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2019年 03月 31日

Gosho 富木尼御前御書 Letter to Nun Toki

我等は仏に疑ひなしとをぼ()せば、なに()なげ()きかあるべき。

There is nothing to lament when we consider that we will surely become Buddhas.

There is nothing to lament when we consider that we will unquestionably become Buddha.

()()になりてもなにかせん、天に生れてもようしなし。

Even if one were to become an emperor’s consort, of what use would it be? Even if one were to be reborn in heaven, what end would it serve?

Even if become an emperor's consort, what can she do? Even if reborn in heaven, does she have any purpose there?

竜女(りゅうにょ)があとをつぎ、摩訶波(まかは)(じゃ)波提(はだい)比丘尼(びくに)れち()につらなるべし。

Instead, you will follow the way of the dragon king’s daughter and rank with the nun Mahāprajāpatī.

Instead, you follow the achievement of the dragon king's daughter and should enter the row of the nun Mahaprajapati.

あらうれし、あらうれし。

How wonderful! How wonderful!

Oh, you are pleased! Oh! You are so glad.

南無妙法蓮華経、南無妙法蓮華経と唱へさせ給へ。恐々(きょうきょう)謹言(きんげん)

Please chant Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.

Please chant aloud Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.

 With my deep respect.

 Very truly yours.


本文 Original Text  目次 Table of Contents



by johsei1129 | 2019-03-31 11:27 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 03月 30日

34. Nichiren bequeaths a warning to disciple (2)

34. Nichiren bequeaths a warning to disciple (2)_f0301354_23051268.jpg

  Genuine writing; Possession of Nakayama Hokekyoji Temple.

  Japanese edition


Furthermore, Nichiren shows the features of object (Gohonzon) of worship that appear in the latter days of the Law in "Chanting the Daimoku of the Lotus Sutra" which he wrote at 39 years old in the 9th year of Bun'no era.

“Question: For persons who place their faiths in the Lotus Sutra, what is the proper object of devotion, and what rules should be followed in acts of worship and daily religious practice?

Answer: "The chapter of Law master" and "the chapter of God and the power" say, first, the believer writes eight scroll's Lotus Sutras or one scroll or one chapter or a title and must establish it as the object of worship. And those persons who were able to do so further should write the names of the Tathagata Shakyamuni and the Buddha Many Treasures or make the images of them, and they should place these on the left and right of the Lotus Sutra and the others. And if they are further able to do so, they fashion images of the ten directions' Buddha and the bodhisattva Universal Worthy, and others, or should write their names”.


And the Gohonzon which was expressed in Sado on June 16 of 9th year of the Bun'ei era is written as Nam-myoho-renge-kyo centrally, and there are Nam-Shakyamuni Buddha and Nam-Tathagata Taho on both sides. Nichiren have to show that he himself is the root Buddha for all creatures in the latter days of the Law to express a Gohonzon. To that end, he encounter a difficulty at the risk of his life same as Buddha and must get over it. It was this meaning that he let Shijo Kingo stand at the place of the Tatsunokuchi as a witness. Nichiren threw away the position of the votary of the Lotus Sutra at the Tatsunokuchi and showed the entity of himself as the root Buddha of the latter days of the Law. Therefore, he intended to abandon his life of the votary of the Lotus Sutra from a beginning. Nichiren is different from the disciples and supporters and is not upset at all.

The next is the letter to Ota Jomyo, Soya Kyoshin, and Kinbara Hokyo.

"The 'Simile and Parable' chapter states, 'If these people watch the person who reads, recites, copies, and upholds this sutra, they will balefully despise him, and take a hate and envy'. The 'Teacher of the Law' chapter states, 'Even the present of the Buddha still had much jealousy. To say nothing of after Buddha'. The 'recommending a devotion' chapter reads, 'We will be attacked with swords and staves . . . again and again we will be banished'. The chapter of “Peaceful practices” teach, 'It [the Lotus Sutra] is difficult to believe in, because there is much malice in the world'. Although these quotations from the sutra are the Buddha's prophecies, there is no reference to when these persecutions will occur. In the past, it seems that Bodhisattva Never Disparaging and the monk Kakutoku read these sentences themselves. But apart from the two thousand years of the former or middle days of the Law, now, in the latter days, in this Japan only Nichiren seems to be doing so. When many sage priests encountered a persecution during the reigns of evil kings in the past, I can well imagine it from the present situation. The priest's followers, relatives, disciples, and lay supporters must have grieved. Nichiren has now read all the Lotus Sutra itself. Even a single phrase or verse are assuring my Buddhahood, to say nothing of the whole sutra. It will never fail me. Though I wished to spread it to the country, in an age when nobody will espouse me, it is beyond my power. I will finish writing to keep the brief". 'Lightly Receiving a Heavy Sin of Previous Life’.


