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日蓮大聖人『御書』解説

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2024年 07月 10日

大聖人様のお言葉 十三 Words of Daishonin 13 

Words of Daishonin 13



 第一 南無妙法蓮華経 如来寿量品第十六の事  


 Point One, concerning Chapter Sixteen, The Life Span of the Tathagata Nam-myoho-renge-kyo


 文句の九に云く「如来とは、十方三世の諸仏・二仏・三仏・本仏・迹仏の通号なり。


 The Words and Phrases of the Lotus Sutra, volume nine, says: “Tathagata is a general designation for the Buddhas of the ten directions and the three existences, for the two Buddhas, the three Buddhas, the Buddha of the fundamental doctrine, and the Buddha of the theoretical doctrine.


 別しては本地三仏の別号なり。寿量とは詮量(せんりょう)なり。


 Specifically, it is a special designation for the three Buddhas of the original state.


 十方三世諸仏の功徳を詮量す。


 Juryō, or Life Span, refers to an overall reckoning. It indicates an overall reckoning of the merits of the two Buddhas, the three Buddhas, and all the Buddhas of the ten directions and the three existences.


 故に寿量品と云う」と。


 Therefore the chapter is called the Juryō-hon, or Reckoning of the Life Span chapter.”


 御義口伝に云く、此の品の題目は日蓮が身に当る大事なり。


 Orally Transmitted Doctrines say: The title of this chapter deals with an important matter that concerns Nichiren himself.


 神力品の付属是なり。


 This is the transmission described in the “Supernatural Powers” chapter.


 如来とは釈尊、惣じては十方三世の諸仏なり、別しては本地無作の三身なり。


 Tathagata refers to Shakyamuni, or in a broad sense all the Buddhas of the three existences and ten directions. In a strict sense, however, Tathagata is the Original Buddha whose true identity is an uncreated and unadorned being endowed with the three enlightened properties.


 今日蓮等の類いの意は惣じては如来とは一切衆生なり。


 Now, from the standpoint of Nichiren and his associates, in theory, Tathagata means all living.


 別しては日蓮の弟子檀那なり。


 However, in reality, Tathagata represents Nichiren's disciples and believers.


 されば無作の三身とは末法の法華経の行者なり。


 This being the case, the term “eternally endowed with the three bodies” refers to the practitioners of the Lotus Sutra in the Latter Day of the Law.


 無作の三身の宝号を南無妙法蓮華経と云うなり。


 The title of honor for one who is eternally endowed with the three bodies is Nam-myoho-renge-kyo.


 寿量品の事の三大事とは是なり。


 This is what the three great matters of actuality of the “Life Span” chapter refer to.


 六即の配立(はいりゅう)の時は此の品の如来は理即の凡夫なり。 


 Speaking in terms of the six stages of practice, the Tathagata in this chapter is an ordinary mortal who is in the first stage, that of being a Buddha in theory.


 頭(こうべ)に南無妙法蓮華経を頂戴し奉る時・名字即なり。


 When one reverently accepts Nam-myoho-renge-kyo, one is in the next stage, that of hearing the name and words of the truth. That is, one has for the first time heard the title.


 其の故は始めて聞く所の題目なるが故なり。 


 That is, one has for the first time heard the title.


 聞き奉りて修行するは観行即なり。


 When, having heard the title, one proceeds to put it into practice, this is the third stage, that of perception and action.


 此の観行即とは事の一念三千の本尊を観ずるなり。


 In this stage one perceives the object of devotion that embodies the three thousand realms in a single moment of mind.


 さて惑障を伏するを相似即と云うなり。


 When one succeeds in overcoming various obstacles of illusions, this is the fourth stage, that of resemblance to enlightenment.


 化他に出づるを分真即と云うなり。


 When one sets out to convert others, this is the fifth stage, that of progressive awakening.


 無作の三身の仏なりと究竟したるを究竟即の仏とは云うなり。


 And when one comes at last to the realization that one is a Buddha eternally endowed with the three bodies, then one is a Buddha of the sixth and highest stage, that of ultimate enlightenment.

