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日蓮大聖人『御書』解説

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2019年 04月 25日

Gosho 兵衛志殿御返事 十一 The Three Obstacles and Four Devils

これは・とによせ・かくによせて・()どの(殿)ばらを()(さい)・念仏者等が・つくり・()とさんために・()やを・すすめをとすなり、

But however that may be, in your case, the observers of the precepts and the priests of the Nembutsu school have egged your father on to join with them so that they may make both you and your brother abandon your faith.

This is because the religious precepts and Nembutsu sect seduced your father so that they force all of you to abandon faiths by every means.

(りょう)火房(かぼう)は百万(べん)の念仏をすすめて人人の内を()きて法華経のたね()を・()たんと・はかるときくなり、

I am told that Priest Two Fires is persuading others to chant one million Nembutsu in an attempt to cause discord among people and destroy the seeds of the Lotus Sutra.

I hear that priest Ryoukan is persuading others to chant one million Nembutsu in an attempt to cause discord among people and cut off the seeds of the Lotus Sutra.

極楽寺殿はいみじかりし人ぞかし、念仏者等にたぼらかされて日蓮を(あだ)ませ給いしかば我が身といい其の一門皆ほろびさせ給う・

The lay priest of Gokuraku-ji seemed to be an admirable person. But deluded by the Nembutsu priests, he treated me with enmity, and as a result, he and his entire clan have been all but ruined.

The lord Gokurakuji was an admirable person. But deluded by the Nembutsu priests, he treated me with enmity, and as a result, he and his entire clan have been all but ruined.

ただいまは・()ちご()(こう)殿(どの)一人(ばか)りなり、

Only the lord of Echigo has survived.

Only the lord of Echigo is surviving now.

両火房を御信用ある人はいみじきと御らむあるか、なご(名越)への一門の善光寺・長楽(ちょうらく)寺・大仏殿立てさせ給いて()の一門のならせ給う事をみよ、

You may think that those who believe in Priest Two Fires are prospering, but you should see what has become of the Nagoe clan, who paid for the building of Zenkō-jitemple, Chōraku-ji temple, and Daibutsu-den!

Do you think that people believing in Ryoukan deserve praise? You should see what has become of the Nagoe clan who had built Zenkoji temple, Chorakuji temple,and the Great Buddha hall!

(こう)殿(どの)は日本国の(あるじ)にてをはするが、一閻(いちえん)浮提(ぶだい)のごとくなる・か()きを()させ給へり。

Again, the lord of Sagami is the ruler of Japan, but by his conduct he has called down on himself an enemy almost as great as the land of Jambudvīpa.

Again, the lord of Sagami, Hojo Tokimune, is the ruler of Japan, but by his conduct he has failed to keep away an enemy almost as large as the whole of the world.


つづく Continued


本文 Original Text 目次 Table of Contents



# by johsei1129 | 2019-04-25 06:53 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 04月 24日

Gosho 兵衛志殿御返事 十 The Three Obstacles and Four Devils

(れい)せば(しつ)()太子は(じょう)(ぼん)(のう)(ちゃく)()なり

For example, Prince Siddhārtha was the eldest son of King Shuddhodana.

For example, Prince Siddhartha was the legitimate child of King Shuddhodana.

国をもゆづ()り位にもつけんと・()ぼして・すでに御位につけまいらせたりしを、御心をやぶりて夜中城を()()でさせ給いしかば、不孝の者なりと・うら()みさせ給いしかども、仏にならせ給うては・まづ(じょう)(ぼん)(のう)麻耶(まや)夫人をこそ・みちびかせ給いしか。

His father wanted him to succeed to the throne and rule the nation, and actually made him crown prince, but the prince went against his father’s wishes and escaped from the palace at night. The king was angry at him for being unfilial, but after Siddhārtha had attained Buddhahood, he set about first of all to convert his parents, King Shuddhodana and Lady Māyā.

His father wanted him to succeed to the throne and rule the nation, and actually made him crown prince, but the prince went against his father's wishes and escaped from the palace at night. The king was angry at him for being unfilial, but after Siddhartha had become Buddha, he led first to convert his parents, King Shuddhodana and Lady Maya.

