日蓮大聖人『御書』解説

Letter to Niike (4) 新池御書 四

Japanese

　Many have spread the various teachings put forth by the Buddha in his lifetime, but until now, no one, not even Tendai or Dengyō, has taught the most important of all. That is as it should be, for that teaching will spread with the advent of Bodhisattva Jogyo during the first five hundred years of the Latter Day of the Law.

　No matter what, always keep your faith in the Lotus Sutra steadfast. Then, at the last moment of your life, you will be welcomed by a thousand Buddhas, who will take you swiftly to the pure land of Spirit Eagle Mountain where you will experience the boundless joy of the Law. If your faith weakens and you do not attain Buddhahood in this lifetime, do not reproach me. If you do, you will be like the sick man who refuses the good medicine his physician prescribes and takes poison instead. He does not recover, but it never occurs to him that it is his fault, and he blames the physician.

　Faith in this sutra means that you will surely attain Buddhahood if you are true to the entirety of the Lotus Sutra, adhering exactly to its teachings without adding any of your own ideas or following the arbitrary interpretations of others. Becoming a Buddha is nothing extraordinary. But if you chant Nam-myoho-renge-kyo with your whole heart, you will naturally become endowed with the Buddha’s thirty-two features and eighty characteristics. As the sutra says, “hoping to make all persons equal to me, without any distinction between us,” you can readily become as noble a Buddha as Shakyamuni. For example, a bird’s egg first contains nothing but liquid, yet by itself this develops into a beak, two eyes, and all the other parts, and the bird soars into the sky. We, too, are the eggs of ignorance, which are pitiful things, but when nurtured by the chanting of Nam-myoho-renge-kyo, which is like the warmth of the mother bird, we develop the beak of the thirty-two features and the feathers of the eighty characteristics and are free to soar into the sky of the true aspect of all phenomena and the reality of all things. This is what is meant by the sutra passage that says: “All people dwell in the shell of ignorance, lacking the beak of wisdom. The Buddha comes back to this world—the land where sages and common mortals live together, the latter undergoing transmigration with differences and limitations—just as a mother bird returns to her nest, and cracks the shell of ignorance so that all people, like birds, may leave the nest and soar into the sky of the essential nature of phenomena and the reality of all things.” This is a summary of one sutra.

　“Having Knowledge without faith” describes those who are knowledgeable about the Buddhist doctrines but have no faith. These people will never attain Buddhahood. Those of “having faith without knowledge” may lack knowledge but have faith and can attain Buddhahood. This is not merely my own opinion; it is stated clearly in the Lotus Sutra.

　In the second volume, the Buddha says, “Even you, Shāriputra, in the case of this sutra were able to gain entrance through faith alone, not because of any wisdom of your own.” This shows that even Shāriputra, unsurpassed in his wisdom, was able to attain Buddhahood only by embracing and firmly believing in this sutra, and that his wisdom alone did not enable him to become a Buddha. If Shāriputra could not attain Buddhahood through his wisdom, how can we ordinary people, with limited knowledge of the doctrines, dare to dream that we may attain Buddhahood when we do not have faith? The Buddha explains that people in the latter age will be arrogant, while they have a slight grasp of the doctrine, and will show disrespect to the monks, neglect the Law, and thereby fall into the evil paths. If one truly understands the Buddhist teachings, one should show this in one’s respect for the monks, reverence for the Law, and offerings to the Buddha. Shakyamuni Buddha is not among us now, so you must respect the teacher with enlightened wisdom as you would the Buddha himself. How can this person not be virtuous? If one wishes for happiness in one’s next existence, one should renounce one’s desire for fame and fortune and respect the monk who teaches the Lotus Sutra as one would a living Tathagata, no matter how humble that monk’s station. Thus it is written in the sutra.

　The Zen school today generally violates the five constant virtues of benevolence, righteousness, propriety, wisdom, and good faith. To honor the wise and virtuous, to respect the elderly, and to love the child are recognized universally as humane conduct in both Buddhist and non-Buddhist scriptures. But the Zen monks were until yesterday or the day before no more than uneducated rabble, unable to distinguish black from white. But now that they have donned monkly robes, they have become so conceited that they belittle the learned and virtuous monks of the Tendai and Shingon schools. They observe none of the proper manners and think they rank higher than all others. These people are so insolent that even animals are better behaved.

