日蓮大聖人『御書』解説

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2018年 09月 30日

25. The Showdown by the Rain in Gokurakuji Ryoukan and Nichiren 2

             Japanese edition


Believer, samurai and a great number of people including the townsman to hear a rumor that the priest Ryoukan was ordered a prayer of the rain from the Shogunate met the party of Ryoukan.

Everybody put hands together in front of Ryoukan.

Hojo Mitsutoki of the wealthy supporter of a temple lowers his head. He is the lord of Shijo Kingo.

“Was the priest given an order to start a rainy prayer by the lord Tokimune?”.

Ryoukan nodded.

“It is not an easy thing, but, by vows of Amida Buddha, the prayer will unmistakably come true”.

A townsman put hands together.

" Priest Ryoukan, we are begging you! The crops produced on farms of Kamakura are exterminated if is kept on like this. Please give us a blessing by the power of the priest!”.

Ryoukan was satisfactory.

"Please leave it to me. I will bring rain. But I am anxious about foolish Nichiren who says "Nembutsu is the hell of incessant sufferings, and the sect of religious precepts is the traitor of the nation”. I hope to give the priests, men and women of Japan the religious precepts and to stop a liquor of the world and the killing of a whole country but Nichiren is disturbing this wish. This is the matter that is deplorable for this Japan”.

56-year-old Ryoukan had the utmost protection of the Kamakura Shogunate and he was in his glory now.

He had influence to the regent Tokimune too.

Ryoukan got a right of the collection of the harbor dues from Iijima and a right of the collection of the transit duty of the seven road of Kamakura and paid a tax to the Shogunate. Therefore, he was a religious backbone for the protection of the nation and he was existence to have a strong influence of the Shogunate and the inseparable relationship economically, too.

I quote it from an article of Mr. Kenji Matsuo again.

Matsuo points out that philanthropy of Ryoukan was at one with the Shogunate.

“Kuwagayatsu Valley is the north of the valley of current Kosokuji Temple, is adjacent to the east of Gokurakuji too. It was the planned site of the construction of Gokurakuji at first, and probably it was the land of the Shigetoki Hojo's clan. That is why Ryoukan built a hospital there and probably worked hard at the treatment activity of the sick.

By the way, it had a big meaning to not only the contribution of believers but also the support of the Kamakura Shogunate having supported charity relief activity of such Ryoukan. (omission). In the medical treatment place of Kuwagayatsu Valley, 46,800 people had been treated for 20 years, but a dead person is 10,450 people, and it is said that four-fifths person healed here surprisingly. Tokimune Hojo decided such a treatment activity, and Ryoukan helped him and carried it out.

That is why Tokimune Hojo gave the farm of Osato of the Tosa country (Kochi) to Ryoukan, and it is said that Tokimune let him allot it for the expense that the treatment activity in Matsubagayatsu Valley takes. An illness inn (a hospital) was in Gokurakuji certainly and it was probably easy to perform it at an illness inn in Gokurakuji. However, he makes a hospital outside Gokurakuji called the Matubagayatsu Valley not only an illness inn in Gokurakuji, and he performs activity of the treatment for 46,800 people for 20 years. As this fact, the treatment activity in Kuwagayatsu Valley had a meaning for intention of Tokimune who was the direct descendant of Hojo, and it was not merely activity of Gokurakuji itself. In other words, Tokimune Hojo who was a practical chief executive of the Shogunate let Ryoukan act for relief work".

Gokurakuji Ryoukan cut into the centrum of the state power. He doesn't have any enemies. If there is an enemy for him, it was one Nichiren, but it is degree of a trifling quarrel between each believer. He didn't concern himself completely with Nichiren who was an ordinary bonze with no rank.


