『乙御前御消息』研鑽メモ（令和八年）
四日拝読御文『乙御前御消息』「いよいよ強盛の御志あるべし。氷は水より出でたれども水よりもすさまじ。青き事は藍より出でたれどもかさぬれば藍よりも色まさる。同じ法華経にてはをはすれども、志をかさぬれば他人よりも色まさり利生もあるべきなり」（御書897～898ページ）乙御前の母が、有名な日妙聖人です。非常に強い信心を貫かれた女性で、日蓮大聖人が佐渡御流罪の折には、幼子の乙御前を連れて、鎌倉から佐渡まで山海を越えわたり、お目通りを果たされました。また、蒙古襲来の翌年には、身延の地に、日蓮大聖人をお訪ねしております。本日の御書は、その身延参詣の後に、乙御前の母へ宛ててしたためられたものでございます。本日拝読の箇所は、特に有名な一節ですが、日妙聖人のように強盛な信心を貫かれていた方に、このような激励を賜っていることを改めて噛み締めたいと思います。信心はどこまでも深められるということでございまして、これでよしという地点はないのであります。『乙御前御消息』の全体を拝して感じますのは、大変に迫力のある御書であるということです。留意したい点として、時代背景と対告衆の信心の強さを踏まえずに、字面だけを追ってしまいますと、「大将軍をくしぬれば歩兵臆病なり」や「山中にて共にうえ死にし候はん」等の仰せの御真意を捉え損ねてしまう可能性があります。時代背景的には、文永十一年十月の第一次蒙古襲来から十か月後の建治元年八月の御書であります。そこで、此度は、この御書で特に目にとまると思われる箇所について、そのような観点から少々メモを記させて頂きたいと存じます。「漢土にいまだ仏法のわたり候はざりし時は、三皇・五帝・三王、乃至太公望・周公旦・老子・孔子つくらせ給ひて候ひし文を、或は経となづけ、或は典等となづく。此の文を披いて人に礼儀をおしへ、父母をしらしめ、王臣を定めて世をおさめしかば、人もしたがひ天も納受をたれ給ふ。此にたがいし子をば不孝の者と申し、臣をば逆臣の者とて失にあてられし程に、月氏より仏経わたりし時」（御書894ページ）中国に仏法がわたる以前は、三皇・五帝・三王、乃至太公望・周公旦・老子・孔子の教えを、経とも典とも呼んで、礼儀を教え、国を治めていたのであると。『開目抄』にも、孔子や老子は、仏法の流伝を助けるために、仏が遣わした菩薩であるという趣旨の仰せがございました。時代に応じて国土に応じて、依拠すべき教法は異なることを確認したいと存じます。宗教の五綱の教・機・時・国・教法流布の先後が、踏まえられていると思われます。 「又仏経漸くわたり来たりし程に、仏経の中に又勝劣浅深候ひけり。所謂小乗経・大乗経、顕経・密経、権経・実経なり。譬へば一切の石は金に対すれば一切の金に劣れども、又金の中にも重々あり」（御書895ページ）そこに仏教がわたってきて浸透していきますが、その教えには、小乗経・大乗経、顕経・密経、権経・実経という勝劣浅深がある。それは、石より貴金属のほうが高価だが、貴金属にもピンからキリまであるのと同様であると。いわゆる五重の相対に通ずる御指南と拝されます。「実経と申すは又彼の大船の大乗経にはにるべくもなし。大なる珍宝をもつみ、百千人のりてかうらいなんどへもわたりぬべし。一乗法華経と申す経も又是くの如し。提婆達多と申すは閻浮第一の大悪人なれども、法華経にして天王如来となりぬ。又阿闍世王と申せしは父をころせし悪王なれども、法華経の座に列なりて一偈一句の結縁衆となりぬ。竜女と申せし蛇体の女人は、法華経を文殊師利菩薩説き給ひしかば仏になりぬ」（御書895ページ）小乗よりも大乗が勝れるが、また大乗の中でも権教に対して実教がより勝れる旨を仰せでございます。提婆達多や阿闍世王など悪人の成仏も、竜女のような女人の成仏も、初めて叶えたのは実大乗の法華経なのであると。「されば一切経は外典に対すれば石と金との如し。又一切の大乗経、所謂華厳経・大日経・観経・阿弥陀経・般若経等の諸の経々を法華経に対すれば、蛍火と日月と華山と蟻塚との如し」（御書895ページ）ここまでを要約されて、内外相対して内道を選び、権実相対して実教たる法華経を選びだされております。更に続けて、経の勝劣のみならず、行者においても勝劣は歴然としている旨を仰せです。「経に勝劣あるのみならず、大日経の一切の真言師と法華経の行者とを合はすれば、水に火をあはせ露と風とを合はするが如し。犬は師子をほうれば腸くさる。修羅は日輪を射奉れば頭七分に破る。一切の真言師は犬と修羅との如く、法華経の行者は日輪と師子との如し」（御書895～896ページ）ここでは特に、大日経を行ずる真言師を破折されておりますが、これは蒙古襲来の危機的状況において、時の鎌倉幕府国家指導者層が、真言師に外敵調伏の祈祷を依頼していたことが国の災いを増していることを踏まえられての破折と拝されます。承久の乱においても、真言師に祈祷を願い出ていた朝廷側が武家に惨敗したことを、他の御書で御指摘あそばされており、真言が、教主釈尊の出世本懐たる法華経を不当に蔑む、亡国の教えであるということを強調されているのでございます。「氷は日輪の出でざる時は堅き事金の如し。火は水のなき時はあつき事鉄をやけるが如し。然れども夏の日にあひぬれば堅き氷のとけやすさ、あつき火の水にあひてきへやすさ、一切の真言師は気色のたうとげさ、智慧のかしこげさ、日輪をみざる者の堅き氷をたのみ、水をみざる者の火をたのめるが如し」（御書896ページ）氷が固く冷たいのも夏の日が照るまでのことであり、火が熱く燃え盛るのも水で消されるまでに過ぎない。真言師の尊貴な姿、智慧の賢げな様子も、溶ける前の氷、水に消される火のごとくであると。経の勝劣浅深において、法華経は大日経に遥かに勝れるのと同様に、行者においても、法華経の行者は真言師に遥かに勝れるのである。が、その勝劣が明確になる以前に、真言師が驕り高ぶっている様を、氷と火の譬えをかりて描写されているのでございます。「当世の人々の蒙古国をみざりし時のおごりは、御覧ありしやうにかぎりもなかりしぞかし。去年の十月よりは一人もおごる者なし。きこしめしゝやうに、日蓮一人計りこそ申せしが、よせてだにきたる程ならば、面をあはする人もあるべからず。但さるの犬ををそれ、かゑるの蛇ををそるゝが如くなるべし」この御書の拝読において大切な点として、時代背景をしっかりと踏まえて読むということが挙げられると思います。この御書は、文永十一年十月の蒙古襲来（第一次）から、約十カ月を経た建治元年八月の御書であります。元と高麗の連合軍は、最終的に撤退しますが、壱岐対馬での住民がほぼすべて虐殺されるなど大きな傷跡を残しました。次またいつ攻め寄せてくるかわからずに、国を挙げて戦々恐々たる情勢にあったことが想像されます。蒙古が襲来する以前の人々の驕り高ぶった有様は計り知れないものだった。去年の十月以降は、最早、誰一人驕れるものはいない。日蓮ひとりその襲来について警告してきたが（立正安国論参照）、いざ攻め寄せてきたときには、誰一人顔向けもできないほどに怖気づいてしまっている。猿が犬を畏れ、蛙が蛇を恐れるようなものであると。「是偏に釈迦仏の御使ひたる法華経の行者を、一切の真言師・念仏者・律僧等ににくませて我と損じ、ことさらに天のにくまれをかほれる国なる故に、皆人臆病になれるなり。譬へば火が水をおそれ、木が金をおぢ、雉が鷹をみて魂を失ひ、ねずみが猫にせめらるゝが如し。一人もたすかる者あるべからず。其の時はいかゞせさせ給ふべき。軍には大将軍を魂とす。