 

 惣じて伏惑を以て寿量品の極とせず、唯凡夫の当体・本有の儘(まま)を此の品の極理と心得可きなり。


 Speaking of the chapter as a whole, the idea of overcoming illusions is not the ultimate meaning of the “Life Span” chapter. You must understand that the ultimate meaning of this chapter is that ordinary mortals, just as they are in their original states of being, are Buddhas.


 無作の三身の所作は何物ぞと云う時、南無妙法蓮華経なり云云。 


 And if you ask what is the action or practice carried out by the Buddha eternally endowed with the three bodies, it is Nam-myoho-renge-kyo.



今日蓮等の類い・南無妙法蓮華経と唱え奉る者は寿量品の本主なり。 


 Now Nichiren and his associates, those who humbly chant Nam-myoho-renge-kyo, are the original lords of teachings of the “Life Span” chapter.


 惣じては迹化の菩薩、此の品に手をつけ・いろ(綺)うべきに非ざる者なり。


 Generally speaking, the bodhisattvas of theoretical teaching are not the sort of persons who are qualified to handle this chapter.


 彼は迹表本裏(しゃくひょう・ほんり)、此れは本面迹裏。


 For they employ an approach in which the theoretical teaching is on the surface and the essential teaching is in the background, while Nichiren and his associates employ an approach in which the essential teaching is in the forefront and the theoretical teaching is in the background.


 然りと雖も而も当品は末法の要法に非ざるか。 


 Be that as it may, this chapter probably does not represent the teaching that is essential for the Latter Day of the Law.


 其の故は此の品は在世の脱益なり。


 The reason is that this chapter embodies the Buddhism of the harvest suitable for the time when the Buddha was in the world.


 題目の五字計り・当今の下種なり。


 Only the five characters of the title constitute the Buddhism of sowing that is suitable for the present time.


 然れば在世は脱益、滅後は下種なり。


 Thus, the Buddhism of the harvest is for the time when the Buddha was in the world, and the Buddhism of sowing is for the time after his passing.


 仍て下種を以て末法の詮と為す云云。

 

 Hence, sowing seeds is the essence of Latter-Day Buddhist practice.



 第四 如来如実知見 三界之相 無有生死の事


 Point Four, regarding the passage “The Tathagata perceives the true aspect of the threefold world exactly as it is. There is no birth and death, and there is no existence in this world and later entering extinction.”


 御義口伝に云く、如来とは三界の衆生なり。


 Orally Transmitted Doctrines say: The “Tathagata” are the living beings of the threefold world.


 此の衆生を寿量品の眼開けてみれば、十界本有(ほんぬ)と実の如く知見せり。


 When we look at these living beings through the eyes of the “Life Span” chapter, we can see and understand the true aspect of these beings who in their original states possess the Ten Worlds.


 三界之相とは生老病死なり。 


 The aspects or characteristics of the threefold world are birth, aging, sickness, and death.


 本有の生死とみれば無有生死なり。


 And if there is no birth or death, then there is no coming or going.


 生死無ければ退出も無し。


 Not do birth and death do not exist.


 唯・生死無きに非ざるなり。


 It is not that there is no life and death.


 生死を見て厭離(えんり)するを迷ひと云い・始覚と云うなり。


 To look on birth and death with repulsion and try to escape from them is termed delusion, or a lower enlightenment.


 さて本有の生死と知見するを悟(さとり)と云い・本覚と云うなり。


 Seeing and understanding the originally inherent nature of birth and death is termed awakening, or original enlightenment.


 今日蓮等の類い南無妙法蓮華経と唱え奉る時、本有の生死・本有の退出と開覚するなり。


 Now when Nichiren and his associates humbly chant Nam-myoho-renge-kyo, they realize the originally inherent nature of birth and death, and the originally inherent nature of leaving.


 又云く、無も・有も・生も・死も・若退も・若出も・在世も・滅後も・悉く皆本有常住の振舞なり。


 We may also say that nonexistence and existence, birth and death, coming and leaving, existing in this world and entering extinction, are all, every one of them, actions of the eternally abiding inherent nature.


 無とは法界同時に妙法蓮華経の振舞より外は無きなり。 


 “Nonexistence” indicates that the actions of Myoho-renge-kyo are none other than the Dharma-realm.