The “recommending a devotion” chapter says, “We will be attacked with swords and staves . . . again and again we will be banished”. The sutras preach clearly including this sentence. Nichiren preached he had understood thoroughly the true meaning of these sutras.


Continued to ‘To Sado of the depth of winter’.


Life of Nichiren. Vol. 1. Contents



by johsei1129 | 2019-03-30 23:14 | LIFE OF NICHIREN | Trackback | Comments(0)
2019年 03月 30日

末法の本仏の立場で法華経二十八品を後継者、日興上人に口伝した書【御義口伝 下】要点解説(87)


第一 無尽意菩薩の事(注)

御義口伝に云く、無尽意とは円融の三諦なり、無とは空諦・尽とは仮諦・意とは中道なり。(注)
観世音とは観は空諦・世は仮諦・音は中道なり。

妙法蓮華経とは妙とは空諦・法蓮華は仮諦・経とは中道なり、三諦法性の妙理を三諦の観世音と三諦の無尽意に対して説き給うなり。

今、日蓮等の類い南無妙法蓮華経と唱え奉る者は末法の無尽意なり。
所詮無とは我等が死の相なり、尽とは我等が生の相なり、意とは我等が命根なり。

然る間一切の法門・境智冥合等の法門、意の一字に之を摂入す。
此の意とは中道法性なり、法性とは南無妙法蓮華経なり。仍つて意の五字なり。

我等が胎内の五位の中には第五番の形なり、其の故は第五番の姿は五輪なり、五輪即ち妙法等の五字なり。
此の五字・又意の字なり、仏意とは妙法の五字なり、此の事・別に之無し。

仏の意とは法華経なり、是を寿量品にして是好良薬(注)とて三世の諸仏の好(このみ)もの良薬と説かれたり。

森羅三千の諸法は意の一字には過ぎざるなり。此の仏の意を信ずるを信心とは申すなり、されば心は有分別(注)なり、倶に妙法の全体なり云云。


無尽意菩薩
普門品は観世音菩薩普門品の略であり、本品の最初に無尽意菩薩が登場し、
釈尊に観世音菩薩普は如何なる因縁で「観世音菩薩」と名付けるのか以下の文で問いかける。
日蓮大聖人はこの無尽意菩薩の法号で妙法蓮華経の核心である「空諦・仮諦・中道」の円融の三諦を解き明かされておられます。

[原文]
世尊 観世音菩薩 以何因縁 名観世音

無とは空諦・尽とは仮諦・意とは中道なり
円融の三諦を示している。

三諦とは仮諦・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、水蒸気と外部要件=縁(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「水、氷、雪、水蒸気」の共通の本質であり、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。


有分別
分別とは物事の理(ことわり)を思惟する事。
阿毘達磨倶舎論ではこの分別を三種あると説いてる。
(1) 自性分別つまり直覚作用のこと,(2) 計度分別は判断推理作用のこと,(3) 随念分別は過去の出来事の追想記憶作用のこと。意識は三分別すべてを有しているので有分別となる。この三分別の作用ができない事を無分別という。

是好良薬
如来寿量品で説かれる法華経七喩の一つ「良医病子」に出てくる偈

「良医の留守中、子供たちが毒薬を飲んで苦しんでいた。そこへ帰った良医は色も香りも良い良薬を調合し子供たちに与える。
半数の子供たちはその良薬を飲んで回復したが、残りの子供たちは毒が深く入り本心を失ったため良薬だと思えず飲もうとしなかった。
そこで良医は一計を案じ、私の命はもう長くはない、遠く行かなければならないのでその薬をのむように言い残して外出する。
そこで外出先から使いの者を出し、父親が出先で死んだと告げさせる。父の死を聞いた子供たちはその悲しみで本心を取り戻し、父親が残した良薬を飲んで病を治す。この比喩の良医は仏で、末法では日蓮大聖人を示している。病で苦しむ子供たちは正法を信じない迷える凡夫の衆生を示し、良医が死んだと告げたのは仏が方便で涅槃したことを表している。







by johsei1129 | 2019-03-30 22:31 | 御義口伝 | Trackback | Comments(0)
2019年 03月 30日

34. Nichiren bequeaths a warning to disciple

34. Nichiren bequeaths a warning to disciple_f0301354_17173195.jpg

  ‘Letter to Lord Toki'. Possession of Honnmanji Temple in Kyoto.