           Continued to 3


Life of Nichiren. Vol. 1. Contents



by johsei1129 | 2018-09-30 16:07 | LIFE OF NICHIREN | Trackback | Comments(0)
2018年 09月 30日

Gosho 建長寺道隆への御状  Letter to Dōryū of Kenchō-ji

諸寺諸山の祈祷(きとう)の威力(めつ)する(ゆえ)か、(はた)(また)悪法の故なるか。

Is it because the prayers for safety being offered up by the various temples and mountain monasteries have lost their effectiveness, or because evil doctrines are prevalent?

Is it because the prayers being offered up from the various temples and mountain monasteries have lost a power, or because it is the evil Law?


鎌倉中の上下万人・道隆(どうりゅう)聖人をば仏の(ごと)く之を(あお)ぎ、良観聖人をば羅漢(らかん)の如く之を尊む。

Both the rulers and the multitude of common people in Kamakura pay reverence to the Sage Dōryū as though he were a Buddha, and look up to the Sage Ryōkan as though he were an arhat.

Both the rulers and the multitude of people in Kamakura pay reverence to the saint Doryu as though you are Buddha, and they look up to the saint Ryoukan as though he is an arhat.

其の(ほか)寿福寺・多宝寺・(じょう)光明(こうみょう)()・長楽寺・大仏殿等の長老等は「我慢の心充満し、(いま)()ざるを得たりと(おも)う」の増上慢(ぞうじょうまん)の大悪人なり。

Yet these men, along with the elders of Jufuku-ji, Tahō-ji, Jōkōmyō-ji, Chōraku-ji, and Daibutsu-den, “being proud and boastful in heart, supposing they have attained what they have not attained,” are in fact great evil persons of over bearing arrogance.

In addition the priests of Jufukuji, Tahoji, Jokomyoji, Chorakuji, and the Hall of the Great Buddha are “being boastful and supposing they have attained what they have not attained,” are in fact quite wicked persons of arrogance.

何ぞ(もう)()国の大兵を調伏(じょうぶく)せしむ()けんや。

How could they hope to overcome and subdue the vast military might of the Mongol nation?

How can they pray to overcome and overpower the vast military might of Mongolia?

(あまつさ)へ日本国中の上下万人(ことごと)く生け取りとなる()く、今生(こんじょう)には国を(ほろ)ぼし後生(ごしょう)には必ず無間(むけん)()せん。

On the contrary, both rulers and common people of this country of Japan will all be taken prisoner. In their present existence they will see their nation overthrown, and in their next existence they will surely fall into the hell of incessant suffering.

On the contrary, both rulers and people of this country of Japan will all be taken prisoner. At their present existence they will see their nation overthrown, and in their next existence they will decidedly fall into the hell of incessant suffering.

日蓮が申す事を御用ひ無くんば後悔(これ)有るべし。

If you do not heed Nichiren’s warnings, you will undoubtedly regret it later.

If you do not adopt Nichiren's warnings, you will regret it later.

此の(おもむき)鎌倉殿・宿屋入道殿・(へいの)左衛(さえ)門尉(もんのじょう)殿等へ之を進状せしめ候。

I have written letters explaining this and have respectfully submitted them to the regent, the lord of Kamakura; to the lay priest Yadoya; to Hei no Saemon-no-jō, and others.

I have written letters of this contents and have respectfully sent to the Lord Kamakura of the regent, to the lay priest Yadoya and to Heino Saemonnojo and others.

一処に()り集まりて御評議有るべし。

 I would hope that these persons may all gather in one place to discuss them after.

 I would hope that these persons all gather in one place to discuss after!

()へて日蓮が()(きょく)の義に非ず、(ただ)経論の文に(まか)す処なり。

I, Nichiren, do not venture to express some mere private and prejudiced opinion; I state only what is based upon the texts of the sutras and treatises.

I, Nichiren, do not venture to express mere private and prejudiced opinion; I am only based upon the texts of the sutras and treatises.

(つぶさ)には紙面に()(がた)(しかしなが)ら対決の時を()す。

It is difficult to explain this matter in full in a letter, and therefore I look forward to meeting with you in public debate.

It is difficult to explain this matter by a letter, and therefore I hope for a confrontation with you in debate!

