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日蓮大聖人『御書』解説

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2024年 07月 04日

大聖人様のお言葉 六 Words of Daishonin. 6


 法門と申すは人を憚り・世を恐れて・仏の説き給うが如く・経文の実義を申さざらんは愚者の至極なり、智者上人とは覚え給はず。


 In matters of doctrine, to fear others or stand in awe of society’s opinion and not expound the true meaning of the scriptural passages in accordance with the Buddha’s teaching is the height of foolishness. You do not appear to be a wise or honorable priest.


 悪法世に弘まりて人・悪道に堕ち、国土滅すべしと見へ候はむに法師の身として争でか・いさめず候べき。


 As a teacher of the Law, how can you not speak out when evil doctrines spread throughout the land, when the people fall into the evil paths and the country stands on the brink of ruin?

 

 然れば則ち法華経には「我身命を愛(おし)まず」涅槃経には「寧(むし)ろ身命を喪うとも」等云云。


 That is why the Lotus Sutra reads, ‘We care nothing for our bodies or lives,’ and the Nirvana Sutra says, ‘. . . even though it costs him his life.’


 実(まこと)の聖人にてをはせば、何(いかん)が身命を惜みて・世にも・人にも恐れ給うべき。


 If you are a true sage, how can you spare your life in fear of the world or of other people?



智者と申すは国のあやうきを・いさめ、人の邪見を申しとどむるこそ智者にては候なれ。


Is not a person of wisdom one who admonishes the ruler when the country is endangered or corrects others’ mistaken views?


 上代も祈雨(あまごい)に付て勝負を決したる例(ためし)これ多し。所謂護命(ごみょう)と伝教大師と、守敏と弘法なり。


In ancient times there were many instances in which the supremacy of one teaching over another was determined through prayers for rain, such as the challenge between Gomyō and the Great Teacher Dengyo, or between Shubin and Kōbō.”




 是を以て思ひ給へ、一丈の堀を越えざる者・二丈三丈の堀を越えてんや、やす(易)き雨をだに・ふらし給はず、況んや・かたき往生成仏をや。


 Consider this: if the one who cannot jump a moat feet wide, can one jump a moat that is ten or twenty feet wide? If you cannot bring about rainfall, which is easy, how can you attain rebirth in the pure land and achieve Buddhahood, which is difficult?


 然れば今よりは日蓮・怨み給う邪見をば是を以て翻えし給へ。


 Accordingly you should from this point on revise your prejudiced views, which lead you to hate Nichiren.


 後生をそろしく・をぼし給はば、約束のままに・いそぎ来たり給へ。


 If you fear for your next life, come to me immediately as you have promised.


 雨ふらす法と仏になる道をしへ奉らむ。


 I will teach you the Law that causes rain to fall and the path that leads to Buddhahood.



法華経に云く「我れ身命を愛(おし)まず但無上道を惜む」文。


The Lotus Sutra states, “We care nothing for our bodies or lives but spare only for the unsurpassed way.”


 涅槃経に云く「譬えば王の使の善能(よく)談論し・方便に巧(たくみ)にして命を他国に奉ずるに、寧ろ身命を喪うとも終に王の所説の言教を匿(かく)さざるが如し。智者も亦爾り」文。


The Nirvana Sutra reads, “For example, it is like a royal envoy skilled in discussion and clever with expedient means who, when sent on a mission to another land, would rather, even though it costs him his life, in the end conceal none of the words of his ruler. Wise persons too do this.”


 章安大師云く「寧ろ身命を喪うとも教を匿さざれとは身は軽く法は重し。身を死(ころ)して法を弘む」文。

 

 The Great Teacher Chang-an says, “‘A royal envoy . . . would rather, even though it costs him his life, in the end conceal none of the words of his ruler’ means that one’s body is insignificant while the Law is supreme. One should give one’s life in order to propagate the Law.”


 又云く「仏法を壊乱(えらん)するは仏法の中の怨なり。慈無くして詐(いつわ)り親しむは則ち是れ彼が怨なり。能く糺治する者は彼の為めに悪を除く、則ち是れ彼が親なり」文。


He also states, “One who destroys or brings confusion to the Buddha’s teachings is betraying them. If one befriends another person but lacks the mercy to correct him, one is in fact his enemy. But one who reprimands and corrects an offender . . . rids the offender of evil is acting as his parent.”



 良観房が讒訴に依りて釈迦如来の御使ひ・日蓮聖人を流罪し奉りしかば、聖人の申し給いしが如く、百日が内に合戦出来して若干(そこばく)の武者(むしゃ)滅亡せし中に、名越の公達(きんだち)横死にあはせ給いぬ。


 When the Sage Nichiren, the envoy of the Tathagata Shakyamuni, was exiled because of the false charges leveled against him by the priest Ryōkan, fighting broke out within one hundred days, just as he had predicted, and a great number of warriors perished. Among them were the scions of the Nagoe clan.


 是れ偏に良観房が失ひ奉りたるに候はずや。


 Isn't the priest Ryōkan solely to blame for their deaths?


 今又・竜象・良観が心に用意せさせ給いて・頼基に起請を書かしめ御座(おわ)さば、君又其の罪に当たらせ給はざるべしや。

              頼基陳状


 And if you now pay heed to the views of Ryūzō and Ryōkan and force me to write this oath, will you not be equally guilty?

The Letter of Explanation from Yorimoto





 月氏の習いには一向小乗の寺の者は王路を行かず、一向大乗の僧は左右の路をふむ事なし。


 In India it was the custom for persons in temples devoted solely to Hinayana teachings to avoid walking in the middle lane of the road, the so-called “king’s lane.” Similarly, monks in temples devoted solely to Mahayana teachings would avoid walking in the right or left lanes.


 井の水・河の水同じく飲む事なし。何に況んや一房に栖(す)みなんや。


In like manner, the two groups would refrain from drinking water from the same well or the same river. And of course they would never live together in the same room.



 正直の初心の行者の法華経を修行する法は、上に挙ぐるところの経経・宗宗を抛(なげう)つて一向に法華経を行ずるが真の正直の行者にては候なり。


 The way honest beginners should practice the Lotus Sutra is to discard the above-mentioned sutras and schools of Buddhism and to devote themselves to the practice of the Lotus Sutra alone. Such persons are the true practitioners of the sutra who are honest.


 而るを初心の行者・深位の菩薩の様に、彼彼の経経と法華経とを並べて行ずれば不正直の者となる。


 But if the beginners practice the various other sutras simultaneously with the Lotus Sutra, as bodhisattvas who are far advanced in religious practice do, then they are being dishonest.


 世間の法にも賢人は二君に仕へず、貞女は両夫に嫁(とつ)がずと申す是なり。


Even in secular life it is customary that a worthy man does not serve two lords, and a virtuous woman does not take to herself two husbands. Personal objection is useless.




 起世経に云く「諸の衆生有りて放逸(ほういつ)を為し、清浄の行を汚す故に天・雨を下さず」


 The Origin of the World Sutra says, “Because the various living beings commit wanton acts and do things that defile their purity of conduct, Heaven refuses to send down rain.”

 

 又云く「不如法あり。慳貪(けんどん)・嫉妬・邪見・顛倒(てんどう)なる故に天・則ち雨を下さず」


 And it also says, “Because people go against the Law and are guilty of greed and stinginess, jealousy, erroneous views, and perverseness, Heaven sends down no rain.”


 又経律異相に云く「五事有て雨無し。一二三之を略す。四には雨師婬乱。五には国王・理をもつて治めず雨師瞋(いか)る故に雨ふらず」云云。


 Again, Divergent Concepts in the Sutras and Vinaya Texts states, “There are five factors that will prevent rain from falling.” (I will omit the first three here.) “The fourth is that the rain-maker is a person of lewd and disorderly conduct. The fifth is that the ruler of the nation fails to govern according to principle and the rainmaker is angry. Under these conditions no rain will fall.”


 此等の経文の亀鏡をもて両火房が身に指し当て見よ。


 With these passages of scripture as our mirror, let us see what they show us about the true nature of the priest Ryoukan.


 少しも・くもりなからん。


 They reveal him very clearly for what he is.


 一には名は持戒ときこゆれども実には放逸なるか、二には慳貪なるか、三には嫉妬なるか、四には邪見なるか、五には婬乱なるか、此の五にはすぐべからず。


 First, though by reputation he is an observer of the precepts, in fact he is lazy in conduct. Second, he is greedy and stingy. Third, he is jealous. Fourth, he holds erroneous views. Fifth, he is lewd. All the five factors apply to him.


 又此の経は両火房一人には限るべからず、昔をかがみ・今をもしれ。


These passages of scripture do not apply to the priest Ryoukan alone, but to other persons of both past and present as well.



 然して後・実義を定めて云く「今此の三界は皆是れ我が有なり。其の中の衆生は悉く是れ吾が子なり。 而も今此の処は諸の患難(げんなん)多し。 唯我一人のみ能く救護(くご)を為す。 復教詔すと雖も・而も信受せず。 乃至経を読誦(どくじゅ)し・書き・持つこと有らん者を見て・軽賤憎嫉(きょうせん・ぞうしつ)して而も結恨を懐(いだ)かん。 其の人命終して阿鼻獄に入らん」等云云。


 After making these statements, the Buddha proclaimed his true meaning, saying, “Now this threefold world is all my domain, and the living beings in it are all my children. Now this place is beset by many pains and trials. I am the only person who can rescue and protect others, but though I teach and instruct them, they do not believe or accept my teachings.” And he continued, “If a person . . . on seeing those who read, recite, copy, and uphold this sutra, should despise, hate, envy, or bear grudges against them, . . . When such a person’s life comes to an end he will enter the Avīchi hell.”


経文の次第・普通の性相の法には似ず。


 The teaching expounded in these sutra passages is not of an ordinary nature.


 常には五逆・七逆の罪人こそ阿鼻地獄とは定めて候に、此れはさにては候はず、在世滅後の一切衆生・阿弥陀経等の四十余年の経経を堅く執(しゅう)して法華経へうつらざらんと、たとひ法華経へ入るとも本執を捨てずして彼彼の経経を法華経に並べて修行せん人と、又自執の経経を法華経に勝れたりといはん人と、法華経を法の如く修行すとも法華経の行者を恥辱( ちじょく)せん者と、此れ等の諸人を指しつめて「其の人命終して阿鼻獄に入らん」と定めさせ給いしなり。


Ordinarily the sutras proclaim that people who are guilty of the five cardinal sins or the seven cardinal sins will fall into the Avīchi hell. But this is not so of the Lotus Sutra. All persons living during the lifetime of the Buddha or after his passing who cling adamantly to the Amida Sutra or the other sutras expounded during the first forty and more years of the Buddha’s preaching life and refuse to accept the Lotus Sutra; persons who accept the Lotus Sutra but refuse to set aside their adherence to the earlier sutras and practice them along with the Lotus Sutra; persons who declare that the earlier sutra or sutras that they adhere to are superior to the Lotus Sutra; or persons who, though they practice the Lotus Sutra as the sutra itself directs, treat the practitioner of the Lotus Sutra with scorn and contempt—all such persons as these, when their present life comes to an end, will, the Buddha assures us, enter the Avīchi hell.



 例せば外典に云く「大国には諍臣(じょうしん)七人・中国には五人・小国には三人。諍論すれば仮令(たとい)政道に謬誤(あやまり)出来すれども国破れず・乃至家に諌(いさむる)子あれば不義におちず」と申すが如し。


 We may note the following passage in one of the non-Buddhist scriptures: “If in a large state there are seven ministers who remonstrate, in a middle-sized state five such ministers, or in a small state three such ministers, and if they remonstrate and reason with the ruler, then although there may be errors in the conduct of government, the state will not be destroyed. Likewise if there is a son in the family who remonstrates with the head of the family, then the family will not fall into unrighteous ways.”


 仏家も又是くの如し。


 The same is true in the world of Buddhism.


 自讃には似たれども本文に任せて申す、余は日本国の人人には上は天子より下は万民にいたるまで三の故あり。


 It may seem like boasting to say so, but if I go by what is written in the sutra, then with regard to the people of Japan, from the Son of Heaven above on down to the myriad commoners, I, Nichiren, bear three special relationships.


 一には父母なり、二には師匠なり、三には主君の御使ひなり。


 First, I am their father and mother; second, I am their teacher; and third, I am the envoy of their sovereign.


 経に云く「即ち如来の使ひなり」と。又云く「眼目なり」と。又云く「日月なり」と。


 The Lotus Sutra says, “He is the envoy of the Tathagata.” It also says, “He will be the eyes of the world.” And it says, “As the light of the sun and moon . . .”


 章安大師の云く「彼が為に悪を除くは則ち是れ彼が親なり」等云云。


 And the Great Teacher Chang-an says, “One who rids the offender of evil is acting as his parent.”


 

 故に教大師云く「白牛(びゃくご)を賜う朝(あした)には三車を用いず。家業を得る夕(ゆうべ)には何ぞ除糞を須(もち)いん」。


 Therefore the Great Teacher Dengyō said, “In the morning if one receives the carriage drawn by a white ox, one no longer needs the other three kinds of carts. In the evening when one succeeds to the family fortune, what reason is there to go on clearing away excrement?


 故に経に云く「正直に方便を捨て但無上道を説く」


 Hence the Lotus Sutra says, ‘Honestly discarding expedient means, I will preach only the unsurpassed way.’”


 又云く「日出でぬれば星隠れ、巧みを見て拙(つたなき)を知る」と云云。


 And he also said that when the sun rises, the stars fade from sight, and that when true skill appears, clumsiness becomes known.


法華経出現の後は、已今当の諸経の捨てらるる事は勿論なり。


Once the Lotus Sutra had made its appearance, all the other sutras preached in the past, at present, or in the future were needless to say cast aside. Even if one were to practice them, they would serve merely as attendants and retainers to the Lotus Sutra.


法華経の第二の巻に主と親と師との三大事を説き給へり。一経の肝心ぞかし。


 The second volume of the Lotus Sutra describes the three great matters of Shakyamuni Buddha, those of sovereign, parent, and teacher, which constitute the heart of the entire sutra.


 其の経文に云く「今此の三界は皆是れ我が有(う)なり。其中の衆生は悉く是れ吾が子なり。而も今此の処は諸の患難(げんなん)多し、唯我一人のみ能く救護(くご)を為す」等云云。


 In that passage, the Buddha states: “Now this threefold world is all my domain, and the living beings in it are all my children. Now this place is beset by many pains and trials. I am the only person who can rescue and protect others.”


 又此の経に背く者を文に説いて云く「復教詔すと雖も而も信受せず・乃至其の人・命終して阿鼻獄に入らん」等云云。


 And regarding those who act contrary to this sutra passage, the Buddha says, “But though I teach and instruct them, they do not believe or accept my teachings. . . . When such a person’s life comes to an end he will enter the Avīchi hell.”



 心あらん人人は念仏・阿弥陀経等をば父母・師・君の宿世(すくせ)の敵よりもいむべきものなり。


 If people are truly thoughtful, they will realize that such things as the Nembutsu and the Amida Sutra are more to be abhorred than an enemy of their parents, their teacher, or their sovereign, or an enemy from a previous existence.


 例せば逆臣が旗をば官兵は指す事なし、寒食の祭には火をいむぞかし。


 For example, government troops do not hoist a rebels’ banner, people do not light a fire at the time of the Cold Food festival.



あはれ人は心はあるべきものかな。


 How vital it is that people should think about what they are doing!


 孔子は九思一言、周公旦は浴(ゆあみ)する時は三度にぎり、食する時は三度吐(はき)給う。


 Confucius thought nine times before he spoke one word. Tan, the Duke of Chou, would interrupt his hair-washing three times, or spit out his food three times in the course of one meal in order not to keep visitors waiting.


