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2016年 10月 31日

Gosho 法華初心成仏抄 Attaining Enlightenment at the Initial Stage of faith through the Lotus Sutra


よき師とは指したる世間の(とが)無くして(いささか)へつ()らうことなく、少欲知足にして慈悲有らん僧の経文に(まか)せて法華経を読み(たも)ちて人をも(すす)めて持たせん僧をば、仏は一切の僧の中に(よき)第一の法師なりと()められたり、

A good teacher is a priest who is free from any fault in secular affairs, who never fawns upon others even in the slightest, who desires and is satisfied with little, and who is compassionate; a priest who reads and upholds the Lotus Sutra precisely as it teaches and also encourages and leads others to embrace it. Such a priest the Buddha has praised among all priests as the finest teacher of the Law.

An excellent master is a compassionate priest who is innocent of any misdeeds, never fawns on others, is content with little, reads and maintains his faith in the Lotus Sutra as taught in the sutra, and encourages others to embrace the Lotus Sutra. Such a priest is praised by the Buddha as the teacher of the Law, supreme among all the priests.

(よき)檀那(だんな)とは貴人にもよらず賤人(せんにん)をもにくまず、上にもよらず下をもいやしまず、一切・人をば用いずして一切経の中に法華経を持たん人をば一切の人の中に(よき)人なりと仏は説給へり

A good believer is one who does not depend upon persons of eminence or despise those of humble station; who does not rely on the backing of superiors or look down on inferiors; who, not relying upon the opinions of others, upholds the Lotus Sutra among all the sutras. Such a person the Buddha has called the best of all people.

An excellent believer is the one who does not grovel before the nobles, does not despise a lowly person, does not rely on people’s opinions, and instead, takes faith in the Lotus Sutra among all sutras. According to the Buddha, such a believer is the best of all individuals.

(よき)法とは()の法華経を最為(さいい)第一の法と説かれたり

As for a good teaching, the Buddha has told us that this sutra, the Lotus, represents the foremost among all doctrines.

The excellent Law is the Lotus Sutra.

已説(いせつ)の経の中にも、今説(こんせつ)の経の中にも、当説(とうせつ)の経の中にも此の経第一と見えて候へば吉法なり

Among all the sutras the Buddha “has preached,” among those he “now preaches,” and among those he “will preach,” this sutra is designated as foremost, and therefore it is a good teaching.

Compared with all the sutras that the Buddha has preached, now preaches, and will preach, the Lotus Sutra reigns supreme. That is why it is defined as the excellent Law.


つづく Continued 


本文 Original Text 目次 Table of Contents




by johsei1129 | 2016-10-31 22:19 | PASSAGE OF NICHIREN | Comments(0)
2016年 10月 31日

Gosho 法華初心成仏抄 Attaining Enlightenment at the Initial Stage of faith through the Lotus Sutra

(これ)()(よく)(よく)明らめ信じてこそ法の(しるし)も仏菩薩の()(しょう)も有るべしとは見えたれ、

Only when one understands all this clearly and believes in it can the Law manifest its power and the Buddhas and bodhisattvas bring benefit to the people.

By firmly believing in this, one will receive the proof of Buddhism and gain the benefit from the Buddhas and bodhisattvas.

(たと)えばよき()(うち)とよき石のかど()と・よき()くち()と此の(みつ)寄り合いて火を用ゆるなり、

To illustrate, in kindling a fire, three things are needed: a good piece of steel, a good flint, and good tinder.

This can be compared to bringing together the three components needed to ignite a fire----the right flint, the right steel, and the right tinder.

(いのり)も又()くの如し、

The same is true of prayer.

Prayers are similar to this.

よき師と・よき檀那(だんな)と・よき法と此の(みつ)寄り合いて(いのり)成就(じょうじゅ)し国土の大難をも払ふべき者なり、

Three things are required—a good teacher, a good believer, and a good teaching—before prayers can be effective and disasters banished from the land.