書は(ことば)を尽くさず、言は心を尽くさず、恐々(きょうきょう)謹言(きんげん)

Writing does not fully express what is in words, and words do not fully express what is in the heart.

Writing does not fully express speech, speech does not fully stand for mind.

         With my deep respect,

         Very truly yours.

 文永五年戊辰(つちのえたつ)十月十一日       日蓮花押

 The eleventh day of the tenth month in the fifth year of Bun’ei [1268], cyclical sign tsuchinoe-tatsu.

The eleventh day of October in the fifth year of Bun'ei [1268].

                    Nichiren

進上 建長寺道隆聖人()(しゃ)御中(おんちゅう) 

Respectfully presented to the attendant of the Sage Dōryū of Kenchō-ji.

Respectfully presented to the attendant of the saint Doryu of Kenchoji temple"


本文 Original Text 目次 Table of Contents



by johsei1129 | 2018-09-30 08:25 | WRITING OF NICHIREN | Trackback | Comments(0)
2018年 09月 29日

25. The Showdown by the Rain in Gokurakuji Ryoukan and Nichiren.

               Japanese edition


It is the eighth years of Bun'ei era. Nichiren had become age 50 years old.

The sun glared down relentlessly.

The fields have begun to dry up.

The air was full of flying grit.

The horse which lost weight became limp.

A sweaty farmer digs soil with a hoe, but the soil like sand has no response. He gave up plowing soil.

A drought began in every field. The people recalled the great famine and the major contagious disease forcedly of the spring in the first year of Shogen era of ten years ago.

A farmer patted each leaf anxiously. And he looked up at the bright red sun bitterly.

The people in Kamakura hung out at the shadow of a tree and the house under the scorching sun.

Everybody watched the sky reproachfully.

The Shogunate's vassals of Yasumori Adachi, Yoritsuna Tairano and Hojo Nobutoki were gathered to the Tokimune Hojo's mansion. Everybody is busy to wave a folding fan.

While Yasumori was embarrassed by the hot weather of summer, he finally started the meeting.

“Informations that famine widens to the countries are arriving us frequently”.

Yoritsuna plays along.

“The land stewards either weaken. They lend a seedling and the money to a farmer, but it becomes decisive both to go under together when it does not rain at all”.

Nobutoki is tempted and follows them.

“A battle of irrigation happens in each place. This became difficult in addition to Mongolia's matter”.

Yasumori asked Tokimune.

“The messenger of Mongolia comes to Dazaifu again. what should we do?”.

“Let it go. Is famine than it. Is there not any bright idea? The minds of the people will be confused more and more if is a bad harvest again this year. It is time when a country must be in one now. It is more than Mongolia's issue. Rack your brains”.

Like Nobutoki Hojo was waiting, he expressed it.

"My lord, what are your thoughts on letting the priest Ryoukan of Gokurakuji pray?".

Nobutoki is a wealthy supporter of the temple of Ryoukan and is a person of Nembutsu sect.

Yasumori clapped his hands.

“That's true! There was the priest Ryoukan. He is an expert of praying for rain. He has the remarkable results too. If is that Buddhist priest, he is good at bringing rain”.

“My lord, please appoint the Buddhist priest Ryoukan by the instruction of the Shogunate. If we do so, it becomes fortunate for both lord and the Shogunate”.

Yasumori sensed it as the consent and commanded.

“Summon the priest Ryoukan to the administrative office immediately”.


Gokurakuji Ryoukan arrived at the parlor of the government office soon. Su'obo and Irusawa Nyudo of the disciple wait near him.

Yasumori Adachi and Nobutoki Hojo entered the parlor with a clear white imperative sentence in a hurry.

Yasumori read aloud the imperative sentence that Tokimune wrote paraph at just beforetime.

“The countries are damaged by a drought. It is not the real intention that our Shogunate is confused by it. Therefore, we give thou Gokurakuji Ryoukan an order for a rainy prayer. The grains abundant harvest is the wish of the monarch and is a request of people from ancient times. Express a efficacy of the Law and work for people for the Shogunate”.

