日蓮大聖人『御書』解説

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2018年 11月 14日

26. Nichiren Pray for Rain Hard 1

           Japanese edition


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



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2018年 11月 14日

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(きょうほう)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(なお)是れ一宗(いっしゅう)弘通(ぐつう)の初めなり、是の故に用捨(ようしゃ)時宜(じぎ)(したが)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(あみだ)(ぶつ)を以て本尊と為す、(しか)るに()の人々(当時の信徒)(たまたま)、釈尊を造立(ぞうりゅう)す。()称歎(しょうたん)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()(日蓮聖人)(かん)(けん)の前には一体仏の当体、全く是れ一念三千(そく)自受用(じじゅゆう)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 



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2018年 11月 13日

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(おんふみ)(くわし)(うけたまわ)り候い(おわ)んぬ、

I have carefully looked over your letter.

I have read your letter in detail.

御文に云く、末法(まっぽう)(はじめ)、五百年にはいかなる法を(ひろ)むべしと思ひまいらせ候しに、聖人の(おおせ)を承り候に、法華経の題目に限つて弘むべき由、聴聞(ちょうもん)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.

(こと)()節供(せっく)はいかなる由来、(いか)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?”.


つづく Continued


本文 Oriinal Text   目次 Table of Contents



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2018年 11月 12日

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、()の一門(みな)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



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2018年 11月 11日

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(ただ)一人(とな)へ候しほどに、見る人、()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、()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(じとう)領家(りょうけ)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.


つづく To be continued




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2018年 11月 10日

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)


(しょう)()元年太歳丁巳(ひのとみ)八月二十三日戌亥(いぬい)の時、前代に()(おおい)地振(じしん)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(つちのえ)(うま)、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(つちのと)(ひつじ)、大飢饉(ききん)

In the third year, cyclical sign tsuchinoto-hitsuji, a major famine occurred.

(しょう)(げん)元年(つちのと)(ひつじ)大疫病。同二年庚申(かのえさる)、四季に(わた)つて大疫(だいえき)()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(まね)(おわ)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.

(しか)る間、国主之に驚き(ない)外典(げてん)に仰せ付けて種々(しゅじゅ)の御祈祷(きとう)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.

(しか)りと(いえど)も一分の(しるし)も無く、(かえ)つて()(えき)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(てい)を見て(ほぼ)一切経を(かんが)うるに、御()(しょう)(しるし)無く(かえ)つて凶悪を増長するの(よし)、道理文証(もんしょう)之を()(おわ)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.

(つい)()むこと無く(かん)(もん)一通を(つく)()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(ぶんおう)元年庚申(かのえさる)七月十六日(たつ)時、()戸野(どや)入道に付けて()最明寺入道殿に奏進(そうしん)申し(おわ)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(ひとえ)に国土の恩を(ほう)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.


つづくContinued


本文 Original Text 目次 Table of Contents



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2018年 11月 09日

GOSHO 立正安国論 78 疑を断じて信を生ず 五

帝王は国家を(もとい)として天下を治め、人臣は田園を(りょう)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.

(しか)るに他方の賊(きた)つて其の国を侵逼(しんぴつ)し、自界(じかい)叛逆(ほんぎゃく)して其の地を(りゃく)(りょう)せば、(あに)驚かざらんや豈(さわ)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(めっ)せば(いず)れの所にか世を(のが)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?.

(なんじ)(すべから)く一身の安堵(あんど)を思わば()ず四表の静謐(せいひつ)(いの)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?”.



            つづく Next
御書本文】【目次 Index



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2018年 11月 06日

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(じっぽう)仏土の中には法華経より(ほか)は全くなきなり除仏(じょぶつ)方便説(ほうべんせつ)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’.

()(しか)らば日蓮が難に()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(しゃば)世界の中には日本国、日本国の中には相模(さがみ)の国、相模の国の中には片瀬(かたせ)、片瀬の中には(たつの)(くち)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(じゃっこうど)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 「()しは林中に(おい)ても、若しは、園中に於ても、若しは山谷曠野(こうや)にても、是の中に乃至(ないし)(はつ)涅槃(ねはん)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”.


御書本編   目次 Index



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2018年 11月 05日

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(このたび)法華経の行者として流罪(るざい)・死罪に及ぶ。流罪は伊東、死罪はたつ()くち()、相州のたつのくちこそ日蓮が(いのち)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(じっぽう)仏土中(ゆい)()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.



御書 Original text    目次 Table of Contents



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2018年 11月 05日

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(いわゆる)建長八年八月()り正元二年二月に至るまで、大地震・非時の大風・大飢饉(ききん)・大疫病等種種の災難連連(れんれん)として今に絶えず、大体国土の人数()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.

(これ)に依つて種種の()(しょう)を致す人(これ)多しと(いえど)も其の(しるし)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



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