 Japanese edition


Nichiren sent the letter to disciples and believers in quick successionduring a month when he is in Echi of Sagami.

At first, he sends it to Toki Jonin on September 15 after three days of the persecution of Tatsunokuchi.

"Your grief is understandable, but because I have been certain from the beginning that this would occur, I myself do not grieve. Rather, I regret that I have yet to be beheaded. Had I been decapitated on account of the Lotus Sutra in a past existence, I surely should have had been born as a noble person in this life. When undergoing repeated persecution, just the sutra says, “again and again we will be banished,” I, in this way, can erase the grave offenses of my past and for the first time attain Buddhahood. I therefore engage in these difficult practices daringly. ‘Letter to Lord Toki’.

He knows he is risking his life. He said that he is sorry that his neck was not cut.

Of course, Nichiren does not intend to die willingly by himself.

Nichiren writes, "It is said that the saint does not die a violent death" in the "God and country King's Book" which he wrote at 57 years old in the Ko'an first year (in 1278). He was convinced that he would not die a violent death if he himself was a saint. If one was a simple votary of the Lotus Sutra, he will encounter a difficulty and die of the process of ascetic practices and may become Buddha in the future life by a good act. However, saints (Buddha) who achieved ascetic practices and perceived shall not die a violent death. Shakyamuni Buddha either was target of assassination many times by Devadatta. As for him, a rock is fallen off a cliff and he is bleeding from a finger. In addition, he was about to be poisoned. Furthermore, he receives the persecution that believers are trod and murdered by the intoxicated elephant. However, he himself did not die a violent death.

On the other hand, though the Lotus Sutra declared that two main disciples of Buddha would become Buddha in the future, they died a violent death together before Buddha passed away. Sariputta of the learning disciple died for serious illness, Maudgalyayana of the self-realization is murdered by a Brahman. Nichiren promised to abandon a Lotus Sutra and chant Nembutsu if he was defeated by Gokurakuji Ryoukan. So he challenged to pray for rain.

If Nichiren acts according to the Lotus Sutra of the ultimate teachings of Buddha, and may lose, Shyakyamuni Buddha becomes a person of great falsehood. However, he challenges with absolute conviction that Buddha would not become that.


Continued to (2)


Life of Nichiren. Vol. 1. Contents



by johsei1129 | 2019-03-30 17:23 | LIFE OF NICHIREN | Trackback | Comments(0)
2019年 03月 30日

Gosho 富木尼御前御書 Letter to Nun Toki

なげき()で来る時は、ゆき(壱岐)つしま(対馬)の事、()()()の事、かまくらの人々の天の(たのしみ)ごと()にありしが、当時つくし(筑紫)()かへば、()ゞまるめこ(妻子)()くを()こ、()なるゝときはかわ()()ぐがごとく、かを()とかをとを()()わせ、目と目とをあわせてなげきしが、次第にはなれて、()()のはま、いな()ぶら()こし()ごへ()さかわ(酒匂)()()ざか()

When sorrows arise, think of Iki and Tsushima, and of the Dazaifu office. Or think of the people of Kamakura, who were enjoying the delights of the heavenly realm; but when the soldiers left for Tsukushi, their parting with their wives and children who stayed behind was like bark being ripped from a tree. They pressed their faces together and lamented while gazing into each other’s eyes. Now the men gradually grow more distant, traveling through Yui Beach, Inamura, Koshigoe, Sakawa, and the Hakone pass.

When sorrow arises, think of Iki and Tsushima, and of the Dazaifu. Though the people of Kamakura were enjoying like on the heaven, when the soldiers left for Tsukushi, parting to their wives and children who stay behind is like bark being ripped from a tree. They pressed their faces together and lamented while gazing into each other's eyes. Now the men gradually were far away and pass through Yui Beach, Inamura, Koshigoe, Sakawa, and the Hakone Hill.

一日二日すぐるほどに、あゆ()みあゆみ()をざかるあゆみ(歩行)を、かわ()も山もへだ()て、雲もへだつれば、うち()うものはな()だなり、ともなうものはなげきなり、

And so, as one day passes and then another goes by, they march farther and farther away, and rivers, mountains, and clouds are interposed between them and their families. Tears accompany them, and grief is their companion.