大将軍をくしぬれば歩兵臆病なり」（御書896ページ）これは一重に、釈尊の御使いである法華経の行者日蓮を、一切の真言師・念仏者・律僧等が憎むことで、諸天に見捨てられるような国となってしまった為に、皆魂を射抜かれたように臆病になってしまったためである。また攻め寄せてこられたときには、どうするのか。軍は大将軍を魂としてこそ勝利するのである。大将軍が臆病になれば兵士たちも皆怖気づいてしまうのであると。「人の心かたければ、神のまぼり必ずつよしとこそ候へ。是は御ために申すぞ。古の御心ざし申す計りなし。其れよりも今一重強盛に御志あるべし。其の時は弥々十羅刹女の御まぼりもつよかるべしとおぼすべし」正法を信じ行ずるものの一念の強さによって、諸天善神の守護の強さもまた変わってくるのであるとの御指南です。これは、貴女のために申し上げているのですと、日妙聖人に対して激励あそばされております。これまでの御信心は立派で申し分がない。これからは更に一層強盛に信心を深めていきなさい。さらに諸天の加護も強固なものとなるでしょうと。騒乱とした世の中にあっても、法華経を固く信じる者は必ず守護されると激励をあそばされているのでございます。「壱岐・対島・九箇国のつはもの並びに男女、多く或はころされ、或はとらはれ、或は海に入り、或はがけよりをちしもの、いくせんまんと云ふ事なし。又今度よせなば、先にはにるべくもあるべからず。京と鎌倉とは但壱岐・対馬の如くなるべし。前にしたくしていづくへもにげさせ給へ。其の時は昔日蓮を見じ聞かじと申せし人々も、掌をあはせ法華経を信ずべし。念仏者・禅宗までも南無妙法蓮華経と申すべし」（御書897ページ）前年の文永の役における甚大なる被害の様相を描写あそばされて後、今度よせなば、とは即ち、もう一度蒙古が攻めてきたならば、ということで、先にはにるべくもあるべからず、前回のように軽く済む保証はない。京都も鎌倉も壱岐対馬のように攻められるであろうから、あらかじめ支度して、どこにでも逃げていきなさい。そのときは、日蓮を忌み嫌って見ず聞かずと言っていた人々も、掌を合わせて法華経を信ずべきである。念仏者、禅宗の人々も、南無妙法蓮華経と唱えなくてはなりませんよと、国を守護すべき大将軍のごとき大慈大悲より、慈悲の鉄槌を加えられていると拝されます。「抑一人の盲目をあけて候はん功徳すら申すばかりなし。況んや日本国の一切衆生の眼をあけて候はん功徳をや。何に況んや一閻浮提四天下の人の眼のしゐたるをあけて候はんをや。法華経の第四に云はく『仏滅度の後に能く其の義を解せんは、是諸の天人世間の眼なり』等云云。法華経を持つ人は一切世間の天人の眼なりと説かれて候。日本国の人の日蓮をあだみ候は一切世間の天人の眼をくじる人なり」（御書898ページ）この一節では、「眼」の譬えが繰り返されております。人本尊開顕の書である『開目抄』の題名と通ずる御指南と拝されます。一切衆生の盲目を開く主師親の三徳を具備された末法の御本仏日蓮大聖人を誹謗する罪は、一切世間の天人の眼をくじる罪に相当する。故に、今、日本国が蒙古から攻められて、国をあげて明日の果報を思い煩っているのであると。「いかなる事も出来候はゞ是へ御わたりあるべし、見奉らん。山中にて共にうえ死にし候はん。又乙御前こそおとなしくなりて候らめ。いかにさかしく候らん。又々申すべし」（御書899ページ）御書の末文です。いざというときには、身延へ来れば、お会いできますよ。山中で一緒に飢え死に（覚悟で修行）しましょう。乙御前もすっかり成長されたことでしょう。どれほど賢くなっておられることでしょう。またお便りしましょう。お手紙の直接の対告衆は、乙御前母の日妙聖人でありましたから、最後に、御婦人のお立場に寄り添われるようにして、示同凡夫の御慈悲あふれる激励をくださっております。日妙聖人も、どれほど感激し心強く思われたことでありましょうか。このような御書を拝するときには、歴史的社会的背景、日蓮大聖人の御化導における段階と合わせて、対告衆の信心の強さを踏まえて、拝することがとても大切であると、改めて感ずる次第でございます。On our Gosho passage for today (the 4th): Letter to Oto gozen (Oto gozen goshosoku):"Now more than ever, you must strengthen your resolute determination. Ice is born of water, yet it is colder than water. The color blue comes from indigo, yet when indigo is repeatedly dyed, its color surpasses that of indigo itself. Though they are all of the same Lotus Sutra, when one's determination is deepened and intensified, one's benefit to others will surpass that of others, and one will surely attain benefit for oneself as well." (Gosho, pp. 897–898)The mother of Oto gozen is the renowned Saintly Woman Nichimyo (Nichimyo Shonin). She was a woman of extraordinarily strong faith. During the time of Nichiren Daishonin's exile to Sado, she carried her young child Oto gozen and crossed mountains and seas from Kamakura to Sado to have an audience with him. Moreover, in the year following the Mongol invasion, she visited Nichiren Daishonin at Mount Minobu.Today's Gosho was written to the mother of Oto gozen after her pilgrimage to Minobu.The passage we read today is particularly famous, and let us deeply reflect once again on the fact that such encouragement was bestowed upon someone like Nichimyo Shonin, who maintained such resolute faith. Faith can be deepened endlessly—there is no point at which one can say, "This is sufficient."Reading the entirety of today’s Gosho, one feels it is a Gosho of tremendous power and intensity. A point to keep in mind is that if one reads only the literal