The answer of Ryoukan is respectful.

“Those are precious words. I have received your order. I think that it is not easy to bring rain, but I would heartily like to pray Amida to be able to answer hope by all means”.

Eyes of Ryoukan and Hojo Nobutoki met.


Continued to 2


Life of Nichiren. Vol. 1. Contents



by johsei1129 | 2018-09-29 11:18 | LIFE OF NICHIREN | Trackback | Comments(0)
2018年 09月 29日

Gosho 建長寺道隆への御状  Letter to Dōryū of Kenchō-ji

建長寺道隆への御状

Letter to Dōryū of Kenchō-ji


     文永五年十月十一日 四十七歳御作

     October 11, 1268 (Age: 47)


(それ)仏閣(ぶつかく)(のき)(なら)べ、法門(いえ)ごとに(いた)る。

Now the Buddhist halls stand side by side, the Buddhist teachings filling them to the roof;

To begin with, the buildings of Buddhist stand side by side, the teachings of Buddhism filling it even to the roof.

仏法の繁栄は身毒(けんどく)尸那(しな)にも(ちょう)()し、僧宝の行儀(ぎょうぎ)は六通の羅漢(らかん)の如し。

Buddhism flourishes in a fashion surpassing anything known in India or China; and the rites and ceremonies of the sacred priesthood resemble those of arhats who possess the six transcendental powers.

Buddhism flourishes in a fashion surpassing anything known in India or China; and the ceremonies of the priests resemble those of arhats who possess the six powers.

(しか)りと(いえど)も一代諸経に(おい)(いま)勝劣(しょうれつ)(せん)(じん)を知らず、(さな)禽獣(きんじゅう)に同じ、

 In spite of this fact, however, it has yet to be decided which among the various sutras preached in the Buddha’s lifetime are superior and which inferior, which are profound and which shallow, and in this sense we are hardly different from the birds or beasts.

 However, they do not understand whether it is high or low, and not understand either whether it is shallow or deep, among the various sutras preached in the Buddha's lifetime. They are hardly different from the birds or beasts.

(たちま)(さん)(とく)の釈迦如来を(なげう)つて他方の仏菩薩を信ず、

People make haste to cast aside the Thus Come One Shakyamuni with his three virtues of sovereign, teacher, and parent, and instead put their faith in some Buddha or bodhisattva in another realm.

People cast aside the tathagata Shakyamuni of three virtues and instead believe in Buddha or bodhisattva of other land forth with.

()(あに)逆路(ぎゃくろ)伽耶陀(がやだ)の者に(あら)ずや。

Are they not like the Anti-Lokāyata believers of ancient India?

Are they not like the Anti-Lokayata of ancient India?

念仏は無間(むけん)地獄の(ごう)、禅宗は天魔の所為(しょい)、真言は亡国の悪法、律宗は国賊の妄説(もうせつ)と云云。

Belief in the Nembutsu leads to the hell of incessant suffering; the Zen school is the work of the heavenly devil; True Word is an evil doctrine that will ruin the nation; and the Precepts school is a false creed that is traitorous to the nation.

Faiths in the Nembutsu lead to the hell of incessant suffering; the Zen school is the work of the devil; Shingon is a wicked doctrine that will ruin the nation; and the religious precepts sect is a false preach that is traitor of the nation.


つづく continued 



本文 Original Text 目次 Table of Contents



by johsei1129 | 2018-09-29 08:24 | WRITING OF NICHIREN | Trackback | Comments(0)
2018年 09月 28日

Gosho 平左衛門尉頼綱への御状  Letter to Hei no Saemon-no-jō Yoritsuna

(へいの)左衛(さえ)門尉(もんのじょう)(より)(つな)への御状

Letter to Hei no Saemon-no-jō Yoritsuna


   文永五年十月十一日 四十七歳御作

   October 11, 1268 (Age:47)


(もう)()国の牒状(ちょうじょう)到来に()いて言上せしめ候ひ(おわ)んぬ。

With regard to the official announcement that arrived from the Mongol nation, I have respectfully submitted my views to the regent in writing.

