日蓮大聖人『御書』解説

29. Warning to Yoritsuna Tirano. 2

　　Japanese edition

Nichiren told disciples and believers that summons to the court of justice had been decided.

There was the person who looked glum in disciples, but Nichiren was unusually in a good mood. For Hokibo Nikko, it was a long time since he watched the priest of such a smile.

“There was a summons from the military headquarters just now. It is a long-awaited thing. Something may happen. The Buddha writes it down. The person who spreads only five characters of the essential title of the Lotus Sutra will appear at the beginning of the latter days of the Law, two thousand years after Buddha passed away. At that time, evil ruler and bad people will abuse, beat, or imprison him, to confiscate his land, to exile or behead him. In spite of such persecutions, he will continue his propagation without retreating. Meanwhile the ruler who persecutes him will be beset by rebellion, and people bearing him a grudge will devour each other like hungry spirits. Finally, they will be attacked by a foreign country. Brahma, Shakra, the gods of the sun and moon, and the four kings of Heaven have ordained that other countries shall assault a country that is hostile to the Lotus Sutra by all means”.

The disciples and believers broke out into a murmur. Concerns are growing.

“None of you who declare yourselves to be my disciples should ever give way to cowardice. Must not worry about your parents, wife, children. Must not care about your estate. Since countless time of the past, you had been abandoning your life more than the number of dust particles of the land, for the sake of your parents, children and your estate. But you have not abandoned your life for the Lotus Sutra once. You may have tried to perform its teachings to some extent, but whenever when the great persecution occurred, you backslid and ceased to act by the sutra. That is like pouring cold water into hot water boiled, or like trying to strike fire but giving up halfway. Please each make up your mind! Devoting your life for the Lotus Sutra is that you change rocks to gold or change dung to rice. Will that be all right?”.

Shijo Kingo braced himself and answered immediately.

The believer stands up tempted by this and gives the words of the oath in sequence.

Was filled with moving elation. Everybody spoke cheerily as if there were not enemies.

“Even if I encounter any persecution, I do not retrogress!”.

“I go through with the faiths throughout the lifetime!”.

“I am not afraid of the authority. I assert with courage that the Lotus Sutra is the supreme!”.

The day of the summons has come. It is September 10 in 8th year of Bun'ei era (1271).

Nichiren passes through the gate of the court of justice.

He goes the dark corridor.

The samurai of the guard stares at Nichiren going through. Nichiren goes straight without changing his face.

There were members of military headquarters in the room of the investigation. They all are the looks that grew tense and wait for Nichiren to appear.

Yoritsuna Tairano is in the center. There was Shoibo of the vassal beside him.

That Shoibo speaks with a triumphant air.

“Nichiren may scarcely show his true intention. It is said that his speech is fluent. He will only avoid direct answers at this place. Otherwise because he will be afraid of us, he cannot say even half of thinking. Sometimes the person who came here cries and apologizes”.

Yoritsuna seemed to be boring.

A butler of Hojo managing the administrative power of whole country must meet with a unnamed Buddhist priest. He muttered while giving no heed to Shoibo's remark.

“How does he treat with me? It is well to cringe and crawl like Ryoukan. Otherwise”.

Shoibo chimed in so that he posed as a joke saying "Only cut his neck".

Then Yoritsuna had fearless laughter and chided Shoibo.

“Here, do not say such a silly thing. We will get a scolding from our young lord. Nichiren is the man who only makes a stir. Nichiren wants to gain the favor of the Shogunate so that Japanese every Buddhist priest wants to make success in life. If threaten him and give fair words, he will bow”.

Yoritsuna is 30 years old at this time. He was 20 years old younger than Nichiren, but there was influence of clan which acted as a butler since the establishment of the Kamakura Shogunate as the first on the list of the direct vassals, and there was the support of regent Tokimune. So, he has a fearless arrogance. Therefore, nobody can give an opinion to Yoritsuna. He indulged in outrageous behavior more and more.

　Continued to 3

Life of Nichiren. Vol. 1. Contents

Gosho 百六箇抄 One Hundred and Six Articles

又五人並(ならび)に已(い)下(か)の諸僧等、日本乃至(ないし)一閻浮提(いちえんぶだい)の外(ほか)・万国に之(これ)を流布(るふ)せしむと雖(いえど)も、日興が嫡嫡(ちゃくちゃく)相承(そうじょう)の曼(まん)荼(だ)羅(ら)を以て本堂の正本尊と為す可きなり。

In addition, you should recognize the mandala of the direct line whom Nikko inherited as the formal Gohonzon of the main hall even if the Buddhist priests who are the five people and followers widen this in all countries including Japan and Jambudvipa.