 有とは地獄は地獄の有の儘(まま)十界本有の妙法の全体なり。


 “Existence” indicates that hell, just as it is, is the total entity of the Wonderful Law originally endowed with the Ten Worlds.


 生とは妙法の生なれば随縁なり。


 “Birth” indicates the Wonderful Law appearing as birth in accordance with changing circumstances.


  “死とは寿量の死なれば法界同時に真如なり。


 “Death” is death as seen through the “Life Span” chapter, in which the Dharma-realm is at the same time the true aspect of reality.


 若退の故に滅後なり。若出の故に在世なり。


 Because there is “leaving,” there is “entering extinction,” and because there is “coming,” there is “existing in the world.”


 されば無死退滅は空なり。


 Thus in terms of the three truths, nonexistence, death, leaving, and extinction represent the truth of non-substantiality or emptiness.


 有生(うしょう)出在は仮(け)なり。


 Existence, birth, coming, and existing in the world represent the truth of temporary existence.


 如来如実は中道なり。


 And the true aspect of the threefold world that the Tathagata perceives exactly as it is, is the truth of the Middle Way.


 無死退滅は無作の報身なり。  


 In terms of the three bodies, nonexistence, death, leaving, and extinction represent the eternally endowed reward body.


 有生出在は無作の応身なり。


 Existence, birth, coming, and existing in the world represent the eternally endowed manifested body.


 如来如実は無作の法身なり。


 And the true aspect of the threefold world that the Tathagata perceives exactly as it is, is the eternally endowed Dharma body.

 此の三身は我が一身なり。


 These three bodies are our own single bodies.


 一身即三身名為秘(みょういひ)とは是なり。


  This is why Words and Phrases, volume nine says, “The single body is the three bodies as it is, that means secret.”


 三身即一身名為密(みょういみつ)も此の意なり。


 And this is also why it says, “The three bodies are the single body as they are, that means the doctrine of sufficiency.”


 然らば無作の三身の当体の蓮華の仏とは、日蓮が弟子檀那等なり。 


 Thus the Buddha of the Lotus that is the entity of the Law (chapter eleven, point six), who is eternally endowed with the three bodies, is Nichiren and his disciples and lay supporters.


 南無妙法蓮華経の宝号を持ち奉る故なり云云。


 That is because they embrace the title of honor, Nam-myoho-renge-kyo.




 第六 飲他毒薬(おんた・どくやく) 薬発悶乱(やくほつ・もんらん) 宛転于地(えんでん・うじ)の事


 Point Six, regarding the passage “After he has gone, the children drink some kind of poison that makes them distraught with pain and they fall writhing to the ground. (Note)”


 御義口伝に云く、他とは念仏・禅・真言の謗法の比丘なり。


 Orally Transmitted Doctrines say: “Some kind” refers to the kind administered by the priests of the Nembutsu, Zen, and True Word teachings, who slander the Law.


 毒薬とは権教方便なり。法華の良薬に非ず、故に悶乱するなり。


 “Poison” refers to the expedient means of the provisional teachings, that is, something other than the good medicine of the Lotus Sutra. Therefore “the children” become confused and distraught.


 悶とはいきたゆるなり。


 “Distraught” means to be deprived of breath.


 寿量品の命なきが故に悶乱するなり。


 They have become distraught because they lack the life force of the “Life Span” chapter.


 宛転于地(えんでんうじ)とは阿鼻地獄へ入るなり云云。


 “They fall writhing to the ground” indicates that they fall into the Avīchi hell.


 諸子飲毒の事は釈に云く「邪師の法を信受するを名けて飲毒と為す」と。 


 Regarding the passage on the children who drink poison, the commentary Words and Phrases, volume nine says, “To believe and accept the doctrines of erroneous teachers is referred to as ‘drinking poison.’”


 諸子とは謗法なり。飲毒とは弥陀・大日等の権法なり。 


 The children represent those who slander the Law, and the poison that is drunk is the provisional doctrines of Amida, Mahāvairochana, and their like.


 今日蓮等の類い・南無妙法蓮華経と唱え奉るは毒を飲まざるなり。


 But now when Nichiren and his associates humbly chant Nam-myoho-renge-kyo, they are not drinking poison.




