日蓮大聖人『御書』解説

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2016年 06月 30日

Gosho 開目抄 Opening of the Eyes


これを一言も申し出すならば父母・兄弟・師匠に国主の王難必ず来るべし、

If I utter so much as a word concerning it, then parents, brothers, and teachers will surely censure me, and the ruler of the nation will take steps against me.

If I speak even a word about it [ that Nembustu and other heretical teachings will lead one into the evil paths], then I will surely meet opposition from my parents, my brothers, and my masters, and I will also suffer persecution from the sovereign.

いはずば・慈悲(じひ)なきに・にたりと思惟(しゅい)するに法華経・涅槃(ねはん)経等に此の二辺を合せ見るに・いはずば今生は(こと)なくとも後生は必ず無間(むけん)地獄に堕べし、

On the other hand, I am fully aware that if I do not speak out I will be lacking in compassion. I have considered which course to take in the light of the teachings of the Lotus and Nirvana sutras. If I remain silent, I may escape persecutions in this lifetime, but in my next life I will most certainly fall into the hell of incessant suffering.

If I stay silent, I will be lacking compassion. Based on the teachings of the Lotus Sutra and Nirvana Sutra, I have contemplated whether I should speak out or remain silent. These sutras expound that if I do not speak out, things will go smoothly in this lifetime, but undoubtedly I will fall into the hell of incessant suffering in my next lifetime.

いうならば三障四魔必ず(きそ)い起るべしと・()りぬ、

If I speak out, I am fully aware that I will have to contend with the three obstacles and four devils.

I came to realize that if I did speak out, I would encounter the three obstacles and four devils without fail.


                        つづく
本文 Original text  目次 Index



by johsei1129 | 2016-06-30 21:31 | PASSAGE OF NICHIREN | Comments(0)
2016年 06月 27日

Gosho 阿仏房御書 On the Treasure Tower

多宝如来の宝塔を供養(くよう)し給うかとおもへばさにては候はず、我が身を供養し給う。

You may think you offered gifts to the treasure tower of the Thus Come One Many Treasures, but that is not so. You offered them to yourself.

Although you may think that you are making offerings to the treasure tower of Tahō Buddha, that is not the case. You are making offerings to your own life itself.

我が身又(さん)(じん)(そく)(いち)本覚(ほんがく)の如来なり。かく信じ給いて南無妙法蓮華経と唱え給へ。

You, yourself, are a Thus Come One who is originally enlightened and endowed with the three bodies. You should chant Nam-myoho-renge-kyo with this conviction.

You inherently possess the Buddha nature of the oneness of the three enlightened properties. With this conviction in mind, chant Nam-Myoho-Renge-Kyo.

ここさながら宝塔の住処なり。経に云く「法華経を説くこと有らん処は我が()の宝塔其の前に()(げん)す」とはこれなり。

Then the place where you chant daimoku will become the dwelling place of the treasure tower. The sutra reads, “If there is any place where the Lotus Sutra is preached, then my treasure tower will come forth and appear in that spot.”

This is the place where the treasure tower exists. This is described in the Lotus Sutra, which states,Whenever someone preaches the Lotus Sutra, the treasure tower [of Tahō Buddha] will emerge in front of him.”


本文 Original Text   目次 Index



by johsei1129 | 2016-06-27 21:24 | PASSAGE OF NICHIREN | Comments(0)
2016年 06月 26日

法華取要抄私記 十一 寿量品を説かずんば末代の凡夫皆悪道に墮つ、是を以て末法の衆生の為に寿量の説を設けたもう者なり


 問うて云く、略開を以て脱に属し、広開を以て一向に末法とするは如何(いかん)

答う、総じて奪う(とき)は略開を聞いて疑いを生じ、広開を聞いて疑いを断じて信を生ず、後に分別品に至って記を受くるなり。若し(また)別に与うる(とき)は、略開を聞いて深く仏意に通達するの間、略開に脱せしむと云わるる者なり。今は滅後の凡夫(ぼんぷ)に望んで、別して与えて之を判ず。所以(ゆえ)に略開を以て得脱に属し、広開を以て一向に滅後の為としたもうなり。若し又本尊抄は、(だつ)の辺に約して傍証(ぼうしょう)を判ず。所以に一往再往を作って傍正を判じたもう。然れば則ち彼(これ)の判文の意は同じといえども其の文義は不同なり。然るに啓運等に一概(いちがい)に彼此の釈を同ずるは非なり。