words without considering the socio-historical background and the strength of faith of the recipient, one may fail to grasp the true intent of passages such as "If the general is cowardly, the foot soldiers will become timid" or "We shall starve together in the mountains."In terms of historical background, this Gosho was written in the eighth month of the first year of Kenji (1275), ten months after the first Mongol invasion in the tenth month of the eleventh year of Bun'ei (1274).Therefore, this time I would like to make some notes on passages that particularly stand out in this Gosho, from that perspective."Before Buddhism had yet spread to China, the texts composed by the Three Sovereigns, Five Emperors, Three Kings, and even Taigong Wang, the Duke of Zhou, Laozi, and Confucius were called either sutras or classics. By opening these texts and teaching people propriety, filial piety toward parents, and loyalty to sovereign and subjects, they governed the world. People followed them, and heaven accepted them. Children who went against this were called unfilial, and subjects who rebelled were punished. Then, when Buddhist sutras came from India..." (Gosho, p. 894)Before Buddhism reached China, the teachings of the Three Sovereigns, Five Emperors, Three Kings, Taigong Wang, the Duke of Zhou, Laozi, and Confucius were called sutras or classics, and they taught propriety, governed the country, etc. Also in The Opening of the Eyes, there is the teaching that Confucius and Laozi were bodhisattvas dispatched by the Buddha to prepare for the propagation of Buddhism.We should confirm that the teaching to rely upon differs according to the era and the land. This seems to take into account the Five Guides for Propagation: teaching, capacity, time, country, and the sequence of propagation."Furthermore, as Buddhist sutras gradually came to be transmitted, among those sutras there were differences of superiority and inferiority, shallow and profound. Namely, Hinayana sutras and Mahayana sutras, exoteric and esoteric sutras, provisional and true sutras. For example, all stones are inferior to all gold, yet among gold there are also varying degrees." (Gosho, p. 895)Buddhism arrived and permeated, but among its teachings there are differences of superiority/inferiority and shallow/profound: Hinayana/Mahayana, exoteric/esoteric, provisional/true. It is like how precious metals are more valuable than stones, yet among precious metals there are great variations. This is guidance that corresponds to the Fivefold Comparison."The true sutras are far superior to those great ship-like Mahayana sutras. They can carry great treasures and transport hundreds and thousands of people across to places like Kara. The One Vehicle Lotus Sutra is the same. Devadatta, though the greatest evil person in Jambudvipa, became the Thus Come One Heavenly King through the Lotus Sutra. King Ajatashatru, though an evil king who killed his father, joined the assembly at the seat of the Lotus Sutra and formed a connection through even one verse or one phrase. The dragon girl, a woman of serpent form, attained Buddhahood when Manjushri Bodhisattva preached the Lotus Sutra." (Gosho, p. 