所以(ゆえん)は何(いか)ん、

What is the reason?

在世(ざいせ)・滅後(めつご)殊(こと)なりと雖(いえど)も付属(ふぞく)の儀式之(これ)同じ。

When Buddha was alive and after Buddha passed away, though these are different, the ceremony of the commission is same.

譬(たと)えば四大六万の直(じき)弟(てい)の本眷属(ほんけんぞく)有りと雖も、上行(じょうぎょう)薩埵(さつた)を以て結(けっ)要(ちょう)付属の大導師(だいどうし)と定むるが如し。

For example, though there were the direct followers like the four major Bodhisattvas and the sixty thousand disciples, Buddha decided Jogyo Bodhisattva as the great leader entrusted with the Law of essence.

今以(も)つて是(か)くの如し。

It is the same again now.

六人以下数(すう)輩(はい)の弟子有りと雖も、日興を以て結(けっ)要(ちょう)付属の大将と定むる者なり。

Though there are six person and followers, and the several disciples, I determine it as the general who entrusts Nikko with the Law of essence.

つづく　Continued

本文 Original Text　目次 Table of Content

28. Warning to Yoritsuna Tairano. 1

　Japanese edition

The picture that Ryoukan performs false charge for Nichiren to the Court. From the Biography of Nichiren Daishonin.

Ryoukan planned the way of Nichiren killing hard. When he noticed that Tokimune was reluctant to punish Nichiren, he appealed to women led by the nuns. Nuns believe Ryoukan blindly. It is mere coincidence for them that Nichiren brought rain and foretold Mongolia attack. On the contrary, the appeal of tearful Ryoukan had moved women. The nuns who moved in sentiment gave vent to feelings of the Nichiren hatred.

Nichiren attests the intense trap of this Ryoukan as follows in "the Duty of Repaying Good Will" which he wrote in the second year of the Kenji era after five years (1276).

“Because I blamed them more and more without sparing myself, several hundred Zen priests, several thousand of Nembutsu believers and a hundred or a thousand Shingon priests clung to the influential person, or to their wives or widow nuns, and filled their ears with endless slanders for trapping me. Finally, they said that this was the gravest matter in the entire nation and said I was the priest who pray for the destruction of Japan and they said I had declared that both Lord Saimyoji and Lord Gokurakuji of deceased had fallen into the hell of incessant suffering. Those widows who were lay nuns insisted that investigation was unnecessary. They said like this. Rather, I should have my head cut off at once, and my disciples should likewise be beheaded or exiled to distant country or imprisoned. They were so infuriated and their demands for punishment were carried out in fact”.

Lord Saimyoji is Hojo Tokiyori, Lord Gokurakuji is Shigetoki, these are each Buddhist name. Nichiren says these two people who had the great achievement in the Kamakura Shogunate fell into the hell of incessant sufferings.

The counterattack of people who abominate Nichiren being led by Ryoukan began.

But Nichiren is not afraid of a person who abominates him namely three kinds of powerful enemies. Nichiren does not have the compromise. Shakubuku was strengthened more and more. As for the collision of both, it becomes decisive.

Nichiren compares their true character to a woman crazy about jealousy.

　“It is like the case of a woman possessed by jealousy. A great fire burns within her breast, and as a result her whole body turns red. The hair on her body stands upside down, her entire body quivers, and the flames ascend to her face until it has become crimson. Her eyes are as round as those of a cat about to pounce on a mouse, and her hands tremble like oak leaves tossed in the wind. When by standers observe her, she looks no different than a demon. The ruler, all priests, monks and nuns of Japan are just like that jealous woman.

　I, Nichiren, have declared. The Nembutsu of the invocation to Amida which they rely upon is a behavior that will fall into the hell of incessant suffering. Shingon is the doctrine that will ruin the nation and a person who keeps the religious precepts works as the devil in Heaven. When they hear these pronouncements of mine, they knead their prayer beads and grind their teeth in rage, and they ring their little bells of Shingon while shaking their heads in anger. Thus, though outwardly they observe the religious precepts, they hold minds of evil. So the saint Ryoukan of Gokurakuji who is called “living Buddha” hurries with petitions to the government offices to bring charges against me, the saint Doryu of Kenchoji mounts his sedan-chair and goes down on knees to the magistrates, and the nuns who observe the five hundred religious precepts present a letter, the contents of which express complaints, to the Shogunate”. ‘The Letter to the Nun Myoho Bikuni’.

　Continued to 2

Life of Nichiren. Vol. 1. Contents

Gosho 御義口伝上 Orally Conveyed Doctrine Part 1

法界は妙法なり、法界は蓮華なり、法界は経なり、

The Dharma-realm is myōhō, the Wonderful Law;the Dharma-realm is renge, the lotus blossom; the Dharma-realm is kyō, the sutra.