And so, as one day passes and then another day goes by, they march farther and farther away, and rivers, mountains, and clouds separate them and their families. Tears accompany them, and grief is their companion.

いかにかなしかるらん。

How sorrowful they must be!

How sorrowful they must be!

かくなげかんほどに、もう()()のつわもの()めきたらば、山か海も()()りか、ふね()の内か、()うら()いかにて()きめにあはん。

If the Mongol armies should come and attack while they are thus lamenting, they will be taken prisoner, whether in the mountains or on the sea, and will suffer misery in ships or in Koryŏ [Korea].

If the Mongol armies should come and attacked them while they are thus lamenting, they will be taken prisoner, whether in the mountains or on the sea, and will suffer misery in ships or in Koryŏ [Korea].

これひとへに、(とが)もなくて日本国の一切衆生の父母となる法華経の行者日蓮を()へもなく、(あるい)はのり、或は打ち、或はこうぢ(街路)をわたし、ものにくる()いしが、(じゅう)羅刹(らせつ)のせめを()ほりてなれる事なり。

This is entirely because of the treatment people have accorded Nichiren, the votary of the Lotus Sutra, who has committed no fault and is father and mother to all the living beings of Japan.Without reason, they revile and beat him, and parade him through the streets. Such insanity has provoked reprimands from the ten demon daughters, causing the present situation to arise.

This reason is because the people have persecuted Nichiren who is the votary of the Lotus Sutra. I became father and mother to all the living beings of Japan and has committed no fault. Without reason, however, they revile and beat me, and I made an exhibition of myself through the street. The ten demon’s daughter has blamed them for the sake of such insanity, causing the present situation to arise.

又々これより百千万億倍たへがたき事どもいで来るべし。

In addition, events that are a hundred, thousand, ten thousand, million times more difficult to endure will occur in the future.

In addition, a hundred million times more unbearable happenings than this will occur in the future.

かゝる不思議を目の前に御らんあるぞかし。

You will see such mysteries unfold before your eyes.

You will see such shame unfold before your eyes.


つづく Continued


本文 Original Text  目次 Table of Contents



by johsei1129 | 2019-03-30 10:06 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 03月 29日

Gosho 富木尼御前御書 Letter to Nun Toki

なによりもをぼ()つか()なき事は()所労(しょろう)なり。

My greatest concern now is your illness.

First of all your illness is most uncertain now.

かまへてさもと三年、はじ()めのごとくに、きうじ(灸治)せさせ給へ。

Fully convinced that you will recover your health, you should continue moxibustion treatment for three years, as regularly as if you had just begun.

You should continue moxibustion treatment for three years, as regularly as if you had just begun.

(やまい)なき人も無常まぬかれがたし。(ただ)とし()はて()にはあらず。法華経の行者なり。非業(ひごう)の死にはあるべからず。

Even those who are free from illness cannot escape the transience of life, but you are not yet old, and because you are a votary of the Lotus Sutra, you will not meet an untimely death.

Even those who are free from illness cannot escape the uncertainty of life, but you are not yet old, and because you are a votary of the Lotus Sutra, you will not meet an untimely death surely.

よも業病(ごうびょう)にては候はじ。(たと)ひ業病なりとも、法華経の御力たのもし。

Your illness is surely not due to karma, but even if it were, you could rely on the power of the Lotus Sutra to cure it.

Your illness is surely not the incurable disease from the past lives, but even if it were, you can rely on the power of the Lotus Sutra.

()(じゃ)()(おう)は法華経を(たも)ちて四十年の命をのべ、(ちん)(しん)は十五年の命をのべたり。

King Ajātashatru extended his life by forty years by embracing the Lotus Sutra. Ch’en Chen added fifteen years to his life.

King Ajatashatru extended his life by forty years by embracing the Lotus Sutra. Ch'en Chen, who is Tientai's elder brother, added fifteen years to his life.

尼ごぜん又法華経の行者なり。御信心は月のまさるがごとく、しを()のみつがごとし。

You also are a practitioner of the Lotus Sutra, and your faith is like the waxing moon or the rising tide.

You also are a votary of the Lotus Sutra, and your faiths are like the bright moon or the rising tide.

