日蓮大聖人『御書』解説

Gosho 下山御消息 Letter to Shimoyama

下山御消息

Letter to Shimoyama

建治三年六月　五十六歳御作

1277 (Age; 56)

教大師云く「竊(ひそか)に以(おもんみ)れば菩薩は国の宝なること法華経に載(の)せ、大乗の利他は摩訶(まか)衍(えん)の説なり、

The Great Teacher Dengyō said: “My opinion is this: It is stated in the Lotus Sutra that a bodhisattva is the treasure of the nation, and the Mahayana teachings tell us that the great vehicle of the Mahayana can benefit others.

The Great Teacher Dengyou said: “I think secretly: The Lotus Sutra says that a bodhisattva is the treasure of the nation, and the selflessness of Mahayana teaches us that the great teachings of the Mahayana can benefit others".

弥天(みてん)の七難は大乗経に非ずんば何を以てか除くことを為(せ)ん、

“When the seven disasters attack the whole country, what but the Mahayana sutras can drive them away?”

“If is not Mahayana sutras, why can we remove the seven disasters of the world?".

未然(みぜん)の大災は菩薩僧に非ずんば豈冥滅(あにみょうめつ)することを得んや」等云云。

“And when great calamities occur in the future, who but the bodhisattva priests [of the Mahayana] can wipe them out?”

"Why can we extinguish the great disaster which happen from now if it is not a priest of bodhisattva?”.

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(7)

【寿量品二十七箇の大事】

第七 或失本心 或不失者の事(注)

御義口伝に云く、本心を失うとは謗法(注)なり、本心とは下種(注)なり、不失とは法華経の行者なり。失とは、本、有る物を失う事なり。

今、日蓮等の類い南無妙法蓮華経と唱え奉るは、本心を失わざるなり云云。

(注)

或失本心　或不失者
法華経七喩の一つで如来寿量品第十六で説かれる「良医病子(注)」の譬えを説いている文

良医病子の譬え
ある所に良医がおり、その良医には百人余りの子供がいた。ある時、良医が外国に旅行している留守中に子供たちが誤って毒薬を飲み、悶え苦しんでいた。そこへ帰った良医は薬を調合して味も良い良薬を子供たちに与えたが、半数の子供たちは父親の薬を素直に飲んで本心を取り戻した。しかし残りの子供たちは本心を失っていたため、その薬は味も悪いと言って飲もうとしなかった。そこで良医は一計を案じ、子供たちに「私はこれから又旅に出るので薬を飲むよう」と言って旅立つ。そして旅の途中に使いの者を出し、父親が旅先で死んだと告げさせた。父の死を聞かされた子供たちは深い悲しみの衝撃で本心を取り戻し、父親が残してくれた良薬を飲んで病を治すことができた。この譬えは末法においては、良医は仏(日蓮大聖人)で、病で苦しむ子供たちは謗法に侵された末法の衆生、良薬は妙法蓮華経(御本尊)を示している。

[原文]　

以有事縁　遠至余国　諸子於後　飲佗毒薬　薬発悶乱　宛転于地

是時其父　還来帰家　諸子飲毒　或失本心　或不失者

[和訳]

(良医の父は)縁が有るを以て、遠い外国に至る。後にその(良医の)諸の子は、誤って毒薬を飲むと、(毒)薬が発して悶乱し、地に宛転した

ちょうど是の時、其の父は遠方の国から帰宅する。飲毒を飲んだ諸の子は、或いは本心を失い、又在るものは本心を失わなかった。

謗法

誹謗正法（ひぼうしょうぼう）の略で正しい法を謗ること。

日蓮大聖人は【松野殿御返事(十四誹謗抄)】で誹謗について次のように説かれて弟子信徒を諌めておられます。

「悪の因に十四あり・一に憍慢(慢心)・二に懈怠(なまける)・三に計我(我見をもつ)・四に浅識(報の理解が浅い)・五に著欲・六に不解(法を理解しょうとしない)・七に不信・八に顰蹙(ひんしゅく)・九に疑惑・十に誹謗・十一に軽善・十二に憎善・十三に嫉善・十四に恨善なり」此の十四誹謗は在家出家に亘るべし恐る可し恐る可し」と。