問う、()(だつ)有る事、何を以て之を知るや。

答う、証真法師の私記に云わく「問う、因位に(あに)仏の所知に達するや。答う、(しばら)新発意(しんぽっち)に望んで与えて達すと言う。之を奪えば達すべからず」已上。此の釈分明(ふんみょう)なり。「新発意」とは滅後の凡夫の法華経を信ずる者の事なり。在世の得脱の者を滅後の凡夫に対して与うる(とき)、略開の中にして得脱するといえども、若し奪う(とき)んば、一品二半を聞いて得脱するぞと云う事なり。

問う、略開の中に得脱とすると云う証文は如何(いかん)

答う、動執(どうしゅう)生疑(しょうぎ)の文に云わく「我等は(また)、仏の随宜(ずいぎ)の所説、仏の(しょ)(すい)(みこと)(いま)(かつ)虚妄(こもう)ならず、仏の所知は(みな)悉く通達(つうだつ)したまえりと信ずと雖も」文。此の文に分明(ふんみょう)なり。略開の時に大衆知って悉く得脱すると云う事を何ぞ疑うべけんや。

難じて云わく、此の品に「仏昔(しゃく)(しゅ)より出家して伽耶(がや)に近く」等云云。寿量品に能迷の衆を(いだ)して「一切世間の天人、及び()修羅(しゅら)」等云云。次の品に、一生八生の(やく)あって、時の衆、供養をなし(おわ)って、弥勒の(りょう)()に「仏希有(けう)の法を説きたもう、昔より未だ(かつ)て聞かざる所なり、世尊は大力(ましま)して、寿命(はか)るべからず」等云云。(しか)れば則ち実に是れ仏の所知に(おい)て未だ得脱を為さずと見えたり。何ぞ別して与えて略開の中に皆(ことごと)く脱せしむると判ずるや。

答えて云わく、其の文は皆悉く是れ(だつ)の義なり。今は()の義なり。奪の義を以て与の義を難ずべからざるなり。又経に云く「然も諸の(しん)発意(ぽつち)の菩薩、仏の滅後に於いて」等云云。此の文を次下(つぎしも)に得脱と遊ばさるる文の意は、寿量品を説かずんば末代の凡夫(みな)悪道に墮つ、(ここ)を以て末法の衆生の為に寿量の説を(もう)けたもう者なりと云う意なり。

問うて云く、天台と祖師(そし)と、分文の相違は如何。

答う、天台は(だつ)の義に約して判釈したもうなり。之に依って動執生疑の文を略開に属するなり。祖師は与の義に依る。依って動執生疑より(しも)の文を広開と名づけ、其れより(かみ)の文を略開と為す。是れ則ち動執生疑の文に「我等は復、仏の随宜(ずいぎ)の所説、仏の(しょ)(すい)(みこと)未だ(かつ)虚妄(こもう)ならず、仏の所知は、皆悉く通達したまえりと信ずと雖も、然も諸の新発意の菩薩」と言えるを以て(かんが)えたもうに、略開の中にして皆得脱すると(あい)見えたり。()って動執生疑の文段を以て広開に属し給う者なり。故に各々(おのおの)一意に依るなり。然れば則ち動執已下(いか)を一品二半と云えるは滅後の為なる事、経文に分明なり。

問う、与奪の()分明なり。(しか)りと雖も宗祖の判釈(これ)有りや。

答えて云わく、四菩薩造立抄外の十四・三十六に云わく「御得意(こころえ)候へ、本迹二門の浅深・勝劣・与奪(よだつ)(ぼう)(しょう)は時と()とに()るべし」云云。然れば則ち直ちに其の文(これ)無しと云えども、其の義是れ宛然(おんねん)なり。疑うべからず。彼の啓運抄の料簡(りょうけん)は其の義に当たるに似たりと雖も、大旨(たいし)に応ぜざるが故に之を(きら)う。


                 つづく


本書目次                          日寛上人 文段目次



by johsei1129 | 2016-06-26 21:08 | 日寛上人 御書文段 | Comments(0)
2016年 06月 26日

Gosho 阿仏房御書 On the Treasure Tower

(いま)阿仏上人の一身は()(すい)()(ふう)(くう)の五大なり、

At present the entire body of the Honorable Abutsu is composed of the five elements of earth, water, fire, wind, and space.

