日蓮大聖人『御書』解説

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2015年 11月 22日 ( 3 )


2015年 11月 22日

GOSHO 立正安国論27 正しく一凶の所帰を明かす四

又云く善導(ぜんどう)和尚・(しょう)(ぞう)の二行を立て、(ぞう)(ぎょう)を捨てて正行(しょうぎょう)に帰するの文、

Hōnen also says: “Regarding the passage in which the Reverend Shan-tao distinguished between correct and sundry practices and urged people to abandon the sundry and embrace the correct:The Sole Selectuion ofnembutsu further reads:

Priest Shandao expound two types of practice correct practice and miscellaneous practicesand asserted that one should discard the miscellaneous practices in other to devote oneself to the correct practice.

第一に読誦(どくじゅ)雑行とは(かみ)の観経等の往生浄土の経を除いて已外(いげ)・大小乗・(けん)(みつ)の諸経に於て受持読誦するを(ことごと)く読誦雑行と名く、

Concerning the first of the sundry practices, that of reading and reciting sutras, with the exception of the recitation of the Meditation on the Buddha Infinite Life Sutra and the other sutras that preach rebirth in the Pure Land, the embracing, reading, and recitation of all other sutras, whether Mahayana or Hinayana, exoteric or esoteric, is to be regarded as a sundry practice. . . .

The first of the miscellaneous practices is recitation, which means embracing, reading, and reciting any of the Mahayana, Hinayana, exoteric, or esoteric scriptures other than the sutras describing the attainment of rebirth in the pure land, such as the Sutra of Meditation on the Buddha of Infinite Life…..

第三に礼拝(らいはい)雑行とは、上の弥陀(みだ)を礼拝するを除いて已外(いげ)一切の諸仏菩薩等及び諸の世天(せてん)等に於て礼拝し恭敬(くぎょう)するを(ことごと)く礼拝雑行と名く、

Concerning the third of the sundry practices, that of worshiping, with the exception of worshiping the Buddha Amida, the worshiping or honoring of any other Buddha or bodhisattva, or deity of this world is to be regarded as a sundry practice. . . .

The third of the miscellaneous practices is that of reverence and refers to revering and worshiping any of the Buddhas, bodhisattvas, or guardian deities with the exception of Amida Buddha.

(わたくし)に云く此の文を見るに(すべから)く雑を捨てて専を修すべし

In the light of his statement, I declare that one should abandon such sundry practices and concentrate upon the practice of the Pure Land teachings….

In my [Hōnen’s] view, Judging from the text [In Praise of Rebirth in the Pure Land by Shandao], it is obvious that one should abandon all the miscellaneous practices and single-mindedly practice Nembutsu of the pure land teaching.

(あに)百即百生(ひゃくしょう)(せん)(しゅ)正行を捨てて(かた)く千中無一の雑修雑行を(しゅう)せんや、行者()(これ)を思量せよ、

What reason would we have to abandon the correct practices of the Pure Land teachings, which insure that out of a hundred persons all one hundred will be reborn in the Pure Land, and cling instead to the various sundry practices and procedures, which could not save even one person in a thousand? Followers of the way should ponder this carefully.”

Why would one discard the correct practice of exclusively chanting the Nembutsu, which ensures that each and every one out of a hundred individuals will be reborn in the pure land, yet remain firmly attached to the miscellaneous practices, which cannot lead even one person out of one thousand to enlightenment? Those who seek to carry out Buddhist practice should ponder this question seriously. 


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by johsei1129 | 2015-11-22 22:52 | PASSAGE OF NICHIREN | Comments(0)
2015年 11月 22日

GOSHO 立正安国論26 正しく一凶の所帰を明かす三

曇鸞(どんらん)法師(ほっし)往生論の(ちゅう)に云く「(つつし)んで竜樹(りゅうじゅ)菩薩の(じゅう)(じゅう)毘婆沙(びばしゃ)を案ずるに云く、菩薩・阿毘(あび)跋致(ばっち)を求むるに二種の(みち)有り、一には難行(なんぎょう)(どう)、二には易行道なり」、

“The Dharma Teacher T’an-luan in his Commentary on ‘The Treatise on Rebirth in the Pure Land’ states, ‘I note that Bodhisattva Nāgārjuna’s Commentary on the Ten Stages Sutra says, “There are two ways by which a bodhisattva may reach the state of avaivartika, or non-retrogression. One is the difficult-to-practice way, the other is the easy-to-practice way.”’

