we receive reports that this land of ours is beset by various kinds of disasters.
Now we receive reports that this land is beset by various kinds of disasters and see it in fact.
所謂建長八年八月自り正元二年二月に至るまで、大地震・非時の大風・大飢饉・大疫病等種種の災難連連として今に絶えず、大体国土の人数尽くべきに似たり。
From the eighth month of the eighth year of Kenchō [1256] until the second month of the second year of Shōgen [1260], various disasters such as major earthquakes, strong winds that blow out of season, widespread famines, and great outbreaks of epidemics occurred one after another and continue even today, until it almost seems as though the entire population of the nation will be wiped out.
From August of the eighth year of Kencho [1256] until February of the second year of Shogen [1260], various disasters such as major earthquakes, strong winds that blow out of season, widespread famines, and great outbreaks of pestilence occurred one after another and continue even today, until it almost seems as though the entire population of the nation will be vanished.
之に依つて種種の祈請を致す人之多しと雖も其の験無きか。
Many people have offered prayers in an attempt to alleviate these various calamities, but they appear to have had no effect.
Many people have offered prayers in an attempt to alleviate these various calamities, but they appear to have had no result.
本文Original Text 目次 Table of Contents
御書 INDEX・略歴
WRITING OF NICHIREN
観心本尊抄(御書五大部)
開目抄(御書五大部)
撰時抄(御書五大部)
報恩抄(御書五大部)
立正安国論(御書五大部)
御書十大部(五大部除く)
血脈・相伝・講義
重要法門(十大部除く)
御義口伝
日興上人
日寛上人 六巻抄
日寛上人 御書文段
小説 日蓮の生涯 上
小説 日蓮の生涯 中
小説 日蓮の生涯 下
LIFE OF NICHIREN
日蓮正宗関連リンク
南条時光(上野殿)
阿仏房・千日尼
曾谷入道
妙法比丘尼
大田乗明・尼御前
四条金吾・日眼女
富木常忍・尼御前
池上兄弟
弟子・信徒その他への消息
法華経・釈尊・日蓮大聖人・羅什
創価破析
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