Now, Abutsu shōnin’s [Abutsu-bō’s] entire life is comprised of the five elements----earth, water, fire, wind and space.

此の五大は題目の五字なり。

These five elements are also the five characters of the daimoku.

These five elements correspond to the five characters of the Daimoku.

(しか)れば阿仏房さながら宝塔、宝塔さながら阿仏房、此れより(ほか)の才覚無益(むやく)なり。

Abutsu-bō is therefore the treasure tower itself, and the treasure tower is Abutsu-bō himself. No other knowledge is purposeful.

 Thus, Abutsu-bō is the treasure tower himself, and the treasure tower itself is Abutsu-bō. No matter how hard one tries to find some other way, it will be of no virtue.

(もん)(しん)(かい)(じょう)(しん)(しゃ)(ざん)七宝(しっぽう)を以てかざりたる宝塔なり。

It is the treasure tower adorned with the seven kinds of treasures—hearing the correct teaching, believing it, keeping the precepts, engaging in meditation, practicing assiduously, renouncing one’s attachments, and reflecting on oneself.

Abutsu-bō’s life is the treasure tower endowed with the seven kinds of treasure: listening, believing, observing the precepts, concentration, practicing assiduously, selfless devotion, and self-reflection.


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by johsei1129 | 2016-06-26 18:36 | PASSAGE OF NICHIREN | Comments(0)
2016年 06月 25日

Gosho 阿仏房御書 On the Treasure Tower

 阿仏房御書(宝塔御書) 

 On the Treasure Tower

 Letter to Abutsu-bō

      文永十二年三月十三日 五十四歳御作

         March 13, 1275 (Age54)

所詮(しょせん)三周(さんしゅう)声聞(しょうもん)、法華経に(きたり)()(しん)の宝塔を見ると云う事なり。

In essence, the appearance of the treasure tower indicates that on hearing the Lotus Sutra the three groups of voice-hearers perceived for the first time the treasure tower within their own lives.

It is said that upon hearing the three distinct kinds of sermons in the Lotus Sutra [for the people of the two vehicles], those in the world of learning because able to see the treasure tower within their lives.

(いま)日蓮が弟子檀那(だんな)又又かくのごとし、

Now Nichiren’s disciples and lay supporters are also doing this.

This also holds for Nichiren’s disciples and followers.

末法に入つて法華経を持つ男女(なんにょ)のすがたより(ほか)には宝塔なきなり。

In the LatterDay of the Law, no treasure tower exists other than the figures of the men and women who embrace the Lotus Sutra.

In the Latter Day of the Law, there is no treasure tower other than the men and women who embrace the Lotus Sutra.

()(しか)れば、貴賤(きせん)上下をえらばず南無妙法蓮華経ととな()うるものは、我が身宝塔にして我が身又多宝如来なり、

It follows, therefore, that whether eminent or humble, high or low, those who chant Nam-myoho-renge-kyo are themselves the treasure tower, and, likewise, are themselves the Thus Come One Many Treasures.

If this is true, then regardless of one’s rank or class, when one chants Nam-Myoho-Renge-Kyo, one’s life manifests itself as the treasure tower, and at the same time, one is endowed with the virtue of Tahō Buddha.

妙法蓮華経より(ほか)に宝塔なきなり。法華経の題目宝塔なり、宝塔又南無妙法蓮華経なり。

No treasure tower exists other than Myoho-renge-kyo. The daimoku of the Lotus Sutra is the treasure tower, and the treasure tower is Nam-myoho-renge-kyo.

There is no treasure tower other than Myoho-Renge-Kyo. The Daimoku of the Lotus Sutra is the treasure tower; the treasure tower is Nam-Myoho-Renge-Kyo.