尚、十一以降の軽善・憎善・嫉善・恨善は、日蓮大聖人の仏法を受持する者を、軽んじたり、憎んだり、嫉んだり、恨んだりすることの意。

下種

仏になる種を植える、また植えられる事で、末法においては日蓮大聖人の法門を人々に語ることでその人々は妙法蓮華経で仏と為る種を植えられることになる。
たとえそのことに対し受け入れず批判し地獄に落ちたとしても、毒鼓（どっく）の縁(逆縁)により、未来世で再び妙法蓮華経に縁し仏になるとされている。
日蓮大聖人は【法華初心成仏抄】で毒鼓の縁について次の様に解き明かされておられます。

『当世の人・何となくとも法華経に背く失に依りて地獄に堕ちん事疑いなき故に、とてもかくても法華経を強いて説き聞かすべし、信ぜん人は仏になるべし謗ぜん者は毒鼓の縁となつて仏になるべきなり』と。



【御義口伝 下】要点解説(7)に続く

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

日蓮が仏にならん第一のかたうどは景(かげ)信(のぶ)・法師(ほっし)には良(りょう)観(かん)・道隆(どうりゅう)・道(どう)阿弥陀(あみだ)仏(ぶつ)と平(へいの)左衛(さえ)門尉(もんのじょう)・守(こう)殿(どの)ましまさずんば争(いかで)か法華経の行者とはなるべきと悦ぶ。

For me, Nichiren, my best allies in attaining Buddhahood are Kagenobu, the priests Ryōkan, Dōryū, and Dōamidabutsu, and Hei no Saemon and the lord of Sagami. I am grateful when I think that without them I could not have proved myself to be the votary of the Lotus Sutra.

For me, my best allies in the attainment of enlightenment are Hei no Saemon and Regent Hojo Tokimune, as well as Tojo Kagenobu and the priests Ryokan, Doryu and Doamidabutsu. I am grateful when I think that without them, I could not have proven myself the Votary of the Lotus Sutra.

For Nichiren, best friends for attaining Buddhahood are Kagenobu, Ryoukan, Doryu, Do'amidabutsu, Heino-Saemon and the lord of Sagami [Tokimune Hojo]. I rejoice when I think that without them I could not have become the votary of the Lotus Sutra.

　　　　　　　　　　　　　　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(6)

【寿量品二十七箇の大事】

第六 飲他毒薬　薬発悶乱 宛転于地の事(注)

御義口伝に云く、他とは念仏・禅・真言の謗法の比丘なり。

毒薬とは権教方便なり、法華の良薬に非ず、故に悶乱するなり。

悶とはいき(息)たゆるなり。

　寿量品の命なきが故に悶乱するなり、宛転于地とは阿鼻地獄へ入るなり云云。

諸子飲毒の事は　釈に云く「邪師の法を信受するを名けて飲毒と為す」と。

諸子とは謗法なり、飲毒とは弥陀・大日等の権法なり。

今、日蓮等の類い、南無妙法蓮華経と唱え奉るは毒を飲まざるなり。

(注)

飲他毒薬　薬発悶乱 宛転于地の事

妙法蓮華経二十八品の中で説かれる７つの例え話(法華七喩)の一つで、如来寿量品第十六で説かれる「良医病子」を示している。

その内容は「ある所に良医がいて、外国から戻ると、百余人の自分の子供達が留守中に誤って毒薬を飲み苦しんでいた。

父親の医師は直ぐに良薬を調合し子等に与える。半数の子は症状が軽かったので、すぐにその薬飲んで助かるが、重症の子は本心を失っていたので、その薬は色も香りも良くないと言って飲もうとしなかった。

　そこで父親は方便をもって子供に告げた。「私は老いてもう命はいくばくもない。また旅に出るがこの薬を置いていくので飲みなさい」

　そして医師は旅先から従者に「父は旅先で亡くなった」と子供に告げるよう依頼する。それを聞いた子等は父をなくした悲しみで本心を取り戻し、父が残した良薬を飲み病状を回復する。

この譬喩における良医は仏、良薬は法華経、毒薬を飲んで本心を失った子等は邪法に惑わされている衆生を意味している。

　

　末法においては、良医は末法の本仏日蓮大聖人、良薬は南無妙法蓮華経(十界の曼荼羅御本尊)、毒薬に苦しむ子等は、妙法蓮華経に出会っても信じる事が出来ず邪宗に苦しむ衆生を示す。

【御義口伝 下】要点解説(7)に続く

24. The Wall of Kosen-ruhu 5

　　　　　　　　　　　　　　　　　Japanese Edition

Nichiren expresses this secret by a letter to Ota Jomyo, it is not Toki Jonin or Shijo Kingo. On April 8 in 4th year of Ko'an era, six months before Nichiren passes away, Ota Jomyo is given ‘The approval of the Law of great three secret’ which was entrusted with building of the sanctuary of religious precepts for the doctrine of essential.