 賢人は此くの如く用意をなすなり。


 Such is the care and caution with which worthies such as these conduct their affairs.


 世間の法にも・はふ(法)にすぎば・あやしめといふぞかし。


 It is also customary in the world to harbor doubts about anything excessive.



 又世間の人人の思いて候は、親には子は是非に随うべしと君臣師弟も此くの如しと。


 People these days believe that children should at all times obey their parents, and that the same should hold for subjects with regard to their sovereign, or students with regard to their teacher.


 此れ等は外典をも弁えず・内典をも知らぬ人人の邪推なり。


 But this is a mere erroneous conjecture put forward by persons who do not understand the non-Buddhist texts or have no knowledge of the Buddhist scriptures.


 外典の孝経には子父・臣君諍うべき段もあり。


 Among the non-Buddhist writings, The Classic of Filial Piety describes cases in which a son should remonstrate with his father, or a subject with his sovereign.


 内典には恩を棄て無為に入るは真実に恩を報ずる者なりと仏・定め給いぬ。


 And in the Buddhist scriptures the Buddha makes clear that by renouncing one’s obligations to parent and ruler and entering the Buddhist life one can truly repay those obligations in full.


 悉達(しった)太子は閻浮第一の孝子なり。父の王の命を背きてこそ父母をば引導し給いしか。


 Prince Siddhārtha was the most filial son in all the continent of the whole world, yet only by disobeying the orders of his father, the king, was he able in the end to lead both his father and mother to enlightenment.


 比干が親父・紂王を諌暁して胸をほ(屠)られてこそ賢人の名をば流せしか。

                         下山御消息


And it was because Pi Kan admonished his father, King Chou of the Yin dynasty, though his breast was slashed open as a result, that later ages have honored him as a wise man.

 Letter to Shimoyama




 とのは子なし・たのもしき兄弟なし・わづかの二所の所領なり。


 You have neither sons nor reliable brothers. You have only your two fiefs.


 一生はゆめの上・明日をご(期)せず、いかなる乞食には・なるとも法華経にきずをつけ給うべからず。

           四条金吾殿御返事(不可惜所領事)


This life is like a dream. One cannot be sure that one will live until tomorrow. However wretched a beggar you might become, never hurt the Lotus Sutra.

On not Sparing One’s Territory



 構へて構へて所領を惜しみ・妻子を顧りみ、又人を憑(たの)みて・あやぶむ事無かれ。


 You must be firmly resolved. Do not spare your fief; do not think of your wife and children.


  但偏に思い切るべし。


 You must be bold enough to take the plunge.


 今年の世間を鏡とせよ、若干(そこばく)の人の死ぬるに今まで生きて有りつるは、此の事にあはん為なりけり。


 Look at the world this year as a mirror. The reason that you have survived until now when so many have died was so that you would meet with this affair.


 此れこそ宇治川を渡せし所よ、是こそ勢多を渡せし所よ、名を揚(あぐ)るか・名をくだすかなり。


 This is where you will cross the Uji River. This is where you will ford the Seta. This will determine whether you win honor or disgrace your name!


 人身は受け難く法華経は信じ難しとは是なり。

弥三郎殿御返事


This is what is meant when it is said that it is difficult to be born as a human being, and that it is difficult to believe in the Lotus Sutra.

Reply to the Lord Yasaburō



 夫れ賢人は安きに居て危ふきを歎き、佞人(ねいじん)は危きに居て安きを歎く。


A wise person, while dwelling in security, laments danger; a foolish one, while dwelling amid danger, laments that it is not safe.



 此等の意を以て之を案ずるに・我が門家は、夜は眠りを断ち、昼は暇(いとま)を止めて之を案ぜよ。一生空しく過して万歳悔ゆること勿れ。恐恐謹言。

                           土木殿御書


In the light of the above points, my followers, you must cut short your sleep by night and curtail your leisure by day, and ponder this. You must not spend your one life in vain and regret it for ten thousand years to come! With my deep respect,

The Problem to Be Considered Night and Day



 仏法の中に内薫外護と申す大いなる大事ありて宗論にて候。


 Buddhism teaches that, when the Buddha nature manifests itself from within, it will receive protection from without. This is one of its fundamental principles.


 法華経には「我深く汝等(なんだち)を敬う」


The Lotus Sutra says, “I have profound reverence for you.”


 涅槃経には「一切衆生悉く仏性有り」


 The Nirvana Sutra states, “All living beings alike possess the Buddha nature.”


 馬鳴菩薩の起信論には「真如の法・常に薫習するを以ての故に妄心即滅して法身顕現す」


 Bodhisattva Ashvaghosha’s Awakening of Faith in the Mahayana says, “Because the true abiding Law invariably permeates one’s life and exerts its influence, illusions are instantly extinguished, and the Dharma body manifests itself.”


 弥勒菩薩の瑜伽論には見えたり、かく(隠)れたる事の・あら(顕)はれたる徳となり候なり。


Bodhisattva Maitreya’s Treatise on the Stages of Yoga Practice contains a similar statement. What is hidden turns into manifest virtue.



日蓮と法華経とを信ずる人人をば前前・彼の人人いかなる事ありとも・かへりみ給うべし。


Be considerate of those who believe in Nichiren and the Lotus Sutra, no matter what they may have done in the past.



 返す返す今に忘れぬ事は頚切(くび・きら)れんとせし時、殿はともして馬の口に付きて・なきかなしみ給いしをば・いかなる世にか忘れなん。


 Over and over I recall the moment, unforgettable even now, when I was about to be beheaded and you accompanied me, holding the reins of my horse and weeping tears of grief. Nor could I ever forget it in any lifetime to come.


 設い殿の罪ふかくして地獄に入り給はば、日蓮を・いかに仏になれと釈迦仏こし(誘)らへさせ給うとも用ひまいらせ候べからず、同じく地獄なるべし。


If you should fall into hell for some grave offense, no matter how Shakyamuni Buddha might urge me to become a Buddha, I would refuse; I would rather go to hell with you.



 人身は受けがたし爪の上の土・人身は持ちがたし草の上の露、百二十まで持(も)ちて名を・くた(腐)して死せんよりは、生きて一日なりとも名をあげん事こそ大切なれ。


 It is rare to be born a human being. The number of those endowed with human life is as small as the amount of earth one can place on a fingernail. Also life as a human being is hard to sustain—as hard as it is for the dew to remain on the grass. But it is better to live a single day with honor than to live to 120 and die in disgrace.


 中務(なかつかさ)三郎左衛門尉は主の御ためにも、仏法の御ためにも、世間の心ねもよかりけり・よかりけりと鎌倉の人人の口にうたはれ給へ。穴賢・穴賢。


 Live so that all the people of Kamakura will say in your praise that Nakatsukasa Saburō Saemon-no-jō is diligent in the service of his lord, in the service of Buddhism, and in his concern for other people.


 蔵の財(たから)よりも身の財すぐれたり、身の財より心の財第一なり、此の御文(ふみ)を御覧あらんよりは心の財をつませ給うべし。


More valuable than treasures in a storehouse are the treasures of the body. The treasure of the heart is first and foremost, even more than the treasure of the body. From the time you read this letter on, strive to accumulate the treasures of the heart.



 されば王位の身なれども思う事をば・たやすく申さぬぞ。


 Thus even a ruler on a throne must take care not to give unreserved expression to his thoughts.


 孔子と申せし賢人は九思一言とてここのたび(九度)おもひて一度(ひとたび)申す。


 The worthy man Confucius held to his belief “Nine thoughts to one word,” which means that he reconsidered nine times before he spoke.


 周公旦と申せし人は沐(ゆあみ)する時は三度握(みたび・にぎ)り、食する時は三度はき給いき。


 Tan, the Duke of Chou, was so earnest in receiving visitors that he would wring out his hair three times in the course of washing it, or spit out his food three times in the course of a meal in order not to keep them waiting.


 たしかに・きこしめせ、我ばし恨みさせ給うな。仏法と申すは是にて候ぞ。


 Please understand this. Do not begrudge only me. What is called Buddhism is found in this behavior!


 一代の肝心は法華経・法華経の修行の肝心は不軽品にて候なり。


 The heart of the Buddha’s lifetime of teachings is the Lotus Sutra, and the heart of the practice of the Lotus Sutra is found in the “Fukyo” chapter.


 不軽菩薩の人を敬いしは・いかなる事ぞ。


 What does Bodhisattva Fukyo’s profound respect for people signify?


 教主釈尊の出世の本懐は人の振舞にて候ひけるぞ。


 The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behavior as a human being.


 穴賢・穴賢。賢きを人と云い・はかなきを畜といふ。

                             崇峻天皇御書

Be smart, must be wise. The wise are called human, the thoughtless are animals.

                     On the Emperor Sushun





# by johsei1129 | 2024-07-04 19:37 | WRITING OF NICHIREN | Trackback | Comments(0)
2024年 06月 29日

日蓮大聖人のお言葉 五(その五) Words of Daishonin. 5 (part 5) 

 問う、末法に入つて初心の行者必ず円の三学を具するや不や。


 Question: In the Latter Day of the Law, is it necessary for beginners in the practice of the Lotus Sutra to devote themselves to all three types of learning associated with the perfect teaching?

 

 答えて曰く、此の義大事たる故に経文を勘え出して貴辺に送付す。


 Answer: This is a very important question, and so I will be consulting the text of the sutra in answering you.


  所謂五品の初・二・三品には仏・正しく戒定の二法を制止して一向に慧の一分に限る。


 In describing the first, second, and third of the five stages of practice, the Buddha restricts those at these stages from practicing precepts and meditation, and places all emphasis upon the single factor of wisdom.


 慧又堪へざれば信を以て慧に代え、信の一字を詮と為す。


 And because our wisdom is inadequate, he teaches us to substitute faith for wisdom, making this single word “faith” the foundation.


 不信は一闡提・謗法の因、信は慧の因・名字即の位なり。


 Disbelief is the cause for becoming an unbeliever and for slander of the Law, while faith is the cause for wisdom and corresponds to the stage of hearing the name and words of the truth.


 天台云く「若し相似の益は隔生(きゃくしょう)すれども忘れず。


 Tendai states: “When persons have reached the stage of resemblance to enlightenment, the merits they have accrued will not be forgotten when they are reborn in another existence.


 名字観行の益は隔生すれば即ち忘る。或は忘れざるも有り。


 But for persons at the stage of hearing the name and words of the truth or at the stage of perception and action, those merits will be forgotten when they are reborn in succeeding existences, though there may be some among them who do not forget.


 忘るる者も・若し知識に値えば宿善還つて生ず。


 Even in the case of persons who have forgotten those merits, if they should encounter a good friend, then the roots of goodness that they planted in their previous existences will be revived.


 若し悪友に値えば則ち本心を失う」云云。

If they encounter an evil friend, they will lose their true mind.”



 問うて云く、末代初心の行者・何物をか制止するや。


 Question: For practitioners in the Latter Day of the Law, who have just aroused the aspiration for enlightenment, what types of practice are restricted?

 

 答えて曰く、檀戒等の五度を制止して一向に南無妙法蓮華経と称せしむるを一念信解・初随喜の気分(けぶん)と為すなり。


 Answer: Such persons are restricted from practicing almsgiving, the keeping of the precepts, and the others of the five pāramitās, and are directed to chant Nam-myoho-renge-kyo exclusively.

 This practice corresponds to the capacity of persons at the stages of “producing even a single moment of belief and understanding” and “rejoicing on hearing the Lotus Sutra.”


 是れ則ち此の経の本意なり。


 It represents the true intention of the Lotus Sutra.


 疑つて云く、此の義未だ見聞せず、心を驚かし耳を迷わす。明かに証文を引て請う・苦(ねんごろ)に之を示せ。


 Question: I have never before heard such an assertion.

 It astonishes my mind and makes me wonder if my ears have not deceived me.

 Please clearly cite some passages of scriptural proof and kindly explain.

 

 答えて云く、経に云く「須く我が為に復た塔寺を起て及び僧坊を作り、四事を以て衆僧を供養することをもちいざれ」


 Answer: The sutra says, “Such persons need not for my sake erect towers and temples or build monks’ quarters or make the four kinds of offerings to the community of monks.”


 此の経文明らかに初心の行者に檀戒等の五度を制止する文なり。


  This passage from the sutra makes it quite clear that practitioners who have just aroused the aspiration for enlightenment are restricted from almsgiving, the keeping of the precepts, and the others of the five pāramitās.

 

 疑つて云く、汝が引く所の経文は但寺塔と衆僧と計りを制止して未だ諸の戒等に及ばざるか。


 Question: The passage you have just quoted restricts us only from erecting temples or towers, or providing for the community of monks.

 It says nothing about the keeping of the various precepts and the other practices.

 

 答えて曰く、初を挙げて後を略す。


 Answer: The passage mentions only the first of the five pāramitās, that of almsgiving, and skips mention of the other four.

 

 問て曰く、何を以て之を知らん。


 Question: How do we know this?

 

 答えて曰く次下の第四品の経文に云く「況んや復人有つて能く是の経を持ちて兼ねて布施・持戒等を行ぜんをや」云云。


 Answer: Because a subsequent passage, in describing the fourth stage of practice, goes on to say, “How much more is this true of those who are able to embrace this sutra and at the same time dispense alms, keep the precepts.”


 経文分明(ふんみょう)に初・二・三品の人には檀戒等の五度を制止し、第四品に至つて始めて之を許す。


 The sutra passages clearly indicate that persons at the first, second, and third stages of practice are stopped from practicing almsgiving, the keeping of the precepts, and the others of the five pāramitās.

 Only when they reach the fourth stage of practice, are they permitted to observe them.


 後に許すを以て知んぬ、初めに制する事を。

And because such practices are permitted only at this later stage, we may know that, for persons in the initial stages, they are restricted.



 文句の九に云く「初心は縁に紛動せられて正業を修するを妨げんことを畏る。


 In volume nine of The Words and Phrases of the Lotus Sutra it is stated: “There is a danger that a beginner will be led astray by subordinate concerns, and that this will interfere with the primary practice.


 直ちに専ら此の経を持つ、即ち上供養なり。


 The beginner should directly give all his attention to embracing this sutra; that is the highest type of offering.


 事を廃して理を存するは所益弘多(しょやく・ぐた)なり」と。


 If one sets aside formal practices but maintains the principle, then the merits will be many and far-reaching.”

 

 此の釈に縁と云うは五度なり。


 In this passage of commentary, “subordinate concerns” refers to the five pāramitās.


 初心の者・兼ねて五度を行ずれば正業の信を妨ぐるなり。


 If the beginner tries to practice the five pāramitās at the same time that he embraces the Lotus Sutra, that may work to obstruct his primary practice, which is faith.


 譬えば小船に財(たから)を積んで海を渡るに財と倶に没するが如し。


 Such a person will be like a small ship that is loaded with wealth and treasure and sets out to cross the sea.

 Both the ship and the treasure will sink.


 「直専持此経」と云うは一経に亘るに非ず。


 And the words “should directly give all his attention to embracing this sutra” do not refer to the sutra as a whole.


 専ら題目を持つて余文を雑えず。


 They mean that one should chant the daimoku, or title, of the sutra exclusively and not mix it with other passages.


 尚一経の読誦だも許さず、何に況んや五度をや。


 Even recitation of the entire sutra is not permitted.

 How much less are the five pāramitās!


 「廃事存理」と云うは戒等の事を捨てて題目の理を専らにす云云。


 To “set aside formal practices but maintain the principle” means that one should set aside the keeping of the precepts and the other formal practices of the five pāramitās and embrace the principle of the title exclusively.


