五人所破抄一 On Refuting the Five Priests 1

抑(そもそも)梵漢の両字と扶桑(ふそう)の一点とは時に依(よ)り機に随つて互(たがい)に優劣無しと雖(いえど)も、倩(つらつら)上聖(じょうせい)被下(ひげ)の善(ぜん)巧(ぎょう)を思うに、殆(ほと)んど天竺(てんじく)震(しん)旦(たん)の方便に超えたり、

Fundamentally, there is no advantage or disadvantage in using Sanskrit, Chinese,or Japanese, since there languages, were used according to the time and the people’s the capacity. However, when I deeply consider Nichiren Daisyonin‘s insightful ways of leadingthe people to Buddhahood, I find that they surpass the other expedients that were taught in Sanskrit or Chinese.

何ぞ倭(わ)国(こく)の風俗を蔑如(べつじょ)して必ずしも漢家の水(すい)露(ろ)を崇重(そうじゅう)せん、

Why should one always value Chinese characters while looking down upon the Japanese written language?

但(ただ)し西天の仏法東漸(とうぜん)の時・既(すで)に梵(ぼん)音(おん)を飜(ほん)じて倭漢(わかん)に伝うるが如く、本朝の聖語も広宣(こうせん)の日は亦(また)仮字(かなじ)を訳して梵震(ぼんしん)に通ず可し、

Of course, when Buddhism gradually spread from India to the East, it was translated from Sanskrit into Chinese and Japanese, and then introduced to these countries. In the same way, at the time of kōsen- ruhu, the golden words of the Daishonin that were inscribed in the Japanese syllabary (kana characters) also must be translated into various languages and propagated throughout China and India.

遠沾(おんでん)の飜(ほん)訳(やく)は諍(じょう)論(ろん)に及ばず、

In order to spread the Law far into the future, the Daishonin’s words must be translated into different languages.

雅(が)意(い)の改変は独(ひと)り悲哀を懐(いだ)く者なり。

This is a matter of course, I alone, however, feel grief to the arrogant and intentional distortion of the Daishoninn’s original words.

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