Commentary on the Treatise on the Pure Land written by Priest Tanluan states:In respectfully considering Bodhisattva Nagarjuna’s Discourse on the Ten Stages, there are two paths for bodhisattvas seeking the state in which they do not regress and the attainment of Buddhahood is assured: one is the difficult path and the other, the easy path.

此の中難行道とは即ち是れ(しょう)(どう)門なり、()(ぎょう)道とは即ち是れ(じょう)()門なり、

“The difficult-to-practice way is the same as the Sacred Way teachings, and the easy-to-practice way is the Pure Land teachings.

The difficult path represents the gateway of the sacred path while the easy path represents the gateway of the pure land.

浄土宗の学者()(すべか)らく此の旨を知るべし、

Students of the Pure Land school should first of all understand this point.

Disciples of the ōdo [Pure Land] sect should fully understand this distinction.

(たと)(さき)より聖道門を学ぶ人なりと雖も、()し浄土門に於て其の(こころざし)有らん者は(すべか)らく聖道を棄てて浄土に帰すべし、

Though they may be people who have previously studied the Sacred Way teachings, if they wish to become followers of the Pure Land teachings, they must discard the Sacred Way and give their allegiance to the Pure Land teachings.”

Even if an individual has been studying the gateway of the sacred path for years, if he wishes to be reborn in the pure land, he should totally forsake this path and devote himself solely to the gateway of the pure land.


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by johsei1129 | 2015-11-22 22:36 | PASSAGE OF NICHIREN | Comments(0)
2015年 11月 22日

GOSHO 立正安国論25  正しく一凶の所帰を明かす二

主人の(いわ)く、()鳥羽院(とばいん)(ぎょ)()(ほう)(ねん)と云うもの有り選択(せんちゃく)集を作る、

The host said: In the time of the Retired Emperor Gotoba there was a priest named Hōnen who wrote a work entitled The Nembutsu Chosen above All.

he host replied: In the reign of ex-Emperor Gotoba, there was a monk by the name of Hōnen, who authored The selection of Nembustu.

則ち一代の聖教(しょうぎょう)を破し(あまね)く十方の衆生を迷わす、

He contradicted the sacred teachings of the Buddha’s entire lifetime and brought confusion to people in every direction.

In this writing, Hōnen denied all of the sutras Shakyamuni taught throughout his life and thus deluded the people in all the ten directions.

()の選択に云く、道綽(どうしゃく)禅師(ぜんじ)(しょう)(どう)浄土の二門を立て、聖道を捨てて(まさ)しく浄土に帰するの文、初に聖道門とは之に就いて()()り、

Nembutsu Chosen above All states: “Regarding the passage in which the MeditationMaster Tao-ch’o distinguished between the Sacred Way teachings and the Pure Land teachings and urged people to abandon the former and immediately embrace the latter, first of all, there are two kinds of Sacred Way teachings, [the Mahayana and the Hinayana]

The text states as followers; Priest Daochuo, dividing all of Shakyamuni’s teachings into two categories, concluded that one should discard the gateway of the sacred path and devote himself to the gateway of the pure land. The gateway of the sacred path can be classified into two kinds of teachings

乃至(ないし)(これ)に準じ之を思うに(まさ)に密大及以(およ)び実大をも(そん)すべし、

. . . .Judging from this, we may assume that the esoteric Mahayana teachings and the true Mahayana teachings are both included in the Sacred Way.

…..Based on this distinction, according to my [Hōnen’s] interpretation, what is to be renounced as the gateway of the sacred path should include the esoteric Mahayana and the true Mahayana teaching.

(しか)れば則ち今の真言・仏心・天台・華厳(けごん)・三論・法相(ほっそう)地論(じろん)摂論(しょうろん)・此等の八家(はっけ)の意(まさ)しく(ここ)に在るなり、

If that is so, then the eight present-day schools—the True Word, Zen, Tendai, Flower Garland, Three Treatises, Dharma Characteristics, Treatise on the Ten Stages Sutra, and Summary of the Mahayana—all are included in the Sacred Way that is to be abandoned.

Herein lies the rationale for eliminating the current eight sects of Shingon, Zen, Tendai, Kegon, Sanron, Hssō, Jiron, and Shōron.


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by johsei1129 | 2015-11-22 21:50 | PASSAGE OF NICHIREN | Comments(0)