An excellent master, an excellent believer, and the excellent Law----only when these three are united, can a practitioner have his prayers answered, and even disasters that may befall the land can be driven away.


つづく Continued 

本文 Original Text 目次 Table of Contents




by johsei1129 | 2016-10-31 22:03 | PASSAGE OF NICHIREN | Comments(0)
2016年 10月 31日

Gosho 法華初心成仏抄 Attaining Enlightenment at the Initial Stage of faith through the Lotus Sutra

妙法の五字を弘め給はん智者をばいかに(いやし)くとも上行(じょうぎょう)菩薩の化身(けしん)か又釈迦如来の()使(つかい)かと思うべし、

The wise man who works to propagate the five characters of the Mystic Law, no matter how lowly his station, should be looked upon as a manifestation of Bodhisattva Superior Practices, or perhaps as an envoy of Shakyamuni Thus Come One.

A man of wisdom who propagates the five characters of Myoho-Renge-Kyo should be considered the incarnation of Bodhisattva Jōgyō or the envoy of Shakyamuni Buddha, no matter how lowly he is.

又薬王菩薩・薬上菩薩・観音(かんのん)勢至(せいし)の菩薩は正像二千年の御使なり

The bodhisattvas Medicine King, Medicine Superior, Perceiver of the World’s Sounds, and Great Power, on the other hand, were envoys of the Buddha during the two thousand years of the Former and Middle Days of the Law.

Bodhisattvas such as Bodhisattva Medicine King, Bodhisattva Medicine Superior, Bodhisattva who Perceives the World’s Sounds, and Bodhisattva Strength and Vigor were the envoys during the two thousand-year period of the Former and Middle Days of the Law.

此等の菩薩達の御番(ごばん)(はや)(すぎ)たれば上古(むかし)の様に()(しょう)有るまじきなり、

Because their turn has already passed, they can no longer benefit people as they did in those ancient times.

The time for these bodhisattvas to appear in this world has already passed. Thus, it is impossible for them to bestow benefits upon living beings as they did [during the Former and Middle Days of the Law].

されば当世の(いのり)御覧(ごらん)ぜよ、一切(かな)はざる者なり、

Just observe what happens when prayers are offered to them at present! All such prayers go unanswered.

As one can see from the outcome of the prayers that the people in this age are offering, their prayers have not been answered at all.

末法今の世の番衆は上行・()(へん)(ぎょう)等にてをはしますなり

Now, in the Latter Day of the Law, it is the turn of the bodhisattvas Superior Practices, Boundless Practices, and the others.

In the Latter Day of the Law, it is the time for bodhisattva such as Jōgyō and Muhengyō to appear in this world.


                        つづく Continued 

本文 Original Text 目次 Table of Contents



by johsei1129 | 2016-10-31 21:53 | PASSAGE OF NICHIREN | Comments(0)
2016年 10月 31日

開目抄 要点解説 その八

開目抄の下巻にはいり、日蓮大聖人は自身が末法の本仏であることを随自意(※)で次第に説き始めます。

我が一門の者のためにしるす、他人は信ぜざれば逆縁なるべし。一たいをなめて大海のしををしり一華を見て春を推せよ、万里をわたて宋に入らずとも三箇年を経て霊山にいたらずとも竜樹のごとく竜宮に入らずとも無著菩薩のごとく弥勒菩薩にあはずとも二所三会に値わずとも一代の勝劣はこれをしれるなるべし、蛇は七日が内の洪水をしる竜の眷属なるゆへ烏は年中の吉凶をしれり過去に陰陽師なりしゆへ鳥はとぶ徳人にすぐれたり。
日蓮は諸経の勝劣をしること華厳の澄観・三論の嘉祥・法相の慈恩・真言の弘法にすぐれたり、天台・伝教の跡をしのぶゆへなり、彼の人人は天台・伝教に帰せさせ給はずば謗法の失脱れさせ給うべしや。
当世・日本国に第一に富める者は日蓮なるべし。命は法華経にたてまつり名をば後代に留べし、大海の主となれば諸の河神・皆したがう須弥山の王に諸の山神したがはざるべしや、法華経の難九易を弁うれば一切経よまざるにしたがうべし」