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by johsei1129 | 2016-06-25 22:04 | PASSAGE OF NICHIREN | Comments(0)
2016年 06月 25日

法華取要抄私記 十 本門の説法に二意有り。一は久遠下種、中間為熟、今日為脱の為なり。二には末法本未有善(ほんみうぜん)の衆生の為なり。



一 「略開」の事

啓運抄の三十九に、此の一意に二類を出だす。「一には略開の文を聞いて、弥勒(みろく)等の菩薩は(ただ)『心生疑惑、怪未(けみ)()()』するのみなり、全く等妙に入るには非ざるなり。又()の得道の姿如何。(しか)れば則ち大菩薩等、等妙に入ると判じたもうは不審なり。義に云く、此の(ほん)は略開、次の品は広開。分別品に云わく『仏の寿量の長遠なる事を聞き(だい)饒益(にょうやく)を得たり』と云うなり。此の品は疑惑までなり。此の分は正機転入に約するなり。(しか)も略を聞いて等妙に入るも有るべきなり。心に疑惑を生ずるは()(とく)()(しょう)及び未得の者なり。(ただ)し弥勒が『無数の菩薩、心に疑惑を生ず』と云うは、此等の衆に()わって疑いを生ずるなり。此の始得等の人が、寿量に至って初めて(だん)()生信(しょうしん)して増進するなり。其の(ほか)の大菩薩は広開を待つべからざるなり。開目抄の上()くの如し。

次に脱する姿を云わば、略開の中に『我伽耶(がや)に於て』等と云って『()(おん)』と云わざるなり。仏意は今日(こんにち)の伽耶即ち昔の伽耶、昔の伽耶即ち今日の成道(じょうどう)伽耶にて説かるるなり。全体、始本不二の心なり。(しか)も弥勒は之を聞いて此の旨を得、されども不知の様にもてなして、此の伽耶を()(かく)今日の伽耶と疑うなり。之に()って広開の時、『一切の天人』等と説きたもうなり。此の時、久遠を顕わし始覚本覚を顕して、(ごん)(じょう)遠成(おんじょう)も出来するなり」已上。

啓蒙に此の義を料簡(りょうけん)して「(およ)そ利鈍の両機、広略を()て得道する義なり。然れども(いま)広開は一向に滅後の為と判ずるに対せんが為に、在世の(だつ)を略開にぬしづけ給うなるべし云云。さて広略に付いて啓運抄に四つの義難を()だしたり。一は天台は略開と動執(どうしゅう)とを一科とせり。何ぞ今二つを()かつや。二に動執生疑は略開なり。何ぞ広開に属するや。三は此の略広の開は(とも)に在世の脱の為なり、四は観心本尊抄に『彼は一品二半、此れは(ただ)題目の五字なり』と、(いま)何ぞ相違するや。断じて云く、第一の難は経文に其の意あり。第二の難は観心本尊抄の意なり。今の文は略を以て一向(いっこう)脱するに対し、広を以て一向滅後に約して判ず、()いて同じきなり。彼の文に云わく『本門は序正流通(とも)に末法の始めを以て(せん)と為す』と。又云わく『本門を以て之を論ずれば』等云云。此等の()文体(もんたい)は序の始めより終わりに至るまで、末法の為と判じたもうなり。()くの如く二途ある事は、本尊抄の一往再往の意なり。(しか)れば再往の深意は、本門三段、総じて一部の法門は(みな)我等が為ぞと云う事なり。此の法門が釈尊出世の本意(ほんい)、滅後に於て聖人出世の本意の法門なり」と。啓蒙に之を引いて云く「此の義分明(ふんみょう)なり。此の上に助言を加えば文句(もんぐ)に総別両向の釈あり。総じては断疑生信に対して略開に属し、又()(おう)の中には応に属する故なり。別しては『(これ)()の衆を教化せり』の文までを略開と取るなり。()くの如き経文、従容(しょうよう)なれば両属不定なり。大師と宗祖との異なり」と。

私にいわく、大疑は三つあり。一に略開を以て脱と為し、広開を以て一向(いっこう)滅後とする事。二には動執生疑の文は略開の内なることを広開と名づくると天台と相違なる事。三は本尊抄の一往(いちおう)再往(さいおう)の判、今の二意と相違(そうい)に似たることか。此の三つの疑いあり。