　　　　　　　　川獺　The otter

　The Great Teacher Dengyō states that the otter shows its respect by offering up the fish it has caught, the crow in the forest carries food to its parents and grandparents, the dove takes care to perch three branches lower than its father, wild geese keep perfect formation when they fly together, and lambs kneel to drink their mother’s milk. He asks: if lowly animals conduct themselves with such propriety, how can human beings be so lacking in courtesy? Judging from the words of Dengyō, it is only natural that the Zen monks should be confused about Buddhism when they are ignorant even of how people should behave. Is this not the behavior of a heavenly demon?

　Understand clearly what I have taught you here, and continue your practice without negligence, reverently believing in the single sutra consisting of eight volumes and twenty-eight chapters. When you long to see me, pray to the sun every day. Once a day my image will be reflected there.

　Have the monk who is my messenger read this letter to you. Trust him as a teacher with enlightened wisdom, and ask him any questions you may have about the doctrines. If you do not question and resolve your doubts, you cannot dispel the dark clouds of illusion, any more than you could travel a thousand miles without legs. Have him read this letter again and again, and listen attentively. However I will not give details as I expect to see you directly over all matters.

Respectfully,

Nichiren

　The second month in the third year of Kōan (1280)

　To lord Niike

　Table of contents

法華経の行者を供養する功徳は釈迦仏を無量の宝を尽して供養せる功徳に勝れたりとあかした【新池御書】三

[新池御書　本文]その三

英語版

　釈尊は一切の諸仏・一切の諸神・人天大会・一切衆生の父なり・主なり・師なり。此の釈尊を殺したらんに、争でか諸天・善神等うれしく思食(おぼしめ)すべき。今此の国の一切の諸人は皆釈尊の御敵なり。在家の俗男・俗女等よりも邪智心の法師ばらは殊の外の御敵なり。

　智慧に於ても正智あり邪智あり。智慧ありとも其の邪義には随ふべからず。貴僧・高僧には依るべからず。賤しき者なりとも、此の経の謂(いわ)れを知りたらんものをば生身の如来のごとくに礼拝供養すべし。是れ経文なり。

　されば伝教大師は無智破戒の男女等も此の経を信ぜん者は、小乗二百五十戒の僧の上に座席に居(すえ)よ・末坐すべからず、況んや大乗の此の経の僧をやと・あそばされたり。今生身の如来の如くにみえたる極楽寺の良観房よりも、此の経を信じたる男女は座席を高く居(すゆ)ること・こそ候へ。彼の二百五十戒の良観房も、日蓮に会いぬれば腹をたて眼をいからす。是ただごとにはあらず。智者の身に魔の入りかはればなり。譬えば本性よき人なれども、酒に酔いぬればあしき心出来し・人の為にあしきが如し。仏は法華以前の迦葉・舎利弗・目連等をば是を供養せん者は三悪道に堕つべし、彼が心は犬野干の心には劣れりと説き給いて候なり。彼の四大声聞等は、二百五十戒を持つことは金剛の如し。三千の威儀具足する事は十五夜の月の如くなりしかども、法華経を持たざる時は是くの如く仰せられたり。何に況んや・それに劣れる今時の者共をや。建長寺・円覚寺の僧共の作法戒文を破る事は、大山の頽(くず)れたるが如く、威儀の放埒(ほうらつ)なることは猿に似たり。是を供養して後世を助からんと思ふは・はかなし・はかなし。

　守護の善神此の国を捨つる事疑ひあることなし。昔釈尊の御前にして諸天善神・菩薩・声聞・異口同音に誓ひを・たてさせ給いて、若し法華経の御敵の国あらば或は六月に霜霰(しもあられ)と成りて国を飢饉せさせんと申し、或は小虫と成りて五穀をはみ失はんと申し、或は旱魃(かんばつ)をなさん、或は大水と成りて田園をながさんと申し、或は大風と成りて人民を吹き殺さんと申し、或は悪鬼と成りて・なやまさんと面面に申させ給ふ。今の八幡大菩薩も其の座におはせしなり。争でか霊山の起請の破るるをおそれ給はざらん。起請を破らせ給はば無間地獄は疑ひなき者なり。恐れ給うべし・恐れ給うべし。