In terms of the missive that arrived from the Mongolia, I have the honor to inform your excellency.

(そもそも)先年、日蓮立正安国論に之を(かんが)へたるが如く少しも(たが)わず()(ごう)せしむ。

The prophecies that I, Nichiren, made some years ago in my treatise, On Establishing the Correct Teaching for the Peace of the Land, have been fulfilled without the slightest discrepancy.

In the first place, I,Nichiren, had thought 'the Treatise of Establishing the Correct Teachings for the Safety of the Nation' some years ago, and it has come true without the slightest discrepancy.

(しか)(あいだ)重ねて訴状を以て(しゅう)(うつ)(ひら)かんと(ほっ)す。

Nevertheless, I have once again submitted petitions in hopes of dispelling the gloom and foreboding that hang over us.

Therefore, I am once again submitting petitions for dispelling my melancholy.

(ここ)を以て(かん)()を公前に飛ばし、争戟(そうげき)を私後に立つ。

I have sent these flags of warning to the public authorities, and have challenged various private parties to engage with me in debate.

I wave the flag to the public authorities and dispute the various sects privately.

(しかしなが)ら貴殿は一天の(おく)(りょう)たり、万民の手足たり。

You are a veritable roof beam of the nation, you act as hands and feet for the multitude of people.

You are a roof pillar of the nation, you act as hands and feet for people.

(いか)でか此の国滅亡せん事を(なげ)かざらんや(つつし)まざらんや。

How can you fail to be distressed by the downfall that threatens our land? How can you be unconcerned?

How can you fail to be grieved if our country was destroyed? How can you not be modest?

早く(すべから)く対冶を加へて謗法の(とが)を制すべし。

You must therefore act with haste to correct the situation and to punish those who are guilty of slandering the correct teaching!

You must therefore act hastily to punish those who are guilty of slandering the correct teachings.


つづく Continued 


本文 Original Text 目次 Table of Contents



by johsei1129 | 2018-09-28 06:58 | WRITING OF NICHIREN | Trackback | Comments(0)
2018年 09月 27日

Gosho 宿屋入道許御状 Letter to the Lay Priest Yadoya

宿屋入道許御状

Letter to the Lay Priest Yadoya


文永五年八月二十一日 四十七歳御作

August 21, 1268 (Age: 47)


其の後は書・()えて申さず、不審(ふしん)(きわ)まり無く候。

I have not received any letters from you since we were in touch last, which strikes me as very strange indeed.

I have not received any letters from you since we were in touch last, I doubt you indeed.

(そもそも)()ぬる(しょう)()元年丁巳(ひのとみ)八月二十三日、戌亥(いぬいの)刻の大地震、

Formerly, in the first year of the Shōka era [1257], the year with the cyclical sign hinoto-mi, on the twenty-third day of the eighth month, when the hour of the dog gives way to the hour of the boar [around 9:00 p.m.], there was a great earthquake.

Formerly, in the first year of the Shoka era [1257], on the twenty-third day of August, when the hour of the dog gives way to the hour of the boar [around 9:00 p.m.], there was a great earthquake.

日蓮諸経を引いて之を(かんが)へたるに、念仏宗と禅宗等とを御帰依(ごきえ)有るがの故に日本守護の諸大善神・瞋恚(しんに)()して起こす所の(わざわ)ひなり。

I, Nichiren, consulting various sutras as to why this happened, concluded that, because people put their faith in the teachings of the Nembutsu school or the Zen or other schools, the various benevolent deities who protect this nation of Japan have become angry and have brought about this disaster.

I, Nichiren, considering various sutras as to why this happened, concluded that, because people put their faiths in the teachings of the Nembutsu sect or the Zen or other sects, the great various benevolent deities who protect this nation of Japan have aroused the indignation and have brought about this disaster.