啓運抄の意は、大菩薩は略開を聞いて得入すべし。()(とく)()(とく)の者は此の品の生疑広開の時に得脱するなり。今は広開を以て滅後の為と判ずるに対せんが為に、在世(ざいせ)の脱を以て略開にぬしづけ給うなり。さて科目の相違は経意に(まか)する処なり。さて彼是れの相違は、彼の文は在世の一品(いっぽん)二半(にはん)と末法の始めの題目と相対して判ぜり。されども此の文()いて同じき事なり。

今案ずるに云わく、本門の説法に二意有り。一は久遠下種、中間為熟、今日(こんにち)為脱の為なり。二には末法(ほん)未有(みう)(ぜん)の衆生の為なり。観心本尊抄に一往再往を以て判じ給うと、今の本門に二意有りと判ずと、(たい)()此れ同じきなり。されども文義は異なり。其の上、()の文には次下に(しゅ)(だつ)相対して勝劣を判じたもう。今の文には此の判(これ)無し。


                つづく


本書目次                         日寛上人 文段目次



by johsei1129 | 2016-06-25 15:04 | 日寛上人 御書文段 | Comments(0)
2016年 06月 24日

Gosho 御義口伝 Orally Transmitted Teachings on the Lotus Sutra

此の妙法等の五字を末法・白法隠没(びゃくぼうおんもつ)の時上行菩薩・御出世有つて五種の修行の中には四種を略して(ただ)受持の一行にして成仏す可しと経文に(まのあた)り之れ有り

These passages in the “Supernatural Powers” chapter are stating clearly and emphatically that, with regard to the five characters Myoho-renge-kyo, in the Latter Day of the Law, when the Pure Law of Shakyamuni Buddha has passed into extinction, Bodhisattva Superior Practices will appear in the world to proclaim them and, of the five types of practice advocated by Shakyamuni, to accept and uphold, to read, to recite, to explain and preach, and to copy the Lotus Sutra, will explain that only the first, to accept and uphold the sutra, is to be practiced as the way to attain Buddhahood.

The sutra clearly states that in the Latter Day of the Law, when the pure Law is obscured and lost, Bodhisattva Jōgyō will make his advent in order to lead all living beings to attain enlightenment, which only can be attained through the single practice of embracing the five characters of Myoho-Renge-Kyo, since it contains the practice of the other four of the five practices.

()れば神力品に云く「於我滅度後(おがめつどご)応受持斯(おうじゅじし)(きょう)是人於(ぜにんの)仏道(ぶつどう)決定(けつじょう)無有疑(むうぎ)」云云、此の文明白なり、

 Thisis what the “Super natural Powers” chapter means when it says, “Therefore a person of wisdom, / . . . after I have passed into extinction /should accept and uphold this sutra . / Such a person assuredly and without doubt / will attain the Buddha way.” The meaning of this passage is perfectly obvious.

()つて此の文をば仏の廻向(えこう)の文と習うなり、

 Hence we traditionally refer to this passage as the statement of the Buddha in which he transfers his merit to the upholders of the sutra.


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by johsei1129 | 2016-06-24 23:12 | PASSAGE OF NICHIREN | Comments(0)
2016年 06月 23日

Gosho 御義口伝 Orally Transmitted Teachings on the Lotus Sutra

(そう)(べつ)の付属塔中塔(たっちゅうとう)()之を思う可し、

You should keep in mind that there are distinctions between the general transmission of the sutra made outside the treasure tower as described in the “Entrustment” chapter and the specific transmission made within the tower as depicted in the “Super natural Powers” chapter.

We must consider the differences between the general and specific as well as the differences between the transfer from inside and outside the treasure tower.

 之に()つて()(しゅつ)寿量に(こと)顕れ、神力(じんりき)(ぞく)(るい)に事(おわ)るなり、

 Thus the transmission ceremony that began in the “Treasure Tower” chapter, with the teaching to be transmitted and the person to whom it is transferred revealed in the “Emerging from the Earth” and “Life Span” chapters, is brought to a conclusion in the “Supernatural Powers” and “Entrustment” chapters.

