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2019年 06月 30日

Letter to Lord Ota Kingo. 金吾殿御返事(大師講御書)

Letter to Lord Ota Kingo. (The Annual Lecture on the Doctrines of the Great Teacher Tientai).

November 28, 1269. 48 years old.

Letter to Lord Ota Kingo. 金吾殿御返事(大師講御書)_f0301354_21195920.jpg

    Nakayama Hokekyoji Temple possession.

     

I received the coins being linked together of five for the lecture of the Great Teacher Tientai. I had begun the lecture of the Great Teacher Tientai three or four years before, but this year is best creditable.

This doctrine may spread or may not spread, but in the first place, it depends on the correctness or incorrectness of what I have predicted in my warning documents. Though I wrote to a number of persons last year there were no replies either positive or even negative. But when I wrote to them in November of this year, some wrote back. Moreover, it is possible that the ruler also has read this writing.  

Since what I have said is so outrageous, I know that one of two punishments, either banishment or death sentence, is absolutely certain, and hence I think it is strange that nothing has happened to me so far. The claim of Nichiren may be a best and ultimate reason. And surely the sutra prediction of the calamity of revolt either will prove correct. I hear that the temple on Mount Hiei are experiencing turmoil greater than before anything. There may be deep reasons to have no time for it.

Because China and Korai have already become adherents of the Zen and the Nembutsu sect, the gods to protect them have left away from there, then they have been conquered by the Mongols and forced to submit. In our nation as well, because these erroneous doctrines have spread and people make light of and disregard the Tendai Lotus sect, the temple on Mount Hiei can enjoy neither peace nor security. Because it has become a nation where lay supporters turn against their teachers, it seems to me that it will be conquered without doubt.

I have been fortunate enough to be born as a human being and also have been able to avoid meeting a teacher of misleading doctrines. I have been exiled for the sake of the Lotus Sutra. The fact that I do not face the death sentence is unwillingness. Having anticipated that this sort of thing would no doubt occur, I have thus far strived and have written to a number of persons by strong words.

Already I am nearly fifty. I cannot live long. Since in any case my body will in the end be abandoned aimlessly into the wilderness, I wish to give my life to the sole teachings of the Lotus Sutra, to follow in the footsteps of the Boy Snow Mountains and the bodhisattva Medicine King, and I wish that own name will be written into the Lotus Sutra and Nirvana sutras in the future just like the King Sen'yo and the King of Virtue. Nam-myoho-renge-kyo. 

 Nichiren.

  November 28.



Original Text.  Table of Contents.  






by johsei1129 | 2019-06-30 09:16 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 06月 29日

The Points to be Careful of in the Court. 問注得意抄

The Points to be Careful of in the Court.

May 9, 1269. (48 years old).

The Points to be Careful of in the Court. 問注得意抄_f0301354_07012649.jpg

Nakayama Hokekyoji Temple possession (important cultural property).


I have received word that both sides are to be summoned for questioning today. Since this is what each of you has longed for, it will be as if you had encountered the udumbara flower which blossoms and bears fruit only once by three thousand years. And your mind will be similar to that of Tung-fang Shuo who obtained peaches from the garden of the Queen Mother of the West only three times in nine thousand years. What other happiness can you compare to this in life? Firstof all, you should appeal for every day discontents as the other problem theright or wrong of the trial.

I know you are aware well of these matters, but sometimes there is a need to apply the whip even to a s wift horse. Today,once you have gone to the court and appeared to the trial, you must avoid using rough language to your colleagues, even if you are friendly with them. When both sides have been summoned before the court, while the magistrate is reading out the petition of complaint, whatever happens, unless you are questioned by the magistrate, you must not talk even one word. Even if your opponent criticizes you, you should act as if you have heard nothing when is the first and second of slander. If they yet continue a third slander, without changing your complexion or without usingrude language, you must answer with gentle words. You should say to them in this way, “All of us are colleague of the same place. We bear you absolutely no personal grudges”. And I think you should carefully warn them of your retinue to avoid provoking quarrel. It is difficult to explain things such as these adequately in a letter, so I hope that you will give the matter the utmost consideration.

Though I was humble to speak out about such things, I offer these foolish words in order that the three elements of the Buddha's sutra, its votary, and the supporters work together and attain one purpose.