()(これ)を退治無くんば他国の為に此の国を破らるべきの(よし)(かん)(もん)一通を(せん)し、正元(しょうげん)二年庚申(かのえさる)七月十六日、御辺(ごへん)に付け奉りて故最明(さいみょう)()入道殿へ之を進覧(しんらん)す。

If steps are not taken to remedy the situation, this nation of ours will be overthrown by a foreign nation. I wrote a petition expressing these views and, in the second year of the Shōgen era [1260], cyclical sign kanoe-saru, on the sixteenth day of the seventh month, I sent it to you, requesting that it be forwarded to the late lay priest of Saimyō-ji.

If do not punish these, this nation will be overthrown by a foreign nation. I wrote a treatise expressing these views and sent it to you, hoping that it be forwarded to the lay priest of Saimyo-ji of deceased now, on July 16 of the second year of the Shogen era [1260].

其の後九箇年を経て今年大(もう)()国の牒状(ちょうじょう)之有る(よし)風聞(ふうぶん)す等云云。

Since then, nine years have passed. Now I hear reports that this year an official announcement from the great Mongol Empire has been sent to Japan.

Since then, nine years have passed. I hear reports that this year a missive from the great Mongol Empire has been sent to Japan.

経文の(ごと)くんば、()の国より此の国を責めん事必定(ひつじょう)なり。

If the texts of the sutras are to be believed, this is an indication that our country will inevitably be attacked by the men of that nation.

If it depends on the texts of the sutras, our country will inevitably be attacked by that nation.

(しか)るに日本国中、日蓮一人彼の西戎(さいじゆう)調(じよう)(ぶく)するの人たる()しと()ねて之を知り、論文に之を(かんが)ふ。

I am convinced that, throughout the country of Japan, I, Nichiren, am the only person who can subdue these barbarians of the west, and I have written a treatise explaining my reasons.

I, Nichiren, am convinced that, throughout the country of Japan, I am the only person who can subdue these barbarians of the west, and I have written a treatise explaining this reason.

君の為・国の為・神の為・仏の為・内奏(ないそう)()らるべきか。

For the sake of the ruler, for the sake of the nation, for the sake of the gods, and for the sake of the Buddhas, I ask that you forward my views to the regent [Hōjō Tokimune] privately.

For the sake of the ruler, for the sake of the nation, for the sake of the gods, and for the sake of Buddha, I suggest that you forward my views to the regent [Hojo Tokimune] privately.

委細(いさい)の旨は見参(げんざん)()げて申すべく候。恐恐(きょうきょう)謹言(きんげん)

I will explain the matter in detail at such time as I am granted an interview with you.

I shall tell you all about this matter when I have the pleasure of seeing you.

      With my deep respect,

      Very truly yours,

文永五年八月二十一日       日蓮花押

The twenty-first day of the eighth month in the fifth year of Bun’ei [1268]                         Nichiren

The twenty-firstday of August in the fifth year of Bun'ei [1268].

                Nichiren.

宿屋()()(もん)入道殿

To the lay priest Yadoya Saemon


本文 Original Text 目次 Table of Contents



by johsei1129 | 2018-09-27 06:55 | WRITING OF NICHIREN | Trackback | Comments(0)
2018年 09月 26日

Gosho 妙法比丘尼御返事 Reply to Myōhō bikuni

Condolences on a Deceased Husband 

Reply to Myōhō bikuni


弘安元年九月六日 五十七歳 御作

September 6, 1278Age:57

(しか)るに又()(あずま)にうつりて年を()るまゝに、彼の国主を失ひし真言宗等の人々鎌倉に下り、相州(そうしゅう)の足下にくゞり入りて、やうやうにた()かる故に、

Moreover, after the center of power shifted to the east and the years went by, many of the leaders of the True Word school who had caused the sovereigns of the country to perish made their way to Kamakura, where they ingratiated themselves with the men of the Kamakura shogunate.