　今までは正(まさし)く仏の御使ひ出世して此の経を弘めず、国主もあながちに御敵にはならせ給はず、但いづれも貴しとのみ思ふ計りなり。今某(それがし・日蓮大聖人ご自身)、仏の御使ひとして此の経を弘むるに依りて、上(かみ)一人より下(しも)万民に至るまで皆謗法と成り畢(おわ)んぬ。今までは此の国の者ども・法華経の御敵にはなさじと・一子のあひにく(生憎)の如く捨てかねて・おはせども、霊山の起請のおそろしさに社(やしろ)を焼き払いて天に上(のぼ)らせ給いぬ。さはあれども身命をおしまぬ法華経の行者あれば其の頭には住むべし。天照太神・八幡大菩薩・天に上らせ給はば、其の余の諸神争でか社に留まるべき。縦ひ捨てじと思食すとも・霊山のやくそくのままに某・呵責し奉らば、一日も・やはかおはすべき。譬えば盗人の候に、知れぬ時はかしこ(彼処)や・ここに住み候へども、能く案内知りたる者の・是こそ盗人と・ののしり・どめけば、おもはぬ外に栖を去るが如く、某にささ(支)へられて社をば捨て給ふ。然るに此の国・思いの外に悪鬼神の住家(すみか)となれり。哀れなり・哀れなり。


[新池御書　本文]その四に続く

Letter to Niike (3) 新池御書 三

　Japanese

　Shakyamuni Buddha is the father, sovereign, and teacher of all the other Buddhas and all the gods, of the whole assembly of human and heavenly beings, and of all living beings. How could the heavenly gods and benevolent deities rejoice if the Buddha were killed? Today all the people of our country are the enemies of Shakyamuni Buddha, but more than laymen or laywomen, it is the monks with perverse wisdom and hearts who are the Buddha’s worst enemies.

　There are two kinds of wisdom, correct and perverse. No matter how wise a person may appear, if his assertions are warped you should not listen to him. Nor should you follow monks merely because they are venerable or of high rank. But if a person has the wisdom to know the true meaning of the Lotus Sutra, no matter how lowly he may appear, pay respect to him and make offerings to him as though he were a living Tathagata. Thus it is written in the sutra.

　That is why the Great Teacher Dengyō says that the men and women who believe in this sutra, even if they lack knowledge or violate the precepts, should be seated above monks who observe all two hundred and fifty precepts of the Hinayana teachings, and never be seated in a low position, and that this is all the more true of the monks of this Mahayana sutra.

　The monk Ryokan of Gokuraku-ji Temple is considered a living tathagata, but men and women who believe in the Lotus Sutra should sit on a higher seat than him. It is extraordinary that this Ryōkan, who observes the two hundred and fifty precepts, should become angry and glare at me, Nichiren, whenever he sees me. The wise man has been possessed by a devil. It is like the case of a generally even-tempered person who, when drunk, reveals his evil side and causes trouble. Prior to the preaching of the Lotus Sutra, the Buddha taught that those who gave alms to Mahākāshyapa, Shāriputra, Maudgalyāyana, [and Subhūti] would fall into the three evil paths. He said that the minds of these voice-hearers were inferior to those of dogs or foxes. These four great voice-hearers adamantly upheld the two hundred and fifty precepts, and their observance of the three thousand rules of conduct was as perfect as the full moon on the fifteenth night. Nevertheless, until they embraced the Lotus Sutra, they were bitterly criticized by the Buddha. How much more would this be so in the case of the monks today who are inferior to them!

　So flagrantly do the monks of Kenchō-ji and Engaku-ji temples break the code of ceremonies and the precepts, that they seem like a mountain that has collapsed into rubble. Their wanton behavior is like that of monkeys. It is utterly futile to look for salvation in the next life by giving alms to such monks.

