日蓮大聖人『御書』解説

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2016年 07月 31日

Gosho 開目抄 Opening of the Eyes

(しか)るに(ぜん)男子(なんし)・我(じつ)に成仏してより已来(いらい)無量無辺・百千万億・那由佗(なゆた)(こう)なり」等云云。

 “But good men, it has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayutas of kalpas since I infact attained Buddhahood.”

 [The Juryo chapter of the LotusSutra states,] However, good men, immeasurable and unfathomable hundreds, thousands, ten thousands, ten millions of nayutas of kalpas have passed since I actually attained Buddhahood.

華厳(けごん)乃至(ないし)般若(はんにゃ)・大日経等は二乗作仏を(かく)すのみならず久遠(くおん)(じつ)(じょう)を説きかくさせ給へり、

All the other sutras such as the Flower Garland, Wisdom, and Mahāvairochana not only conceal the fact that people of the two vehicles can attain Buddhahood, but they also fail to make clear that the Buddha attained enlightenment countless kalpas in the past.

The Flower Garland Sutra, and sutras such as the Perfection of Wisdom Sutra and the Great Sun Tathagata Sutra conceal the attainment of Buddhahood of the people of the two vehicles. Furthermore, such sutras also hide the attainment of Buddhahood [of Shakyamuni Buddha] in the inconceivably remote past.

(これ)()の経経に二つの(とが)あり、

These sutras have two flaws.

All of these sutras have two faults.

一には(こう)()を存するが故に()(いま)(ごん)を開せずとて迹門(しゃくもん)の一念三千をかくせり、

First, because they teach that the Ten Worlds are separate from one another, they fail to move beyond the provisional doctrines and to reveal the doctrine of three thousand realms in a single moment of life as it is expounded in the theoretical teaching of the Lotus Sutra.

First, since they teach the practice of countless kalpas, they have not yet refuted the expedient means. Thus, ichinen sanzen (three thousand realms in a single life-moment) of the theoretical teaching is hidden.

二には()(じょう)を言うが故に(なお)未だ迹を発せずとて本門の久遠をかくせり、

Second, because they teach that Shakyamuni Buddha attained enlightenment for the first time in this world, referring only to his provisional aspect, they fail to reveal the fact stressed in the essential teaching that the Buddha attained enlightenment countless kalpas ago.

Second,since they teach the Shakyamuni first attained Buddhahood in India, his provisional identity is yet to be discarded. Therefore, [as stated in the same passage], these sutras conceal the attainment of enlightenment in the inconceivably remote past as expounded in the essential teaching.

 此等の二つの大法は一代の(こう)(こつ)・一切経の心髄(しんずい)なり、

 These two great doctrines are the core of the Buddha’s lifetime of teachings, and the very heart and marrow of all the sutras.

 These two doctrines are the core of all the teachings elucidated by Shakyamuni Buddha throughout his lifetime, and they are the heart of all the sutras.


                      つづく To be continued
本文 Original text  目次 Index



by johsei1129 | 2016-07-31 21:24 | PASSAGE OF NICHIREN | Comments(0)
2016年 07月 31日

Gosho 常忍抄(稟権出界抄)The Third Doctrine

常忍抄(稟権出界抄) じょうにんしょう(ぼんごんしゅっかいしょう)

The Third Doctrine

Letter to Jōnin

  弘安元年十月一日 五十七歳御作
  October 1, 1278 Age:57

総じて御心へ候へ、

On the whole, you should bear the following in mind.

You should realize the following:

法華経と()(ぜん)と引き向えて勝劣・(せん)(じん)を判ずるに当分・()(せつ)の事に三つの様有り、

In contrasting the Lotus Sutra with the pre-Lotus Sutra teachings and evaluating their relative superiority and depth, the comparison between the teachings still in a certain dimension and those extending beyond may be carried out on three levels.

When the Lotus Sutra is compared with the pre-Lotus Sutra teachings in order to judge the superiority and profundity of the teachings, there are three ways to categorize. Each category has general and specific meanings.

日蓮が法門は第三の法門なり。

Nichiren’s teaching represents the third doctrine.

Nichiren’s doctrine is the third doctrine [comparison between the Buddhism if the sowing and the Buddhism of the harvest].

世間に(ほぼ)夢の如く一二をば申せども第三をば申さず候、

Though the first and second doctrines have been spoken of in the world rather vaguely, like a dream, the third has never been spoken of at all.

People in the world vaguely have covered the first and second doctrine, just like discussing them in a dream, but have not talked about the third doctrine.

第三の法門は天台・妙楽・伝教も(ほぼ)之を示せども(いま)だ事()えず、

Though T’ien-t’ai, Miao-lo, and Dengyō explained it to some extent, they did not clarify it fully.