をや()という・をやの世を()てて仏になれと申すをやは一人もなきなり、

No parent would ever urge his son to renounce the world in order to attain Buddhahood.

No parent ever suggests to his son that the son throws away the world to become Buddha!


つづく Continued


本文 Original Text 目次 Table of Contents



# by johsei1129 | 2019-04-24 06:58 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 04月 23日

Gosho 兵衛志殿御返事 九 The Three Obstacles and Four Devils

涅槃(ねはん)経に云く「昔無数無量(こう)より(このか)た常に苦悩を受く。

The Nirvana Sutra states: “People have been suffering since numberless, uncountable kalpas ago.

The Nirvana Sutra says: “People have been suffering since numberless past.

一一(いちいち)の衆生一(こう)の中に()む所の骨は王舎(おうしゃ)(じょう)毘富羅(びふら)山の如く、()む所の乳汁(ちち)は四海の水の如く、

The bones one leaves behind in a kalpa pile up as high as Mount Vipula near Rājagriha, and the milk one sucks is equal to the water of the four seas.

The bones one leaves during one kalpa are piled up as high as Mount Vipula in Rajagriha, and the milk one sucks is equal to the water of the four seas.

()より(いだ)す所の血は四海の水より多く、父母兄弟妻子眷属(けんぞく)命終(みょうじゅう)哭泣(こうきゅう)して(いだ)す所の(なん)()は四大海より多く、

The blood one sheds surpasses the quantity of water in the four seas, and so do the tears one sheds in grief over the death of parents, brothers and sisters, wives, children, and relatives.

The blood one sheds surpasses the quantity of the four seas, and the tears in grief over the death of parents, brothers and sisters, wives, children, and relatives surpass the quantity of the four great seas.

地の草木を尽くして四寸の(かずとり)と為し以て父母を数うも(また)尽くすこと(あた)わじ」云云。

And though one used all the plants and trees growing on the earth to make four-inch tallies to count them, one could not count all the parents one has had in the past existences of life”.

And though one used all the plants and trees growing on the earth, making four-inch sticks to count them, one could not count all the parents who had been since a far-off past.

此の経文は仏最後に(そう)(りん)(もと)(ふし)てかたり給いし御言(みことば)なり、

These are the words the Buddha uttered lying in the grove of sal trees on the final day of his life.

These sentences are the words the Buddha uttered lying in the grove of sal trees on the final day of his life.

もつとも心をとどむべし、

You should pay the strictest attention to them.

You must deeply fix your mind upon this.

()量劫(りょうこう)より已来(いらい)(うむ)ところの父母は十方世界の大地の草木を四寸に切りて()かぞ()うとも・()るべからずと申す経文なり、

They mean that the number of parents who gave birth to you since innumerable kalpas ago could not be counted even with tallies made by cutting all the plants and trees growing on all the worlds of the ten directions into four-inch pieces.

It means that the number of parents who had given birth to you since innumerable kalpas could not be counted even if by sticks counted by cutting all the plants and trees of all the worlds of the ten directions to four-inch pieces.

(これ)()の父母には()ひしかども法華経にはいまだ・あわず、

Thus you have had a countless number of parents in your past existences, yet during that time you have never encountered the Lotus Sutra.

Thus, you have met a countless number of parents in your past existences, yet during that time you have never encountered the Lotus Sutra.

されば父母は()()けやすし法華経はあひがたし、

From this we see that it is easy to have parents, but very difficult to encounter the Lotus Sutra.

Therefore, we see that easy for having parents, but difficult for encountering the Lotus Sutra.

今度あひやすき父母のことばを・そむ()きて・あひがたき法華経のとも()にはなれずば、我が身・仏になるのみならず・そむきし()やをもみちびきなん。

Now if you disobey the words of a parent, one who is easy to come by, and follow a friend of the Lotus Sutra, one who can rarely be encountered, you will not only be able to attain Buddhahood, but will also be able to lead to enlightenment the parent whom you disobeyed.

Now if you disobey the words of a parent, one who is easy to meet, and follow a friend of the Lotus Sutra, one who can rarely be encountered, you will not only be able to become Buddha, but will also be able to lead the disobeying parent.