Verytruly yours,

Nichiren.

 The ninth dayof May.

 

 To the three supporters.




Original Text. Table of Contents.






by johsei1129 | 2019-06-29 08:53 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 06月 28日

Letter to Ryoukan of Gokurakuji Temple. 極楽寺良観への御状

Letter to Ryoukan of Gokurakuji Temple.

October 11, 1268 (Age: 47).


As for the missive that has arrived from the western barbarians, the great Mongol Empire, I have respectfully submitted letters to the Lord Kamakura and the others. I, Nichiren, had thought 'the treatise of establishing the correct teachings for the safety of the nation' around the first year of the Bun’no era [1260], and it has come true without the slightest discrepancy. What do you think of this? Venerable Ryoukan, you had best give up your attitude of blaming me and put your faiths in Nichiren speedily. If you do not, you will be guilty of “preaching the Law to white-robed laymen” while “despising and looking down on all human being”. “Rely on the Law, not upon persons”. These are golden words given to us by the tathagata Shakyamuni. The place of Saint Ryoukan is described by the Lotus Sutra in the words “Or there will be monks wearing clothing of patched rags and living in forest namely aranya”. The word aranya, or “forest,” means a place of peace and quiet. This location differs from your place making a false statement and a false charge for slandering Nichiren. You are nothing more than a saint of sham and bandit resembling doing the religious three practices. You are an arrogant counterfeit saint, in present existence you are a bandit of the nation, and in next existence you will fall into the hell unquestionably! If you feel even a little remorse for your past sin, come and put your faiths in Nichiren.

I have written letters to Kenchoji and the other temples including the Lord Kamakura for informing them of my views on this matter. In effect, if we hope to achieve our original intentions, there is no better way than having a showdown in debate. In other words, the comparison between the Lotus Sutra of the king in the various sutra and the Law of superficial and shallow Buddhism sutra reveals the superiority and the inferiority, for example, these are river and the ocean or are Mt. Hua Shan and Mt. Chomolungma. Do you know the secret Law that will pray to overcome the Mongol nation emphatically? I, Nichiren, am the foremost votary of the Lotus Sutra in all of Japan and am a general who can defeat the Mongol nation, because, the Lotus Sutra says, “the person likewise foremost among all living beings”. There is much more I would like to say, but it is impossible here to explain it in full, and I will therefore omit further opinion.

 Very truly yours,

 Nichiren.

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

Respectfully presented to the saint Ryoukan, the senior priest of Gokurakuji Temple.


Original Text. Table of Contents.



by johsei1129 | 2019-06-28 06:57 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 06月 27日

Letter to Doryu of Kenchji Temple. 建長寺道隆への御状

Letter to Doryu of Kenchji Temple.

October 11, 1268 (Age: 47)


To begin with, the buildings of Buddhist stand side by side, the teachings of Buddhism filling it even to the roof. 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. 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. People throw away the tathagata Shakyamuni of three virtues and instead are believing in Buddha or bodhisattva of other land. Are they not like the Anti-Lokayata of ancient India? 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.

Therefore, around the first year of the Bunno era [1260], I wrote the ‘treatise of establishing the correct teachings for the safety of the nation', which I handed to the lay priest Yadoya for presentation to Saimyoji [Tokiyori] who had passed away. In conclusion of this writing, I got perception that it is because persons are putting faiths in wicked teachings such as the Nembutsu, Shingon, Zen, and religious precepts sect that calamities and disasters occur again and again in our world today. Moreover, I predicted that this country would be attacked from a foreign nation. Then, on the eighteenth day of January of this year, the missive arrived from the Mongol nation. It has happened, like I predicted without the slightest discrepancy.

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

If you do not adopt Nichiren's warnings, you will repent it later. 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. I would hope that these persons all gather in one place to discuss after! I, Nichiren, do not venture to express mere private and prejudiced opinion; I am only based upon the texts of the sutras and treatises. It is difficult to explain this matter by a letter, and therefore I hope for a confrontation head to head with you in debate! Writing does not fully express a word, and a word does not fully stand for mind.

      Very truly yours,

Nichiren.

The eleventh day of October in the fifth year of Bun'ei [1268].                 Respectfully presented to the attendant of the saint Doryu of Kenchoji Temple.