そして開目抄を流罪先の佐渡の地で書き著した因縁を次のように解き明かします。
日蓮といゐし者は去年九月十二日子丑の時に頚はねられぬ、此れは魂魄・佐土の国にいたりて返年の二月・雪中にしるして有縁の弟子へをくればをそろしくて・をそろしからず・みん人いかに・をぢぬらむ、此れは釈迦・多宝・十を方の諸仏の未来日本国・当世をうつし給う明鏡なりかたみともみるべし」と。

※随自意:衆生の機根にかまわず、仏の内証のそのまま説くことを言い、随他意とは、衆生の機根に応じて法を説くことをいいます。


開目抄 要点解説 その九に続く




by johsei1129 | 2016-10-31 19:36 | 開目抄(御書五大部) | Comments(0)
2016年 10月 30日

開目抄 要点解説 その七

日蓮大聖人は「開目抄上」の終段で、門下へ本抄の中で三度目となる「日蓮が華経の行者ならざるか(中略)いかに・なりぬるやらんと大疑いよいよつもり候」と、問い質します。
これは妙法蓮華経 如来寿量品第十六の冒頭で展開する「三誡三請(釈尊が対合衆の弥勒菩薩に教説を信受すべきと三度誡め、それに対し弥勒菩薩が三度説法を請う)」を彷彿させます。

而るに四十余年の経経をば東春の大日輪・寒冰を消滅するがごとく、無量の草露を大風の零落するがごとく、一言一時に未顕真実と打ちけし、大風の黒雲をまき大虚に満月の処するがごとく青天に日輪の懸り給うがごとく、世尊法久後・要当説真実と照させ給いて華光如来・光明如来等と舎利弗・迦葉等を赫赫たる日輪・明明たる月輪のごとく鳳文にしるし亀鏡に浮べられて候へばこそ、如来滅後の人天の諸檀那等には仏陀のごとくは仰がれ給しか。
水すまば月・影を・をしむべからず風ふかば草木なびかざるべしや。

法華経の行者あるならば此等の聖者は大火の中をすぎても大石の中を・とをりてもとぶらはせ給うべし。い迦葉の入定もことにこそ・よれ、いかにと・なりぬるぞ・いぶかしとも申すばかりなし。後五百歳のあたらざるか広宣流布の妄語となるべきか、日蓮が法華経の行者ならざるか、法華経を教内と下して別伝と称する大妄語の者をまほり給うべきか、捨閉閣抛と定めて法華経の門をとぢよ巻をなげすてよと・ゑりつけて法華堂を失える者を守護し給うべきか、仏前の誓いはありしかども濁世の・大難のはげしさ・をみて諸天下り給わざるか、日月・天にまします須弥山いまも・くづれず海潮も増減す四季も・かたのごとく・たがはず・いかに・なりぬるやらんと大疑いよいよ・つもり候」

[妙法蓮華経 如来寿量品第十六]

爾時仏告諸菩薩。及一切大衆。諸善男子。
汝等当信解。如来誠諦之語。復告大衆。汝等当信解。
如来誠諦之語。又復告諸大衆。汝等当信解。
如来誠諦之語。是時菩薩大衆。弥勒為首。
合掌白仏言。世尊。唯願説之。我等当信受仏語。
如是三白已。復言。唯願説之。我等当信

受仏語。爾時世尊。知諸菩薩。三請不止。
而告之言。汝等諦聴。如来秘密。神通之力。
一切世間天人。及阿脩羅。皆謂今釈迦牟尼仏。
出釈氏宮。去伽耶城不遠。坐於道場。得阿耨多羅三藐三菩提。
然善男子。我実成仏已来。無量無辺。百千万億。那由佗劫。
[和訳]