　The benevolent gods who lend their protection have no doubt abandoned our land. Long ago the heavenly gods and benevolent deities, bodhisattvas and voice-hearers pledged in a single voice in the presence of Shakyamuni Buddha that, if a land hostile to the Lotus Sutra should exist, they would appear in the form of frost and hail in the sixth month to drive the land into famine; or turn into insects and devour the five kinds of grain; or cause droughts or floods to ruin the fields and farms; or become gales and sweep the people to their deaths; or transform themselves into demons and cause suffering for the people. Great Bodhisattva Hachiman was among those present. Does he not fear breaking the oath made at Spirit Eagle Mountain? Should he break his promise, he would surely be doomed to the hell of incessant suffering—a fearful, terrible thing to contemplate.

　Until the envoy of the Buddha actually appeared in the world to propagate the Lotus Sutra, the rulers of the land were not hostile to it, for they revered all the sutras equally. Now that I am spreading the Lotus Sutra as the Buddha’s envoy, however, everyone from the ruler down to the common people has become a slanderer of the correct teaching. So far Hachiman has done everything possible to prevent hostility toward the Lotus Sutra from developing among the people of this country, as reluctant to abandon them as parents would be to abandon an only child even if it were unfilial. But now in fear of breaking the pledge he made at Spirit Eagle Mountain, he has burned down his shrine and ascended to heaven. Even so, should there be a practitioner of the Lotus Sutra who would give his body and life for it, Hachiman would dwell upon his head. But since both the Sun Goddess and Great Bodhisattva Hachiman have gone, how could the other gods remain in their shrines? Even if they did not wish to leave, how could they stay another day if I reproached them for not keeping the promise they made at Spirit Eagle Mountain? For example, a person may be a thief, but as long as no one knows, he can live wherever he wishes. But when denounced as a thief by someone who knows him, he is forced to leave his dwelling against his will. In the same way, because I knew of their vow, the gods were compelled to abandon their shrines. However, this country has unexpectedly become the abode of evil demons. How pitiful!

Continued

Table of contents

法華経の行者を供養する功徳は釈迦仏を無量の宝を尽して供養せる功徳に勝れたりとあかした【新池御書】二

[新池御書　本文]その二

英語版

　噫(ああ)過ぎし方の程なきを以て知んぬ、我等が命(いのち)今幾程もなき事を。春の朝(あした)に花をながめし時、ともなひ遊びし人は花と共に無常の嵐に散りはてて、名のみ残りて其の人はなし。花は散りぬといへども又こん(来)春も発(ひら)くべし。されども消えにし人は亦いかならん世にか来たるべき。秋の暮に月を詠めし時、戯(たわむ)れ・むつびし人も、月と共に有為(うい)の雲に入りて後、面影ばかり身にそひて物いふことなし。月は西山に入るといへども、亦こん秋も詠(なが)むべし。然れどもかくれし人は今いづくにか住みぬらん・おぼつかなし。無常の虎のなく音(こえ)は耳にちかづくといへども聞いて驚くことなし。屠所(としょ)の羊の今・幾日か無常の道を歩まん。雪山の寒苦鳥は寒苦にせめられて夜・明(あけ)なば栖つくらんと鳴くといへども、日出でぬれば朝日のあたたかなるに眠り忘れて・又栖をつくらずして一生虚く鳴くことをう。一切衆生も亦復是くの如し。地獄に堕ちて炎にむせぶ時は、願くは今度人間に生れて諸事を閣(さしお)ひて三宝を供養し、後世菩提をたすからんと願へども、たまたま人間に来たる時は、名聞名利の風はげしく、仏道修行の灯(ともしび)は消えやすし。無益の事には財宝をつくすにおしからず。仏法僧にすこしの供養をなすには是を・ものうく思ふ事、これただごとにあらず。地獄の使ひの・きを(競)ふものなり。寸善尺魔と申すは是なり。