 「所益弘多」とは初心の者・諸行と題目と並び行ずれば所益全く失うと云云。

When the commentary says that “the merits will be many and far-reaching,” it implies that, if the beginner should attempt to carry out various other practices and chanting the title at the same time, then all merit will be completely lost.




 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。


 Question: Why do you not advocate the meditation on the three thousand realms in a single moment of life, but instead simply encourage the chanting of the daimoku?


 答えて曰く、日本の二字に六十六国の人畜財を摂尽(しょうじん)して一つも残さず。


 Answer: The two characters that comprise the name Japan contain within them all the people and animals and wealth in the sixty-six provinces of the country, without a single omission.


 月氏の両字に豈(あに)七十ケ国無からんや。


 And the two characters that make up the name India—do they not likewise contain within them all the seventy countries of India? 


 妙楽の云く「略して経題を挙ぐるに・玄(はるか)に一部を収む」


 Miao-lo says, “When for the sake of brevity one mentions only the daimoku, or title, the entire sutra is by implication included therein.”


 又云く「略して界如を挙ぐるに・具(つぶ)さに三千を摂す」。


 He also says, “When for the sake of brevity we speak of the Ten Worlds or the ten factors, the three thousand realms are perfectly encompassed therein.”


 文殊師利菩薩・阿難尊者・三会八年の間の仏語之を挙げて妙法蓮華経と題し・次下に領解して云く「如是我聞」と云云。

 When Bodhisattva Manjushrī and the Venerable Ānanda came to compile all the words spoken by the Buddha at the three assemblies during the eight years [in which the Lotus Sutra was preached], they wrote down the title Myoho-renge-kyo, and to show their understanding [that the entire sutra is contained in these five characters], they proceeded with the words “This is what I heard.”



 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。


 Question: If a person simply chants Nam-myoho-renge-kyo with no understanding of its meaning, are the benefits of understanding thereby included?


 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(やく)す、耆婆が妙薬・誰か弁えて之を服せん。


 Answer: When a baby drinks milk, it has no understanding of its taste, and yet its body is naturally nourished.

 Who ever took the wonderful medicines of Jīvaka knowing of what they were compounded?


 水(みず)心無けれども火を消し、火・物を焼く、豈(あに)覚(さとり)有らんや。


 Water has no intent, and yet it can put out fire.

 Fire consumes things, and yet how can we say that it does so consciously?


 竜樹・天台皆此の意なり・重ねて示す可し。

This is the explanation of both Nāgārjuna and T’ien-t’ai, and I am restating it here.




 問う、汝が弟子・一分の解(げ)無くして但一口に南無妙法蓮華経と称する其の位・如何。

 

 Question: When your disciples, without any understanding, simply recite with their mouths the words Nam-myoho-renge-kyo, what level of attainment do they reach?


 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(は)た又真言等の諸宗の元祖・畏・厳・恩・蔵・宣・摩・導等に勝出(しょうしゅつ)すること百千万億倍なり。


 Answer: Not only do they go beyond the highest level of the four flavors and three teachings, as well as that attained by practitioners of the perfect teaching set forth in the sutras that precede the Lotus Sutra, but they surpass by a hundred, thousand, ten thousand, million times the founders of the True Word and various other schools of Buddhism, such as Shan-wu-wei, Chih-yen, Tz’u-en, Chi-tsang, Tao-hsüan, Bodhidharma, and Shan-tao.



  天子の襁褓(むつき)に纒(まとわ)れ・大竜の始めて生ずるが如し。請う国中の諸人・我が末弟等を軽(かろん)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(あに・きれんいちごう)の者に非ずや。


 They are like an infant emperor wrapped in swaddling clothes, or a great dragon who has just been born.

 Therefore, I entreat the people of this country: Do not look down upon my disciples!

 If you inquire into their past, you will find that they are great bodhisattvas who have given alms to Buddhas over a period of eight hundred thousand million kalpas, and who have carried out practices under Buddhas as numerous as the sands of the Hiranyavatī and Ganges rivers.


 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。


 And if we speak of the future, they will be endowed with the benefit of the fiftieth person, surpassing that of one who gave alms to innumerable living beings for a period of eighty years.


 蔑如(べつじょ)すること勿れ・蔑如すること勿れ。

Do not despise them! Do not look at them with contempt!



 妙楽の云く「若し悩乱する者は頭(こうべ)七分に破(わ)れ、供養すること有る者は福十号に過ぐ」と。


 Miao-lo writes, “Those who vex or trouble [the practitioners of the Lotus Sutra] will have their heads split into seven pieces, but those who give alms to them will enjoy good fortune surpassing the ten honorable titles.”


 優陀延(うだえん)王は賓頭盧(びんずる)尊者を蔑如して七年の内に身を喪失し、相州は日蓮を流罪して百日の内に兵乱に遇えり。


 King Udayana behaved insolently toward the Venerable Pindolabhāradvāja, and within seven years lost his life.

 The lord of Sagami condemned Nichiren to exile, and within a hundred days armed rebellion broke out in his domain.


 経に云く「若し復是の経典を受持する者を見て其の過悪を出さん。若は実にもあれ・若は不実にもあれ、此の人現世に白癩(びゃくらい)の病を得ん、乃至諸悪重病あるべし」


 The sutra says: “If anyone sees a person who accepts and upholds this sutra and tries to expose the faults or evils of that person, whether what he speaks is true or not, he will in his present existence be afflicted with white leprosy. . . . and other severe and malignant illnesses.”


 又云く「当に世世に眼無かるべし」等云云。


 It also says, “That person will be born eyeless in existence after existence.”


 明心と円智とは現に白癩を得、道阿弥は無眼の者と成りぬ。


 Myōshin and Enchi contracted white leprosy in their present lifetime, while Dōamidabutsu lost his sight.


 国中の疫病(やくびょう)は頭破七分(ずは・しちぶん)なり。


 The epidemics that afflict our nation are punishments of the kind described as “the head being split into seven pieces.”


 罰を以て徳を推するに、我が門人等は福過十号疑い無き者なり。

And if we surmise the degree of benefit according to the degree of punishment, then there can be no doubt that my followers “will enjoy good fortune surpassing the ten honorable titles.”





 所詮三大師の邪法の興る所は所謂東寺と叡山の総持院と園城寺との三所なり。


 In conclusion, the false doctrines propagated by the three great teachers are disseminated from three temples: Tō-ji, Sōji-in on Mount Hiei, and Onjō-ji.


 禁止せずんば国土の滅亡と衆生の悪道と疑い無き者か。


 If measures are not taken to prohibit the activities of these temples, then without a doubt the nation will be destroyed, and its people will fall into the evil paths.


 予(よ)粗此の旨を勘え、国主に示すと雖も敢て叙用無し。悲む可し悲む可し。

                         四信五品抄

Although I have generally discerned the nature of the situation and informed the ruler, no one has ventured to make the slightest use of my advice. How truly pitiable!

On the Four Stages of Faith and the Five Stages of Practice




 但真言・禅宗・念仏者等の謗法の供養を除き去るべし。


 But making offerings to those who slander the Law, such as the followers of the Shingon or Zen schools or the Nembutsu believers, should be avoided.


 譬えば修羅を崇重しながら・帝釈を帰敬するが如きのみ。恐恐謹言。

                         乗明聖人御返事


It is like paying honor to the asuras while putting one’s faith in the god Teishaku whom the asuras constantly war with. With my deep respect,

  The Woman Who Gave a Piece of Gold (Reply to the Saint Jomyo)




 はるかに申し承り候はざりつれば・いぶせく候いつるに、かたがたの物と申し・御つかいと申し・よろこび入つて候。


 I had been anxious about you because I had not heard from you in so long. I was delighted to receive your messenger, who arrived with your various offerings.


 又まほ(守)り・まいらせ候。


 I am going to bestow the Gohonzon on you for your protection.


 所領の間の御事は上(かみ)よりの御文ならびに御消息引き合せて見候い畢んぬ。此の事は御文なきさきに・すい(推)して候。

About the problem of your transfer to another estate: I have studied your lord’s letter to you and your letter to me, and compared them. I anticipated this problem even before your letter arrived.

 上には最大事と・おぼしめされて候へども、御きんず(近習)の人人のざんそうにて・あまりに所領をきらい・上をかろしめたてまつり候。


 Since your lord regards this as a matter of the utmost importance, I surmise that other retainers have spoken ill of you to him, saying: “He shows a lack of respect for you in his unwillingness to move to a new estate.


 ぢうあう(縦横)の人こそ・ををく候に・かくまで候へば且らく御恩をば・おさへさせ給うべくや候らんと申しぬらんと・すい(推)して候なり。


 There are many selfish people, but he is more selfish than most. We would advise you to show him no further kindness for the time being.”


 それにつけては御心えあるべし・御用意あるべし。


 You must beware and act cautiously.


 我が身と申し・をや(親)・るいしん(類親)と申し、かたがた御内に不便(ふびん)といはれまいらせて候大恩の主なる上、すぎにし日蓮が御かんきの時、日本一同ににくむ事なれば、弟子等も或は所領を・ををかたより・めされしかば、又方方の人人も或は御内の内をいだし、或は所領をお(追)いなんどせしに、其の御内に・なに事もなかりしは御身にはゆゆしき大恩と見へ候。


 As vassals, you, your parents, and your close relatives are deeply indebted to your lord. Moreover, he showed you great clemency by taking no action against your clan when I incurred the wrath of the government and the entire nation hated me.

 Many of my disciples had their land seized by the government and were then disowned or driven from their lords’ estates.

 Even if he never shows you the slightest further consideration, you should not hold a grudge against your lord.

 

 このうへは・たとひ一分の御恩なくとも・うらみまいらせ給うべき主にはあらず。それにかさねたる御恩を申し・所領をきらはせ給う事・御とがにあらずや。

It is too much to expect another favor from him, just because you are reluctant to move to a new estate.


 賢人は八風と申して八つのかぜに・をかされぬを賢人と申すなり。利・衰・毀・誉・称・譏・苦・楽なり。


 Wise persons deserve to be called so because they are not carried away by the eight winds: prosperity, decline, disgrace, honor, praise, censure, suffering, and pleasure.


 をを心(むね)は利あるに・よろこばず・をとろうるになげかず等の事なり。


 They are neither elated by prosperity nor grieved by decline.


 此の八風にをかされぬ人をば必ず天はまほらせ給うなり。


 The heavenly gods will surely protect one who is unbending before the eight winds.


 しかるを・ひり(非理)に主(しゅ)をうらみなんどし候へば、いかに申せども天・まほり給う事なし。


 But if you nurse an unreasonable grudge against your lord, they will not protect you, not for all your prayers.


 訴訟を申せど叶いぬべき事もあり。申さぬに叶うべきを申せば・叶わぬ事も候。


 When one goes to court, one may win one’s case, but then again one may lose, when satisfaction could have been obtained outside of court.


 夜めぐりの殿原の訴訟は、申すは叶いぬべきよしを・かんがへて候しに・あながちに・なげかれし上(うえ)、日蓮がゆへに・めされて候へば・いかでか不便(ふびん)に候はざるべき。


 I considered how the four samurais might win their case.

 I felt great pity for them; they were deeply troubled, and their houses and lands had been confiscated just because they were Nichiren’s followers.


 ただし訴訟だにも申し給はずば・いのりてみ候はんと申せしかば、さうけ給わり候いぬと約束ありて・又をりかみ(折紙)をしきりにかき・人人・訴訟・ろんなんど・ありと申せし時に、此の訴訟よも叶わじと・をもひ候いしが・いま(今)までのびて候。


I said that I would pray for them, provided they did not go to court.

They agreed and promised not to go.

So when I heard they had submitted petitions and were embroiled in lawsuits, I was concerned that it would not go their way; so far no results have been forthcoming.


 だいがくどの(大学殿)・ゑもん(衛門)のたいうどの(大夫殿)の事どもは申すままにて候あいだ・いのり叶いたるやうに・みえて候。


 It appears that lord Daikaku and Munenaka Ikegami followed my advice and their prayers were answered.


 はきり(波木井)どのの事は法門の御信用あるやうに候へども、此の訴訟は申すままには御用いなかりしかば・いかんがと存じて候いしほどに、さりとては・と申して候いしゆへにや候けん・すこし・しるし候か。


 Lord Hakiri seems to believe my teachings, but he ignored my suggestions about his lawsuit, and so I have been concerned about its progress.

 Some good seems to have come of it, perhaps because I warned him that he would lose unless he followed my advice.


 これに・をもうほど・なかりしゆへに、又をもうほどなし。


  But because he did not listen to the extent I had hoped, the outcome has been less fruitful than he expected.


 だんなと師と・をもひあわぬいのりは水の上に火をた(焚)くがごとし、又だんなと師と・をもひあひて候へども大法を小法をもつて・をか(犯)して・としひさしき人人の御いのりは叶い候はぬ上、我が身も・だんなも・ほろび候なり。

If lay believers and their teacher pray with differing minds, their prayers will be as futile as trying to kindle a fire on water.

Even if they pray with one mind, their prayers will go unanswered if they have long made the error of attacking greater teachings with lesser ones.

Eventually, both lay believers and their teacher will perish.


 

 をよそ真言の大法をつくす事・明雲第一度、慈円第二度に日本国の王法ほろび候い畢んぬ。


 The ceremonies that incorporated all the Shingon doctrines—the first conducted by Myōun and the second by Jien—resulted in the complete collapse of royal rule in Japan.


 今度第三度になり候。当時の蒙古調伏此れなり。


 Now, for the third time, a special religious ceremony is being held to ward off the Mongol invasion.


 かかる事も候ぞ・此れは秘事なり、人にいはずして心に存知せさせ給へ。

The present regime will surely suffer the same fate. This is a confidential matter; you should keep it to yourself.


 されば此の事・御訴訟なくて又うらむる事なく・御内をばいでず、我かまくらにう(打)ちい(居)て、さきざきよりも出仕とをき・やうにて・ときどき・さしいでて・おはするならば叶う事も候なん。


 As for your own problem, I advise you not to go to court.

 Neither harbor a grudge against your lord, nor leave his service.

 Stay on in Kamakura.

 Go to attend on your lord less frequently than before; wait upon him only from time to time.  

 Then you can expect that your wish will be fulfilled.


 あながちに・わるびれて・みへさせ給うべからず。よくと名聞・瞋(いかり)との。 ※此の後の文は残されておりません。

                   四条金吾殿御返事(八風抄)

Do not be insubordinate. Be unmoved by greed, by the desire for fame, or by anger. (No further text is left.)

                       The Eight Winds



 又妙の文字は花の・このみ(͡菓)となるがごとく、半月の満月となるがごとく、変じて仏とならせ給う文字なり。


 Moreover, the character myō, like flowers that become fruit and the half moon that waxes full, is one that changes into a Buddha.

 

 されば経に云く「能く此の経を持つは則ち仏身を持つなり」と。

 

 Thus it says in the sutra, “If one can uphold this sutra, one will be upholding the Buddha’s body.”

 

 天台大師の云く「一一文文・是れ真仏なり」等云云。

 

 The Great Teacher Tendai says, “The Lotus Sutra . . . is in each and every one of its characters the true Buddha.”

 

 妙の文字は三十二相・八十種好・円備せさせ給う釈迦如来にておはしますを、我等が眼つたなくして文字とは・みまいらせ候なり。


 The character myō is the Tathagata Shakyamuni, perfectly endowed with thirty-two features and eighty characteristics, but because our vision is poor we see merely a character.


 譬へば・はちす(蓮)の子(み)の・池の中に生いて候がやうに候。


 For example, it is similar to an elderly person whose eyesight is dim and therefore fails to see that the lotus flowers in the pond have produced seeds.