爾時仏(釈尊)は、諸菩薩及び一切の大衆に告げたもう。「諸の善男子よ、
汝等ら当に如来の誠諦(真実)の語を信解すべし。復た大衆に告げたもう。
汝等は当に如来の誠諦の語を信解すべし。復た大衆に告げたもう。
汝等は当に如来の誠諦の語を信解すべし」と。
是の時、菩薩の大衆は弥勒を首となして、合掌して仏に白して言く、「世尊よ唯願わくば之を説きたまえ。我等は当に信受すべし」と。
是の如く三たび白し已りて、復た言く。「唯願わくば之を説きたまえ。我等は当に信受すべし」と。
爾の時世尊は、諸の菩薩の三たび請いて止ざるを知りて。而、之の言を告げん

「汝等よ、諦に聴かん。如来の秘密、神通の力を。
一切世間の天人、及び阿脩羅は皆、今の釈迦牟尼仏は、釈迦族の王宮を出て、
伽耶城(※)を去りて遠からず、道場(※)に於いて座して、
阿耨多羅三藐三菩提(仏の悟りの境地)を得たと謂えり。然に善男子よ。我、実に成仏して已来、無量無辺・百千万億・那由佗劫(※)なり。

※伽耶城:釈尊在世当時のインドの大国マカダ国の都城
※道場:釈尊は法華経の開教・無量義経で、菩提樹の下に端座し六年にて成道したと説いている。
※由佗劫:仏教上、極めて大きな数量のことで、一般的には10の60乗とされてる。

開目抄 要点解説 その八に続く






by johsei1129 | 2016-10-30 21:04 | 開目抄(御書五大部) | Comments(0)
2016年 10月 30日

Gosho 妙法比丘尼御返事 Reply to Myohō bikuni


仏法の中には仏いましめて云く、法華経のかたきを見て世をはば()かり恐れて申さずば、釈迦仏の御敵(おんてき)いかなる智人・善人なりとも必ず無間(むけん)地獄に()つべし。

Turning to Buddhist literature, we find that the Buddha has warned that, if a person sees an enemy of the Lotus Sutra but fails to speak out against him because of fear of the world, then he is a foe of Shakyamuni Buddha. No matter how wise or good he may be, he will assuredly fall into the hell of incessant suffering.

In his teachings, the Buddha gives us the following admonishment:

If one is fearful and hesitant to propagate [the Law] when encountering an enemy of the Lotus Sutra, then this person is an enemy of Shakyamuni Buddha. No matter how wise or good one may be, it is certain that such an individual will fall into the hell of incessant suffering.


つづく Continued 


本文 Original Text 目次 Table of Contents



by johsei1129 | 2016-10-30 11:14 | PASSAGE OF NICHIREN | Comments(0)
2016年 10月 29日

Gosho 曾谷殿御返事(成仏用心抄) The Essentials for Attaining Buddhahood

謗法(ほうぼう)を責めずして成仏を願はば、火の中に水を求め水の中に火を(たず)ぬるが如くなるべし。はかなし・はかなし。

To hope to attain Buddhahood without speaking out against slander is as futile as trying to find water in the midst of fire or fire in the midst of water.

Trying to attain enlightenment without admonishing slander of the Law is like seeking water in fire or fire in water. How useless! How futile!

(いか)に法華経を信じ給うとも謗法あらば必ず地獄にをつべし。う()し千ばいに(かに)の足(ひと)つ入れたらんが如し。

No matter how sincerely one believes in the Lotus Sutra, if one is guilty of failing to rebuke slander of the Law, one will surely fall into hell, just as a single crab leg will ruin a thousand pots of lacquer.

No matter how earnestly one upholds faith in the Lotus Sutra, a single act of slander will cause one to fall into hell without fail. It is like a single crab leg, which can ruin a thousand pots of lacquer.