いかでか病も()せ、寿(いのち)ものびざるべきと(ごう)(じょう)にをぼしめし、身を持し、心に物をなげかざれ。

Be deeply convinced, then, that your illness cannot possibly persist, and that your life cannot fail to be extended! Take care of yourself, and do not burden your mind with grief.

Be firmly convinced, then, that your illness does not persist, and that your own life cannot fail to be prolonged! Take care of yourself, and do not burden your mind with grief.


つづく Continued


本文 Original Text  目次 Table of Contents



by johsei1129 | 2019-03-29 06:45 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 03月 28日

末法の本仏の立場で法華経二十八品を後継者、日興上人に口伝した書【御義口伝 下】要点解説(83)

【薬王品六箇の大事】

第六 若人有病 得聞是経 病即消滅 不老不死の事 (注)

文句 の十に云く、此に観解を須ゆべしと。(注)

御義口伝に云く、若人とは上仏果より、下地獄の罪人まで之を摂す可きなり

病とは三毒の煩悩、仏菩薩に於ても亦之れ有るなり。不老は釈尊、不死は地涌の類たり。
是は滅後当今(注)の衆生の為に説かれたり、然らば病とは謗法なり、此の経を受持し奉る者は病即消滅、疑無きなり。

今、日蓮等の類い南無妙法蓮華経と唱え奉る者是なり云云。




若人有病 得聞是経 病即消滅 不老不死
薬王品の下記の文にある偈。
[原文]
此経則為 閻浮提人(注) 病之良薬
若人有病 得聞是経 病即消滅 不老不死
[和訳]
此の法華経は則ち 閻浮提の人の 為の病の良薬なり
若し衆生が病有て 是の法華経を聞く事を得れば、 病は即ち消滅し 不老不死なからん。

閻浮提
仏教で須弥山の周囲にある4つの大陸(四大洲)の一つで人間が住む大陸、南閻浮提とも称する。つまり娑婆世界のこと。

若人とは上仏果より、下地獄の罪人まで之を摂す可きなり
日蓮大聖人は、病ある人とは、「上は仏から下は地獄の罪人まで」十界の全ての人を含んでいると断じられておられます。

尚、妙法蓮華経従地涌出品第十五に次の文があり、仏とて「少病少悩」があると説かれております。

爾の時、四大菩薩(注)(地涌の菩薩の代表) は而の偈言を説かれたり、
世尊は安楽で少病少悩なりや、衆生の教化に疲倦(ひげん)無きや、
又、諸の衆生は教化を受ける易しや不や、世尊をして疲労を生ぜざれや、
爾の時世尊は諸の菩薩大衆にありて、是の言を作せり。
是の如し、是の如し、諸の善男子よ、如来は安楽にして少病少悩なり

四大菩薩
地涌の菩薩の上首である四人の菩薩=上行、無辺行、浄行、安立行の各菩薩

観解を須ゆべし
「法華経の観心の智解を須(もち)ゆべし」の意

滅後当今
釈迦滅後の当に今、つまり日蓮大聖人御在世及びそれ以降=末法の事









by johsei1129 | 2019-03-28 19:54 | 御義口伝 | Trackback | Comments(0)
2019年 03月 28日

Gosho 乙御前御消息 Letter to Daughter Oto

(ひとえ)に釈迦仏の御使ひたる法華経の行者を、一切の真言師・念仏者・律僧等ににく()ませて我と損じ、ことさらに天のにくまれをかほれる国なる故に、皆人臆病(おくびょう)になれるなり。

This is solely because it is a country that, by allowing the votary of the Lotus Sutra, who is an emissary of Shakyamuni Buddha, to be hated by all the priests of the True Word, Nembutsu, Precepts, and other schools, has harmed itself and incurred the particular wrath of the heavenly gods. Thus all its people have become cowards.

This is solely because it is a country that, by allowing the votary of the Lotus Sutra, who is an emissary of Shakyamuni Buddha, to be hated by all the priests of the Shingon, Nembutsu, religious precepts sect, and other sects, has harmed themselves and incurred the heavy wrath of the heavens. Thus, all its people have become cowards.

(たと)へば火が水をおそれ、木が金をおぢ、(きじ)(たか)をみて魂を失ひ、ねずみが(ねこ)に攻めらるゝが如し。

They are like fire fearful of water, a tree dreading the ax, a pheasant frightened out of its wits at the sight of a hawk, or a mouse threatened by a cat.