“These Three Great Secret Laws are the teachings that were orally inherited to Nichiren unquestionably as the leader of the bodhisattvas welling up from the ground more than two thousand years odd ago originally by the great master attaining Buddhahood. (Omission). Until now I have kept this doctrine secret within my mind. But if I do not leave behind me a written record, the future followers of my teachings will say that I was without pity or compassion and perhaps slander me. And at that time, I would have no way to refute their rebuke and should regret it. Therefore, I send this to you. After you have read this first, you keep secret and must not show others this, telling is useless too. The reason that the Lotus Sutra is preached as the sole great act of various Buddha's advent. It is because this sutra includes the Law of three great secret. Keep secret. Keep this secret!”.

The words 'that were orally inherited to Nichiren unquestionably as the leader of the bodhisattvas welling up from the ground by the great master attaining Buddhahood' mean that Nichiren is the reincarnation of Jogyo bodhisattva. But, it was almost rare to have shown this inner determination. He had said only besides in this way,

"Nichiren had definitely faced each other and decided it orally in the Eagle Peak. The Gohonzon is the body in itself of the votary of the Lotus Sutra".

This is spoken in the 25th 'Evincing the Gohonzon' of the important point of the Life Span chapter 27 of 'the oral instruction of the Lotus Sutra'(the doctrine orally conveyed) which orally inherited to Nikko of the succession.

This was not an understandable thing for then believers absolutely. A believer only incur suspicion if he said it carelessly. On the contrary, this shows how trust to the understanding to Buddhism of Ota Jomyo who is a layman believer was high for Nichiren. Therefore, he did not speak out a firm belief "a hoping is the capital punishment" to other believers carelessly.

Contrary to this supreme conviction, Nichiren was deadlocked.

Has continued appealing for the justice of the Lotus Sutra for nearly 20 years from 32 years old and spread a daimoku. He trounced various sects and was going to build a country where the Lotus Sutra spread. But, though the daimoku of a title spread, the root of Japan does not change. The various denominations were still in their original condition and the ruler refuses to listen.

The bad reputation of Nichiren who calls Nembutsu the hell of incessant sufferings goes on increasing. Japan straying stays such deep.

The name called Nichiren was going to be sunk among the current of history in this way with being ignored.

The people of Kamakura widely talked about him. "An unknown Buddhist priest will defy lord Kamakura of the world and famous priest Ryoukan of Gokurakuji, he does not know his place too much. He should be more aware of his limitations".

However, a situation to surround Ryoukan with Nichiren suddenly switches from the unexpected occurrence.

Continued to ‘The showdown by the rain in Gokurakuji Ryoukan and Nichiren’.

Life of Nichiren. Vol. 1. Contents

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

眼前(がんぜん)に見えたり、

We find examples before our very eyes.

We find examples before our very eyes.

此(こ)の鎌倉の御一門の御(ご)繁盛(はんじょう)は義(よし)盛(もり)と隠岐(おきの)法皇(ほうおう)ましまさずんば、争(いか)でか日本の主(あるじ)となり給ふべき。

The Hōjō clan in Kamakura could not have firmly established itself as the ruler of Japan had it not been for the challenges posed by Yoshimori and the Retired Emperor of Oki.

The Hojo clan of Kamakura was not able to prosper as the ruler of Japan if they did not fight with Yoshimori and the retired Emperor of Oki.

されば此の人々は此の御一門の御ためには第一のかた(方)うど(人)なり。

In this sense these men were the best allies the ruling clan could have.

In this sense these people are the best sworn friends for this clan.

つづくContinued

本文 Original Text　目次 Table of Contents

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

釈迦如来の御ためには提婆(だいば)達(だっ)多(た)こそ第一の善知識なれ、

Devadatta was the foremost good friend to the Thus Come One Shakyamuni.

Devadatta was the foremost of good influences to Shakyamuni Buddha.

Devadatta was the foremost person of good influences to the tathagata Shyakyamuni.

今の世間を見るに人をよくな(成)すものはかた(方)うど(人)よりも強敵(ごうてき)が人をば・よくなしけるなり

In this age as well, it is not one’s allies but one’s powerful enemies who assist one’s progress.