The Great Teachers Tiantai, Miaole, and Dengyō discussed it to some extent; however, they were unable to complete their explanation.

所詮(しょせん)末法の今に(ゆず)り与えしなり

In the end, they left it for now, the Latter Day of the Law. This is the time referred to as the fifth five-hundred-year period.

This is because the third doctrine has been transmitted to [Nichiren] in the present age of the Latter Day of the Law.


本文 Original text 目次 Index



by johsei1129 | 2016-07-31 20:37 | PASSAGE OF NICHIREN | Comments(0)
2016年 07月 31日

Gosho 顕謗法抄 On Revealing Slander


第四に行者仏法を弘むる用心を明さば、

In this fourth section, I would like to describe the attitude of mind that should characterize the practitioner who strives to propagate the teachings of the Buddha.

I, [Nichiren,] will reveal the important points that practitioners must consider in propagating true Buddhism.

()れ仏法をひろ()めんと・()もはんものは必ず五義を存して正法をひろむべし、

One who hopes to propagate the Buddha’s teachings must be aware of the five guides and propagate the correct teaching in accordance with these.

Those wish to do so must understand the five guides for propagation.

五義とは一には教・二には機・三には時・四には国・五には仏法流布(るふ)の前後なり

These five guides are (1) the teaching, (2) the people’s capacity, (3) the time, (4) the country, and (5) the sequence in which the Buddhist teachings are to be propagated.

They are: first, the teaching; second, the capacity; third, the time; fourth, the country; and fifth, the sequence of propagation.

                       つづく continued


本文 Original text 目次 Index



by johsei1129 | 2016-07-31 17:27 | PASSAGE OF NICHIREN | Comments(0)
2016年 07月 31日

Gosho 諸宗問答抄 Questions and Answers on Various Buddhist Sects

(たと)()(ぜん)の円を今の法華に開会(かいえ)し入るるとも爾前の円は法華の一味となる事無し、

Even though the perfect teaching of the earlier sutras may now have been “opened up and merged” with the Lotus Sutra, this does not mean that the perfect teaching of the earlier sutras is one in flavor with the Lotus Sutra.

Although the perfect teaching in the pre-Lotus Sutra teachings is refuted in the Lotus Sutra in order to reveal the truth, it will never be equal to the perfect teaching of the Lotus Sutra.

法華の体内に開会し入れられても体内の(ごん)と云われて実とは云わざるなり、

Though it maybe opened up and merged with the body of the Lotus Sutra, it is still what is termed the provisional teaching within the body of the Lotus Sutra, not the true teaching.

Even after it is refuted and incorporated into the Lotus Sutra, it cannot be called the true teaching, since it remains provisional [within the Lotus Sutra].

体内の権を体外(たいげ)に取出して(しばら)()一仏乗(いちぶつじょう)分別(ふんべつ)説三(せっさん)する時、権に(おい)て円の名を(つけ)て三乗の中の円教と云われたるなり

When this provisional teaching within the body of the Lotus Sutra is for a time extracted and becomes external to that body, when the Buddhas “apply distinctions to the one Buddha vehicle and preach as though it were three,” then the term “perfect” is applied to this provisional teaching and one speaks of the perfect teaching that is in the three vehicles.

When this provisional teaching within the Lotus Sutra is temporarily set aside and then, when “the one vehicle of Buddhahood is explained by means of the three vehicles, it [the perfect teaching in the pre-LotusSutra teachings] can expediently be called the perfect teaching of the three vehicles.


本文 Original text  目次 Index



by johsei1129 | 2016-07-31 12:25 | PASSAGE OF NICHIREN | Comments(0)
2016年 07月 31日

Gosho 諸宗問答抄 Questions and Answers on Various Buddhist Sects

次に絶待(ぜったい)(みょう)と申すは開会(かいえ)の法門にて候なり、

We come next to a discussion of the absolute myō, which is the doctrine dealing with the opening up and merging of the teachings.

The absolute truth is revealed by the principle of refuting the provisional teachings and revealing the truth.

此の時は爾前(ごん)(きょう)とて嫌ひ(すて)らるる所の教を(みな)法華の大海におさめ入るるなり、

At this time the teachings set forth in the sutras preached prior to the Lotus, the provisional teachings, which had been cast aside as undesirable, are now all merged in the great sea of the Lotus Sutra.

From this viewpoint, the pre-Lotus Sutra and provisional teachings, despised and discarded as incomplete, can all be included in the great ocean of the Lotus Sutra.

(したが)つて法華の大海に入りぬれば爾前の権教とて嫌わるる者無きなり、

Therefore, since these provisional teachings of the pre-Lotus sutras enter into the great sea of the Lotus Sutra, there is no longer anything undesirable about them.