毒気(どっけ)深入(じんにゅう)(しっ)本心(ぽんしん)()は是なり。

This is the meaning of the passage in the sutra, “Because the poison has penetrated deeply and their minds no longer function as before.”

This is what is meant by, “The poison has penetrated deeply, causing them to lose their true mind.”


   つづく Continued 

本文 Original Text 目次 Table of Contents



by johsei1129 | 2016-10-29 22:37 | PASSAGE OF NICHIREN | Comments(0)
2016年 10月 29日

開目抄 要点解説 その六

日蓮大聖人は「何故、法華経の行者に諸天の加護がないのかと」いう日蓮門下の疑いに答えるために、最初に日蓮と同様に釈尊も度々大難に有っていることを明示します。これは同時に日蓮大聖人が末法の本仏であることを宣言する為の、重要な根拠を示すことにもなります。

仏すら九横の大難にあひ給ふ、所謂提婆が大石をとばせし阿闍世王の酔象を放ちし阿耆多王の馬麦・婆羅門城のこんづ・せんしや婆羅門女が鉢を腹にふせし。
何に況や所化の弟子の数難申す計りなし、無量の釈子は波瑠璃王に殺され千万の眷属は酔象にふまれ、華色比丘尼は提婆にがいせられ迦廬提尊者は馬糞にうづまれ、目けん尊者は竹杖にがいせらる。

其の上六師同心して阿闍世・婆斯匿王等に讒奏して云く「瞿曇(釈尊)は閻浮第一の大悪人なり、彼がいたる。処は三災七難を前とす、大海の衆流をあつめ大山の衆木をあつめたるが・ごとし。
瞿曇がところには衆悪をあつめたり、所謂迦葉・舎利弗・目連・須菩提等なり。
人身を受けたる者は忠孝を先とすべし、彼等は瞿曇にすかされて父母の教訓をも用いず、家をいで王法の宣旨をも・そむいて山林にいたる。
一国に跡をとどむべき者にはあらず、されば天には日月・衆星・変をなす地には衆夭さかんなりなんど・うつたう、堪べしとも・おぼえざりしに又うちそうわざわいと仏陀にもうちそい・がたくて・ありしなり。
人天大会の衆会の砌にて時時呵嘖の音をききしかば・いかにあるべしとも・おぼへず只あわつる心のみなり、其の上大の大難の第一なりしは浄名経の「其れ汝に施す者は福田と名けず汝を供養する者は三悪道に堕す」等云云。

文の心は仏・菴羅苑と申すところにをはせしに、梵天・帝釈・日月・四天・三界諸天・地神・竜神等・無数恒沙の大会の中にして云く、須菩提等の比丘等を供養せん天人は三悪道に堕つべし。此等をうちきく天人・此等の声聞を供養すべしや。

詮ずるところは仏の御言を用つて諸の二乗を殺害せさせ給うかと見ゆ。心あらん人人は仏をも・うとみぬべし。されば此等の人人は仏を供養したてまつりしついでにこそ、わづかの身命をも扶けさせ給いしか。されば事の心を案ずるに四十余年の経経のみとかれて法華八箇年の所説なくて御入滅ならせ給いたらましかば、誰の人か此等の尊者をば供養し奉るべき。現身に餓鬼道にこそ・をはすべけれ」


開目抄 要点解説 その七に続く




by johsei1129 | 2016-10-29 22:04 | 開目抄(御書五大部) | Comments(0)
2016年 10月 29日

Gosho 曾谷殿御返事(成仏用心抄) The Essentials for Attaining Buddhahood  

涅槃(ねはん)経に云く「()(ぜん)比丘(びく)あつて法を(やぶ)る者を見て置いて()(しゃく)()(けん)()(しょ)せずんば、(まさ)に知るべし()の人は仏法の中の(あだ)なり。

The Nirvana Sutra states: “If even a good monk sees someone destroying the teaching and disregards him, failing to reproach him, to oust him, or to punish him for his offense, then you should realize that that monk is betraying the Buddha’s teaching.”

