日蓮大聖人『御書』解説

Gosho 曾谷殿御返事(成仏用心抄) The Essentials for Attaining Buddhahood

謗法(ほうぼう)を責めずして成仏を願はば、火の中に水を求め水の中に火を尋(たず)ぬるが如くなるべし。はかなし・はかなし。

To hope to attain Buddhahood without speaking out against slander is as futile as trying to find water in the midst of fire or fire in the midst of water.

Trying to attain enlightenment without admonishing slander of the Law is like seeking water in fire or fire in water. How useless! How futile!

何(いか)に法華経を信じ給うとも謗法あらば必ず地獄にをつべし。うる(漆)し千ばいに蟹(かに)の足一(ひと)つ入れたらんが如し。

No matter how sincerely one believes in the Lotus Sutra, if one is guilty of failing to rebuke slander of the Law, one will surely fall into hell, just as a single crab leg will ruin a thousand pots of lacquer.

No matter how earnestly one upholds faith in the Lotus Sutra, a single act of slander will cause one to fall into hell without fail. It is like a single crab leg, which can ruin a thousand pots of lacquer.

毒気(どっけ)深入(じんにゅう)、失(しっ)本心(ぽんしん)故(こ)は是なり。

This is the meaning of the passage in the sutra, “Because the poison has penetrated deeply and their minds no longer function as before.”

This is what is meant by, “The poison has penetrated deeply, causing them to lose their true mind.”

　　　つづく　Continued　

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開目抄 要点解説 その六

日蓮大聖人は「何故、法華経の行者に諸天の加護がないのかと」いう日蓮門下の疑いに答えるために、最初に日蓮と同様に釈尊も度々大難に有っていることを明示します。これは同時に日蓮大聖人が末法の本仏であることを宣言する為の、重要な根拠を示すことにもなります。

「仏すら九横の大難にあひ給ふ、所謂提婆が大石をとばせし阿闍世王の酔象を放ちし阿耆多王の馬麦・婆羅門城のこんづ・せんしや婆羅門女が鉢を腹にふせし。
何に況や所化の弟子の数難申す計りなし、無量の釈子は波瑠璃王に殺され千万の眷属は酔象にふまれ、華色比丘尼は提婆にがいせられ迦廬提尊者は馬糞にうづまれ、目けん尊者は竹杖にがいせらる。

其の上六師同心して阿闍世・婆斯匿王等に讒奏して云く「瞿曇(釈尊)は閻浮第一の大悪人なり、彼がいたる。処は三災七難を前とす、大海の衆流をあつめ大山の衆木をあつめたるが・ごとし。
瞿曇がところには衆悪をあつめたり、所謂迦葉・舎利弗・目連・須菩提等なり。
人身を受けたる者は忠孝を先とすべし、彼等は瞿曇にすかされて父母の教訓をも用いず、家をいで王法の宣旨をも・そむいて山林にいたる。
一国に跡をとどむべき者にはあらず、されば天には日月・衆星・変をなす地には衆夭さかんなりなんど・うつたう、堪べしとも・おぼえざりしに又うちそうわざわいと仏陀にもうちそい・がたくて・ありしなり。
人天大会の衆会の砌にて時時呵嘖の音をききしかば・いかにあるべしとも・おぼへず只あわつる心のみなり、其の上大の大難の第一なりしは浄名経の「其れ汝に施す者は福田と名けず汝を供養する者は三悪道に堕す」等云云。

文の心は仏・菴羅苑と申すところにをはせしに、梵天・帝釈・日月・四天・三界諸天・地神・竜神等・無数恒沙の大会の中にして云く、須菩提等の比丘等を供養せん天人は三悪道に堕つべし。此等をうちきく天人・此等の声聞を供養すべしや。

詮ずるところは仏の御言を用つて諸の二乗を殺害せさせ給うかと見ゆ。心あらん人人は仏をも・うとみぬべし。されば此等の人人は仏を供養したてまつりしついでにこそ、わづかの身命をも扶けさせ給いしか。されば事の心を案ずるに四十余年の経経のみとかれて法華八箇年の所説なくて御入滅ならせ給いたらましかば、誰の人か此等の尊者をば供養し奉るべき。現身に餓鬼道にこそ・をはすべけれ」