The existing world is Myoho, the existing world is Renge,the existing world is Kyo.

蓮華とは八葉(はちよう)九(く)尊(そん)の仏体(ぶったい)なり

Renge, the lotus blossom, is the Buddha bodies of the nine honored ones seated on the eight-petaled lotus.

Renge is the bodies of Buddha of the nine saints seated on the eight-petaled lotus.

能(よ)く能く之(これ)を思うべし。

Think all this over very carefully.

Think this over carefully.

つづく　Continued

本文　Original Text 　御義口伝目次　Table of Contents

Gosho 御義口伝上 Orally Conveyed Doctrine Part 1

薩は妙なり、達磨は法なり、芬陀梨伽は蓮華なり、蘇多覧は経なり。

Sad (the phonetic change of sat) means myō, or wonderful. Dharma means hō, Law or phenomena. Pundarīka means renge, or lotus blossom. Sūtram means kyō, or sutra.

The word of Sad is Myo, dharma means Hō, puṇḍarīka is Renge, sūtra is Kyo.

九字は九尊の仏体なり、九界即仏界の表示なり。

The nine characters [that represent the Sanskrit title] are the Buddha bodies of the nine honored ones. This expresses the idea that the nine worlds are inseparable from the Buddha world.

These words are bodies of sacred Buddha, are the expression that the nine worlds are namely the world of Buddha.

妙とは法性(ほっしょう)なり法とは無(む)明(みょう)なり、

Myō stands for the Dharma nature or enlightenment, while hō represents darkness or ignorance.

Myo is a spiritual awakening. Ho is a darkness.

無明法性一体なるを妙法と云うなり。

Together myōhō expresses the idea that ignorance and the Dharma nature are a single entity.

The marvelous Law means that a spiritual awakening and darkness is as one body.

蓮華とは因果の二法なり、是(これ)又(また)因果一体なり。

Renge stands for the two elements of cause and effect. Cause and effect are also a single entity.

Renge is the two Law of cause and result, and cause and result are one Law at the same time too.

つづく　Continued

本文　Original Text 　御義口伝目次　Table of Contents

Gosho 御義口伝上 Orally Conveyed Doctrine Part 1

釈に云く一極(いちごく)に帰(き)せしむ故に仏乗と云うと。

As a commentary [The Annotations on “The Profound Meaning of the Lotus Sutra,”volume one] says, “Because [the Lotus Sutra] leads us to the ultimate truth, it is called the Buddha vehicle”.

The commentary says. “Leading us to the one and only ultimate truth. It is called Mahayana”.

又云く南無妙法蓮華経の南無とは梵語(ぼんご)、妙法蓮華経は漢語なり。

We may also note that the nam[u] of Nam-myoho-renge-kyo is a Sanskrit word, while myōhō, renge, and kyō are Chinese words.

In addition, Daishonin says, Nam of Nam-myoho-renge-kyo is in Sanskrit, myoho-renge-kyo are Chinese words.

梵漢(ぼんかん)共(ぐ)時(じ)に南無妙法蓮華経と云うなり。

Sanskrit and Chinese join in a single moment to form Nam-myoho-renge-kyo.

Nam-myoho-renge-kyo means the same time of India and China.

又云く梵語には薩(さ)達磨(だるま)・芬陀梨伽(ふんだりきあ)・蘇(そ)多覧(たらん)と云う。

If we express the title in Sanskrit, it will be Saddharma-pundarīka-sūtram.

In addition, he says, it is called Sad-dharma-puṇḍarīka-sūtra in Sanskrit.

此(ここ)には妙法蓮華経と云うなり。

This is Myoho-renge-kyo in Sanskrit.

It says of Myoho-renge-kyo.

つづく　Continued

本文　Original Text 　御義口伝目次　Table of Contents

Gosho 百六箇抄 One Hundred and Six Articles

又(また)御本尊書写(しょしゃ)の事、予(よ)が顕(あらわ)し奉(たてまつ)るが如(ごと)くなるべし、

In addition, about the handwriting of Gohonzon, you should do like as I expressed and presented it.

若(も)し日蓮御判(ごはん)と書かずんば天神(てんじん)地祇(ちぎ)もよも用い給わじ、

The gods of Heaven and ground would not certainly treat it if you did not write there Nichiren paraph.