Original Text.  Table of Contents.



by johsei1129 | 2019-06-27 06:46 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 06月 26日

Missive to Hojo Tokimune. 北条時宗への御状

Missive to Hojo Tokimune.

October 11, 1268 (Age:47)


I, Nichiren, have the honor to inform your excellency. On the eighteenth day of January of this year, the missive was received from the western barbarians, the great Mongol Empire. Nichiren's idea came true as with 'the treatise of establishing the correct teachings for the safety of the nation', Nichiren had compiled it gathering the precious words from the various sutras some years ago. Nichiren is in some sense a sainthood because a saint knows the future. Hence, I warn about this matter respectfully again. You must stop your support to Kenchoji, Jufukuji, Gokurakuji, Tahoji, Jokomyoji temple, the Hall of the Great Buddha, and other temples at once. If you do not do so, you will assuredly be attacked from four directions repeatedly. You must act quickly to pray for eliminating the Mongol and bring peace and security to our nation. And the task of praying to subdue them cannot be accomplished without Nichiren. When a vassal will speak out to king, that nation will take its correct course; and when a son will have an argument, the family will continue to be right. The safety and danger of the nation depends upon the correctness and erroneousness of its government policies. And the correct and wicked of Buddha's Law is decided by reflecting the bright mirror of the texts of the sutra.

In the first place, this country is a land of the gods, and the gods will not condone impoliteness. The seven heaven's gods, the five land's gods, and the other benevolent deities are beings who guard and protect the only teaching of Buddha. Moreover, the Lotus Sutra is their food and honesty are their power. The Lotus Sutra states, “the various Buddha of saviors of the world abide in the supernatural place, and in order to please living beings they display immeasurable supernatural powers”. When a nation casts aside the sole teachings, how would the benevolent deities fail to display anger? The Benevolent Kings Sutra says, “Once the sages have left, then the seven disasters are certain to arise”. The king of Wu failed to hear the warning of Wu Zixu and thereby brought about his own destruction. The evil rulers Chieh and Chou put to death their loyal ministers Kuan Lung-feng and Pi Kan and as a result lost their thrones. And now Japan is about to be deprived by Mongolia. Is this not a distress? Is this not a surprise? If you fail to adopt the warnings of Nichiren, you will surely repent later. Nichiren is the errand of the Lotus Sutra. The Lotus Sutrasays, “He . . . is the envoy of the tathagata. He has been dispatched by tathagata and carries out the task of tathagata”. And the act of various Buddha of the three existences of past, present, and future is the Lotus Sutra. I have sent letters of warning to various other persons, and it is my hope that you summon them all, discuss the matter, and let me know your judgment on it. In effect, prayers that are being offered up should be suspended, and the representatives of the various sects should be summoned from you so that they debate with me. And please decide the correct and wicked in Buddha's Law! There is the fine pine tree in the depths of the valley, but if the skilled gardener is unaware of this existence, the fault is in his. There is the person dressing in beautiful clothes in the dark, but if others fail to recognize him, this is due to their own stupidity.

In the three countries of India, China, and Japan, the judgement of Law of Buddha was decided by the ruler, who was King Ajatashatru and the rulers of the Ch'en and Sui dynasties and Emperor Kammu. I am not urging any private opinion or prejudice, stating it solely out of motives of grand loyalty. I do not state this for my own sake. I state this for the sake of the gods, for the sake of the ruler, for the sake of the nation and for the sake of all living beings.

                        Very truly yours.              

 

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

                                Nichiren

Respectfully presented to the lay priest Yadoya.