つづく Continued


本文 Original Text 目次 Table of Contents



# by johsei1129 | 2019-04-23 07:01 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 04月 23日

末法の本仏の立場で法華経二十八品を後継者、日興上人に口伝した書【御義口伝 下】要点解説(105)

【普賢品六箇の大事】

第四 是人命終 為千仏授手の事 (注)

御義口伝に云く、法華不信の人は命終の時、地獄に堕在す可し。

経に云く「若人不信毀謗此経 即断一切世間仏種 其人命終入阿鼻獄」と。 (注)

法華経の行者は命終して成仏す可し、是人命終為千仏授手 (注)の文是なり、千仏とは千如の法門なり、謗法の人は獄卒来迎し法華経の行者は千仏来迎し給うべし。

今、日蓮等の類い南無妙法蓮華経と唱え奉る者は千仏の来迎疑無き者なり云云。




是人命終 為千仏授手
妙法蓮華経普賢品の下記の文にある偈
[原文]
若有人受持読誦 解其義趣 是人命終 為千仏授手 令不恐怖 不墮悪趣 
即往兜率天上 弥勒菩薩所 弥勒菩薩 有三十二相 大菩薩衆 所共圍遶 
有百千万億 天女眷属 而於中生 有如是等 功徳利益

[和訳]
若し人有て受持し読誦し其の義趣を解せり、是の人命終せば、千仏の手を授けて、恐怖せず悪趣に堕ちざり。
即ち兜率天上の弥勒菩薩の所に往かん。弥勒菩薩は三十二相あって有て大菩薩衆と共に圍遶せられり。
百千万億の天女眷属あって、その中に生ぜん。是の如き等の功徳利益あるらん。

若人不信毀謗此経 即断一切世間仏種 其人命終入阿鼻獄
妙法蓮華経譬喩品第三にある文

日蓮大聖人は上記の文を【如説修行抄】で次の様に解き明かされておられます。
是くの如き人をば若人不信・毀謗此経・即断一切世間仏種・乃至其人命終・入阿鼻獄と定め給へり、此等のをきて()の明鏡を本として、一分もたがえず唯有一乗法と信ずるを如説修行の人とは仏は定めさせ給へり」と。


【御義口伝 下】要点解説(106)に続く





# by johsei1129 | 2019-04-23 00:15 | 御義口伝 | Trackback | Comments(0)
2019年 04月 22日

1, Journey to Home (2)

                       Japanese version


The scenery of the plowed field broke off, and a row of houses came to continue.

Kamakura became near. The pedestrian traffic increased, too. The shout of the vender sounds.

The daughter who dressed up bewitchingly appeared. She exposes a chest and exposes a thigh and approaches Rencho.

It is a prostitute. She was also called 'towari'. In this period, prostitute is respected occupations. They were in the inn town by all means.

The state in Odawara of the inn town is pictured in "the road of a spring deep mountain" of the then account of a trip.

“When a day went down, we arrived at inn of Sakawa, but as usual, women and woman divers called to us in a loud voice with young prostitute”.

There is still the place name of Sakawa in Odawara city, Kanagawa.When the day went down, the Rencho arrived in Sakawa, but local women make noise to take the visitor with a prostitute forcibly as always. It is a lively scene.

A pretty daughter talked to Rencho.

"Heavens!, a young monk. Where do you go to?".

Renchō answers.

“I go to the country of Awa”.

The daughter took Rencho's hand suddenly.

“Will not you take me to Kamakura? My husband is in Kamakura. I have become this situation because of a serious reason, but if I enter Kamakura, I can return to original couple. Please with me ".
Even if Rencho get entangled in a harlot, he do not give a dirty look. He stared at the daughter in silence, and thought the future of this woman.

If Kyoto is the base of the court noble, Kamakura is a center of the samurai family. The public security is severe. It is impossible that a mere prostitute enters.

The woman opened the lovely lips.

“Buddhist priest, do you think that I tell a lie? ".
Then, an elderly woman appeared at that place and soothed the young woman.
“Hey. You must not tease the monk”.
The older woman apologized to Renchō.
“Excuse me. This young daughter is having a hobby that wants to get along if watching a man”.
 Rencho smiled hearing the exchanges of the conversation of the people in the inn town for the first time in a while.

“Please do not worry. I am feeling all the things to watch are unusual because I had trained myself a long time in a mountain. I talked to a woman after a long absence”.