 第七 或失本心 或不失者(わくふ・しっしゃ)の事


 Point Seven, on the words “Some are out of their minds, while others are not.”


 御義口伝に云く、本心を失うとは謗法なり。


 Orally Transmitted Doctrines say: The words “out of their minds,” or more literally, “had lost their original minds,” refer to slandering of the Law.


 本心とは下種なり。


 “Original minds” refers to the seeds of enlightenment seeded by the Buddha.


 不失とは法華経の行者なり。


 “While others are not” refers to the practitioners of the Lotus Sutra.


 失とは本(もと)有る物を失う事なり。 


 To “lose” or be “out of one’s mind” here means to lose something that one originally possessed.


 今日蓮等の類い南無妙法蓮華経と唱え奉るは本心を失わざるなり云云。

 

 The fact that now Nichiren and his associates humbly chant Nam-myoho-renge-kyo is an indication that they have not lost their original minds.


 第八 擣簁和合(とうし・わごう) 与子令服(よし・りょうぶく)の事


 Point Eight, regarding the passage “Gathering fine medicinal herbs that meet all the requirements of color, fragrance and flavor, he grinds, sifts, and mixes them together. Giving this to his children, he tells them: ‘This is a highly effective medicine, meeting all the requirements of color, fragrance, and flavor. Take it and you will quickly be relieved of your sufferings and will be free of all illness.’”


 御義口伝に云く、此の経文は空仮中の三諦・戒定慧の三学なり・色香美味の良薬なり。


 Orally Transmitted Doctrines say: This passage of the sutra deals with the three truths of non-substantiality, temporary existence, and the Middle Way, and with the three types of learning, namely, precepts, meditation, and wisdom. These are the “highly effective medicine, meeting all the requirements of color, fragrance, and flavor.”


 擣(とう)は空諦なり。簁(し)は仮諦なり。和合は中道なり。 


 “Grinding” stands for the truth of non-substantiality, “sifting” for the truth of temporary existence, and “mixing together” for the truth of the Middle Way.


 与は授与なり。子は法華の行者なり。 


 “Giving” means to deliver or entrust something to someone, and the “children” are the practitioners of the Lotus Sutra.


 服すると云うは受持の義なり。


 When he gives a dose to his children and they take it, this indicates that they accept and uphold the Lotus Sutra.


 是を此大良薬・色香美味・皆悉具足(かいしつ・ぐそく)と説かれたり。


 The passage is saying that it is “a highly effective medicine, meeting all the requirements of color, fragrance, and flavor.”

 

 皆悉の二字、万行万善・諸波羅蜜を具足したる大良薬たる南無妙法蓮華経なり。 


 “All” here means that it is the highly effective medicine of Nam-myoho-renge-kyo that includes the ten thousand practices, ten thousand good acts, and the various pāramitās.


 色香等とは一色一香・無非中道にして草木成仏なり。 


 The words “color, fragrance” mean that “there is not one color or one fragrance that is not the Middle Way” and refer to the attainment of Buddhahood by plants and trees.


 されば題目の五字に一法として具足せずと云う事なし。


 This means, then, that in the five characters of the title there is not a single thing that is not included.


 若し服する者は速除苦悩なり。


  Therefore, if we take a dose of it, we will “quickly be relieved of our sufferings.”


 されば妙法の大良薬を服するは貪瞋癡の三毒の煩悩の病患を除くなり。


 For this reason, taking the highly effective medicine of the Wonderful Law will relieve us of the sufferings inflicted by earthly desires, the three poisons of greed, anger, and foolishness.


 法華の行者南無妙法蓮華経と唱え奉る者、謗法の供養を受けざるは貪欲の病を除くなり。 


 The practitioners of the Lotus Sutra, who chant Nam-myoho-renge-kyo humbly, do not accept the alms of those who slander the Law, and thereby they are relieved of the sickness of greedy desires.


 法華の行者、罵詈(めり)せらるゝも忍辱(にんにく)を行ずるは瞋恚(しんに)の病を除くなり。 


 The practitioners of the Lotus Sutra, though they are cursed and abused, practice forbearance, and thereby they are relieved of the sickness of anger.