上行(じょうぎょう)無(む)辺(へん)行(ぎょう)と持(じ)国(こく)と浄(じょう)行(ぎょう)安立(あんりゅう)行(ぎょう)と毘(び)沙門(しゃもん)との間には若(にゃく)脳(のう)乱者(らんしゃ)・頭破(ずは)七分(しちぶ)・有(う)供養者(くようしゃ)・福過(ふくか)十号(じゅうごう)と之(これ)を書す可きなり、

You should write the following sentences between both Jogyo Muhengyo and Zikoku, and, both Jyogyo Anryugyo and Bisyamon. ‘The head comes apart to seven pieces if slander this'. ‘Happiness of service for this is superior than for the ten virtues of Shakyamuni Buddha'.

経中の明文(みょうもん)等心に任す可きか　

And use the clear words from the sutra if you write by own judgment.

つづく　Continued

本文 Original Text　目次 Table of Content

Gosho 依義判文抄 二 Writings which Understands a Sentence from a Meaning.

又(また)本尊に人(にん)あり法(ほう)あり、戒壇(かいだん)に義(ぎ)あり事(じ)あり、題目に信(しん)あり行(ぎょう)あり、故に開して六義をなす。

In addition, Gohonzon has a Law with a person, there are theory and fact in the sanctuary, and there are believing and practice in daimoku. Therefore, this unfolds and becomes six categories.

此(こ)の六義散(さん)じて八万法蔵(ほうぞう)となる。

These six categories are dispersed and become eighty thousand sutras.

例(れい)せば高僧伝に一心とは万法の惣体(そうたい)分(わ)かちて戒(かい)定(じょう)慧(え)となり、散じて万(ばん)行(ぎょう)となると云(い)ふが如(ごと)し。

For example, the Biography of Famous Priests says; The one mind is the whole of all the Law and one mind is divided to a commandment, a meditation and a wisdom, and these disperse to the practices of ten thousand units.

当(まさ)に知るべし、本尊は万法の惣体(そうたい)なり。

You must know, Gohonzon is just the whole of all the Law.

故に之(これ)を合する則(とき)は八万法蔵但(ただ)六義となり、亦(また)此(こ)の六義を合する則は但三大秘法となる。

Therefore, eighty thousand sutras become six mere categories when these are put together. In addition, these only become the Three Great Secret Laws, when these six categories fit.

亦三大秘法を合する則(とき)は但(ただ)一大秘法の本門の本尊となるなり。

Besides, it just becomes the Gohonzon of the radical teachings if the Three Great Secret Laws got together.

故に本門戒壇の本尊を亦(また)三大秘法惣在(そうざい)の本尊と名づくるなり。　

Thus, Gohonzon of the radical teachings is also named Gohonzon including all of Three Great Secret Laws”.

本文 Original Text　目次 Table of Contents

Gosho 依義判文抄 一 Writings which Understands a Sentence from a Meaning.1

依義(えぎ)判文抄(はんもんしょう)

Writings which Understands a Sentence from a Meaning

　　享保十年　日寛上人　御作

　　In 1725. by Nichikan Shonin

問う、爾(しか)らば三大秘法開合(かいごう)の相如何(いかん)。

Question; How is the development and conjunction of the Three Great Secret Laws if so?

答ふ、実には是(これ)一大秘法なり、

Answer; To tell the truth, it is the One Great Secret Law.

一大秘法とは即(そく)本門の本尊なり。

The One Great Secret Law is namely the Gohonzon of the radical teachings.

此(こ)の本尊所住の処(ところ)を名づけて本門の戒壇(かいだん)となす。

A place of this Gohonzon is named the sanctuary of the radical teachings.

此の本尊を信じて妙法を唱ふるを名づけて本門の題目となすなり。

It is named the daimoku of the radical teachings that person believes this Gohonzon and chants marvelous Law.

故に分(わ)かちて三大秘法となすなり。

Therefore, it is divided and becomes the Three Great Secret Laws.

つづく　Continued

本文 Original Text　目次 Table of Contents

Gosho 本門戒壇大御本尊 脇書 The honorific phrase of the Grand Gohonzon.

本門戒壇大御本尊　脇書

The honorific phrase which had been added to the grand Gohonzon of the sanctuary of the radical teachings.

弘安二年十月十二日　五十八歳御作

The twelfth day of October 1279. Fifty-eight years old.

　右(みぎ)為現当(げんとう)二世造立(ぞうりゅう)如(くだんの)件(ごとし)、本門戒壇(かいだん)之(の)願主(がんしゅ)弥四郎(やしろう)国重(くにしげ)　法華(ほけ)講(こう)衆(しゅう)等敬白(けいびゃく)。　

I had erected this in this way for the present and the future. The petitioners of the sanctuary of the radical teachings are Kunishige Yashiro and the followers of the Lotus Sutra who respectfully state.

弘安二年十月十二日

In the twelfth day of October in the second year of Ko'an (1279).

目次　Table of Contents