Women burst into laughter.

"Indeed!, what a honest Buddhist priest".

Rencho nodded and left.

The women who had been laughing until now greeted him and immediately caught samurai passing by and began to invite.


Renchō came to the entrance of Kamakura.

Kamakura is facing the Pacific in the south, and the north and the east and west were the fortress-like land surrounded by mountains. Therefore, in order to enter Kamakura, people had to go through the sunken roads (note) which were dug deep as if one horse was able to barely go.

A crowd is in confusion at the entrance of the sunken road.

The samurais of the guard stood in right and left and checked the appearance of the passerby.

The samurai obstructed Rencho who was going to pass with a sword.

“Stop. What is your name?”.

“My name is Zeshobo Renchō, a monk in Seichō Mountain of Awa”.

“Awa? So do you intend to pass through this Kamakura?”.

“Exactly. I trained myself at various temples including Mt. Hiei during approximately 20 years. And I mastered the Law of Buddha and intend to return to the mountains in hometown”.

"What is the denomination? After all is it Nembutsu?".

Renchō shook head.

"Then, are you the Zen Buddhism that is popular among samurais now?".

Renchō shook head again.

"Well, are you religious precept sect of dear Ryokan who is praised in Kamakura recently? Or are you Shingon that a noble priest advocates?".

"I am neither of them".

Samurai doubted.

"Stupid! Where the monks of these other sects are in this Japanese country? Well, are you not a fake monk? If that is true, I will not let you go through".

Renchō said with calm eyes.

"I was able to gain the ultimate truth of the Law of Buddha by the ascetic practices of twenty years. I preach it in the Seichoji temple of the hometown and would like to repay the favor of parents and the teacher".

"What is the ultimate Law of Buddha?".

"It is the Lotus Sutra".

The samurai says.

"What! The Lotus Sutra. I hear it for the first time. Is it not Nam-Amidabutsu?".

Renchō shakes his head again.
"It is a provisional teachings. It is not true teaching of Buddha".

The samurai grasps a sword.
"You are a more doubtful guy. I cannot let you go through".

Rencho watched samurai and he answered calmly till then, but spoke with strong condition to a samurai.

"If you do not let passing through the person who lead a nation to prosperity and convey true teaching of Buddha and relieve people, you receive a punishment to Buddha, and the future life falls into the hell. If you do not mind, you need to prepare! ".

Renchō and samurai stared at each other.

Probably the samurai would have intended to attempt Rencho. He grinned and let Rencho go through.


Renchō entered Kamakura.
There is a market.
The road was crowded with people. Here, the townspeople exchanged necessities such as rice, cloth, birds, liquor, with money.

Kamakura was prosperous so as to compete against Kyoto after Yoritomo Minamoto established the capital here. It is said stores were the most crowded around 4 pm to 7 pm. It is the same as the present day.
People who sell things are gathering beside the road.

People are peeping into it and walking.

Sweaty men dressed in the loincloth pull the carriage which loaded timber on the street.

Rencho walks to see this scene. Everything was fresh.

The historical materials that the gaiety of this town can imagine are left. Yasutoki Hojo promulgates a rule of the control in Kamakura in 1240. He says to divide Kamakura into administrative districts, put a magistrate, and firmly ban them. It was 13 years ago, Rencho was 19 years old at that time.

This content was to supervise the next people.
 1. Burglar.
 2. Traveler.
 3. Kidnapping.
 4. Scoundrel.
 5. Buying and selling at a street and the crossroads.
 6. Narrowing an alley.
 7. Sumo at crossroads, and the blind musician of the street corner.
 8. Forced purchase.

Kidnapping is to capture a woman on the street. It's a scary, but it was frequently in Kamakura.

In the town, blind biwa player sings the He'ike Story, a sumo wrestling took place in various places. A store called Komachiya displays goods at the storefront and narrows a street, and buying and selling are started anywhere, we can imagine the prosperity of big city. Isn't it interesting that it is forced purchase, not by selling?


He came to the port. It was the coast of Wakae.

A port suitable for the new capital was completed. Approximately 50 big boats are crowded. Dozens of small boats cluster around the side.

A large quantity of worker takes down a load from a ship busily.