 はちすの候をとしより(年老)て候人は眼くらくしてみず、よる(夜)は・かげ(影)の候を・やみにみざるがごとし。されども此の妙の字は仏にておはし候なり。

And at night, because of the darkness, one fails to see the forms of things. Nonetheless, this character myō is itself a Buddha.


 又此の妙の文字は月なり・日なり・星なり、かがみなり・衣なり・食なり、花なり・大地なり・大海なり。


 Furthermore, this character myō is the moon, it is the sun, it is the stars, it is a mirror, it is garments, it is food, it is flowers, it is the great earth, it is the great sea.


 一切の功徳を合せて妙の文字とならせ給う。


 All merits clustered together make up the character myō.


 又は如意宝珠のたまなり。


 Also, it is a wish-granting jewel.


 かくのごとく・しらせ給うべし。


 You must understand things in this way.


 くはしくは又又申すべし。

                         妙心尼御前御返事

I will write in detail another time.

                    Reply to the Nun Myōshin




 虎うそ(嘯)ぶけば大風ふく、竜ぎん(吟)ずれば雲をこる。


  When a tiger roars, gales blow; when a dragon intones, clouds gather.


  野兎のうそぶき、驢馬(ろば)のいば(嘶)うるに、風ふかず雲をこる事なし。


 Yet a hare’s squeak or a donkey’s bray causes neither winds nor clouds to arise.


 愚者が法華経をよみ、賢者が義を談ずる時は、国もさわ(騒)かず・事もをこらず。


 As long as the foolish read the Lotus Sutra and the wise lecture on it, the country will remain quiet and undisturbed.


 聖人出現して仏のごとく法華経を談ぜん時、一国もさわぎ、在世にすぎたる大難・をこるべしとみえて候。

 

 But it is stated that, when a sage emerges and preaches the Lotus Sutra exactly as the Buddha did, the nation will be thrown into an uproar, and persecutions greater than those during the Buddha’s lifetime will arise.


 今日蓮は賢人にもあらず、まして聖人は・おもひもよらず、天下第一の僻人(びゃくにん)にて候が、但(ただ)経文計りには・あひて候やうなれば・大難来たり候へば、父母のいきかへらせ給いて候よりも・にくきもののことにあ(会)ふよりも・うれしく候なり。


 Now I am not a wise person, let alone a sant. I am the most perverse person in the world.

 However, my actions seem to be in exact accord with what the sutra teaches.

 Therefore, whenever I meet great difficulties, I am more delighted than if my deceased parents had returned to life, or rather than one who sees the person one hates meet with some mishap.


 愚者にて而も仏に聖人とおもはれ・まいらせて候はん事こそ・うれしき事にて候へ。


 I am overjoyed that I, a foolish man, should be regarded as a sage by the Buddha.


 智者たる上・二百五十戒かたくたもちて万民には諸天の帝釈をうやまふよりも・うやまはれて、釈迦仏・法華経に不思議なり、提婆がごとしと・おもはれまいらせなば、人目はよきやうなれども後生はおそろし・おそろし。

Suppose there are wise persons who strictly observe the two hundred and fifty precepts and are revered by the entire nation more than the lord Teishaku is by all heavenly beings.

Yet what if, in the eyes of Shakyamuni Buddha and the Lotus Sutra, they are as sinister as Devadatta? They may appear respectful now, but what horrors await them in their next life!


 さるにては殿は法華経の行者にに(似)させ給へりと・うけ給はれば、もつてのほかに・人のしたしきも・うときも・日蓮房を信じては・よもまどいなん、上(かみ)の御気色もあしかりなんと・かたうど(方人)なるやうにて御けうくむ候なれば、賢人までも人のたばかりは・おそろしき事なれば、一定(いちじょう)法華経すて給いなん。


 If rumor spreads that you appear to be a practitioner of the Lotus Sutra, both those who are close to you and those who are not will unexpectedly admonish you as if they were your true friends, saying, “If you believe in the priest Nichiren, you will surely be misled. You will also be in disfavor with your lord.”

  Then, because the plots that people devise are fearsome even to worthy persons, you will certainly abandon your faith in the Lotus Sutra.


 なかなか色みへでありせば・よ(宜)かりなん。


 So perhaps it is advisable that you do not carelessly let it be known that you are a believer.


 大魔のつきたる者どもは・一人をけうくんし・をとしつれば、それをひつかけにして多くの人を・せめをとすなり。

Those possessed by a great devil will, once they succeed in persuading a believer to recant, use that person as a means for making many others abandon their faith.

 日蓮が弟子に・せう(少輔)房と申し・のと(能登)房といゐ・なごえ(名越)の尼なんど申せし物どもは、よくふかく・心をくびやうに、愚癡にして・而も智者となのりし・やつばらなりしかば・事のをこりし時、たよりをえて・おほくの人を・おとせしなり。


 Although Sho-bo, Noto-bo, and nun of Nagoe were once Nichiren’s disciples, greedy, cowardly, and foolish, they nonetheless beheld themselves off as wise persons.

 Then, when persecutions befell me, they took advantage of these to convince many of my followers to backslide.


 殿もせめをとされさせ給うならば、するが(駿河)にせうせう信ずるやうなる者も、又信ぜんと・おもふらん人人も皆法華経をすつべし。


 If you were blamed and dropped out, those in Suruga who seem to believe in the Lotus Sutra, as well as the others who are about to take faith in it, will all discard the sutra without exception.

 

 さればこの甲斐の国にも少少信ぜんと申す人人候へども・おぼろげならでは入れまいらせ候はぬにて候。


 There are a few in this province of Kai, who have expressed their desire to have faith.

 Yet I make it a rule not to permit them to join us unless they remain steadfast in their faith.


 なかなかしき人の信ずるやうにて・なめり(乱語)て候へば、人の信心をも・やぶりて候なり。

 

 Some people, despite their shallow understanding, pretend to have faith and speak contemptuously to their fellow believers, thus often disrupting the faith of others.


 ただをかせ給へ・梵天・帝釈等の御計(はからい)として日本国・一時に信ずる事あるべし。


 Please think cool. The time will come when, by the workings of Bonten, Teishaku, and other gods, the entire Japanese nation will simultaneously take faith in the Lotus Sutra.


 爾(その)時、我も本(もと)より信じたり、信じたりと申す人こそ・おほく・をはせずらんめとおぼえ候。


  At this time, I am convinced, many people will insist that they too have believed since the very beginning and were originally religious.



 にいた(新田)殿の事まことにてや候らん、をきつ(沖津)の事きこへて候。


 Do you think is true about Lord Niida?

 I have also heard of the lord Okitsu.


 殿もびんぎ(便宜)候はば其の義にて候べし。


 If the occasion arises, you will be the same case with them too.


 かまへておほきならん人申し・いだしたるらんは・あはれ法華経のよきかたきよ、優曇華(うどんげ)か・盲亀(もうき)の浮木かと・おぼしめして・し(確)たたかに御返事あるべし。

When those of rank reproach you for your faith, must think of them as worthy adversaries of the Lotus Sutra.

Consider it an opportunity as rare as the blossoming of the fig plant, or the blind turtle encountering a floating sandalwood log, and reply to them firmly and resolutely.


されば・ひが事をすべきにはあらず。


 Should not make mistakes.


 今はすてなば・かへりて人わらはれになるべし。


 If you abandon your faith in the Lotus Sutra now, you will only make yourself the laughing stock of your foes.


 かたうどなるやうにて・つくりおとして我もわらひ、人にもわらはせんとするがきくわい(奇怪)なるに、よくよく・けうくんせさせて・人のおほくきかんところにて、人をけうくんせんよりも我が身をけうくんあるべしとて・かつぱとたたせ給へ。


  Shamelessly pretending friendship, they will try to maneuver you into recanting, with the intention of later laughing at you and letting others ridicule you as well.

 Let them say all they have to say.

 Then tell them, “Instead of advising me in the presence of many people, why don’t you admonish yourselves first?”

 With this remark, abruptly rise from your seat and leave.


 一日二日が内にこれへきこへ候べし。


 What has happened about thou will reach here in a day or two.


 事おほければ申さず・又又申すべし。恐恐謹言。

             上野殿御返事(梵帝御計事)


There are so many things I want to say that I cannot write all of them here.

I will do so in my future letters. Respectfully yours,

     The Workings of Brahmā and Teishaku. (Reply to Lord Ueno)



Continued  つづく



# by johsei1129 | 2024-06-29 10:52 | WRITING OF NICHIREN | Trackback | Comments(0)
2024年 06月 29日

Words of Daishonin. 5 (part 4)日蓮大聖人のお言葉 五(その四)

 悉達太子・檀特山(だんとくせん)に入り給しには金泥駒(こんでいく)・帝釈の化身、摩騰迦(まとうか)・竺法蘭の経を漢土に渡せしには十羅刹・化して白馬となり給ふ。


 When Prince Siddhārtha entered Mount Dandaka, his horse, Kanthaka, was a reincarnation of the deity Teishaku.

 And when Kāshyapa Mātanga and Chu Fa-lan brought the sacred writings to China, the ten demon daughters transformed themselves into a white horse on which the scriptures were transported.

 

 此の馬も法華経の道なれば百二十年御さかへの後、霊山浄土へ乗り給うべき御馬なり。恐恐謹言。

兵衛志殿女房御書

And now this horse of yours has followed the path of the Lotus Sutra.

After you live out your lifetime of one hundred and twenty years, this horse will carry you to the pure land of Spirit Eagle Mountain. With my deep respect,

Bodhisattva Judou. (The writing to the wife of Munenaga Ikegami)




 されば正法には教行証の三つ倶(とも)に兼備せり。像法には教行のみ有つて証無し。


 Thus the Former Day of the Law possessed all three: teaching, practice, and proof, whereas in the Middle Day of the Law, there were teaching and practice but no longer any proof.


 今末法に入りては教のみ有つて行証無く在世結縁の者一人も無し。


 Now in the Latter Day of the Law, only the teaching remains; there is neither practice nor proof.

 There is no longer a single person who has formed a relationship with Shakyamuni Buddha.


 権実の二機・悉く失せり。


 Those who possessed the capacity to gain enlightenment through either the provisional or true Mahayana sutras have long since disappeared.


 此の時は濁悪たる当世の逆謗の二人に・初めて本門の肝心寿量品の南無妙法蓮華経を以て下種と為す。


 Therefore in this impure and evil age, Nam-myoho-renge-kyo of the “Life Span” chapter, the heart of the fundamental teaching, should be planted as the seeds of Buddhahood for the first time in the hearts of all those who commit the five cardinal sins and slander the correct teaching.


 「是の好き良薬を今留めて此に在(お)く。汝取つて服す可し。差(い)えじと憂(うれう)る勿れ」とは是なり。

This is what is indicated in the “Life Span” chapter where it states, “I will leave this good medicine here.

You should take it and not worry that it will not cure you.”


 乃往(むかし)過去の威音王仏の像法に三宝を知る者一人も無かりしに、不軽菩薩・出現して教主説き置き給いし二十四字を一切衆生に向つて唱えしめしがごとし。


 In the past, in the Middle Day of the Law of the Buddha Awesome Sound King, not a single person knew of the three treasures.

 However, Bodhisattva Fukyo appeared, and to all living beings he declared the teaching of twenty-four characters that the Buddha Awesome Sound King had expounded.


 彼の二十四字を聞きし者は一人も無く亦不軽大士に値つて益を得たり。


 All those who heard this twenty-four-character teaching, without a single exception, were later reborn with Bodhisattva Fukyo, and were at last able to obtain the merit of enlightenment.


 是れ則ち前の聞法を下種とせし故なり。


 This was solely because they had already received the seeds of Buddhahood when they first heard the teaching.


 今も亦是くの如し。


 The same thing occurs in our present era.


 彼は像法・此れは濁悪の末法、彼は初随喜の行者・此れは名字の凡夫、彼は二十四字の下種・此れは唯五字なり。


 Bodhisattva Fukyo’s age was the Middle Day of the Law, whereas this age is the defiled Latter Day of the Law.

 He was a practitioner at the initial stage of rejoicing, and I, Nichiren, am an ordinary practitioner at the stage of hearing the name and words of the truth.

 He sowed the seeds of Buddhahood with the twenty-four characters, while I do so with only the five characters of Myoho-renge-kyo.

 

 得道の時節異なりと雖も成仏の所詮は全体是れ同じかるべし。

Although the times are different, the process of attaining Buddhahood is exactly the same.




 状に云く、難問に云く・爾前当分の得道等云云。


 In your letter you mentioned a difficult question put to you as to the assertion that people can partially achieve the way through their practice of the pre-Lotus Sutra teachings.

 

 涅槃経第三に「善男子応当修習」の文を立つ可し。


 In reply, you should quote the third volume of the Nirvana Sutra that reads, “Good men, study and practice until you learn that the three treasures are one and eternal.”


 之を受けて弘決第三に「所謂久遠必無大者」と会して「爾前の諸経にして得道せし者は久遠の初業に依るなるべし」と云つて一分の益(やく)之無き事を治定して、其の後・滅後の弘経に於ても亦復是くの如く正像の得益証果の人は在世の結縁に依るなるべし等云云。


 Further, quote the third volume of The Annotations on “Great Concentration and Insight” that comments on this passage where it states, “Only those who have heard the Mahayana teachings in the remote past can attain the way through practicing the Hinayana teachings,” and “Those who gained the way through the practice of the various sutras expounded before the Lotus were able to do so only because of their initial practice in the remote past.”

 Thus you should make clear that the pre-Lotus Sutra teachings provide no merit of enlightenment whatsoever.

 Then explain that the same principle holds true in the time of propagation following the Buddha’s passing.

All who obtained proof of enlightenment in the Former and Middle Days of the Law did so solely because of the relationship they had formed with the Lotus Sutra during the Buddha’s lifetime.

 

 又彼が何度も爾前の得道を云はば無量義経に四十余年の経経を仏・我れと未顕真実と説き給へば・我等が如き名字の凡夫は仏説に依りてこそ成仏を期すべく候へ。


 Should your opponents repeatedly insist that the pre-Lotus Sutra teachings provide a path to enlightenment, cite to them the Buddha’s own declaration in the Immeasurable Meanings Sutra: “In these more than forty years, I have not yet revealed the truth.”

 Ordinary people like ourselves at the stage of hearing the name and words of the truth can expect to attain Buddhahood by relying on the teachings of the Buddha.


 人師の言語は無用なり。


 The words of the various teachers are in themselves of no use at all.


 涅槃経には依法不依人と説かれて大いに制せられて候へば、なんど立てて未顕真実と打ち捨て・打ち捨て、正直捨方便・世尊法久後なんどの経釈をば・秘して左右無く出だすべからず。

The Buddha gave strict counsel against following them with his statement in the Nirvana Sutra, “Rely on the Law and not upon persons.”

Remind your opponents of this, and repeatedly cite the passage, “I have not yet revealed the truth,” to refute their arguments.

However, do not carelessly cite such passages as “Honestly discarding expedient means, I will preach only the unsurpassed way” and “The World-Honored One has long expounded his doctrines and now must reveal the truth.”

Rather, keep these teachings in your heart, and must not quote them without good reason.



 又難問に云く、得道の所詮は爾前も法華経もこれ同じ。

 

 Another difficult question you mentioned concerns the assertion that attaining the way indicated in the pre-Lotus Sutra teachings and that of the Lotus Sutra are ultimately the same.


 其の故は観経の往生・或は其の外(ほか)例の如し等云云。


 This question arises because the Meditation Sutra says that those who rely upon it will be reborn in the Pure Land.


 又未顕真実其の外・但似仮名字(たんにけみょうじ)等と立つべし。


 In reply, you should say that similar assertions can be found in other sutras, and cite again the teaching, “In these more than forty years, I have not yet revealed the truth,” and others, such as “The Buddha preaches so as an expedient means, merely employing provisional names and terms.”