Original Text.  Table of Contents.




by johsei1129 | 2019-06-26 07:01 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 06月 26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(134)

【二十八品に一文充の大事 】

涌出品(注)

 生死二
昼夜常精進  為求仏道故(注)

此の文は一念に億劫の辛労を尽せば、本来無作の三身念念に起るなり。所謂南無妙法蓮華経は精進行なり。





涌出品
涌出品第十五は、冒頭で他の仏国土から参集した菩薩が釈尊に『仏滅後の法華経の弘通を許してほしい』と願う。しかし釈尊はすでにこの娑婆世界には法華経弘通を担う菩薩が存在すると宣言する。すると大地は振動し地より「上行・無辺行・浄行・安立行の四菩薩」を上首とする無量千万億もの菩薩が涌出する。これを見た弥勒菩薩は疑念(動執生疑(どうしゅうしょうぎ))を起こし、釈尊に「あなたが釈迦族の王宮を出て修行し悟られからこれまでの四十余年という少ない期間で、どうしてこのような多くの人を菩薩に化道してきたのか、その因縁を説いてほしい」と懇願して涌出品は終わる。
 この弥勒菩薩の動執生疑を晴らすために説いたのが次の如来寿量品第十六となり、娑婆世界のインドで始めて仏と成ったとする始成正覚(しじょうしょうがく)を打ち破り、遥か久遠に菩薩行をして仏と成ったとする「久遠実成」を解き明かすことになる。

昼夜常為求仏道故
涌出品第十五の下記の偈にある文文。

[原文]
阿逸汝当知 是諸大菩薩 従無数劫来 修習仏智慧
悉是我所化 令発大道心 此等是我子 依止是世界
常行頭陀事 志楽於静処 捨大衆?閙 不楽多所説
如是諸子等 学習我道法 昼夜常精進 為求仏道故
[和訳]
阿逸汝(注)よ、汝じ当に知るべし。是らの諸の大菩薩は無数劫より来たりて、仏の智慧を修習せり。
悉く是れ我が化する所なり。大道心を発し令しめん。此等は是れ我が子なり、是の世界に依止し、
常に頭陀の事を行じ、静なる処に於て志ざし楽(ねが)いて、大衆の憒閙(かいにょう・かしましき)を捨て、所く説多きを楽わざるなり。
是くの如く諸の子等は、我が道法を学習し、昼夜に常に精進せり。仏道を求めんが為の故なりけり。

阿逸汝(阿逸多 Ajita)
弥勒菩薩の事。尚、弥勒は梵語 maitrīの音写であり、慈しみを意味している。
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(134)_f0301354_01084482.jpg



















[木造弥勒菩薩半跏像(国宝・広隆寺蔵)]



【御義口伝 下】要点解説(135)に続く





















by johsei1129 | 2019-06-26 01:10 | 御義口伝 | Trackback | Comments(0)
2019年 06月 25日

Second Letter to the lay priest Yadoya. 宿屋入道再御状

Second Letter to the lay priest Yadoya.

September 1268. Age:47.

Second Letter to the lay priest Yadoya. 宿屋入道再御状_f0301354_09331906.jpg
The possession of Honkokuji Temple in Kyoto.


Around August, after having sent a letter to you, I am not receiving an answer about right or wrong to this month either, so I cannot clear the melancholy. As you are busy, are you forgetting it, or because downplaying this, do you not take an action? The sutra says, ‘the lion is not afraid of a big elephant without making light of a small rabbit’. The fault to know it, and not to report to a ruler falls on you entirely if the soldier of other countries attacked this country by any chance.

The reason to learn Law of Buddha is to abandon life, and to repay to the affection of the country. It is not for the sake of myself at all. The sutra says, "You watch rain and understand the dragon, and watch a lotus and should understand the pond". Because a crisis is sudden, I am surprising everybody many times. Though this is not used, I remonstrate, besides. Strong... [following sentences are missing.]



Original Text.  Table of Contents.



by johsei1129 | 2019-06-25 06:46 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 06月 24日

Letter to the lay priest Yadoya. 宿屋入道許御状

Letter to the lay priest Yadoya.

August 21, 1268. (age:47).


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

Since then, nine years have passed. I hear reports that this year a missive from the great Mongol Empire has been sent to Japan. If it depends on the texts of the sutras, our country will inevitably be attacked by that nation. I, Nichiren, am convinced that, throughout the country of Japan, Iam the only person who can subdue these barbarians of the west, and I have written a treatise explaining this reason.

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

   Very truly yours.

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

To the lay priest Yadoya Saemon.


Original Text.  Table of Contents.



by johsei1129 | 2019-06-24 06:32 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 06月 23日

Gosho 蒙古事 About the Mongolia.

蒙古事

About the Mongolia.

弘安三年八月六日 五十八歳御作

August 6, 1280. Age:58.