They are like fire fearful of water, or a tree dreading the ax, or a pheasant which lost soul at the sight of a hawk, or a mouse attacked by a cat.

一人もたすかる者あるべからず。

Not one of them will be saved.

No one of them will be saved.

其の時はいかゞせさせ給ふべき。

At such a time, what will they do?

Such time, what will they do?

(いくさ)には大将軍を(たましい)とす。

In battles soldiers regard the general as their soul.

In battles soldiers regard the generalissimo as their soul.

大将軍()くしぬれば歩兵(つわもの)臆病なり。 

If the general were to lose heart, his soldiers would become cowards.

If the generalissimo behaves cravenly, soldiers become timid.


つづく Continued


本文 Original Text 目次 Table of Contents



by johsei1129 | 2019-03-28 06:55 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 03月 27日

末法の本仏の立場で法華経二十八品を後継者、日興上人に口伝した書【御義口伝 下】要点解説(82)

【薬王品六箇の大事】

第五 諸余怨敵 皆悉摧滅の事 (注)


御義口伝に云く、怨敵とは念仏・禅・真言等の謗法の人なり。摧滅とは法華折伏破権門理(注)なり。

今、日蓮等の類い南無妙法蓮華経と唱え奉る是なり云云。



諸余怨敵 皆悉摧滅の事
薬王品の下記の文にある偈。で、法華経を読誦し思索し、一人にでも説くことで受ける功徳の偉大さを説いている。
[原文]
汝今已能 破諸魔賊 壞生死軍 諸余怨敵 皆悉摧滅
善男子 百千諸仏 以神通力 共守護汝
[和訳]
汝は今已に能く、諸の魔賊を破り、 壞生の軍を死し、 諸の余の怨敵を、皆、悉く摧滅せり。
善男子よ、 百千の諸仏は神通力を以て 共に汝を守護せん。

法華折伏破権門理
天台の法華玄義(ほっけげんぎ)にある文で「法華は折伏して、権門の分別の理を破す」と読む。

日蓮大聖人は【如説修行抄】法華折伏・破権門理について次の様に解き明かされておられます。
法華折伏・破権門理の金言なれば終に権教権門の輩を一人もなく・せめをとして法王の家人となし、天下万民・諸乗一仏乗と成つて妙法独り繁昌せん時、万民一同に南無妙法蓮華経と唱え奉らば、吹く風枝をならさず雨壤を砕かず、代は羲農の世となりて、今生には不祥の災難を払ひ長生の術を得、人法共に不老不死の理顕れん時を、各各御覧ぜよ。現世安穏の証文疑い有る可からざる者なり』と。





by johsei1129 | 2019-03-27 18:39 | 御義口伝 | Trackback | Comments(0)
2019年 03月 27日

Gosho 乙御前御消息 Letter to Daughter Oto

乙御前御消息

Letter to Daughter Oto


建治元年八月四日 五十四歳御作

August 4, 1275. Fifty-four years old.

Gosho 乙御前御消息 Letter to Daughter Oto_f0301354_22011575.png

  文永十一年、蒙古軍、日本を襲う。

 The Mongolian military attacks Japan in 1274.



 当世の人々の(もう)()国をみざりし時のおご()りは、御覧(ごらん)ありしやうにかぎ()りもなかりしぞかし。

As you know, before the Mongol attack, the arrogance of the people of our day knew no bounds.

As you know, the arrogance of the present people knew no bounds when they do not watch Mongolia.

去年(こぞ)の十月よりは一人もおごる者なし。きこしめしゝやうに、日蓮一人(ばか)りこそ申せしが、よせ()てだにきた()る程ならば、(おもて)をあはする人もあるべからず。

Since the tenth month of last year, however, none of them has dared to assume a haughty attitude, for as you have heard, Nichiren alone predicted this foreign invasion. If the Mongols attack our country again, none of the people will have the courage to face them.

Since November of last year, however, none of them could assume a haughty attitude, like you have heard, Nichiren alone predicted this foreign invasion. If they attack our country again, none of the people will dare not show their face to me.

(ただ)さる()の犬をおそれ、か()るの(へび)をおそるゝが如くなるべし。

They will be like a monkey terrified by a dog, or a frog cowering before a snake.

They will be like a monkey terrified to a dog, or a frog cowering before a snake.


つづく Continued


本文 Original Text  目次 Table of Contents



by johsei1129 | 2019-03-27 06:53 | WRITING OF NICHIREN | Trackback | Comments(0)