Once they flow into the sea of the Lotus Sutra, they are no longer shunned as provisional.

皆法華の大海の不可思議の徳として南無妙法蓮華経と云う一味にたたきなしつる

All are blended into the single flavor of Nam-myoho-renge-kyo because of the inconceivably wonderful function of the great sea of the Lotus Sutra.

The unfathomable workings of the great ocean of the Lotus Sutra can force all of the pre-Lotus Sutra teachings to fuse with the one and only flavor of Nam-Myoho-Renge-Kyo.


                  つづく To be continued
本文 Original text  目次 Index



by johsei1129 | 2016-07-31 12:12 | PASSAGE OF NICHIREN | Comments(0)
2016年 07月 31日

Gosho 諸宗問答抄 Questions and Answers on Various Buddhist Sects

諸宗問答抄

Questions and Answers on Various Buddhist Schools

Questions and Answers on Various Buddhist Sects

建長七年 三十四歳御作

1255 Age: 34)

教相(きょうそう)には三種の教相を立て候、()(ぜん)法華を釈して勝劣(しょうれつ)を判ぜられ候。

T’ien-t’ai posits three standards of comparison by which one may determine the relative superiority of the Lotus Sutra and the sutras preached before it.

In order to judge teachings three standards of doctrinal aspects should be considered. By comparing the pre-Lotus Sutra teachings with the Lotus Sutra, the superiority or inferiority of the two is determined.

()づ三種の教相と申すは(いずれ)にて候ぞやと之を(たず)ぬ可し、

What then are these three standards of comparison?

One first should ask what the three standards of doctrinal aspects are.

(けだ)し三種の教相と申すは一には根性(こんじょう)(ゆう)()(ゆう)の相・

First of the three is that which inquires whether or not people of all capacities can attain Buddhahood through a particular sutra.

The first aspect is whether or not the people’s capacity to understand the Lotus Sutra is demonstrated.

二には()(どう)()(じゅう)不始終の相・

Second is that which inquires whether or not the process of teaching, that is, the process of planting the seed of Buddhahood in people’s lives and finally harvesting its fruit by leading them to Buddhahood, is revealed in full.

The second aspect is whether or not all phases of the Buddha’s teaching from beginning to end [sowing, maturing and harvesting] are clarified.

三には師弟の遠近(おんごん)不遠近の相なり

Third is that which inquires whether the original relationship between teacher and discipleis revealed.

The third aspect is whether or not the relationship between the master and disciples since the inconceivably remote past is revealed.


                     つづく To be continued
本文 Original text  目次 Index



by johsei1129 | 2016-07-31 11:58 | PASSAGE OF NICHIREN | Comments(0)
2016年 07月 30日

Gosho 曾谷殿御返事 The Essentials for Attaining Buddhahood

 法華経は(たね)の如く仏はうへての如く衆生は田の如くなり

 The Lotus Sutra is like the seed, the Buddha like the sower, and the people like the field.

 The Lotus Sutra is like the seed, the Buddha is the one who sows, and the people are the field.

()し此等の義をたがへさせ給はば日蓮も後生(ごしょう)は助け申すまじく候

 If you deviate from these principles, not even I can save you in your next life.

 If you defy this principle, even I, Nichiren, cannot save you in your future existences.




本文 Original text 目次 Index



by johsei1129 | 2016-07-30 14:13 | PASSAGE OF NICHIREN | Comments(0)
2016年 07月 30日

Gosho 顕仏未来記 On the Buddha’s Prophecy

末法に於ては大小の(えき)(とも)(これ)無し、

In the Latter Day of the Law, no benefit is derived from either Mahayana or Hinayana.

In the Latter Day of the law, neither Mahayana nor Hinayana can produce benefits.

小乗には教のみ有つて行証無し

Hinayana retains nothing but its teaching; it has neither practice nor proof.

Hinayana Buddhism retains only its teaching, but not its practice or proof.

大乗には教行のみ有つて(みょう)(けん)の証之無し、

Mahayana still has its teaching and practice, but no longer provides any proof of benefit, either conspicuous or inconspicuous.

Mahayana Buddhism still has both its teaching and practice, but there is no longer any conspicuous or inconspicuous benefit.

其の上正像の時の(しょ)(りゅう)の権小の二宗・漸漸(ぜんぜん)・末法に入て執心(しゅうしん)(いよいよ)(ごう)(じょう)にして小を以て大を打ち権を以て実を破り国土に大体謗法(ほうぼう)の者充満するなり

Furthermore, the schools of Hinayana and provisional Mahayana established during the Former and Middle Days of the Law cling all the more stubbornly to their doctrines as they enter the Latter Day. Those who espouse Hinayana reject Mahayana, and those who espouse provisional teachings attack the true teaching, until the country is overrun with slanderers of the Law.