さては各各(おのおの)としのころ・いかんがとをぼしつるもう()()の事すでにちかづきて候か。

All of you have been wondering whether the Mongols will really attack again, but I believe that invasion is now imminent.

All of you have been wondering whether the Mongols will attack again, but I believe that it is now imminent.

我が国のほろ()びん事はあさましけれども、これだにもそら()事になるならば・日本国の人人いよいよ法華経を(ぼう)して万人無間(むけん)地獄に堕つべし、

Though the fall of our country would be deplorable, if the invasion does not take place, the Japanese people will slander the Lotus Sutra more than ever, and all of them will fall into the hell of incessant suffering.

Though the ruin of our country would be deplorable, if the invasion does not take place, the Japanese people will slander the Lotus Sutra more than ever, and all of them will fall into the hell of incessant suffering.

かれだにも()よるならば国はほろ()ぶとも謗法(ほうぼう)はうすくなりなん。

The nation may be devastated by the superior strength of the Mongols, but the slander of the correct teaching will cease almost entirely.

Although the nation may be ruined by the strength of the Mongols, the slander of the correct teachings will weaken.

(たと)へば(やい)()をしてや()いをいやし(はり)(たて)にて人をなをすがごとし、

Defeat would be like moxa cautery, which cures disease, or like acupuncture, which relieves pain.

For instance, that defeat is same as a moxibustion or an acupuncture.

当時はなげ()くとも後は悦びなり。

Both are painful at the moment, but bring happiness later.

Though both are sorrowful at that time, these bring happiness later.


つづく Continued


本文 Original Text 目次 Table of Contents



by johsei1129 | 2019-06-23 09:20 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 06月 22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(133)

【二十八品に一文充の大事 】

安楽行品(注)

一切諸法 空無所有 無有常住 亦無起滅(注)

此の文は任運に常住の妙法なる故に、六道の生滅、本来不生と談ず故に起滅無し。

所謂、南無妙法蓮華経は、本来無起滅なり云云。



安楽行品
安楽行品第十四では冒頭で文殊菩薩が釈尊に対し「釈迦滅後、この法華経をどのようにして説いて行ったらよいのか」と問いかけ、釈尊はそれに答えて「身・口・意・誓願」の4種の安楽行を説いた。

「身」
権力者、女人、外道、「仏乗」ではなく「声聞」を求める僧等に親近するな、柔和忍辱の衣を着て世間の非難等に耐え忍ぶ事、安楽行に住し、他者への誹謗等をしないこと、一切法は空であると把握して解く事。例えば権力者、女人に親近するなとは.その人たちに法華経を説くなと言っているのではなく、女人、権力者になびく事無く、法を説くと言う心を決定して説かなければならないとする。

「口」
他人を軽蔑せず、その過失を暴かず、穏やかに心の口で説く。

「意」
他の仏法を学ぶ者に対して嫉妬、そしり、争いの心を抱かないこと。

「誓願」
大慈大悲の心で一切衆生を救済するという誓願を発すること。


尚、「意」の安楽行は日蓮大聖人が「四箇の格言(しかのかくげん)」で念仏・真言等の他宗派を強く責めた事と矛盾するようだが、この点は釈迦滅後の正像二千年と末法万年との修行の違いであり、日蓮大聖人はこの「安楽行」について「御義口伝」で『御義口伝に云く、妙法蓮華経を安楽に行ぜむ事、末法に於て今、日蓮等の類いの修行は妙法蓮華経を修行するに難来るを以て安楽と意得可きなり』と、門下に対し厳しく諭されておられます。


一切諸法 空無所有 無有常住 亦無起滅
安楽行品第十四の次の偈にある文文
[原文]
亦不分別 是男是女 不得諸法 不知不見
是則名為 菩薩行処 一切諸法 空無所有
無有常住 亦無起滅 是名智者 所親近処
[和訳]
亦、是は男、是は女と分別せず、諸法を得ず、知らず見ず。
是を則ち名づけて菩薩の行処と為せり。一切の諸法は空にして有る所無けり。
常住で有ること無く、亦、起滅すること無し。是を智者に親近せられる処と名づけり。







by johsei1129 | 2019-06-22 23:58 | 御義口伝 | Trackback | Comments(0)