895)Though Mahayana is superior to Hinayana, among Mahayana, the true teaching is superior to the provisional. The attainment of Buddhahood by evil people such as Devadatta and Ajatashatru, and by women such as the dragon girl, was first made possible by the true Mahayana Lotus Sutra."Therefore, all sutras compared to non-Buddhist texts are like stones to gold. Furthermore, all the great Mahayana sutras—the Flower Garland Sutra, Great Sun Sutra, Contemplation Sutra, Amida Sutra, Prajna sutras, and so on—compared to the Lotus Sutra are like the light of a firefly to the sun and moon, or Mount Huashan to an anthill." (Gosho, p. 895)Summarizing up to this point: inwardly choosing the Buddhist path over the non-Buddhist, and then choosing the true teaching (the Lotus Sutra) over the provisional. Moreover, this relative superiority or inferiority applies not only to sutras but also to practitioners of those different sutras."Not only do the sutras have superiority and inferiority, but when we compare all the mantra masters who practice the Great Sun Sutra with the practitioners of the Lotus Sutra, it is like mixing water with fire or dew with wind. When a dog barks at a lion, its intestines rot. When an asura shoots at the sun, its head splits into seven pieces. All mantra masters are like dogs and asuras; practitioners of the Lotus Sutra are like the sun and lions." (Gosho, pp. 895–896)Here, particularly, Nichiren Daishonin refutes the mantra masters who practice the Great Sun Sutra. This refutation is made in light of the critical situation of the Mongol invasion, where the leaders of the Kamakura shogunate were commissioning prayers from mantra masters to subjugate foreign enemies, thereby increasing the nation's calamities. In other Gosho, it is pointed out that in the Jokyu Disturbance, the court side that relied on mantra masters' prayers suffered a crushing defeat by the warriors, emphasizing that True Word is a teaching that disparages the Lotus Sutra, the true purpose of Shakyamuni's advent in the world, and thus leads to the ruin of the nation."Ice is as hard as metal when the sun has not yet risen. Fire is as hot as burning iron when there is no water. However, when it meets the summer sun, hard ice melts easily; when hot fire meets water, it is easily extinguished. All mantra masters, with their seemingly noble appearance and seemingly wise demeanor, are like those who rely on hard ice before seeing the sun or on fire before seeing water." (Gosho, p. 896)The hardness and coldness of ice lasts only until the summer sun shines; the heat and blaze of fire lasts only until it is extinguished by water. Similarly, the venerable appearance and wise demeanor of mantra masters are like ice before melting or fire before being extinguished by water.Just as the Lotus Sutra far surpasses the Great Sun Sutra in the superiority and profundity of teachings, so too do practitioners of the Lotus Sutra far surpass mantra masters. Yet before that superiority became clear, the arrogant demeanor of mantra masters were obvious. This arrogance is described using the metaphor of ice and fire."Have you seen how boundless was the arrogance of the