翻刻
ハ人民ヲ施物ヲ以テ㭒続ス是惟未来永劫ノ罪
ヲ恐ル〱計ナレトモ仏家ノ僧法師渡世スル所也
夫サヘ近来北国一向宗門徒ノ者共宗ノ為ニ一
揆ヲ起シ加賀一国ヲ押領シ越前モ既ニ是ガ為
ニ破レントス大坂ノ顕如上人等ノ門徒皆以未
来ヲ恐ル〱而已ナレトモ身命ヲ抛テ宗ノ為ニ一
揆ヲナス今此宗ハ未来ヨリ先今世ノ高恩ヲ得
殊更未来ノ善所ヲ示ス殊ニ又門徒ノ施物ヲ少
モ受ケスシテ本国ヨリ夥ク財宝取来ラシメテ諸
人ニ施シ現世ノ恩沢ニ帰伏サスルヿ蛮国異賊
ノ益何ノ為ソヤト初テ信長不審ノ心ヲ発シ後
来此宗本朝ニ害アル寸ハ信長文盲暗愚ニシテ
邪正ヲ分タサルカ致ス所ト末代ノ汚名ヲ呼ハ
ルヘシ此宗破却セハヤト思惟セラレケレハ五
月十一日京都ヲ立テ十三日安土ニ帰城アリ密
ニ内談アリケル時前田徳善院法印玄以申ケル
ハ最初此宗弘通免許仰付ラレ候節ヨリ群臣一
統御尤ニ存シ奉サル儀ニ候其所謂ハ本朝往古
ヨリ三教通達シテ事不足ヿコレ無ク候然ルニ
邪正不分明ナル新宗御建立￣シ ノ儀当時本朝其邪
現代語訳
は人民を施物をもって搾取する。これはただ未来永劫の罪を恐れるばかりの計算であるけれども、仏家の僧法師が渡世する所である。それさえ近来北国一向宗門徒の者共が宗のために一揆を起こし、加賀一国を押領し、越前もすでにこのために破れようとしている。大坂の顕如上人等の門徒は皆未来を恐れるばかりであるけれども、身命を投げ打って宗のために一揆をなす。今この宗は未来よりも先に今世の高恩を得させ、殊更未来の善所を示す。殊にまた門徒の施物を少しも受けずして本国より夥しく財宝を取り来たらしめて諸人に施し、現世の恩沢に帰伏させること、蛮国異賊の益は何のためであろうかと、初めて信長は不審の心を発した。後来この宗が本朝に害あるときは「信長が文盲暗愚にして邪正を分たざるが致す所」と末代の汚名を呼ばれるであろう。この宗を破却せばやと思惟されたので、五月十一日京都を立って十三日安土に帰城した。密に内談があった時、前田徳善院法印玄以が申したことには「最初この宗の弘通免許を仰せ付けられた節より、群臣一統御もっともに存じ奉らざる儀にございます。その所謂は、本朝往古より三教が通達して事足らざることはございません。然るに邪正不分明なる新宗をご建立の儀、当時本朝その邪
英語訳
exploit the people through offerings. This is merely a calculation based on fear of sins in the eternal future, but it is how Buddhist monks and priests make their living. Even so, recently the followers of the Ikkō sect in the northern provinces have risen in rebellion for their faith, seized control of the entire province of Kaga, and Echizen is already on the verge of falling to them as well. The followers of Kennyo Shonin of Osaka and others all fear only the future, yet they sacrifice their lives and rebel for their faith. Now this religion grants high favor in this present world before the future, and especially shows the good places of the afterlife. Moreover, they accept no offerings whatsoever from their followers, bring vast treasures from their home country, distribute them to all people, and make them submit through present-world favors. What purpose could there be for the benefit of these barbarian foreign enemies? For the first time, Nobunaga developed suspicions. If this religion should harm Japan in the future, he would be called by posterity as one whose "ignorance and stupidity prevented him from distinguishing between right and wrong." Thinking that this religion should be destroyed, he left Kyoto on the 11th day of the 5th month and returned to Azuchi castle on the 13th. When there was a secret consultation, Maeda Tokuzen'in Hōin Gen'i stated: "From the time when permission was first granted for the propagation of this religion, it has been a matter that all the retainers unanimously do not consider proper. The reason is that from ancient times in Japan, the three teachings have been sufficient, leaving nothing lacking. Yet to establish a new religion of unclear righteousness, at this time Japan's evil