When one looks at one’s present world, one can see that it is not one’s friends but one’s formidable enemies who will help him grow.

When looks at present world, we can see that person helping grow is not friends but strong enemies.

　　　　　　　　　　　　　つづく　Continued

本文 Original Text　目次 Table of Contents

24. The Wall of Kosen-ruhu 4

　　　　　　　　　　　　　　　　　Japanese edition

Nichiren wished he became the capital punishment. The reason is because it was a necessary condition to prove that he is the root Buddha in the latter days of the Law. Though he gave Tokiyori Hojo "the treatise establishing the correct teachings for the safety ofthe nation" at the age of 39 in the Bun'no era first year [1260], he has already written down the features of the object of worship which he should erect in the latter days of the Law to "About chanting the daimoku of the Lotus Sutra" at the same time.

“Question: For persons who place their faiths in the Lotus Sutra, what is the proper object of devotion, and what rules should be followed in acts of worship and daily religious practice?

Answer: "The chapter of Law master" and "the chapter of God and the power" say, first, the believer writes eight scroll's Lotus Sutras or one scroll or one chapter or a title and must establish it as the object of worship. And those persons who were able to do so further should write the names of the Tathagata Shakyamuni and the Buddha Many Treasures or make the images of them, and they should place these on the left and right of the Lotus Sutra. And if they are further able to do so, they fashion images of the ten directions' Buddha and the bodhisattva Universal Worthy, and others, or should write their names.

As for the rules to be followed in worship, a believer always either sit or should stand. Once believer leaves the place of religious practice, however, he is free to walk, stand still, sit, or lie down.

As a daily religious practice, one should chant the daimoku, Nam-myoho-renge-kyo, aloud. Those persons who are able to do so should further read a verse or phrase of the Lotus Sutra. As assistance to this, if one wishes, one should use freely Shakyamuni Buddha, Many Treasures Buddha, the ten directions' Buddha, all the various bodhisattvas, the priests of Hinayana, celestial beings, the dragon deities and the eight kinds of non human beings.

If there is many foolish in this world, there is no need for believers to attempt at first to practice the meditation on the three thousand realms in a single moment of life, but if there are persons who wish to do so, they learn how to practice this type of meditation and should carry it out”. ‘About Chanting the Daimoku of the Lotus Sutra’.

Nichiren has declared establishing the sect at 32 years old, and he has spread out the "ascetic practices" which chant "Nam-myoho-renge-kyo" to become Buddha in the latter days of the Law, but, he should erect the Gohonzon of the latter days of the Law sometime. It is certain that he had been hiding it in a secret as far as we read the description of 'About chanting the daimoku of the Lotus Sutra'.

Then when should he evince it? Shakyamuni attained Buddhahood at 30 years old, and he collected disciples of the all members in the Eagle Peak after 42 years, and declared "I have not expressed the truth for forty years odd". It is said at the chapter of Ten Profits in the second of the Sutra of Innumerable Meanings which is the opening of the Lotus Sutra, and he preached Myoho- renge-kyo [Lotus Sutra] of the final teachings of Shakyamuni Buddha in the same Eagle Peak.

The object of worship, namely Gohonzon, is existence to become the chance for all creatures to open up one's Buddha-nature. That is why the all creatures respond to the Gohonzon and cannot open the Buddha-nature if Buddha's biosis was not breathed to there.

It was necessary the root Buddha himself to express the Gohonzon by a diagram while praying for all creatures to want attaining Buddhahood.

The Buddha preaches in the last of the life span chapter of the sixteenth in the Lotus Sutra,

“I am father of the world too. (Omission) I always think, what should I do when let all creatures enter the superlative road and let them become Buddha smoothly and quickly?”.

Purpose of 11 missives Nichiren had addressed to the vassals of the Shogunate and the priests of each denomination was that he would win in "the confrontation of a public place", and let the Shogunate stop an offering to a priest of the other religion, and let them take in the faiths of the Lotus Sutra. However, the true intention was to show to the current and future supporters, disciples and believers that he was the root Buddha in the latter days of the Law .
　This vows by Nichiren will be realized at the persecution of "Tatsunokuchi " [the mouths of the dragon] two years later.