Moreover, after the state power shifted to the east and the years went by, many of the leaders of the Shingon sect which lost the sovereigns of the supporter made their way to Kamakura, where they ingratiated themselves with the Kamakura shogunate.

(もと)上臈(じょうろう)なればとてすか()されて鎌倉の諸堂の別当(べっとう)となせり。

Because they had originally been priests of high standing in their original areas, they were able to practice various deceptions to gain favor and to have themselves appointed superintendents of various temples in Kamakura.

Because they had originally been priests of high standing, they were able to make various deceptions to gain favor and to have themselves appointed superintendents of various temples in Kamakura.

又念仏者をば(ぜん)知識(ちしき)とたのみて大仏・長楽寺・極楽寺等とあが()め、禅宗をば寿(じゅ)(ふく)寺・建長(けんちょう)寺等とあがめをく。

In addition, the Nembutsu priests, taking advantage of their position as counselors to those in power, became chief priests of Daibutsu-den, Chōraku-ji, Gokuraku-ji, and other temples, while persons of the Zen school came to be respected as chief priests of Jufuku-ji, Kenchō-ji, and other temples.

In addition, the Nembutsu priests, taking advantage of their position as counselors to those in power, became chief priests of the Hall of the Great Buddha, Chorakuji, Gokurakuji, and other temples, while persons of the Zen sect came to be respected as chief priests of Jufukuji, Kenchoji, and other temples.

隠岐(おき)法皇の果報の()き給ひし(とが)より百千万億倍すぎたる大科鎌倉に出来(しゅったい)せり。 

Thus in Kamakura offenses were committed that were a hundred, thousand, ten thousand, million times graver than that which brought about the fate of the Retired Emperor of Oki.

Thus, in Kamakura offenses were committed that were one hundred billion times graver than that which brought about the failure of the Retired Emperor of Oki.


つづく Continued 



本文 Original Text 目次 Table of Contents



by johsei1129 | 2018-09-26 06:54 | WRITING OF NICHIREN | Trackback | Comments(0)
2018年 09月 25日

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(8)

【寿量品二十七箇の大事】

第八 擣し和合 与子令服の事(注)


御義口伝に云く、此の経文は空仮中の三諦(注)、戒定慧(注)の三学なり、色香美味の良薬なり。


 擣は空諦なり、「し」は仮諦なり、和合は中道なり、与は授与なり、子は法華の行者なり、服すると云うは受持の義なり。
是を此大良薬 色香美味 皆悉具足と説かれたり。 

皆悉の二字、万行万善・諸波羅蜜を具足したる大良薬たる南無妙法蓮華経なり。

 色香等とは一色一香・無非中道にして草木成仏なり。


されば題目の五字に一法として具足せずと云う事なし。若し服する者は速除苦悩なり。

 されば妙法の大良薬を服するは、貪瞋癡の三毒の煩悩の病患を除くなり。

 
法華の行者南無妙法蓮華経と唱え奉る者は、謗法の供養を受けざるは貪欲の病を除くなり。

法華の行者は罵詈せらるれども忍辱を行ずるは、瞋恚の病を除くなり。

法華経の行者は是人於仏道決定無有疑と成仏を知るは、愚癡の煩悩を治するなり。 
されば大良薬は末法の成仏の甘露なり。

 

 今、日蓮等の類い南無妙法蓮華経と唱え奉るは大良薬の本主なり。



(注)

擣し和合 与子令服

子供が誤って毒薬を飲んで苦しんでいるのを見た、良医である父親が、子供に薬を与える譬喩を説いた下記の文にある文言。

[原文]

父見子等 苦悩如是 依諸経方 求好薬草 色香美味

皆悉具足 擣篩和合 与子令服 而作是言 此大良薬

色香美味 皆悉具足 汝等可服 速除苦悩 無復衆患

[和訳]