　其の上・此の国は謗法の土なれば、守護の善神は法味にう(飢)へて社(やしろ)をすて天に上り給へば、悪鬼入りかはりて多くの人を導く。仏陀は化をやめて寂光土へ帰り給へば、堂塔・寺社は徒(いたずら)に魔縁の栖と成りぬ。国の費(つい)え・民の歎きにて・いらか(甍)を並べたる計りなり。是れ私の言にあらず経文にこれあり、習ふべし。 諸仏も諸神も謗法の供養をば全く請け取り給はず。況んや人間としてこれをうくべきや。春日大明神の御託宣に云く、飯に銅の炎をば食すとも、心穢(けが)れたる人の物をうけじ。座に銅の焔(ほのお)には坐すとも、心汚れたる人の家にはいたらじ、草の廊(ろう)・萱(かや)の軒にはいたるべしと云へり。縦令(たとい)千日のしめを引くとも、不信の所には至らじ。重服深厚の家なりとも有信の所には至るべし云云。是くの如く善神は此の謗法の国をばなげきて天に上(のぼ)らせ給いて候。心けがれたると申すは法華経を持たざる人の事なり。此の経の五の巻に見えたり。謗法の供養をば銅の焔とこそおほせられたれ。神だにも是くの如し。況んや我等凡夫としてほむら(焔)をば食すべしや。人の子として我が親を殺したらんものの、我に物をえ(得)させんに是を取るべきや。いかなる智者・聖人も無間地獄を遁(のが)るべからず。又それにも近づくべからず。与同罪恐るべし・恐るべし。

[新池御書　本文]その三に続く

Letter to Niike (2) 新池御書 二

Japanese

　Oh, how swiftly the days pass! It makes us realize how few are the years we have left. Friends enjoy the cherry blossoms together on spring mornings, and then they are gone, carried away like the blossoms by the winds of impermanence, leaving nothing but their names. Although the blossoms have scattered, the cherry trees will bloom again with the coming of spring, but when will those people be reborn and meet us? The companions with whom we enjoyed composing poems praising the moon on autumn evenings have vanished with the moon behind the shifting clouds. Only their mute images remain in our hearts. Though the moon has set behind the western mountains, we will compose poetry under it again next autumn. But where are our companions who have passed away? Even when the approaching tiger of death roars, we do not hear and are not startled. How many more days are left to the sheep bound for slaughter?

　Deep in the Snow Mountains lives a bird called the bird suffering from cold, tortured by the numbing cold, cries that it will build a nest in the morning. Yet when day breaks, it sleeps away the hours in the warm light of the morning sun without building its nest. So it continues to cry vainly throughout its life. The same is true of human beings. When they fall into hell and gasp in its flames, they long to be reborn as humans and vow to put everything else aside and serve the three treasures in order to gain enlightenment in their next life. But even on the rare occasions when they happen to be reborn in human form, the winds of fame and profit blow violently, and the lamp of Buddhist practice is easily extinguished. Without a qualm they squander their wealth on meaningless trifles, but spare even the smallest contribution to the Buddha, the Law, and the monk. This is very serious, for then they are being hindered by messengers from hell. This is the meaning of “good by the inch and evil by the foot.”

　Furthermore, since this country is a land whose people slander the correct teaching, the benevolent gods who should be protecting the nation have been deprived of the flavor of the Law and have ascended to heaven, forsaking their shrines. The empty shrines have been occupied by demons who are misleading the worshipers. The Buddha, having finished preaching, has returned to the Land of Tranquil Light. Halls and pagodas, and temples and shrines have been abandoned to become the dwellings of devils. These imposing structures stand in rows, built at state expense and through compulsory labor imposed on the people. This is not merely my own opinion; it is found in the sutras, so you should study them well.

　Neither Buddhas nor gods would ever accept contributions from those who slander the correct teaching. Then how can we human beings accept them? The oracle of Kasuga, Great God says, "Even if I eat copper flame for food, I will not accept anything from a person whose heart is defiled. I will refuse to set foot in their homes, though I should have to sit on red-hot copper. I would rather come down to a miserable hut with weeds choking the passageway, or to a poor thatched house. I declared that he would never visit persons lacking in faith, even if they hung sacred festoons for a thousand days to welcome him, but that I would go to a house where the people have a mind of faith, even though they might be in mourning for a parent.”

　Lamenting that slanderers have overrun this country, the benevolent gods have abandoned it and ascended to heaven. “Those with impure hearts” means those who refuse to embrace the Lotus Sutra, as is stated in the fifth volume of the sutra. If the gods themselves regard alms from slanderers as more abominable than the flames of burning copper, how could we human beings possibly accept them? If someone were to kill our parents and then try to offer us some gift, could we possibly accept it? Not even wise persons or sages can avoid the hell of incessant suffering if they accept offerings from slanderers. Nor should you associate with slanderers, for if you do, you will share the same guilt as they. This you should fear above all.

Continued

Table of contents