people of this age before they saw the Mongol nation? Since the tenth month of last year, not a single person remains arrogant. As I have said, I, Nichiren, alone warned of it, but now that the invaders have actually come, there is probably no one who can even face them. They will be like monkeys fearing dogs or frogs fearing snakes."An important point in reading this Gosho is to firmly keep the historical background in mind. This Gosho was written in the eighth month of the first year of Kenji, about ten months after the Mongol invasion (first) in the tenth month of the eleventh year of Bun'ei. The allied forces of Yuan and Goryeo ultimately withdrew, but they left great scars, such as the near-total massacre of residents on Iki and Tsushima. One can imagine the nation was in a state of constant fear, not knowing when the next attack would come.The arrogance of people before the Mongol invasion was immeasurable. Since the tenth month of last year, no one dares to be arrogant anymore. Nichiren alone warned of the invasion (see Rissho ankoku-ron), but when it actually came, everyone was so terrified they could not even face it—like monkeys fearing dogs or frogs fearing snakes."This is solely because the nation has come to hate Nichiren, the messenger of Shakyamuni Buddha and practitioner of the Lotus Sutra, by letting all the mantra masters, Nembutsu practitioners, Vinaya monks, and others despise and harm me, and because it has deliberately invited the hatred of heaven, everyone has become cowardly. It is like fire fearing water, wood fearing metal, a pheasant losing its soul upon seeing a hawk, or a rat being attacked by a cat. Not a single person will be saved. What will you do at such a time? In warfare, the general is the soul. If the general is cowardly, the foot soldiers will become timid." (Gosho, p. 896)This is to say that, due to the slander of the Law by True Word, Nembutsu, Vinaya sects, etc., the entire nation of Japan has become cowardly in the face of the actual proof of the Mongol invasion, and the national leaders have become so timid that they are utterly unfit for battle."A firm mind in a person surely strengthens the protection of the gods. I say this for your sake. Your past determination is beyond words. From now on, you must strengthen your resolve even more. Then the protection of the ten demon daughters will surely become even stronger."The strength of the single-minded resolve of one who believes in and practices the true Law determines the strength of the protection by the heavenly gods and benevolent deities. This is encouragement addressed to Nichimyo Shonin: "I say this for your sake." Your faith so far has been admirable and flawless. From now on, deepen your faith even more resolutely. Then the protection of the heavens will become even firmer. Even in a tumultuous world, those who firmly believe in the Lotus Sutra will surely be protected."In Iki, Tsushima, and the nine provinces, countless warriors, men and women, were killed, captured, drowned in the sea, or fell from cliffs. If they come again this time, it will surely not end as lightly as before. Kyoto and Kamakura will become like Iki and Tsushima. Prepare