 又同時の経ありと云はば・法師品の已今当の説をもつて会す可きなり。


 If they further contend that the Meditation Sutra and the Lotus Sutra were expounded during the same period of time, you should deal with this by quoting the passage from the “Teacher of the Law” chapter in which the Buddha says, “Among the sutras I have preached, now preach, and will preach, this Lotus Sutra is the most difficult to believe and the most difficult to understand.”


 玄義の三・籤(せん)の三の文を出す可し。経釈・能く能く料簡して秘す可し。

You can also quote relevant passages from the third volume of The Profound Meaning of the Lotus Sutra or the third volume of The Annotations on “The Profound Meaning of the Lotus Sutra.” Be sure, however, that you keep these sutras and commentaries secret, and do not quote them haphazardly.



 一切は現証には如かず。善無畏・一行が横難横死、弘法・慈覚が死去の有様、実(げ)に正法の行者・是くの如くに有るべく候や。


 Nothing is more certain than actual proof. Look at the sudden death of Zenmui and the unexpected disaster that beset I-hsing, or how Kōbō and Jikaku died.

 Could they have met such horrible fates if they were actually practitioners of the correct teaching?


 観仏相海経等の諸経並びに竜樹菩薩の論文・如何が候や。


 How do you read the Meditation on the Buddha’s Ocean-like Characteristics Sutra and other sutras, or Bodhisattva Nāgārjuna’s treatise that describes the state of death?


 一行禅師の筆受の妄語、善無畏のたばかり、弘法の戯論、慈覚の理同事勝、曇鸞道綽が余行非機、是くの如き人人の所見は権経権宗の虚妄の仏法の習いにてや候らん。


 The Meditation Master I-hsing incorporated Zenmui’s deceptions into his explanation of the Dainichi Sutra.

 Kōbō denounced the Lotus Sutra as a doctrine of childish theory.

 Jikaku contended that the Dainichi Sutra was equal to the Lotus Sutra in terms of principle, but superior in terms of practice.

 T’an-luan and Tao-ch’o proclaimed that the Nembutsu alone suits the people’s capacity in the Latter Day.

 Such views are commonplace in the false teachings of schools founded on provisional sutras.


 それほどに浦山敷(うらやましく)もなき死去にて候ぞやと、和らかに又強く、両眼を細めに見、顔貌(かおばえ)に色を調へて閑(しずか)に言上すべし。

No one would wish to die as these people did.

Say these things mildly but firmly in a quiet voice with a calm gaze and an even expression.



 然りと雖も万の難を閣(さしお)いて・何なる経にか十法界の開会(かいえ)等・草木成仏之有りや。


 Even leaving all such questions aside, what other sutra reveals the mutual possession of the Ten Worlds, or teaches that even plants and trees can attain Buddhahood?


 天台妙楽の無非中道・惑耳驚心(わくに・きょうしん)の釈は慈覚智証の理同事勝の異見に之を類す可く候や。


 Tendai explains that all things having color or fragrance are manifestations of the Middle Way, and Myoraku adds that people are shocked and harbor doubts when they hear for the first time the doctrine that insentient beings possess the Buddha nature.

Can their interpretations be classed with the distorted views of Jikaku and Chishō, who claim that the Dainichi Sutra is equal to the Lotus Sutra in terms of principle, but superior in terms of practice?

 已に天台等は三国伝灯の人師・普賢開発の聖師・天真発明の権者(ごんじゃ)なり。


 Tendai is one of the teachers who kept the torch of Buddhism burning as it passed through India and China to Japan. He is the sage who gained an awakening and attained enlightenment by means of his inherent wisdom.


 豈経論になき事を偽わり釈し給はんや。


 How could he possibly have formulated any interpretations not based on the sutras or papers?


 彼れ彼れの経経に何なる一大事か之有るや。


 Is any single great matter to be found in the other sutras?


 此の経には二十の大事あり。


 The Lotus Sutra contains twenty outstanding principles.


 就中(なかんずく)五百塵点顕本の寿量に何なる事を説き給へるとか・人人は思召(おぼしめ)し候。


 Among those twenty, the most vital is the “LifeSpan” chapter’s revelation that the Buddha first attained enlightenment in the past as many years as the number of dust particles in the universe.  People may well wonder what this revelation means.


 我等が如き凡夫・無始已来・生死の苦底に沈輪して仏道の彼岸を夢にも知らざりし衆生界を、無作本覚の三身と成し、実に一念三千の極理を説くなんど・浅深を立つべし。


 Explain that it teaches that common people like ourselves, who have been submerged in the sufferings of birth and death since time without beginning and who never so much as dreamed of reaching the shore of enlightenment, become the Tathagatas who are originally enlightened and endowed with the three bodies.

 That is, it reveals the ultimate principle of three thousand realms in a single moment of mind.

 From this perspective, you should firmly establish that the Lotus Sutra is the most profound among all the Buddha’s teachings.


 但し公場ならば然るべし。私に問註すべからず。


 You may, however, bring forth this point in an official debate, but not during personal discussions.


 慥(たしか)に此の法門は、汝等が如き者は人毎に・座毎に・日毎に談ずべくんば三世諸仏の御罰を蒙るべきなり。


 Should you indiscriminately mention it to whomever you meet, on any occasion or at any time, you will certainly incur punishment from the Buddhas of the three existences.


 日蓮己証なりと常に申せし是なり。

This is the doctrine that I have always referred to as my own inner realization.




 其の後又云うべし。諸人は推量も候へ、是くの如くいみじき御経にて候へばこそ多宝遠来して証誠を加え、分身来集して三仏の御舌を梵天に付け、不虚妄とは訇(のの)しらせ給いしか。


 Then tell your opponents to stop and consider this: It is precisely because the Lotus Sutra is so remarkably sublime that Many Treasures came from far away to testify to its truth, and that the incarnation Buddhas assembled to join him.

 Then Shakyamuni, Many Treasures, and all the other Buddhas attested that the sutra is free from falsehood, extending their tongues all the way to the Brahmā heaven.


 地涌千界出現して濁悪末代の当世に別付属の妙法蓮華経を一閻浮提の一切衆生に取り次ぎ給うべき仏の勅使なれば、八十万億の諸大菩薩をば・止(やみね)善男子と嫌はせ給しか等云云。


 Bodhisattvas of a thousand worlds appeared from beneath the earth and were specifically entrusted with the transmission of Myoho-renge-kyo to all living beings throughout the land of the whole world in this impure and evil latter age.

 Was it not precisely because these bodhisattvas were the Buddha’s envoys that he denied all of the eight hundred thousand million nayutas of great bodhisattvas, saying, “Stop it, good men!”


 又彼の邪宗の者どもの習いとして強(あながち)に証文を尋ぬる事之有り。涌出品並びに文句の九・記の九の前三後三の釈を出だすべし。


 If, as is the way with the adherents of misleading schools, they demand that you cite documentary evidence for these statements, quote the “Emerging from the Earth” chapter of the Lotus Sutra, and the ninth volume of The Words and Phrases of the Lotus Sutra and the ninth volume of The Annotations on “The Words and Phrases of the Lotus Sutra,” which clarify the three reasons for the rejection of the bodhisattvas from other worlds and the three reasons for the emergence of the Bodhisattvas of the Earth.


 但日蓮が門家の大事之に如かず。


 Herein lies the matter of utmost importance for Nichiren and his followers.




 然るに推知するに、極楽寺良観が已前の如く日蓮に相値うて宗論有る可きの由・訇(ののし)る事之有らば、目安を上げて極楽寺に対して申すべし。某の師にて候者は去ぬる文永八年に御勘気を蒙り・佐州へ遷され給うて後、同じき文永十一年正月の比(ころ)・御免許を蒙り鎌倉に帰る。


 If Ryōkan of Gokuraku-ji again lets it be known, as he claimed in his appeal, that he desires to meet and debate with me, submit a petition to the government requesting a public debate.

 Say to Ryōkan: “My teacher Nichiren incurred the wrath of the government and was exiled to the province of Sado in the eighth year of Bun’ei (1271).

 In the first month of the eleventh year of Bun’ei, he was pardoned and returned to Kamakura.


 其の後平金吾に対して様様の次第申し含ませ給いて甲斐の国の深山に閉篭(とじこも)らせ給いて後は、何(いか)なる主上・女院の御意たりと云えども・山の内を出で諸宗の学者に法門あるべからざる由・仰せ候。


 On his return he remonstrated with Hei no Saemon about various matters and then secluded himself deep in the mountains of Kai Province.

 Therefore he has stated that even if he were to be summoned by the emperor or empress, he will never emerge from the mountains to debate his teachings with the scholars of other schools.

 

 随つて其の弟子に若輩のものにて候へども、師の日蓮の法門・九牛が一毛をも学び及ばず候といへども、法華経に付いて不審有りと仰せらるる人わたらせ給はば・存じ候なんど云つて、其の後は随問而答(ずいもん・にとう)の法門申す可し。

Although I, his disciple, am a mere novice and my knowledge of his teachings amounts to less than a hair from the hides of nine heads of cattle, if anyone comes forth to state their doubts about the Lotus Sutra, I will do my best to reply to them.”

Then, explain my teachings in direct response to your opponent’s questions.



 又前六箇条一一の難門、兼兼申せしが如く日蓮が弟子等は臆病にては叶うべからず。


 Moreover, when you must reply to the six difficult questions posed in Ryōkan’s appeal, bear in mind, as I have always said, that Nichiren’s disciples cannot accomplish anything if they are cowardly.


 彼れ彼れの経経と法華経と勝劣・浅深、成仏・不成仏を判ぜん時、爾前迹門の釈尊なりとも物の数ならず。何に況んや其の以下の等覚の菩薩をや、まして権宗の者どもをや。


 As you debate the relative superiority and depth of the Lotus Sutra and other sutras, and whether or not they lead to enlightenment, remember that even the Shakyamuni Buddha described in the pre-Lotus Sutra teachings or in the theoretical teaching of the Lotus Sutra is no one to be in awe of; even less so are bodhisattvas at the stage of near-perfect enlightenment.

 Followers of schools based on the provisional teachings are of still less account.


 法華経と申す大梵王の位にて民とも下(くだ)し、鬼畜なんどと下しても其の過(あやまち)有らんやと意を得て宗論すべし。

As you debate, bear in mind that because we embrace the Lotus Sutra our position is like that of the great heavenly king Brahmā, and it is not at all unfair to regard those who hold to lesser teachings as our subjects or even as barbarians.



 但(ただし)此の本門の戒を弘まらせ給はんには必ず前代未聞の大瑞あるべし。


 At the time when the wonderful precept of the fundamental teaching is to spread, there will doubtless be omens never witnessed in any previous age.


 所謂正嘉の地動・文永の長星是なるべし。


 The great earthquake of the Shōka era and the huge comet of the Bun’ei era were two such signs.

 

 抑・当世の人人何(いずれ)の宗宗にか本門の本尊・戒壇等を弘通せる。


 But who among our contemporaries, what school of Buddhism, is actually propagating the object of faith and precept platform of the essential teaching?


 仏滅後二千二百二十余年に一人も候はず。


 Not a single person carried out this task during the 2,220 years and more following the Buddha’s passing.


 日本人王・三十代・欽明天皇の御宇に仏法渡つて今に七百余年、前代未聞の大法・此の国に流布して月氏・漢土・一閻浮提の内の一切衆生・仏に成(な)るべき事こそ・有り難けれ・有り難けれ。

 

 Now, more than 700 years after Buddhism was introduced to Japan in the reign of the thirtieth emperor Kimmei, the great Law never heard of in previous ages is spreading throughout Japan.

 How reassuring it is to know that not only the people here, but those of India, China, and the entire land of the whole world will be able to attain Buddhahood!


 又已前の重、末法には教行証の三つ倶に備われり。例せば正法の如し等云云。


 Concerning the teaching, practice, and proof that I stressed earlier, with regard to this great Law, the Latter Day of the Law possesses all three, just as the Former Day of the Law did with regard to Shakyamuni’s teaching.


 已に地涌の大菩薩・上行出でさせ給いぬ、結要(けっちょう)の大法亦弘まらせ給うべし。


 Jogyo, the leader of the Bodhisattvas of the Earth, has already made his advent in this world, so the great Law, the essence of the Lotus Sutra that was entrusted to him, will spread without fail.


 日本・漢土・万国の一切衆生は金輪聖王の出現の先兆の優曇華(うどんげ)に値えるなるべし。


 For all the living beings of Japan, China, and the other countries of the world, it will be an event as rare as seeing the udumbara flower blossom to herald the advent of a gold-wheel-turning king.


 在世四十二年並びに法華経の迹門十四品に之を秘して説かせ給はざりし大法、本門正宗に至つて説き顕し給うのみ。

In the first forty-two years of his preaching life, as well as in the fourteen chapters of the theoretical teaching of the Lotus Sutra, the Buddha kept this great Law secret and did not teach it, expounding it only in the revelation portion of the essential teaching.




 良観房が義に云く、彼の良観が・日蓮遠国へ下向と聞く時は諸人に向つて急ぎ急ぎ鎌倉へ上れかし、為に宗論を遂げて諸人の不審を晴さんなんど自讃毀他する由・其の聞え候。


 I have heard that, when the priest Ryōkan knew I was far away in a distant province, he told everyone how he wished I would hasten to Kamakura so that he might debate with me and dispel the people’s doubts.


 此等も戒法にてや有らん、強ちに尋ぬ可し。


 Demand to know if praising oneself and disparaging others in this fashion is one of the precepts of his school practices.

 

 又日蓮鎌倉に罷上(まかりのぼ)る時は門戸を閉じて内へ入るべからずと之を制法し、或は風気(かぜけ)なんど虚病(けびょう)して罷(まか)り過ぎぬ。


 What is more, when I actually did return to Kamakura, Ryōkan shut his gates and forbade anyone to enter. At times, he even feigned illness, saying that he had caught a cold.


 某(それがし)は日蓮に非ず、其の弟子にて候まま、少し言(ことば)のなまり、法門の才覚は乱れがはしくとも、律宗国賊・替るべからずと云うべし。


 Tell him, “I am not Nichiren but merely one of his disciples.

 Though I speak with a bit of an accent and often make mistakes in teaching, I fully agree with his assertion that the Precepts school is traitorous of the nation.”


 公場にして理運の法門申し候へばとて雑言(ぞうごん)・強言(ごうげん)・自讃気(げ)なる体・人目に見すべからず、浅猨(あさま)しき事なるべし。


 When in public debate, although the teachings that you advocate are perfectly consistent with the truth, you should never on that account be impolite or abusive, or display a conceited attitude.


 弥(いよいよ)身口意を調え、謹んで主人に向うべし主人に向うべし。

                       教行証御書 

Such conduct would be disgraceful.

Order your thoughts, words, and actions carefully and courteously when you meet with rulers in debate.

The Teaching, Practice, and Proof



Continued つづく




# by johsei1129 | 2024-06-29 09:57 | WRITING OF NICHIREN | Trackback | Comments(0)
2024年 06月 29日

Words of Nichiren Daishonin. Part 5(3) 日蓮大聖人のお言葉 五(その三)

 弘決の第八に云く「常に人を護ると雖も・必ず心の固きに仮(よ)りて神の守り則ち強し」と。


 Volume eight of The Annotations on “Great Concentration and Insight” says, “Though they protect people at all times, if one’s mind is strong, the protection of the gods also is sure to be firm.”


 又云く「身の両肩の神・尚常に人を護る。況んや道場の神をや」云云。


 And it also says, “The gods who dwell on one’s shoulders will at all times protect one.

 And how much truer is this of the gods who protect the place of practice!”


 人・所生の時より二神守護す。


 From the time one is born, two gods give one protection.