The Nirvana Sutra states:

Suppose a decent priest becomes aware of one who slanders the correct Law. If he lets the slanderer be, without reproaching, expelling, and correcting him by exposing his faults, we should know that this priest is an enemy of Buddhism.

若し()く駈遣し呵責し挙処せんは是れ我が弟子真の声聞(しょうもん)なり」云云。

“But if he ousts the destroyer of the Law, reproaches him, or punishes him, then he is my disciple and a true voice-hearer.”

On the other hand, if this priest expels, reproaches, and corrects the slanderer by exposing his faults, this priest is my disciple, as well as a true practitioner of my teachings.

此の文の中に見壊(けんね)法者(ほうしゃ)(けん)()不呵(ふか)(しゃく)()とを能く能く(しん)()に染む可きなり。

You should etch deeply in your mind the two words “see” and “disregard” in the phrase “sees someone destroying the teaching and disregards him, failing to reproach him.”

You must etch this admonishment indelibly into your mind.

法華経の敵を見ながら置いてせめずんば()(だん)ともに無間(むけん)地獄は疑いなかるべし。

Both teacher and followers will surely fall into the hell of incessant suffering if they see enemies of the Lotus Sutra but disregard them and fail to reproach them.

If a priest and his followers become aware of an enemy of Buddhism, and let the slanderer be, without reproaching him, there is no doubt that all of them will fail into the hell of incessant suffering.

南岳(なんがく)大師の云く「諸の悪人と(とも)に地獄に()ちん」云云。

The Great Teacher Nan-yüeh says that they “will fall into hell along with those evil persons.”

The Great Teacher Nanyue stated, “They will fall into hell with evil men.”


  つづく Continued 

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by johsei1129 | 2016-10-29 11:35 | PASSAGE OF NICHIREN | Comments(0)
2016年 10月 29日

Gosho 善無畏三蔵抄 The Tripitaka Master Shan Wu Wei

仮令(たとい)(ごう)(げん)なれども人をたすくれば実語・(なん)()なるべし、

Even though one may resort to harsh words, if such words help the person to whom they are addressed, then they are worthy to be regarded as truthful words and gentle words.

Even if words are strict, if they can help the people, then they can be true and compassionate.

(たと)ひ輭語なれども人を損ずるは妄語(もうご)・強言なり、

Similarly, though one may use gentle words, if they harm the person to whom they are addressed, they are in fact deceptive words, harsh words.

On the contrary, even if words sound compassionate, if they ruin people’s lives, then they can be false and destructive.

当世・(がく)(しょう)等の法門は輭語・実語と人人は(おぼし)()したれども(みな)強言妄語なり、

The Buddhist doctrines preached by scholars these days are regarded by most people as gentle words, truthful words, but in fact they are all harsh words and deceptive words.

仏の本意(ほんい)たる法華経に(そむ)く故なるべし、

I say this because they are at variance with the Lotus Sutra, which embodies the Buddha’s true intention.

日蓮が念仏申す者は無間(むけん)地獄に()つべし禅宗・真言宗も又(あやまり)の宗なりなんど申し候は強言とは(おぼし)()すとも実語・輭語なるべし

On the other hand, when I proclaim that the practitioners of the Nembutsu will fall into the hell of incessant suffering or declare that the Zen and True Word schools are likewise in error, people may think I am uttering harsh words, but in fact I am speaking truthful and gentle words.

Nichiren states that those who chant the Nembutsu will fall into the hell of incessant suffering, and that Zen and Shingon are also erroneous sects. This may sound severe; however, it is true and compassionate.

 つづく Continued

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by johsei1129 | 2016-10-29 10:01 | PASSAGE OF NICHIREN | Comments(0)