Moreover, during the Former and Middle Days of the Law, sects were derived from provisional Mahayana and Hinayana. In the Latter Day of the Law, with the passage of time, they have begun to adhere more vehemently to their own teachings. Those who uphold Hinayana condemn Mahayana, while those who embrace the provisional doctrines slander the true Mahayana teaching. As a result, slanderers prevail throughout the country.

                      つづく continued
本文 Original text 目次 Index



by johsei1129 | 2016-07-30 12:52 | PASSAGE OF NICHIREN | Comments(0)
2016年 07月 30日

Gosho 顕仏未来記 On the Buddha’s Prophecy

法華経を以て之を(さぐ)るに正法千年に三事を()するは在世に(おい)て法華経に結縁(けちえん)する者か、

On examining this from the standpoint of the Lotus Sutra, we find that in the thousand years of the Former Day of the Law persons who possessed all three had most probably formed ties with the Lotus Sutra during the Buddha’s lifetime.

When we contemplate this from the standpoint of the Lotus Sutra, the reason why these elements were preserved during the one thousand year-period of the Former Day of the Law was because those living in Shakyamuni Buddha’s time had a karmic bond with the Lotus Sutra, and were reborn into the Former Day of the Law.

其の後正法に生れて小乗の教行を以て縁と為し小乗の証を得るなり、

 They were born again in the Former Day and were able to obtain the proof of Hinayana through its teaching and practice.

At that time, they obtained the proof of Hinayana Buddhism by implementing the teaching and practice of Hinayana Buddhism.

像法に(おい)ては在世の結縁(けちえん)()(はく)の故に小乗に於て証すること無く()の人・(ごん)大乗を以て縁と為して十方の浄土(じょうど)に生ず、

Those born in the Middle Day had not developed strong ties to the Lotus Sutra during the Buddha’s lifetime and were therefore unable to attain proof through Hinayana.They turned instead to provisional Mahayana and thus were able to be born in the pure lands of the ten directions.

In the Middle Day of the Law, since the people had little karmic relation with the Lotus Sutra, no one obtained proof from practicing the Hinayana teachings. Thus, those people were born into the pure lands of the ten directions through their causal relationship with provisional Mahayana.


                     つづく To be continued
本文 Original text 目次 Index



by johsei1129 | 2016-07-30 12:38 | PASSAGE OF NICHIREN | Comments(0)
2016年 07月 30日

Gosho 顕仏未来記 On the Buddha’s Prophecy

顕仏未来記(けんぶつみらいき)

On the Buddha’s Prophecy

     文永十年(うるう)五月十一日 五十二歳御作

      May 11, 1273, an Intercalary Month (Age: 52)


 疑つて(いわ)正像(しょうぞう)の二時を末法に相対するに時と機と共に正像は(こと)に勝るるなり

Question: Incomparing the Former and Middle Days with the Latter Day of the Law, the first two were far superior in terms of both time and the people’s capacity.

When the two periods of the Former and Middle Days of the Law are compared with the Latter Day of the Law, those two periods are superior in terms of the time and the people’s capacity.

何ぞ其の時機を捨てて(ひとえ)に当時を指すや、

Why are these factors of time and capacity ignored in the Lotus Sutra, which refers exclusively to this age?

Why do you disregard these periods and favor only the Latter Day of the Law?

答えて云く仏意(はか)り難し、

Answer: The Buddha’s intent is difficult to fathom.

My [Nichiren’s] answer is as follows: The Buddha’s true intention is difficult to fathom.

()(いま)だ之を得ず、(こころ)みに一義を案じ小乗経を以て之を(かんが)うるに正法千年は教行証の三つ(つぶさ)さに之を備う

Indeed, I am unable to grasp it. We may attempt to understand, however, by taking the Hinayana sutras as a point of reference. During the thousand years of the Former Day of the Law, Hinayana was fully endowed with the three elements of teaching, practice, and proof.

Although I have yet to understand it, I would like to apply the criteria [of the teaching, practice, and proof]. Taking the example of Hinayana Buddhism, during the first one thousand years of the Former Day of the Law, all the three elements of the teaching, practice, and proof were intact.

像法(ぞうほう)千年には教行のみ有つて証無し

During the thousand years of the Middle Day, teaching and practice alone remained; proof no longer existed.

During the next one thousand years of the Middle Day of the Law, its teaching and practice were still maintained, but there was not any proof.

末法には教のみ有つて行証無し等云云、

In the Latter Day of the Law, teaching alone remains; neither practice nor proof exists.

In the Latter Day of the Law, only the teaching remains. There is no longer any practice or proof.


                       つづく To be continued
本文 Original text 目次 Index



by johsei1129 | 2016-07-30 12:17 | PASSAGE OF NICHIREN | Comments(0)