 法華経の行者、是人於仏道・決定無有疑(けつじょうむうぎ)と成仏を知るは愚癡の煩悩を治するなり。


 The practitioners of the Lotus Sutra know that they will attain Buddhahood for, as the sutra says, “Such a person assuredly and without doubt / will attain the Buddha way” (chapter twenty-one, Supernatural Powers), and they are thereby relieved of the worldly desires associated with foolishness.

 

 されば大良薬は末法の成仏の甘露なり。


 This “highly effective medicine” is thus the sweet dew that ensures attainment of Buddhahood in the Latter Day of the Law.


 今日蓮等の類い南無妙法蓮華経と唱え奉るは大良薬の本主なり。

 

 Now Nichiren and his associates, who chant Nam-myoho-renge-kyo humbly, are the original possessors of this highly effective medicine.


 第十 是好良薬(ぜこう・ろうやく) 今留在此(こんる・ざいし) 汝可取服(にょか・しゅぶく) 勿憂不差(もっつ・ふさい)の事


 Point Ten, regarding the passage “I will leave this good medicine here. You should take it and not worry that it will not cure you.”


 御義口伝に云く、是好良薬とは或は経教、或は舎利なり。


 Orally Transmitted Doctrines say: “This good medicine” refers to the sutra teachings or to the relics of the Buddha.


 さて末法にては南無妙法蓮華経なり。


 But in the Latter Day of the Law it refers to Nam-myoho-renge-kyo.


 好とは三世諸仏の好み物は題目の五字なり。 


 “Good” indicates something that is favored by all the Buddhas of the three existences, namely, the five characters of the title.


 今留とは末法なり。


 “I will leave this” indicates that it is for the Latter Day of the Law.


 此とは一閻浮提の中には日本国なり。


 “Here” means the country of Japan in the continent of the whole world.


 汝とは末法の一切衆生なり。


 “You” means all the living beings in the Latter Day of the Law.


 取は法華経を受持する時の儀式なり。


 “Take it,” or more literally, “take and swallow it,” refers to the ceremony we perform when we accept and uphold the Lotus Sutra.


 服するとは唱え奉る事なり。


 “Swallow” refers to the chanting of the title.

 

 服するより無作の三身なり。


 From the time we swallow it, we become eternally endowed with the three bodies.


 始成正覚の病患差(びょうげん・いゆ)るなり。


 Thus we are cured of the sickness of attachment to the Buddha who first attained enlightenment under the bodhi tree.


 今日蓮等の類い・南無妙法蓮華経と唱え奉る是なり。

 

 Now this is what Nichiren and his associates are doing when they chant Nam-myoho-renge-kyo humbly.


 第十一 自我得仏来の事


 Point Eleven, regarding the passage “Ever since I attained Buddhahood / the number of years that have passed / is an immeasurable hundreds, thousands, ten thousands, millions, trillions, asamkhyas.”


 御義口伝に云く、一句三身の習いの文と云うなり。


 Orally Transmitted Doctrines say: The traditional interpretation of this passage holds that it refers in this one sentence to the three bodies of a Buddha.


 自とは九界なり。我とは仏界なり。


 The word “since” refers to the nine worlds other than Buddhahood, while the word “I” refers to the world of Buddhahood.


 此の十界は本有無作の三身にして来たる仏なりと云えり。


 It is saying that these Ten Worlds are part of the makeup of a Buddha with his eternally endowed three bodies.


 自も我も得たる仏来たれり。十界本有の明文なり。


 The Buddha includes both the “since” and the “I,” which makes it clear that he has from the very beginning possessed all Ten Worlds.


 我は法身、仏は報身、来は応身なり。 


 “I” stands for the Dharma body, “Buddhahood” stands for the reward body, and “ever” stands for the manifested body.


 此の三身・無始無終の古仏にして自得なり。


 These three bodies have been self-attained by the ancient Buddha who is without beginning or end.


 無上宝聚・不求自得(ふぐ・じとく)之を思う可し。


 The same idea is expressed in the passage that reads, “This cluster of unsurpassed jewels / has come to us unsought” (chapter four, Belief and Understanding).


  然らば即ち顕本遠寿(けんぽん・おんじゅ)の説は永く諸教に絶えたり。


 Thus we see that the passages in this chapter that reveal the original enlightenment of the Buddha and the extremely great length of his life span are something never to be found in the other sutra teachings.