父は、この如く苦悩する子等を見て、依諸の経方に依りて、色も香もよく美味を、
皆、悉く具足する好き薬草を求め、(それを)擣き篩い和合して(注)、子に与え服せしめ、而し是のように言わん。此の大良薬は、
色も香りも美味も、皆、悉く具足せれ。汝等はこれを服すべし、苦悩は速除かれ、復た衆の患い無からん。


擣き篩い和合して
薬を調合する様を意味する:擣(つ)き篩(ふる)い和合(固める)して

三諦  

仮諦・空諦・中諦のことで、仏法では有情・非情を含め、この世の存在は仮諦・空諦・中諦として存在するとしている。

例えば水は、氷、雪、水蒸気と外部与件(主に温度)により姿を変える。いまコップに在る液体の水の存在はあくまで仮の姿にすぎない。しかしH2Oという本質は、人の目に見ることができないが確かに有り、謂わば空の状態と言える。其の本質を統合している姿を中諦であると見る。


戒定慧

仏道修行に必須の三要素、三学。

悪を止める(戒律)。心の平静を得る。真実を悟る(智慧)。


例えば初期の釈迦仏法では、比丘(男の出家僧)は250戒が課せられ

比丘尼(女の出家僧)は450戒が課せられた。


 日蓮大聖人は御書十大部の一つ【四信五品抄】で次の様に、末法における戒定慧の三学とは、妙法受持、つまり末法の本仏日蓮大聖人の魂を図現した十界曼荼羅の御本尊に「南無妙法蓮華経」と唱えることであると説き明かされておられます。
『問う汝何ぞ一念三千の観門を勧進せず唯題目許りを唱えしむるや。答えて曰く日本の二字に六十六国の人畜財を摂尽して一も残さず月氏の両字に豈七十ケ国無からんや。(中略)
 問う其の義を知らざる人唯南無妙法蓮華経と唱うるに解義の功徳を具するや否や、答う小児乳を含むに其の味を知らざれども自然に身を益す。耆婆が妙薬誰か弁えて之を服せん。水、心無けれども火を消し、火、物を焼く。豈覚有らんや。(中略)

問う何が故ぞ題目に万法を含むや、答う章安の云く「蓋し序王とは経の玄意を叙す玄意は文の心を述す文の心は迹本に過ぎたるは莫し」妙楽の云く「法華の文心を出して諸教の所以を弁ず」云云。
濁水心無けれども月を得て自ら清めり、草木雨を得豈覚有つて花さくならんや。
妙法蓮華経の五字は経文に非ず其の義に非ず唯一部の意なるのみ、初心の行者其の心を知らざれども而も之を行ずるに自然に意に当るなり。


 問う汝が弟子一分の解無くして但一口に南無妙法蓮華経と称する其の位如何、答う此の人は但四味三教の極位並びに爾前の円人に超過するのみに非ず将た又真言等の諸宗の元祖・畏・厳・恩・蔵・宣・摩・導等に勝出すること百千万億倍なり。請う国中の諸人我が末弟等を軽ずる事勿れ進んで過去を尋ぬれば八十万億劫に供養せし大菩薩なり、豈熈連一恒の者に非ずや退いて未来を論ずれば八十年の布施に超過して五十の功徳を備う可し天子の襁褓に纒れ、大竜の始めて生ずるが如し蔑如すること勿れ蔑如すること勿れ』と。

【御義口伝 下】要点解説(9)に続く






by johsei1129 | 2018-09-25 22:09 | 御義口伝 | Trackback | Comments(0)
2018年 09月 25日

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「(ひそか)(おもんみ)れば菩薩は国の宝なること法華経に()せ、大乗の利他は摩訶(まか)(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()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



by johsei1129 | 2018-09-25 06:53 | WRITING OF NICHIREN | Trackback | Comments(0)
2018年 09月 24日

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(法の理解が浅い)・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(8)に続く







by johsei1129 | 2018-09-24 19:01 | 御義口伝 | Trackback | Comments(0)