There were the ceramics that a color was fresh. It will be import goods from Chinese Soong.

Rencho looked at it without getting tired.

"The record of sea and road" writes down the prosperity of the seashore of then Wakae.

“When we look, the corner of southeast is a port where boats are gathered, and every merchant is prosperous as getting tired of busyness. In the east, the west and the north, this place is surrounded by high mountains and low mountains like a screen and seems to decorate this land".
It seems that the scene is visible.


Act of god of the horseback archery was carried out in the open spaces in a city.

A crowd crowds until the verge of the passage of the horse.

The samurai who dressed up elegantly ran on a horse and he drew an arrow to the full and shot a mark wonderfully.

The cheers of people happen all at once.


Renchō headed east along the coast and reached the beach of Yui.

The author of " Record of Sea and Road " went down to Kamakura from Kyoto in April 1223 and returned to Kyoto in May. It was a journey with a friend.

It seems that security was good at that time. It is thought record was exactly picturing a state of then Kamakura approximately because describing it three years ago of 1223 when Rencho was born.

“We arrived at the beach of Yui at about 5:00 p.m..

After a short break, looking at the beach, Yui's beach is crowded with hundreds of ships sharing a rope like a chain. The lively scene resembles a sight of Ōtsu of Lake Biwa. A large quantity of numerical densely populated panorama is like the town of Ōyodo that is near to the shrine of Ise. After the sunset in front of the gate of the Holy Spirit Shrine, we passed through Wakamiya Boulevard and reached the inn”.



                  Continued


Life of Nichiren. Vol. 1. Contents


note

Sunken road

The photograph is the sunken road of Nago'e, one of the seven sunken roads of Kamakura.

f0301354_23541425.jpg

horseback archery (Yabusame in Japanese)

f0301354_22054333.jpg



# by johsei1129 | 2019-04-22 22:46 | LIFE OF NICHIREN | Trackback | Comments(0)
2019年 04月 22日

Gosho 兵衛志殿御返事 八 The Three Obstacles and Four Devils

()の経文は法華経二十八品の中に・ことにめづらし。

This passage is extremely unusual even among the twenty-eight chapters of the Lotus Sutra.

This sentence is extremely unusual even among the twenty-eight chapters of the Lotus Sutra.

序品(じょほん)より法師(ほっし)(ぼん)にいたるまで等覚(とうがく)已下の人天・四衆・八部(はちぶ)()かず()ありしかども仏は(ただ)釈迦如来一仏なり、重くてかろ()きへんもあり。

From the “Introduction” to the “Teacher of the Law” chapters, human and heavenly beings, the four kinds of believers, and the eight kinds of non human beings—those at the stage of near-perfect enlightenment or below—were many in number, but there was only one Buddha, the Thus Come One Shakyamuni. Thus, these chapters are of great import, but may appear insignificant.

The human and heavens, the four kinds of believers, and the eight kinds of non human beings, who were in below at the stage of equal Buddhahood, existed from the “Introduction” until the “Teacher of the Law” chapters. They were many in total, but Buddha was only one person Tathagata Shakyamuni Buddha. Thus, these chapters are of great import, but may appear insignificant.

宝塔品より(ぞく)累品(るいぼん)にいたるまでの十二品は(こと)に重きが中の重きなり、

The twelve chapters from “Treasure Tower” to “Entrustment” are the most important of all.

The twelve chapters from “Treasure Tower” to “Entrustment” are the most important in total.

其の故は釈迦仏の御前に多宝(たほう)宝塔(ほうとう)()(げん)せり

This is because it is in these chapters that, in the presence of Shakyamuni Buddha, there appeared the treasure tower of Many Treasures.

It is because the treasure tower of the Tathagata Taho appeared in the presence of Shakyamuni Buddha in these chapters.

月の前に日の()でたるがごとし、

It was as if the sun had emerged in front of the moon.

It was as if the sun had appeared in front of the moon.

又十方の諸仏は樹下(じゅげ)()はします、十方(じっぽう)世界の草木の上に火をともせるがごとし。

The Buddhas of the ten directions were seated under the trees, and it was as if the grasses and trees of the worlds in the ten directions had been set a fire.

The ten directions' various Buddha were seated under the trees, it was as if the grasses and trees of the ten directions' worlds had lighted a fire.