in advance and flee wherever you can. At that time, those who said they would neither see nor hear Nichiren will surely join their palms and believe in the Lotus Sutra. Even Nembutsu practitioners and Zen school followers will have to chant Nam-Myoho-Renge-Kyo." (Gosho, p. 897)After describing the enormous damage from the previous year's Bun'ei invasion, "if they come again this time" means if the Mongols attack once more—it will not end lightly as before. Kyoto and Kamakura will be attacked like Iki and Tsushima, so prepare in advance and flee wherever possible. At that time, even those who despised Nichiren and refused to see or hear him will surely join their palms and believe in the Lotus Sutra. Nembutsu and Zen followers too will have to chant Nam-Myoho-Renge-Kyo. From the great compassion and great mercy befitting the general who should protect the nation, this sounds like the iron hammer of compassion."Even the merit of opening the eyes of one blind person is beyond description. How much more the merit of opening the eyes of all living beings in Japan? How much more to open the eyes of all people throughout the four continents of one Jambudvipa? The fourth volume of the Lotus Sutra states: 'After the Buddha's passing, if one can understand its meaning, this is the eye of all heavenly and human beings in the world.' Those who uphold the Lotus Sutra are the eye of all heavenly and human beings in the world. Those in Japan who treat Nichiren as an enemy are people who gouge out the eye of all heavenly and human beings in the world." (Gosho, p. 898)In this passage, the metaphor of "eyes" is repeated. It is guidance that resonates with the title of The Opening of the Eyes(開目抄), the writing that reveals the Object of Worship in terms of the Person. The grave sin of slandering Nichiren Daishonin, the True Buddha of the Latter Day, who possesses the three virtues of sovereign, teacher, and parent to open the eyes of all living beings, is equivalent to the sin of gouging out the eye of all heavenly and human beings in the world. Hence, as the karmic retribution of this slander of the Law, Japan is now being attacked by the Mongols and the entire nation is tormented by anxiety over tomorrow's retribution."No matter what may happen, please come here. I will see you. We shall starve together in the mountains. Oto gozen must have grown quite mature by now. How wise she must have become. I will write again." (Gosho, p. 899)This is the closing of the letter. If a crisis arises, come to Minobu—I will meet you. Let us practice with the resolve to starve together in the mountains. Oto gozen has surely grown up. How wise she must be.The direct recipient of this letter was Nichimyo Shonin, the mother of Oto gozen. At the end of the letter, the Daishonin, as the True Buddha as a common mortal, offers warm encouragement attuned to the situation Nichimyo Shonin found herself in. How deeply moved and strengthened she must have felt!When reading a Gosho like this, I once again feel howimportant it is to read it with the historical and social background, the stages in Nichiren Daishonin's propagation, and the strength of faith of the recipient.