　　　　　　　　　　　Continued to 5

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(5)

【寿量品二十七箇の大事】

第五 若仏久住於世 薄徳之人 不種善根 貧窮下賤 貪著五欲 入於憶想 妄見網中の事(注)
　
御義口伝に云く、此の経文は仏、世に久住したまわば、薄徳の人は善根を殖ゆ可からず、然る間、妄見網中と説かれたり。

所詮、此の薄徳とは、(釈迦)在世に漏れたる衆生、今、滅後日本国に生れたり。所謂、念仏禅真言等の謗法(の衆生)なり。

不種善根とは、善根は題目(注)なり、不種(注)とは未だ持たざる者なり。

　
　憶想とは、捨閉閣抛、第三の劣(注)等、此くの如きの憶想なり。

妄とは権教妄語の経教なり。見は邪見なり、法華最第一の一を第三と見るが邪見なり。網中とは謗法不信の家なり。

今、日蓮等の類い、南無妙法蓮華経と唱え奉る者は、かかる妄見の経、網中の家を離れたる者なり云云。

(注)

若仏久住於世　薄徳之人 不種善根　貧窮下賤 貪著五欲　入於憶想　妄見網中

[和訳]

若し仏、久しく世に住すれば(仏を渇仰する心を忘れ)、徳の薄い人は、 善根を植えず、貧窮・下賤にして、

五欲(注)に貪著し、憶想・妄見の網の中に入ればなり。

題目
南無妙法蓮華経の五字七字

不種

仏になれる為の種を植えられていないこと。衆生に仏になる種を植えることを下種(＝折伏)という。

捨閉閣抛、第三の劣

捨閉閣抛

日蓮大聖人は立正安国論で法然の唯一の書作「選択集」の本質は「捨閉閣抛」であり、阿弥陀経以外の釈迦の説いた一切経を捨て去り衆生を無限地獄に陥らせる謗法の教えであると次のように破折した。

「曇鸞・道綽・善導の謬釈を引いて聖道・浄土・難行・易行の旨を建て、法華真言惣じて一代の大乗、六百三十七部二千八百八十三巻・一切の諸仏菩薩及び諸の世天等を以て、皆聖道・難行・雑行等に摂して、或は捨て或は閉じ　或は閣き或は抛つ此の四字を以て　多く一切を迷わし、剰え三国の聖僧十方の仏弟を以て皆群賊と号し併せて罵詈せしむ」と。

　浄土宗(念仏宗)の開祖法然は、阿弥陀経に説かれる阿彌陀佛への他力本願以外の一切の釈迦の説いた経を「捨て、閉じ、自力を閣(さしお)き、抛(なげう)」と説き、念仏以外の自力の修行を排斥した。法然の弟子親鸞も、法然の説いた阿彌陀佛への「他力本願」の教えを引き継いだ。
　しかし阿弥陀如来は、釈尊、日蓮大聖人のようにこの世で実際に修行して悟り、衆生に説法した実在の仏ではなく、経で説かれた謂わば仮想の仏にすぎない。その仮想仏にすがるほど愚かな信仰はない。

第三の劣

　弘法大師(空海)は『十住心論』で「第一大日経、第二華厳経、第三法華経」として、法華経を「第三の劣」という妄説を説いた。しかしインドから中国に来た訳僧・善無畏が724年に漢訳した大日経は、サンスクリットの原典が唯の一片も存在しなく、三百年以上前にすでに漢訳されていた妙法蓮華経、華厳経その他の大乗経典から法門を盗み取り作り上げた偽経典にすぎない。

五欲

眼・耳・鼻・舌・身から起こる五種の欲望、つまり色欲・声欲・香欲・味欲・触欲の事


【御義口伝 下】要点解説(6)に続く

Gosho 善無畏三蔵抄 The Tripitaka Master Shan Wu Wei

穏便(おんびん)の義を存じ、おだやかに申す事こそ礼儀なれと思ひしかども、

I thought that the proper and courteous thing would be to reason with him in mild terms and to speak in a gentle manner.

I thought that it was courtesy having gentle mind, and saying calmly,

生(しょう)死(じ)界の習ひ、老少(ろうしょう)不(ふ)定(じょう)なり、又二度見参の事難(かた)かるべし。　

On the other hand, when it comes to the realm of birth and death, neither young nor old know what fate awaits them, and it occurred to me that I might never again have another opportunity to meet with him.

but, the order of old age and youth is not decided in the life and death world, it either will be difficult meeting him twice.

　　　　　　　　　　　　　つづく　continued

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