 [The entity of the Law to be transmitted] actually was revealed in the Emerging from the Earth chapter and the Life Span chapter of the Lotus Sutra, and [the transfer of the Law] was completed in the Wondrous Powers of the Tathagata chapter and the Entrustment chapter.


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by johsei1129 | 2016-06-23 21:24 | PASSAGE OF NICHIREN | Comments(0)
2016年 06月 21日

Gosho 御義口伝 Orally Transmitted Teachings on the Lotus Sutra


 さて二仏並座(びょうざ)分身(ふんじん)の諸仏集まつて()好良薬(こうろうやく)の妙法蓮華経を説き顕し釈尊十種の神力(じんりき)を現じて四句に結び上行菩薩に付属し給う()の付属とは妙法の首題なり

After the two Buddhas, Shakyamuni and Many Treasures, were seated side by side in the treasure tower and the Buddhas that were emanations of Shakyamuni had been gathered together, Shakyamuni proceeded to expound and make clear Myoho-renge-kyo, what the Buddha called “this good medicine” (chapter sixteen, Life Span). Then in the “Super natural Powers” chapter, Shakyamuni Buddha demonstrated ten types of super natural powers, summarized the teaching in the four pronouncements that begin with the words “all the doctrines possessed by the Thus Come One,” etc. and in this way entrusted the teaching to Bodhisattva Superior Practices, the leader of the Bodhisattvas of the Earth. What was transmitted at that time was the Wonderful Law, the title of the sutra.

The two Buddhas Shakyamuni and Tahō sat side by side accompanied by all other Buddhas, who were innumerable manifestations of Shakyamuni Buddha. Shakyamuni then revealed and expounded the supreme medicine of Myoho-Renge-Kyo. [In the Wondrous Powers of the Tathagata chapter of the Lotus Sutra] Shakyamuni Buddha exhibited ten kinds of wondrous powers, and condensed the essence of the Lotus Sutra into four phrases, or Myoho-Renge-Kyo, which was then entrusted to Bodhisattva Jōgyō.


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by johsei1129 | 2016-06-21 22:34 | PASSAGE OF NICHIREN | Comments(0)
2016年 06月 20日

Gosho 御義口伝 下 Orally Transmitted Teachings on the Lotus Sutra Part 2

(けっ)(ちょう)五字の付属(ふぞく)()べ給う時・宝塔品に事起り、(しょう)(てつ)()(ほう)(ごん)(りょう)有在(うざい)遠令(おんりょう)有在(うざい)と云うて有在の二字を以て本化(ほんげ)迹化(しゃっけ)の付属を()ぶるなり。

Therefore when the transmission of the five characters that represent the essence of the Lotus Sutra took place, the procedure began in the “Treasure Tower” chapter, when Shakyamuni Buddha spoke in a voice that penetrated to the lower regions, calling on those who are near to preserve the sutra and those who are far away to preserve it. [“The Buddha wishes to entrust this Lotus Sutra of the Wonderful Law to someone so that it may be preserved” (chapter eleven, TreasureTower).] With these two words “be preserved,” he declared he would entrust the sutra to the bodhisattvas of the essential teaching and the bodhisattvas of the theoretical teaching.

Shakyamuni Buddha declared the transmission of the five characters----the essence of the Lotus Sutra. This transmission began in the Treasure Tower chapter of the Lotus Sutra, in which the Buddha proclaimed the transfer of the sutra to the bodhisattvas taught by the Buddha of the essential teaching as well as to the bodhisattvas taught by the Buddha of the theoretical teaching. He stated,I will entrust [the sutra] to those will be living closer to the time of my death;and “I will entrust [the sutra] to those who will be born in the distant future after my death.” His voice reached downward [where the Bodhisattvas of the Earth were still under the earth].

()つて本門の密序(みつじょ)と習うなり、

Hence we traditionally refer to this passage as the secret or veiled introduction to the essential teaching.

Thus, [the Treasure Tower chapter of the theoretical teaching] is called the secret beginning of the essential teaching.


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by johsei1129 | 2016-06-20 22:05 | PASSAGE OF NICHIREN | Comments(0)