此の御前にてせん()せられたる文なり。

It was in this setting that the above passage was expounded.

This sentence was selected in front of this setting.


つづく Continued


本文 Original Text 目次 Table of Contents



# by johsei1129 | 2019-04-22 06:52 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 04月 21日

末法の本仏の立場で法華経二十八品を後継者、日興上人に口伝した書【御義口伝 下】要点解説(104)

【普賢品六箇の大事】


第三 八万四千天女の事 (注)

御義口伝に云く、八万四千の塵労門(注)なり。

是れ即ち煩悩即菩提生死即涅槃なり、七宝の冠とは頭上の七穴なり(注)

今、日蓮等の類い南無妙法蓮華経と唱え奉る者是なり云云。






八万四千天女
普賢品にある次の文にある偈
[原文]
是時八万四千天女 作衆伎楽 而来迎之
其人即著七宝冠 於采女中 娯楽快楽
[和訳]
是の時、八万四千の天女、衆の妓楽を作して、来って之を迎えん。
其の人、即ち七宝の冠を著て、采女の中に於て、娯楽し快楽せん。


頭上の七穴
人の首の上に有る、眼2つ、耳2つ、鼻2つ、口1つの計7つの穴のこと。









# by johsei1129 | 2019-04-21 22:57 | 御義口伝 | Trackback | Comments(0)
2019年 04月 21日

Gosho 兵衛志殿御返事 七 The Three Obstacles and Four Devils

f0301354_10313425.jpg

京都市 妙覚寺(16)所蔵。他一箇所にて第11紙末尾2行の断簡所蔵。

Genuine writing; Myokakuji Temple in Kyoto City possesses page 16. Others possess two lines of fragmentary documents of the end of page 11.


仏になり(そうろう)事は()須弥(しゅみ)(せん)はり()をたてて()の須弥山よりいと()はな()ちて、そのいとの・すぐに()たりて・はりの()なに入るよりもかた()し。

To attain Buddhahood is difficult indeed, more difficult than the feat of placing a needle atop the Mount Sumeru of this world and then casting a thread from atop the Mount Sumeru of another world directly through the eye of this needle.

To become Buddha is difficult indeed, more difficult than the feat of standing a needle atop the Mount Sumeru and then casting a thread from the top of another Mount Sumeru directly for passing the eye of this needle.

いわうや・さか()さまに大風の()()かへたらんは・いよいよかた()き事ぞかし。

And the feat is even more difficult if it must be done in the face of a contrary wind.

And this is even more difficult if it must be done in the face of a contrary wind.

経に云く「億億万劫(まんこう)より不可議に至る時に(すなわ)ち是の法華経を聞くことを()

The Lotus Sutra states: “A million million ten thousand kalpas, an inconceivable time will pass, before at last one can hear this Lotus Sutra.

The sutra says: “Time passes far-off and moreover when the era beyond all imagination starts, one can hear this Lotus Sutra for the first time.

億億万劫より不可議に至る、諸仏世尊、時に()の経を説きたもう・

A million million ten thousand kalpas, an inconceivable time will pass, before the Buddhas, World-Honored Ones, preach this sutra.

Time passes far-off and moreover when the era beyond all imagination starts, the various Buddha will preach this sutra.

是の故に行者(ぎょうじゃ)仏滅後に(おい)()くの(ごと)きの経を聞いて疑惑を生ずること(なか)れ」等云云、

Therefore its practitioners, after the Buddha has entered extinction, when they hear asutra like this, should entertain no doubts or perplexities”.

Therefore, the votary, after the Buddha has passed away, when hears this sutra, should have no doubts”.