 今日蓮等の類い南無妙法蓮華経と唱え奉るは自我得仏来の行者なり云云。

 

 Now when Nichiren and his associates humbly chant Nam-myoho-renge-kyo, they are acting as practitioners of these words, “since I attained Buddhahood.”


 第十四 時我及衆僧 倶出霊鷲山(くしゅつ・りょうじゅせん)の事


 Point Fourteen, on the words “At that time, I and the assembly of monks appear together on Spirit Eagle Mountain.”


 御義口伝に云く、霊山一会・儼然未散(りょうぜんいちえ・げんねんみさん)の文なり。


 Orally Transmitted Doctrines say: This passage refers to “the assembly on Spirit Eagle Mountain which continues in solemn state and has not yet disbanded.”


 時とは感応末法の時なり。


 “At that time,” or the time when this takes place, is the Latter Day of the Law, the time when the Buddha responds to the receptiveness of the people.


 我とは釈尊、及とは菩薩、聖衆を衆僧と説かれたり。


 “I” refers to Shakyamuni Buddha, “and” to the bodhisattvas, and “assembly of monks” to the holy assembly of the voice-hearers and pratyekabuddhas.

  倶とは十界なり。


 “Together” means all the Ten Worlds.


 霊鷲山とは寂光土なり。


 “Spirit Eagle Mountain” is the Land of Eternally Tranquil Light.


 時に我も・及も・衆僧も倶に霊鷲山に出ずるなり。秘す可し・秘す可し。


 That is, “at this time ‘I,’ ‘and,’ and ‘the assembly of monks’ appear together on Spirit Eagle Mountain.” This must be kept secret! This must be kept secret!


 本門事の一念三千の明文なり。


 This sentence is a clear statement of the actual state of three thousand realms in a single moment of mind.


 御本尊は此の文を顕はし出だし給うなり。


 The Gohonzon is the realization and manifestation of this passage.


 されば倶とは不変真如の理なり。出とは随縁真如の智なり。


 In that sense, the word “together” stands for the principle of eternal and unchanging truth, while the word “appear” stands for the wisdom of the truth that accords with changing circumstances.


 倶とは一念なり。出とは三千なり云云。


 “Together” is a mind of a single moment, while “appear” is the three thousand states.


 又云く、時とは本時・娑婆世界の時なり。 


 Or again the word “at that time” refers to the time when the Buddha and the others appear in the sahā world at the time of the essential teaching.


 下は十界宛然(おんねん)の曼陀羅を顕す文なり。


 The beings indicated in this sentence represent the mandala of the Ten Worlds in their entirety.

 

 其の故は時とは末法第五時の時なり。


 Therefore the time indicated by the word “at that time” is the fifth five hundred year period, or the Latter Day of the Law.


 我とは釈尊、及は菩薩、衆僧は二乗、倶とは六道なり。


 “I” refers to Shakyamuni Buddha, “and” to the bodhisattvas, and “assembly of monks” to the persons of the two vehicles. “Together” refers to the beings of the six paths.


 出とは霊山浄土に列出するなり。


 “Appear” means to be ranged side by side in the Pure Land of Spirit Eagle Mountain.


 霊山とは御本尊並びに日蓮等の類い・南無妙法蓮華経と唱え奉る者の住所を説くなり云云。


 “Spirit Eagle Mountain” refers to the Gohonzon and also refers to the place where Nichiren and his associates, who humbly chant Nam-myoho-renge-kyo, dwell.


 第十六 我亦為世父(がやくいせぶ)の事


 Point Sixteen, on the words “I am the father of this world.”


 今日蓮等の類い南無妙法蓮華経と唱え奉る者は一切衆生の父なり。無間地獄の苦を救う故なり云云。


 Now Nichiren and his associates, who humbly chant Nam-myoho-renge-kyo, are the fathers of all living beings, for we save them from the torments of the hell of incessant suffering.


 涅槃経に云く「一切衆生の異の苦を受くるは悉く是れ如来一人の苦」と云云。


 The Nirvana Sutra says, “The varied sufferings that all living beings undergo—all these are the Tathagata’s own sufferings.”