 所謂同生天・同名天。是を倶生神(ぐしょうしん)と云う。華厳経の文なり。


 They are the gods Same Birth and Same Name, who are known as the gods who are with one from birth and are described in the Kegon Sutra.


 文句の四に云く「賊・南無仏と称して尚天頭(てんず)を得たり。


 Volume four of The Words and Phrases of the Lotus Sutra states: “Just by reciting the words ‘Buddha,’ or ‘Hail to the Buddha,’ the thief was able to obtain the head of the image of the deity.


 況んや賢者称せば十方の尊神・敢へて当たらざらんや。


 And if a wise person recites these words, how much more certain is it that he or she will never be overlooked by the venerable gods of the ten directions!


 但精進せよ、懈怠(けたい)すること勿れ」等云云。


 You should just be assiduous. Never give way to laziness.”


 釈の意は月氏に天を崇(あが)めて仏を用いざる国あり。


 The meaning of this passage of commentary is as follows.

 In India there was a land that worshiped the gods and paid no heed to the Buddha.


 而るに寺を造り第六天の魔王を主とす。


 When the people erected a temple, they dedicated it to the devil king of the sixth heaven, and the head of the deity was made of gold.


 頭(こうべ)は金(こがね)を以てす。大賊・年来之を盗まんとして得ず。


 There was a great thief who for many years had wanted to steal the head of the deity, but had been unable to do so.


 有る時・仏前に詣で物を盗んで法を聴く。


 One time he went to where the Buddha was, hoping to steal something, and there he listened to the preaching of the Law.


 仏説いて云く、南無とは驚覚の義也。


 The Buddha said, “Namu means being amazed and awakened.”


 盗人之を聞いて南無仏と称して天頭を得たり。


 The thief, hearing this, chanted the words “Namu Buddha!” and in this way was able to steal the head of the deity.


 之を糾明する処・盗人上の如く之を申す。


 Later, when investigation was made, it was found that this was how the thief had done this.


 一国皆天を捨てて仏に帰せり云云。

 

 Thereafter all the people of the land abandoned the worship of the gods and converted to the teaching of the Buddha.


 彼を以て之を推するに、設い科(とが)有る者も三宝を信ぜば・大難を脱(まぬが)れんか。


 If we consider this story and apply it to the present, we see that, although a person may be guilty of certain faults, if that person has faith in the three treasures of Buddhism, he may escape major difficulties.


 而るに・今示し給える託宣の状は兼ねて之を知る。之を案ずるに難を郤(さっ)て福の来たる先兆ならんのみ。

                                  道場神守護事


 And I have known for some time now what was indicated to you in the divine instructions you have written me about. On reflection, I think that surely they are a sign that difficulties can be averted and that good fortune is on the way.

How the Gods Protect the Place of Practice


 法華経の文字は六万九千三百八十四字。


 The Lotus Sutra is made up of 69,384 characters.


 一一の文字は我等が目には黒き文字と見え候へども、仏の御眼には一一に皆御仏なり。


  Though in our eyes each individual character may appear to be no more than a character in black ink, in the Buddha’s eyes, each one is a Buddha.



 譬えば金粟(こんぞく)王と申せし国王は沙(いさご)を金(こがね)となし、釈摩男と申せし人は石を珠と成し給ふ。


 For example, a ruler called King Golden Grains turned sand into gold.

 A man named Mahānāma turned rocks into gems.


 玉泉に入りぬる木は瑠璃と成る、大海に入りぬる水は皆鹹(しおはゆ)し、須弥山に近づく鳥は金色となるなり、阿伽陀薬は毒を薬となす。


 Wood immersed in the Spring of Jewels changes into lapis lazuli.

 Waters that enter the sea all become salty.

 Birds that approach Mount Sumeru turn golden-hued.

 Agada medicine changes poison into medicine.


 法華経の不思議も又是くの如し。凡夫を仏に成し給ふ。

 And the wonder of the Lotus Sutra is also like that; it changes ordinary people into Buddhas. 


 法華経を持ちまいらせぬれば、八寒地獄の水にもぬれず・八熱地獄の大火にも焼けず。

 

 When one upholds the Lotus Sutra one will neither be dampened by the waters of the eight cold hells, nor burned by the raging fires of the eight hot hells.


 法華経の第七に云く「火も焼くこと能わず、水も漂(ただよわ)すこと能わず」等云云。

本尊供養御書

The seventh volume of the Lotus Sutra says that such a person “cannot be burned by fire or washed away by water.”

Offerings for the Gohonzon




 一丈のほりを・こへぬもの十丈・二十丈のほりを・こうべきか。


 “If a person cannot manage to cross a moat one feet wide, how can he cross one that is ten or twenty feet?”


 八幡大菩薩に最後に申すべき事ありとて馬よりさしをりて高声に申すやう、いかに八幡大菩薩はまことの神か、和気(わけの)清丸が頚を刎ねられんとせし時は、長(たけ)一丈の月と顕われさせ給い、伝教大師の法華経をかうぜさせ給いし時はむらさきの袈裟を御布施にさづけさせ給いき。


 “Don’t make a fuss. I won’t cause any trouble.

 I merely wish to say my last words to Great Bodhisattva Hachiman.”

 I got down from my horse and called out in a loud voice, “Great Bodhisattva Hachiman, are you truly a god?

 When Wake no Kiyomaro was about to be beheaded, you appeared as a moon ten feet wide.

 When the Great Teacher Dengyō lectured on the Lotus Sutra, you bestowed upon him a purple surplice as an offering.”


 さるにては日蓮が申すまでもなし、いそぎいそぎこそ誓状の宿願をとげさせ給うべきに、いかに此の処には・をちあわせ給はぬぞと・たかだかと申す。


 ”I should not have to remind you.

 Why do you not appear at once to fulfill your solemn oath”?


 さて最後には日蓮、今夜・頚切られて霊山浄土へ・まいりてあらん時はまづ天照太神・正八幡こそ起請を用いぬかみにて候いけれと・さしきりて、教主釈尊に申し上げ候はんずるぞ、いた(痛)しと・おぼさば・いそぎいそぎ御計らいあるべしとて又馬にのりぬ。

Finally I called out: “If I am executed tonight and go to the pure land of Spirit Eagle Mountain, I will dare to report to Shakyamuni Buddha, the lord of teachings, that the Sun Goddess and Great Bodhisattva Hachiman are the deities who have broken their oath to him.

If you feel pain, you should deal with it right away!”

Then I remounted my horse.


 今夜頚切られへ・まかるなり。この数年が間・願いつる事これなり。


 I told him, “Tonight, I will be beheaded. This is something I have wished for many years.


 此の娑婆世界にして・きじ(雉)となりし時は・たかにつかまれ、ねずみとなりし時は・ねこにくらわれき。或はめこ(妻子)のかたきに身を失いし事・大地微塵より多し。


 In this sahā world, I have been born as a pheasant only to be caught by hawks, born a mouse only to be eaten by cats, and born human only to be killed attempting to defend my wife and children from enemies. Such things have befallen me more times than the dust particles of the land.


 法華経の御ためには一度だも失なうことなし。されば日蓮・貧道の身と生れて父母の孝養・心にたらず、国の恩を報ずべき力なし。


 But until now, I have never given up my life for the sake of the Lotus Sutra. In this life, I was born to become a humble priest, unable to adequately discharge my filial duty to my parents or fully repay the debt of gratitude I owe to my country.


 今度頚を法華経に奉りて其の功徳を父母に回向せん。


 Now is the time when I will offer my head to the Lotus Sutra and present the merits therefrom with my deceased parents.


 其のあまりは弟子檀那等にはぶく(配当)べしと申せし事・これなりと申せしかば、左衛門尉・兄弟四人・馬の口にとりつきて・こしごへたつの口にゆきぬ。

I will share the rest of that merit with my disciples and supporters.

This is what I once promised you.” Then the four men, Saemon-no-jō and his brothers, holding on to my horse’s reins, went with me to Tatsunokuchi at Koshigoe.


 此(ここ)にてぞ有らんずらんと・をもうところに、案にたがはず兵士(つわもの)どもうちまはり・さわぎしかば、左衛門尉申すやう、只今なりとな(泣)く。


 Finally we came to a place that I knew must be the site of my execution.

 Indeed, the soldiers stopped and began to mill around in excitement.

 Saemon-no-jō, in tears, said, “The saint, I must say goodbye now!”


 日蓮申すやう、不かくのとのばらかな、これほどの悦びをば・わらへかし、いかに・やくそくをば・たがへらるるぞと申せし時、江のしまのかたより月のごとく・ひかりたる物、まり(鞠)のやうにて・辰巳(たつみ)のかたより戌亥(いぬい)のかたへ・ひかりわたる。


 I blamed him, “What a pathetic warrior you are! What greater joy could there be?

 Don’t you remember what you have promised?”

 I had no sooner said this when a brilliant orb as bright as the moon burst forth from the direction of Enoshima, shooting across the sky from southeast to northwest.




 釈迦如来の御ためには提婆達多こそ第一の善知識なれ。


 Devadatta was the foremost good friend to the Tathagata Shakyamuni.


 今の世間を見るに人をよくな(成)すものは・かたうどよりも強敵が人をば・よくなしけるなり。


 In this age as well, it is not one’s allies but one’s powerful enemies who assist one’s progress. We find examples before our very eyes.


 眼前に見えたり、此の鎌倉の御一門の御繁昌は義盛と隠岐法皇ましまさずんば争でか日本の主となり給うべき。


 The Hōjō clan in Kamakura could not have firmly established itself as the ruler of Japan had it not been for the challenges posed by Yoshimori and the Retired Emperor of Oki.


 されば此の人人は此の御一門の御ためには第一のかたうどなり。


 In this sense these men were the best allies the ruling clan could have.


 日蓮が仏にならん第一のかたうどは景信、法師には良観・道隆・道阿弥陀仏と平左衛門尉・守殿(こうどの)ましまさずんば、争でか法華経の行者とはなるべきと悦ぶ。

For me, Nichiren, my best allies in attaining Buddhahood are Kagenobu, the priests Ryōkan, Dōryū, and Dō-amidabutsu, and Hei no Saemon and the lord of Sagami.

I am grateful when I think that without them I could not have proved myself to be the practitioner of the Lotus Sutra.



 日蓮は暫らく・さはがせて後、各各しづまらせ給へ、法門の御為にこそ御渡りあるらめ、悪口等よしなしと申せしかば、六郎左衛門を始めて諸人然るべしとて悪口せし念仏者をば・そくび(素首)をつ(突)きいだしぬ。


 I let them clamor for a while and then said, “Silence, all of you! You are here for a religious debate. This is no time for abuse.”

 At this, Rokurō Saemon and others agreed with me, and some of them grabbed the abusive Nembutsu followers by the neck and got rid of them.


 さて止観・真言・念仏の法門・一一にかれが申す様を・でつしあ(牒揚)げて・承伏せさせては・ちやうとは・つ(詰)めつめ・一言二言にはすぎず。


 The priests proceeded to cite the doctrines of Great Concentration and Insight and the Shingon and the Nembutsu teachings.

 I responded to each, establishing the exact meaning of what had been said, then coming back with questions.

 However, I needed to ask only one or two at most before they were completely silenced.


 鎌倉の真言師・禅宗・念仏者・天台の者よりも・はかなきものどもなれば・只思ひやらせ給へ、利剣をもて・うり(瓜)をきり、大風の草をなびかすが如し。


 They were far inferior even to the Shingon, Zen, Nembutsu, and Tendai priests in Kamakura, so you can imagine how the debate went.

 I overturned them as easily as a sharp sword cutting through a melon or a gale bending the grass.


 仏法のおろかなる・のみならず・或は自語相違し、或は経文をわすれて論と云ひ、釈をわすれて論と云ふ。

They not only were poorly versed in the Buddhist teachings but contradicted themselves.   They confused sutras with papers or commentaries with papers.



 さて皆帰りしかば去年(こぞ)の十一月より勘えたる開目抄と申す文・二巻造りたり。


 After everyone had gone, I began to put into shape a work in two volumes called The Opening of the Eyes, which I had been working on since the eleventh month of the previous year.


 頚(くび)切らるるならば日蓮が不思議とどめんと思いて勘えたり。


 I wanted to record the mystery of Nichiren, in case I should be beheaded.


 此の文の心は日蓮によりて日本国の有無はあるべし。


 The essential message in this writing is that the destiny of Japan depends upon Nichiren.


 譬へば宅(いえ)に柱なければ・たもたず、人に魂なければ死人なり。日蓮は日本の人の魂なり。


 A house without pillars collapses, and a person without a soul is dead.

 Nichiren is the soul of the people of this country.


 平左衛門・既に日本の柱をたを(倒)しぬ。只今・世乱れてそれともなく・ゆめの如くに妄語出来して此の御一門どしうちして後には他国よりせめらるべし。例せば立正安国論に委しきが如し。


 Hei no Saemon has already toppled the pillar of Japan, and the country grows turbulent as unfounded rumors and speculation rise up like phantoms to cause dissension in the ruling clan.

 Further, Japan is about to be attacked by a foreign country, as I described in my Treatise of Establishing the Correct Teachings for the Peace and Safety of the Nation.


 かやうに書き付けて中務三郎左衛門尉が使ひにとらせぬ。

Having written to this effect, I entrusted the manuscript to Nakatsukasa Saburō Saemon-no-jō’s messenger.


 つきたる弟子等もあらぎ(強義)かなと思へども・力及ばざりげにてある程に、二月の十八日に島に船つく。


 The disciples around me might have thought that what I had written was too forcible, but they could not stop me.

 Just then a ship arrived at the island on the eighteenth day of the second month.


 鎌倉に軍(いくさ)あり・京にもあり・そのやう申す計りなし。


It carried the news that fighting had broken out in Kamakura and then in Kyoto, causing indescribable suffering.


 六郎左衛門尉・其の夜にはやふね(早舟)をもつて一門相具してわたる。


 Rokurō Saemon, leading his men, left on fast ships that night for Kamakura.


 日蓮にたな心を合せて・たすけさせ給へ、去(いぬ)る正月十六日の御言(おんことば)いかにやと此の程・疑い申しつるに、いくほどなく三十日が内にあひ候いぬ。


 Before departing, he humbly begged for my assistance with palms joined.

 He said: “I have been doubting the truth of the words you spoke on the sixteenth day of last month, but they have come true in less than thirty days.


 又蒙古国も一定(いちじょう)渡り候いなん、念仏無間地獄も一定にてぞ候はんずらん、永く念仏申し候まじと申せしかば、いかに云うとも相模守殿等の用ひ給はざらんには日本国の人用うまじ、用ゐずば国必ず亡ぶべし。


 I see now that the Mongols will surely attack us, and it is equally certain that believers in Nembutsu are doomed to the hell of incessant suffering.

 I will never chant Nembutsu again.”

 However, to this I replied: “Whatever I may say, unless the lord of Sagami heeds my words, the people of Japan will not heed them either, and in that case our country will surely be ruined.


 日蓮は幼若の者なれども法華経を弘むれば釈迦仏の御使(おんつかい)ぞかし。


 Although I myself may be insignificant, I propagate the Lotus Sutra and therefore am the envoy of Shakyamuni Buddha.


 わづかの天照太神・正八幡なんどと申すは此の国には重けれども、梵釈・日月・四天に対すれば小神ぞかし。


 The Sun Goddess and Great Bodhisattva Hachiman, who are insignificant, are treated with great respect in this country, but they are only small gods as compared with Brahmā, Teishaku, the gods of the sun and moon, and the four heavenly kings.


 されども此の神人なんどをあやま(過)ちぬれば・只の人を殺せるには七人半なんど申すぞかし。


 It is said, however, that to kill someone who serves these two gods is equal to the sin of killing seven and a half ordinary persons.