つづく Continued


本文 Original Text 目次 Table of Contents



# by johsei1129 | 2019-04-21 09:04 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 04月 20日

末法の本仏の立場で法華経二十八品を後継者、日興上人に口伝した書【御義口伝 下】要点解説(103)

【普賢品六箇の大事】


第二 若法華経 行閻浮提の事(注)

御義口伝に云く、此の法華経を閻浮提に行ずることは普賢菩薩の威神の力(注)に依るなり、此の経の広宣流布することは普賢菩薩の守護(注)なるべきなり云云。



若法華経 行閻浮提
普賢菩薩勘発品第二十八の以下の文にある偈
[原典]
若法華経 行閻浮提 有受持者 応作此念 皆是普賢 威神之力
若有受持読誦 正憶念 解其義趣 如説修行 当知是人 行普賢行
於無量無辺諸仏所 深種善根 為諸如来 手摩其頭 
[和訳]
若し法華経を閻浮提(全世界)に行ずる事を受持する者有らば、まさに此の念を作すべし、皆是れ普賢威神の力なりと。
若し受持し読誦し正しく憶念し、其の義趣を解し説の如く修行すること有らん、当に是の人は普賢の行を行ずると知るべし
無量無辺の諸仏の所に於て、深く善根を種えたるなれ、諸の如来の手で、其の頭を摩でられん。

普賢菩薩の威神の力
普賢菩薩の守護
普賢菩薩(ふげんぼさつ)梵名[サマンタバドラ:samantabhadra]は普く賢い菩薩と言う意味で、実在した菩薩ではなく、
普遍的に賢さを持つ菩薩の働きを示している。

日蓮大聖人は本抄で、法華経を全世界に行じ、広宣流布を実現するためには、普遍的な賢さをもつ菩薩により実現すると門下に遺言為されていると強く拝されます。







# by johsei1129 | 2019-04-20 20:27 | 御義口伝 | Trackback | Comments(0)
2019年 04月 20日

Gosho 兵衛志殿御返事 六 The Three Obstacles and Four Devils

すこしも・()そるる心なかれ、

You should not have the slightest fear in your heart.

You should not have even the slightest fear in your mind.

過去遠遠劫(おんのんごう)より法華経を信ぜしかども仏にならぬ事これなり。

It is lack of courage that prevents one from attaining Buddhahood, although one may have professed faith in the Lotus Sutra many times since innumerable kalpas ago.

Even if one has upheld faith in the Lotus Sutra for immeasurable kalpas, one cannot attain enlightenment [if one abandons his faith in the face of the three obstacles and four devils].

Though a person had been believing in the Lotus Sutra from the far-off past world, the cause that he could not attain Buddhahood is this.

しを()()ると・()つと月の()づると・()ると・夏と秋と冬と春とのさ()ひには必ず相違する事あり、

There is definitely something extraordinary in the ebb and flow of the tide, the rising and setting of the moon, and the way in which summer, autumn, winter, and spring give way to each other.

Changes certainly occur when the high tide yields to low tide, when the moon rises and sets, when summer gives way to autumn, or winter turns to spring.

Changes certainly occur in the ebb and flow of the sea, the rising and setting of the moon, and the time in which summer, autumn, winter, and spring give way to each other.

凡夫(ぼんぷ)の仏になる又かくのごとし。

Something uncommon also occurs when an ordinary person attains Buddhahood.

The same is true when a common mortal attains Buddhahood.

When a common human being becomes Buddha, it is the same.

必ず三障(さんしょう)四魔(しま)と申す(さわり)いできたれば賢者(けんじゃ)はよろこび愚者(ぐしゃ)退(しりぞ)くこれなり。

At such a time, the three obstacles and four devils will invariably appear, and the wise will rejoice while the foolish will retreat.

At a critical moment, he definitely will encounter the three obstacles and four devils. The wise will rejoice, while the foolish will retreat.

When the hindrances being called the three obstacles and four devils will appear, the wise rejoices by all means, the foolish person retreats.

()の事はわざ()とも申し又びん(便)()にと・()もひつるに()使(つかい)ありがたし、

I have long been waiting to tell you this, either through my own messenger or by some other means. So I greatly appreciate your sending these messengers to me.

I have long been waiting to tell you this, either through my own messenger or by the other means. So, I appreciate your sending these messengers to me.

()ち給うならば・よもこの()使(つかい)は・あらじと・をもひ候へば・もしやと申すなり。

I am sure that, if you were about to abandon your faith, you would not have sent them. Thinking it may still not be too late, I am writing this letter.

I think that, if you were about to abandon your faiths, you would not have sent them. Thinking it might be, I am writing this letter.


つづく Continued


本文 Original Text 目次 Table of Contents



# by johsei1129 | 2019-04-20 09:57 | WRITING OF NICHIREN | Trackback | Comments(0)