 日蓮が云く一切衆生の異の苦を受くるは悉く是れ日蓮一人の苦なるべし。


 And Nichiren declares, The varied sufferings that all living beings undergo—all these are Nichiren’s own sufferings.


 第十七 放逸著五欲(ほういつ・じゃくごよく) 堕於悪道中(だお・あくどうちゅう)の事


 Point Seventeen, on the words “Abandoning restraint, they give themselves up to the five desires / and fall into the evil paths of existence.”


 御義口伝に云く、放逸とは謗法の名なり。


 Orally Transmitted Doctrines say: “Abandoning restraint” is a term designating slander of the Law.


 入阿鼻獄・疑ひ無き者なり。


 Those who do so are without doubt destined to fall into the Avīchi hell.


 今日蓮等の類い・南無妙法蓮華経と唱え奉る者は此の経文を免離(めんり)せり云云。

 

 But now Nichiren and his associates, who humbly chant Nam-myoho-renge-kyo, are exempted from the fate referred to in this passage of the sutra.


 第十八 行道不行道の事


 Point Eighteen, on the words “Always I know which living beings / practice the way, and which do not practice.”


 御義口伝に云く、十界の衆生の事を説くなり。


 Orally Transmitted Doctrines say: This passage concerns the living beings of the Ten Worlds.


 行道は四聖、不行道は六道なり。


 The words “practice the way” stand for the four noble paths or the four higher worlds of existence, while the words “do not practice the way” stand for the six paths or the six lower worlds of existence.


 又云く、行道は修羅人天、不行道は三悪道なり。


 Or again, one may say that “practice the way” represents the worlds of asuras, human beings, and heavenly beings, while “do not practice the way” represents the three evil paths.

 

 所詮末法に入つては法華の行者は行道なり、謗法の者は不行道なり。 


 Ultimately, now that we have entered the Latter Day of the Law, those who “practice the way” are the practitioners of the Lotus Sutra, while those who “do not” are the slanderers of the Law.


 道とは法華経なり。


 The word “way” stands for the Lotus Sutra.


 天台云く「仏道とは別して今の経を指す」と。


 As Tendai says, “The term ‘Buddha way’ refers to this sutra [the Lotus] in particular.”


 今日蓮等の類い・南無妙法蓮華経と唱え奉るは行道なり、唱えざるは不行道なり云云。

 

 Now Nichiren and his associates, who humbly chant Nam-myoho-renge-kyo, are those who “practice the way,” while those who do not chant it are those who “do not practice the way.”



 第二十 得入無上道等の事


 Point Twenty, on the words “How can I cause living beings / to gain entry into the unsurpassed way / and quickly acquire the body of a Buddha?”


 御義口伝に云く、無上道とは寿量品の無作の三身なり。


 Orally Transmitted Doctrines say: The term “unsurpassed way” refers to the Buddha eternally endowed with the three bodies who is revealed in the “Life Span” chapter.


 此の外に成就仏身・之れ無し。


 Outside of this, there is no other “body of a Buddha” to be acquired.


 今日蓮等の類い・南無妙法蓮華経と唱え奉る者は成就仏身・疑ひ無きなり云云。

 

 Now Nichiren and his associates, who humbly chant Nam-myoho-renge-kyo, without doubt “acquire the body of a Buddha.”


 第二十一 自我偈(じがげ)の事

 

 Point Twenty-one, on the Jigage (Note), or verse section which begins with the words Jiga, or “Since I.” Or about 'Jigage' or 'Jiga verse'.


 御義口伝に云く、自とは九界なり。我とは仏身なり。


 Orally Transmitted Doctrines say: The word “Since” refers to the nine worlds, while the word “I” refers to the “body of a Buddha.” Or Daishonin says, 'Ji' means the nine worlds and the word 'ga' refers to the “body of Buddha”.


 偈とはことわるなり。


 Or the ge means explanation.


 本有(ほんぬ)と・ことわりたる偈頌(げじゅ)なり。


 The ge, or verse, presents the principle of the teachings, the principle that both the nine worlds and Buddhahood exist in one’s original state of life.


深く之を案ず可し。


 You must ponder this deeply.

 

 偈(ことわり)様とは南無妙法蓮華経なり云云。

 

 The style of this explanation is Nam-myoho-renge-kyo.