 太政入道・隠岐法皇等のほろび給いしは是なり。


 The grand minister of state and lay priest and the Retired Emperor of Oki perished because they did so.


 此れはそれには・にるべくもなし。


 Thus, persecuting me is incomparably worse than blaming the servants of those two gods.


 教主釈尊の御使ひなれば天照太神・正八幡宮も頭をかたぶ(傾)け、手を合せて地に伏し給うべき事なり。


 As I am the envoy of Shakyamuni Buddha, the lord of teachings, the Sun Goddess and Great Bodhisattva Hachiman bow their heads before me, press their palms together, and prostrate themselves.


 法華経の行者をば梵釈・左右に侍(はんべ)り、日月・前後を照し給ふ。


 The practitioner of the Lotus Sutra is attended by Brahmā and Teishaku on either side, and the gods of the sun and moon light his path before and behind.


 かかる日蓮を用いぬるとも・あし(悪)くうやま(敬)はば国亡ぶべし。


 If they use Nichiren, but respect him wickedly, the country will die.


 何に況んや数百人ににくませ・二度まで流しぬ。


 How ominous that the authorities have turned hundreds of people against me and have even banished me twice!


 此の国の亡びん事・疑いなかるべけれども、且く禁をなして国をたすけ給へと日蓮がひかうればこそ今までは安穏にありつれども、はう(法)に過ぐれば罰あたりぬるなり。


 This country is surely doomed, but since I have asked the gods to withhold their punishment on our land, it has survived until now.

 However, that punishment has finally descended because these unreasonable actions continued.


 又此の度も用ひずば大蒙古国より打手を向けて日本国ほろぼさるべし。


 And if my counsel is not heeded on this occasion, the gods will cause the Mongol empire to send its forces to destroy Japan.


 ただ平左衛門尉が好むわざわひなり。


 That is the kind of disaster that Hei no Saemon is intent upon calling forth.


  和殿原とても此の島とても安穏なるまじきなりと申せしかば、あさましげにて立ち帰りぬ。

When it happens, I doubt that you and your followers can find any safety even on this island.”

After I had finished speaking, Homma, looking deeply perplexed, returned on his way.



  又念仏者集りて僉議す。


  Then the Nembutsu priests gathered again in council.


  かう(斯)てあらんには我等かつえ・し(餓死)ぬべし。


  “If things go on this way,” they said, “we will die of starvation.


  いかにもして此の法師を失はばや。


  By all means, let’s rid ourselves of this priest!


  既に国の者も大体つきぬ、いかんがせん。

  Already more than half the people in the province have gone over to his side.

 What are we to do?”



 本よりご(期)せし事なれば・三度・国をいさめんに・もちゐずば国をさるべしと。


 I had been determined all along that, if after three attempts to warn the rulers of the nation my advice still went unheeded, I would leave the country.


 されば同五月十二日にかまくらを・いでて此の山に入る。


 With that thought in mind, I accordingly left Kamakura on the twelfth day of the fifth month and came here to Mount Minobu.



 法華経に云く「濁世の悪比丘」等云云。


 And the Lotus Sutra speaks of the “evil monks of that muddied age.”

 

 経文まことならば此の国に一定・悪比丘のあるなり。


 If these passages in the sutras are true, then there must unquestionably be evil monks in this country.


 夫れ宝山には曲林をき(伐)る、大海には死骸をとどめず。


 The crooked trees are destined to be cut down on a treasure mountain, and dead bodies are rejected by the great sea.


 仏法の大海・一乗の宝山には五逆の瓦礫(がりゃく)・四重の濁水をば入るれども、誹謗の死骸と一闡提の曲林をば・をさめざるなり。


 Though the great sea of the Buddhist Law and the treasure mountain of the one vehicle may admit the shards and rubble of the five cardinal sins or the dirty water of the four major offenses, they have no room for the “dead bodies” of those who slander the Law, or for the “crooked trees” who are unbelievers, persons of incorrigible disbelief.


 されば仏法を習わん人・後世をねがはん人は法華誹謗をおそるべし。

 Therefore, those who endeavor to practice the Buddhist Law and who care about what happens to them in future lives should know what a fearful thing it is to slander the Lotus Sutra.



 皆人・をぼするやうは、いかでか弘法・慈覚等をそしる人を用うべきと。


 Many people wonder why anyone must pay respect to a person like myself who speaks ill of Kōbō, Jikaku, and others of their group.

 

 他人は・さてをきぬ、安房の国の東西の人人は此の事を信ずべき事なり。


 I do not know about other regions, but the people everywhere in the province of Awa have good reason to believe what I say.


 眼前の現証あり。


 They have seen the proof right before their eyes.


 いのもりの円頓房・清澄の西尭房(さいぎょうぼう)・道義房・かたうみの実智房等はたうと(貴)かりし僧ぞかし。此等の臨終はいかんがありけんと尋ぬべし。


 Endon-bō of Inomori, Saigyō-bō and Dōgi-bō of Kiyosumi, and Jitchi-bō of Kataumi were all eminent priests; but one should inquire what kind of deaths they met with.

 

 これらはさてをきぬ。


 However, I will say no more of them.


 円智房は清澄の大堂にして三箇年が間、一字三礼の法華経を我とかきたてまつりて十巻をそら(暗)にをぼへ、五十年が間・一日一夜に二部づつよまれしぞかし。


 Enchi-bō spent three years in the great hall of Seichō-ji copying the text of the Lotus Sutra in a laborious fashion, bowing three times as he copied each character.

 He had memorized all ten volumes, and every day and night recited the entire sutra twice for a period of fifty years.


 かれをば皆人は仏になるべしと云云。


 Everyone said that he would surely become a Buddha.


 日蓮こそ念仏者よりも道義房と円智房とは無間地獄の底にをつべしと申したりしが、此の人人の御臨終はよく候いけるか・いかに。


 But I alone said that he, along with Dōgi-bō, was even more certain to fall into the depths of the hell of incessant suffering than were the Nembutsu priests.

 You would do well to inquire carefully just how these men met death.


 日蓮なくば此の人人をば仏になりぬらんとこそ・おぼすべけれ。


 If it had not been for me, people would have believed that these priests had attained Buddhahood.


 これをもつて・しろしめせ、弘法・慈覚等はあさましき事どもはあれども、弟子ども隠せしかば公家にもしらせ給はず、末の代は・いよいよ・あを(仰)ぐなり。


 You should realize from this that the manner of the death of Kōbō, Jikaku, and the others indicated that a truly miserable fate was in store for them.

 But their disciples contrived to keep the matter secret, so that even the members of the imperial court never learned of it.

 Hence these men have been looked up to with increasing reverence in later times.


 あらはす人なくば未来永劫までも・さであるべし。


 And if there had been no one like me to reveal the truth, they would have gone on being honored in that manner for endless ages to come.


 拘留外道(くる・げどう)は八百年ありて水となり、迦毘羅(かぴら)外道は一千年すぎてこそ其の失はあらわれしか。

The non-Buddhist teacher Ulūka turned to stone at his death, but eight hundred years later his errors were brought to light and the stone melted and turned to water.

And in the case of another non-Buddhist teacher, Kapila, a thousand years passed before his faults were brought to light.



 されば鹿は味ある故に人に殺され、亀は油ある故に命を害せらる。


 A deer is killed by people because of its taste, and a tortoise is killed because it has oil.


 女人はみめ形よければ嫉む者多し、国を治むる者は他国の恐れあり、財(たから)有る者は命危(あやう)し、法華経を持つ者は必ず成仏し候。

 

 If a woman is beautiful, there will be many who are jealous of her.

 He who governs a country is in fear of other countries.

 He who has wealth, his life is in danger.

 Those who possess the Lotus Sutra will surely attain Buddhahood.


 故に第六天の魔王と申す三界の主・此の経を持つ人をば強(あながち)に嫉(ねた)み候なり。

 

 Therefore, the devil king of the sixth heaven, the lord of this threefold world, will become intensely jealous of anyone who abides by the sutra.


 此の魔王・疫病の神の目にも見えずして人に付き候やうに、古酒に人の酔い候如く、国主・父母・妻子に付きて法華経の行者を嫉むべしと見えて候。


 This devil king attaches himself like a plague demon to people in a way that cannot be detected by the eye.

 Thereafter, like persons who gradually become drunk on fine old wine, rulers, fathers and mothers, wives and children gradually become possessed by him and are filled with jealousy toward the practitioner of the Lotus Sutra.


 少しも違わざるは当時の世にて候。


 And that is precisely the situation we face today in the world around us.


 日蓮は南無妙法蓮華経と唱うる故に二十余年所を追はれ・二度まで御勘気を蒙り、最後には此の山にこもる。


Because I chant Nam-myoho-renge-kyo, I have for over twenty years been driven from place to place.

Twice I have incurred the wrath of the ruler, and in the end I have retired to this mountain.


 此の山の体たらくは西は七面の山・東は天子のたけ(嶽)・北は身延の山・南は鷹取の山・四つの山高きこと天に付き・さが(険)しきこと飛鳥もとびがたし。


 Here I am surrounded by four mountains, Shichimen to the west, Tenshi to the east, Minobu to the north, and Takatori to the south.

 Each is high enough to touch the sky, and so steep that even flying birds have trouble crossing them.


 中に四つの河あり所謂・富士河・早河・大白河・身延河なり。其の中に一町ばかり間(はざま)の候に庵室を結びて候。


  In their midst are four rivers called Fuji River, Haya, Ohshira, and Minobu. In the middle, in a ravine some hundred yards or so across, I have built my hut.


 昼は日をみず、夜は月を拝せず、冬は雪深く、夏は草茂り、問う人希(まれ)なれば道をふ(踏)みわくることかたし。


 I cannot see the sun in the daytime or the moon at night.

 In winter there is deep snow, and in summer the grass grows thick.

 Because so few people come to see me, the trail is very hard to travel.


 殊に今年は雪深くして人・問うことなし。


 Especially this year, the snow is so deep that no one visits me.


 命を期(ご)として法華経計りをたのみ奉り候に、御音信ありがたく候。


 Knowing that my life may end at any time, I put all my trust only in the Lotus Sutra.

 In these circumstances, your letter was particularly welcome!


 しらず釈迦仏の御使ひか、過去の父母の御使ひかと・申すばかりなく候。南無妙法蓮華経・南無妙法蓮華経。

        種種御振舞御書

It seemed almost like a message from Shakyamuni Buddha or from my departed parents, and I cannot tell you how grateful I was! Nam-myoho-renge-kyo, Nam-myoho-renge-kyo."

                Various Precious Behaviors.



 夫れ雪至つて白ければそ(染)むるにそめられず、漆至つてくろければしろくなる事なし。


 Snow is the ultimate in whiteness; no dyeing will make it any other color.

 Lacquer is the ultimate in blackness; it will never become white.


 此れよりうつりやすきは人の心なり、善悪にそめられ候。


 But how different is the human heart in its fickleness!

 It will be dyed by either good or evil.


 真言・禅・念仏宗等の邪悪の者にそめられぬれば必ず地獄にをつ。法華経にそめられ奉れば必ず仏になる。


 Those persons who are imbued with the evil and erroneous teachings of the Shingon, Zen, Nembutsu, and similar schools will invariably fall into hell; those who are imbued with the Lotus Sutra will invariably become Buddhas.


 経に云く「諸法実相」云云、又云く「若人不信乃至入阿鼻獄」云云。


 The sutra speaks of “the true aspect and all phenomena,” and says that “if a person fails to have faith but instead slanders this sutra, . . . he will enter the Avīchi hell.”


 いかにも御信心をば雪漆のごとくに御もち有るべく候、恐恐。

                      西山殿御返事(雪漆御書) 


With regard to the faith that you hold in your heart, you must be as unchanging as snow or lacquer. Respectfully,

The Snow and Lacquer




 昔乃往(むかし)過去の古へ・珊提嵐(さんだいらん)国と申す国あり。彼の国に大王あり無諍念王(むじょうねんおう)と申しき。


 A long time ago there was a country called Shantīrna, and its ruler was called King Uncontentious Mind.


 彼の王に千の王子あり、又彼の王の第一の大臣を宝海梵志と申す。彼の梵志に子あり法蔵と申す。 

 This king had a thousand princely sons.

 His foremost minister was a Brahman named Treasure Sea, and he had a son named Treasure Storehouse.



 彼の無諍念王の千の太子は穢土(えど)を捨てて浄土を取り給ふ。

 

 The thousand princely sons of King Uncontentious Mind cast aside this impure land and went off to seek a pure land.


 其の故は此の娑婆世界は何なる所と申せば、十方の国土に父母を殺し、正法を誹謗し、聖人を殺せる者、彼の国国より此の娑婆世界へ追い入れられて候。


 And as a result, what became of this sahā world of ours?

 In all the other worlds in the ten directions, if there were persons who murdered their parents, slandered the correct teaching, or put to death the sages, these persons were taken from their respective lands and banished to this sahā world.


 例せば此の日本国の人・大科有る者の獄に入れらるるが如し。


 It was comparable to the way in which here in Japan those guilty of committing major crimes are thrown into prison.

 

 我が力に叶はざれば哀愍(あいみん)せずして捨て給ふ。

 

 Because the king’s sons had no power to remedy the situation, they did not take merciful action but instead abandoned this world and went elsewhere.


 宝海梵志・一人請け取りて娑婆世界の人の師と成り給ふ。


 Only one person, the Brahman Treasure Sea, resolved to take action and to become the teacher of this sahā world.


 宝海梵志の願に云く、我・未来世の穢悪土の中に当に作仏することを得べし。


 The Brahman Treasure Sea made a vow, saying, “I vow that in a future existence I will become a Buddha in this impure and evil world.


 即ち十方浄土より擯出(ひんずい)せる衆生を集めて我れ当に之れを度すべしと誓ひ給ひき。


 Then I will gather together the living beings who have been excluded from the pure lands in the ten directions and will lead them to salvation.”


 無諍念王と申すは阿弥陀仏なり。其の千の太子は今の観音・勢至・普賢・文殊等なり。


 Now King Uncontentious Mind was the Buddha Amida, and his thousand princely sons were those we now know as the bodhisattvas Kannon, Great Power, Universal Worthy, Manjushrī, and so forth.


 其の宝海梵志と申すは今の釈迦如来なり。


 And the Brahman Treasure Sea we now know as the Tathagata Shakyamuni.


 此の娑婆世界の一切衆生は十方の諸仏に抜き捨てられしを・釈迦一人計りして扶けさせ給うを唯我一人と申すなり。

               松野殿御消息


All the living beings of this sahā world, who have been abandoned by the Buddhas of the ten directions—it is Shakyamuni alone who can save them.

He has said, “I am the only person who can rescue and protect others.”

       The Brahman Treasure Sea (Reply to the Lord Matsuno)






# by johsei1129 | 2024-06-29 09:43 | WRITING OF NICHIREN | Trackback | Comments(0)
2024年 06月 28日

Words of Nichiren Daishonin. Part 5 (2) 日蓮大聖人のお言葉 五(その二)

 御文(ふみ)に云く、此の経を持ち申して後、退転なく十如是・自我偈を読み奉り題目を唱へ申し候なり。

 Also in your letter, you write: “Since I took faith in this Lotus Sutra, I have continued to recite the Ten Nyoze and the verse section in the Life Span chapter [Ji-ga-ge]and chant the title without the slightest neglect.

 但し聖人の唱えさせ給う題目の功徳と・我れ等が唱へ申す題目の功徳と何程の多少候べきやと云云。 

 

  But how great is the difference between the merit received when a saint chants the title and the merit received when we chant it?”

 更に勝劣あるべからず候。

 To answer, there is no superiority or inferiority there at all.