開目抄　要点解説　その七に続く

Gosho 曾谷殿御返事(成仏用心抄) The Essentials for Attaining Buddhahood

涅槃(ねはん)経に云く「若(も)し善(ぜん)比丘(びく)あつて法を壊(やぶ)る者を見て置いて呵(か)責(しゃく)し駈(く)遣(けん)し挙(こ)処(しょ)せずんば、当(まさ)に知るべし是(こ)の人は仏法の中の怨(あだ)なり。

The Nirvana Sutra states: “If even a good monk sees someone destroying the teaching and disregards him, failing to reproach him, to oust him, or to punish him for his offense, then you should realize that that monk is betraying the Buddha’s teaching.”

The Nirvana Sutra states:

Suppose a decent priest becomes aware of one who slanders the correct Law. If he lets the slanderer be, without reproaching, expelling, and correcting him by exposing his faults, we should know that this priest is an enemy of Buddhism.

若し能(よ)く駈遣し呵責し挙処せんは是れ我が弟子真の声聞(しょうもん)なり」云云。

“But if he ousts the destroyer of the Law, reproaches him, or punishes him, then he is my disciple and a true voice-hearer.”

On the other hand, if this priest expels, reproaches, and corrects the slanderer by exposing his faults, this priest is my disciple, as well as a true practitioner of my teachings.

此の文の中に見壊(けんね)法者(ほうしゃ)の見(けん)と置(ち)不呵(ふか)責(しゃく)の置(ち)とを能く能く心(しん)腑(ぷ)に染む可きなり。

You should etch deeply in your mind the two words “see” and “disregard” in the phrase “sees someone destroying the teaching and disregards him, failing to reproach him.”

You must etch this admonishment indelibly into your mind.

法華経の敵を見ながら置いてせめずんば師(し)檀(だん)ともに無間(むけん)地獄は疑いなかるべし。

Both teacher and followers will surely fall into the hell of incessant suffering if they see enemies of the Lotus Sutra but disregard them and fail to reproach them.

If a priest and his followers become aware of an enemy of Buddhism, and let the slanderer be, without reproaching him, there is no doubt that all of them will fail into the hell of incessant suffering.

南岳(なんがく)大師の云く「諸の悪人と倶(とも)に地獄に堕(お)ちん」云云。

The Great Teacher Nan-yüeh says that they “will fall into hell along with those evil persons.”

The Great Teacher Nanyue stated, “They will fall into hell with evil men.”

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

仮令(たとい)強(ごう)言(げん)なれども人をたすくれば実語・輭(なん)語(ご)なるべし、

Even though one may resort to harsh words, if such words help the person to whom they are addressed, then they are worthy to be regarded as truthful words and gentle words.

Even if words are strict, if they can help the people, then they can be true and compassionate.

設(たと)ひ輭語なれども人を損ずるは妄語(もうご)・強言なり、

Similarly, though one may use gentle words, if they harm the person to whom they are addressed, they are in fact deceptive words, harsh words.

On the contrary, even if words sound compassionate, if they ruin people’s lives, then they can be false and destructive.

当世・学(がく)匠(しょう)等の法門は輭語・実語と人人は思(おぼし)食(め)したれども皆(みな)強言妄語なり、

The Buddhist doctrines preached by scholars these days are regarded by most people as gentle words, truthful words, but in fact they are all harsh words and deceptive words.

仏の本意(ほんい)たる法華経に背(そむ)く故なるべし、

I say this because they are at variance with the Lotus Sutra, which embodies the Buddha’s true intention.

日蓮が念仏申す者は無間(むけん)地獄に堕(お)つべし禅宗・真言宗も又謬(あやまり)の宗なりなんど申し候は強言とは思(おぼし)食(め)すとも実語・輭語なるべし

On the other hand, when I proclaim that the practitioners of the Nembutsu will fall into the hell of incessant suffering or declare that the Zen and True Word schools are likewise in error, people may think I am uttering harsh words, but in fact I am speaking truthful and gentle words.

Nichiren states that those who chant the Nembutsu will fall into the hell of incessant suffering, and that Zen and Shingon are also erroneous sects. This may sound severe; however, it is true and compassionate.

　つづく　Continued

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