 其の故は愚者の持ちたる金(こがね)も・智者の持ちたる金も、愚者の然(とも)せる火も・智者の然せる火も其の差別なきなり。

  This reason, because the gold that a fool possesses is no different from the gold that awise man possesses; a fire either made by a fool is the same as a fire done by a wise man.

 但し此の経の心に背いて唱へば其の差別有るべきなり。

 However, a difference arises in chanting the title in defiance of the intent of this sutra.

 此の経の修行に重重のしなあり。

 There are various stages in the practice of this sutra.

 

 其大概(その・おおむね)を申せば記の五に云く「悪の数を明かすことをば今の文には説・不説と云ふのみ」。

 In general terms, the volume five of the Annotations of the Words and Phrases of the Lotus Sutra only says, " In defining the types of evil, ‘explain at an appropriate time but not preach among at proper time.’"

 有る人此れを分かって云く「先きに悪因を列ね次ぎに悪果を列ぬ、悪の因に十四あり。一に憍慢(きょうまん)・二に懈怠(けたい)・三に計我・四に浅識・五に著欲(じゃくよく)・六に不解(ふげ)・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」

 One person enumerates the types of evil as follows, "I will first list the evil causes and their effects. There are fourteen slanders: (1) arrogance, (2)negligence, (3) egotistical judgment, (4) shallow understanding, (5) attachment to desires, (6) lack of understanding, (7) disbelief, (8) aversion, (9) doubts,(10) slandering, (11) despising goodness, (12) hating of goodness, (13)jealousy for goodness, (14) grudges goodness”.

 

 此の十四誹謗は在家出家に亘るべし、恐る可し恐る可し。

Since these fourteen slanders apply equally to monks and laity, you must be on guard against them.

 過去の不軽菩薩は一切衆生に仏性あり・法華経を持たば必ず成仏すべし・彼れを軽んじては仏を軽んずるになるべしとて・礼拝の行をば立てさせ給いしなり。

 Bodhisattva Fukyo of old said that all people have the Buddha nature and that, if they embrace the Lotus Sutra, they will never fail to attain Buddhahood.

 Thus, his practice was to revere all people.

 

 法華経を持たざる者をさへ・若し持ちやせんずらん・仏性ありとてかくの如く礼拝し給う。

 He revered even those who did not hold the Lotus Sutra because they too had the Buddha nature and might someday believe in the sutra.

 

 何に況んや持てる在家出家の者をや。 

  Therefore, the monks and lay believers who espouse this sutra are even more so.

 此の経の四の巻には「若しは在家にてもあれ・出家にてもあれ、法華経を持ち説く者を一言にても毀(そし)る事あらば其の罪多き事、釈迦仏を一劫の間・直ちに毀り奉る罪には勝れたり」と見へたり。 

 The fourth volume of the Lotus Sutra says, “If there was a person who spoke only one word to slander the lay persons or monks or nuns who uphold and preach the Lotus Sutra, then his offense would be even graver than that of slandering Shakyamuni Buddha to his face throughout one kalpa”.

 

 或は「若実・若不実(にゃくじつ・にゃくふじつ)」とも説かれたり。

 The Lotus Sutra also states, “If anyone sees a person who accepts and upholds this sutra and tries to expose the faults or evils of that person, whether what he speaks is true or not, he will in his present existence be afflicted with white leprosy”.

 

 之れを以つて之れを思ふに、忘れても法華経を持つ者をば互ひに毀るべからざるか。

 Take these teachings to heart, and always remember repeatedly that believers in the Lotus Sutra should not abuse one another.

 

 其故は法華経を持つ者は必ず皆仏なり、仏を毀(そし)りては罪を得るなり。

 This is the reason because all those who keep faith in the Lotus Sutra are most certainly Buddhas, and one who slanders a Buddha commits a grave offense.

 加様に心得て唱うる題目の功徳は釈尊の御功徳と等しかるべし。

 In this way, when one chants the title bearing in mind that there are no distinctions among those who embrace the Lotus Sutra, then the merits one gains will be equal to those of Shakyamuni Buddha.

 

 釈に云く「阿鼻の依正は全く極聖の自身に処し、毘盧(びる)の身土は凡下の一念を逾(こ)えず」云云。

 A commentary states, “Both the beings and the environment of the Avi hell exist entirely within the highest saint himself, the life and the environment of Buddha never transcend the minds of common mortals.”

 十四誹謗の心は文に任せて推量あるべし。

 You can surmise the significance of the fourteen slanders in the light of the above quotations.

 加様に法門を御尋ね候事、誠に後世を願はせ給う人か。

 That you have asked me about Buddhism shows that you are sincerely concerned about your next life.

 能く是の法を聴く者は斯の人亦復難しとて、此の経は正(まさし)き仏の御使ひ・世に出でずんば仏の御本意の如く説く事難き上、此の経のいはれを問い尋ねて不審を明らめ・能く信ずる者難かるべしと見えて候。

 The Lotus Sutra states, “ . . . a person capable of listening to this Law, such a person is likewise rare.”

 Unless the Buddha’s correct envoy appears in this world, who is there that can expound this sutra in exact accord with the Buddha’s intent?

 Moreover, it would appear that there are very few who ask about the meaning of the sutra in an effort to resolve their doubts and thus believe in it wholeheartedly.

 

 何(いか)に賤者(いやしきもの)なりとも、少し我れより勝れて智慧ある人には、此の経のいはれを問い尋ね給うべし。

 No matter how humble a person may be, if his wisdom is the least bit greater than yours, you should ask him about the meaning of the sutra.

 然るに悪世の衆生は我慢・偏執・名聞・名利に著して・彼れが弟子と成るべきか。彼れに物を習はば・人にや賤しく思はれんずらんと、不断悪念に住して悪道に堕すべしと見えて候。 

  But the people in this evil age are so arrogant, prejudiced, and attached to fame and profit that they are afraid that, should they become the disciple of a humble person or try to learn something from him, they will be looked down upon by others.

 They never rid themselves of this wrong attitude, so they seem to be destined for the evil paths.

 法師品には「人有りて八十億劫の間・無量の宝を尽して仏を供養し奉らん功徳よりも、法華経を説かん僧を供養して後に須臾の間も此の経の法門を聴聞する事あらば、我れ大なる利益功徳を得べしと悦ぶべし」と見えたり。

 The “Teacher of the Law” chapter says: “If you make offerings to the priest who preaches the Lotus Sutra and hear its teachings for even a moment, then you will experience joy because you can gain even greater benefits and merits than one who offers immeasurable treasures to the Buddha for the space of eighty million kalpas.”

 無智の者は此の経を説く者に使はれて功徳をうべし。

 Even an ignorant person can obtain merits by serving someone who expounds the Lotus Sutra.

 何なる鬼畜なりとも法華経の一偈一句をも説かん者をば「当に起ちて遠く迎えて・当に仏を敬うが如くすべし」の道理なれば、仏の如く互ひに敬ふべし。

 No matter if he is a demon or an animal, if someone proclaims even a single verse or phrase of the Lotus Sutra, you must respect him as you would the Buddha.

 This is what the sutra means when it says, “You should rise and greet him from afar, showing him the same respect you would a Buddha.”

 例せば宝塔品の時の釈迦・多宝の如くなるべし。

 You should respect one another as Shakyamuni and Many Treasures did at the ceremony in the “Treasure Tower” chapter.

 此の三位房は下劣の者なれども、少分も法華経の法門を申す者なれば仏の如く敬いて法門を御尋ねあるべし。

 The monk Sanmibo is the lower classes, but since he can explain even a little about the teachings of the Lotus Sutra, you must respect him as you would the Buddha and ask him about the teachings.

 依法不依人・此れを思ふべし。

  Rely on the Law and not rely on persons.” This word should be your discipline.

 其の時・仏(ほとけ)世にましまさざれば・雪山童子普く大乗経を求むるに聞くことあたはず。時に「諸行無常・是生滅法」と云う音(こえ)ほのかに聞ゆ。 

 At that time the Buddha had not yet made his appearance in the world, and although Sessen-Doji had sought everywhere for the scriptures of the Mahayana, he had been unable to learn anything about them.

 Just then he heard a faint voice saying, “All is impermanence. This is the law of birth and death.”

 其の時・雪山童子の思い給はく、我れ法の為に身を捨て・此の偈を聞き畢(おわ)らんと思いて、汝が食物ここに有り、外に求むべきにあらず。

 Hearing this, the boy decided to give his own body for the sake of the Law so that he could hear the entire verse of the sutra.

 “Your food is right here,” he said.

 “You are not necessary for searching it from another place.

 我が身いまだ死せず、其の肉あたたかなり、我が身いまだ寒(ひえ)ず、其の血あたたかならん。

 Since I am still alive, my meat is warm.

 Since my body is warm, so is my blood.

 願くは残りの偈を説き給へ、此の身を汝に与えんと云う。

 

  Therefore, teach me the rest of the verse, and in exchange, I will offer you my body.”

 さて法座に登り鬼神・偈を説いて云く「生滅滅已(しょうめつめっち)・寂滅為楽」と。

 The demon, seated himself on the deer skin, then recited these words: “Must annihilate the perception of birth and death and enjoy a quiet nirvana.”

 

 此の時・雪山童子是れを聞き悦び、貴み給う事限なく、後世までも忘れじと度度誦して深く其の心にそめ、悦ばしき処はこれ仏の説き給へるにも異ならず、歎かわ敷き処は我れ一人のみ聞きて人の為に伝へざらん事をと深く思いて、石の上・壁の面(おもて)・路の辺(ほとり)の諸木ごとに此の偈を書き付け、願くは後に来らたん人・必ず此の文を見・其の義理をさとり・実(まこと)の道に入れ、と云い畢つて即ち高き木に登りて鬼神の前に落ち給へり。

 The moment he heard this, the boy was filled with joy, and his reverence for the verse was boundless.

 Resolving to remember it in his next life, he repeated it over and over, and etched it deep in his heart.

 He thought to himself, “I rejoice that this verse is no different from the teaching of the Buddha, but at the same time I am sad that I alone have only heard it and that I am unable to transmit it to others”.

 Thereupon he inscribed the stanza on stones, cliff faces, and the trees along the road, and he cried, "Those who later pass by, must see and understand its meaning and enter the true way!"

 This done, he climbed a tall tree and threw himself down before the demon.

 とても此の身は徒(いたずら)に山野の土と成るべし・惜しみても何かせん、惜しむとも惜しみとぐべからず。

 This body of ours in the end will become nothing more than the soil of the mountains and fields. Therefore, no matter how much you spare, you cannot spare it forever.

 人久しといえども百年には過ぎず。

 Even people who live a long time rarely live beyond the age of one hundred.

 其の間の事は但一睡の夢ぞかし。

 And all the events of a lifetime are like the dream in the wink of sleep.

 受けがたき人身を得て適(たまた)ま出家せる者も、仏法を学し謗法の者を責めずして・徒らに遊戯雑談(ゆげぞうだん)のみして明し暮さん者は、法師の皮を著(き)たる畜生なり。

 Though a person may have been fortunate enough to be born as a human being and may have even entered the priesthood, if he fails to study the Buddha’s teaching and to refute its slanderers, but simply spends his time in idleness and chatter, then he is a beast dressed in priestly robes.

 法師の名を借りて世を渡り・身を養うといへども、法師となる義は一つもなし。

 He may call himself a priest and earn his livelihood as such, but in no way does he deserve to be regarded as a priest.

 法師と云う名字をぬすめる盗人なり、恥づべし・恐るべし。

 He is nothing but a thief who has stolen the title of monks. Be shameful. Be afraid.

 迹門には「我身命を愛せず但だ無上道を惜しむ」ととき、本門には「自ら身命を惜まず」ととき、涅槃経には「身は軽く法は重し・身を死(ころ)して法を弘む」と見えたり。

 In theoretical teaching, there is a passage that reads, “We care nothing for our bodies or lives, but spare only for the unsurpassed road”.

 The essential teaching reads, “Not hesitating even if it costs our lives”.

 The Nirvana Sutra states, “Our body is slight, the Buddha's law is supreme. We dedicate our lives in order to propagate the Law”.

 本迹両門・涅槃経共に身命を捨てて法を弘むべしと見えたり。

 Thus, the Nirvana Sutra and both the theoretical and essential teachings of the Lotus Sutra, they all indicate that one should abandon one’s life to spread the Law.

 此等の禁(いましめ)を背く重罪は、目には見えざれども・積りて地獄に堕つる事、譬へば寒熱の姿形(すがたかたち)もなく眼には見えざれども、冬は寒来たりて草木・人畜をせめ、夏は熱来たりて人畜を熱悩せしむるが如くなるべし。

It is a grave offense to go against these admonitions, and though invisible to the eye, the sin piles up until it sends one plummeting to hell.

It is like heat or cold, which has no appearance or form that the eye can see.

Yet in winter, cold will come to attack the trees and grasses, humans and beasts, and in summer the heat comes to torment people and animals.

 然るに在家の御身は但余念なく・南無妙法蓮華経と御唱えありて・僧をも供養し給うが肝心にて候なり。

 While, as a lay believer, the important thing for you is to chant Nam-myoho-renge-kyo single-mindedly and to provide support for the priests.

 それも経文の如くならば・随力演説も有るべきか。

 And if we follow the words of the Lotus Sutra, you should also convey this by the range of one's capability.

 世の中ものう(憂)からん時も・今生の苦さへかなしし。況(まして)や来世の苦をやと思し食しても南無妙法蓮華経と唱へ、悦ばしからん時も今生の悦びは夢の中の夢・霊山浄土の悦びこそ実(まこと)の悦びなれと思し食し合せて又南無妙法蓮華経と唱へ、退転なく修行して最後臨終の時を待つて御覧ぜよ。

 When the world makes you feel downcast, you should chant Nam-myoho-renge-kyo, remembering that, although the sufferings of this life are painful, those in the next life could be much worse.

 And when you are happy, you should remember that your happiness in this life is nothing but a dream within a dream, and that the only true happiness is that found in the pure land of Spirit Eagle Mountain, and with that thought in mind, chant Nam-myoho-renge-kyo.

 In this way, continue your practice Buddhist without backsliding until the final moment of your life, and when that time comes, behold.

 妙覚の山に走り登つて四方をきつと見るならば、あら面白(おもしろ)や、法界寂光土にして瑠璃(るり)を以つて地とし、金(こがね)の繩を以つて八(やつ)の道を界(さか)へり。天(そら)より四種の花ふり、虚空に音楽聞えて、諸仏菩薩は常楽我浄の風にそよめき・娯楽快楽(けらく)し給うぞや。

 How interesting this world was!

 When you climb the mountain of perfect enlightenment and gaze around you in all directions, then you will see that the entire realm of phenomena is the Land of Tranquil Light.

 The ground will be of lapis Lazuli, and the eight paths will be set apart by golden ropes.

 Four kinds of flowers will fall from the heavens, and music will resound in the air.

 All Buddhas and bodhisattvas receive the soft breezes of eternity, happiness, true self, and cleanliness, and are enjoying, tasting pleasure.

 

 我れ等も其の数に列なりて遊戯(ゆげ)し楽むべき事、はや近づけり。

 The time is approaching when we too will be counted and rejoice with them!

 信心弱くしてはかかる目出たき所に行くべからず・行くべからず。

 But if we are weak in faith, we cannot go to such a wonderful place. We cannot reach there.

 不審の事をば尚尚承はるべく候。穴賢穴賢。

松野殿御返事(十四誹謗抄)

  If you still have any questions, I am waiting to hear. Respectfully,

Letter to the lord Matsuno (Fourteen Slanderers)



Continued  つづく



# by johsei1129 | 2024-06-28 21:12 | WRITING OF NICHIREN | Trackback | Comments(0)