  第二十二 自我偈始終の事 


 Point Twenty-two, on the beginning and end of the Jiga verse


 御義口伝に云く、自とは始めなり。速成就仏身の身は終りなり。


 Orally Transmitted Doctrines say: The word “Since” (ji which also means self or freely) marks the beginning of the verse section, and the words “quickly acquire the body (shin) of a Buddha” mark the end.


 始終自身なり。


 The beginning and end are “since” and “body,” which make up ji-shin (oneself).


 中の文字は受用なり。仍つて自我偈は自受用身(じじゅ・ゆうしん)なり。 


 The words that are in between represent the receiving and utilization of the boundless benefits inherent in oneself.

 

法界を自身と開き、法界自受用身なれば自我偈に非ずと云う事なし。


 Hence it is to open the Dharma world to oneself and to receive and use the Dharma world as one wishes, it all means Jiga verse.


  自受用身(ほしいままに・うけ・もちいる・み)とは一念三千なり。


 “The body that is freely received and utilized” is none other than the state of three thousand realms in a single moment of mind.


 伝教云く「一念三千即自受用身、自受用身とは尊形(そんぎょう)を出でたる仏と。 


 Dengyō says, “A single moment of mind comprising the three thousand realms is itself ‘the body that is freely received and utilized’ or the Buddha of limitless joy.


 出尊形仏とは無作の三身と云う事なり」云云。


 ‘The body that is freely received and utilized’ is the Buddha who has forsaken august appearances. This Buddha who has forsaken august appearances is the Buddha eternally endowed with the three bodies.”


 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。

 

 Now Nichiren and his associates, who humbly chant Nam-myoho-renge-kyo, are just this.


 第二十三 久遠の事


 Point Twenty-three, on the term kuon, or time without beginning


 御義口伝に云く、此の品の所詮は久遠実成なり。


 Orally Transmitted Doctrines say: The conclusion of this chapter is to become a real Buddha when "Kuon”.


 久遠とは・はたらかさず、つくろわず、もとの儘(まま)と云う義なり。


 Kuon means that it is not intentional, is not made upon, but as it is.


 無作の三身なれば初めて成ぜず、是れ働かざるなり。


 Because we are speaking here of the Buddha eternally endowed with the three bodies, it is not a matter of something obtained for the first time at a certain time, or of something that was made intentionally.


 卅二相(さんじゅうにそう)八十種好(しゅごう)を具足せず、是れ繕(つくろ)わざるなり。

 

  This is not the kind of Buddhahood that is adorned with the thirty-two features and eighty characteristics, or that needs to be made upon.


 本有常住の仏なれば本(もと)の儘(まま)なり、是を久遠と云うなり。


 Because this is the eternally abiding Buddha in his original state, he exists just as he is. This is what is meant by kuon.


 久遠とは南無妙法蓮華経なり。実成(まことにひらけたり)・無作と開けたるなり云云。


 Kuon is Nam-myoho-renge-kyo. It means that becoming a real Buddha and unconsciously attaining it.



 第二十五 建立御本尊等の事


 Point Twenty-five, concerning the establishment of the Gohonzon


 御義口伝に云く、此の本尊の依文(えもん)とは如来秘密・神通之力の文なり。


 Orally Transmitted Doctrine says: This Gohonzon is based on the passage that reads, “the Tathagata’s secret and his transcendental powers” (chapter sixteen).


 戒定慧(かいじょうえ)の三学は、寿量品の事の三大秘法是れなり。


 The three types of learning, namely, precepts, meditation, and wisdom, are represented by the reality Three Great Secret Laws embodied in the “Life Span” chapter.


 日蓮慥(たしか)に霊山に於て面授口決(めんじゅ・ぐけつ)せしなり。


 Nichiren, certainly, orally received the transmission of this essence of the Lotus Sutra at Spirit Eagle Mountain.


 本尊とは法華経の行者の一身の当体なり云云。

                    寿量品二十七箇の大事

 The Gohonzon means the whole body of the practitioner of the Lotus Sutra.

 Chapter Sixteen: The Life Span of the Tathagata. Twenty-seven important points





大聖人様のお言葉 十三 Words of Daishonin 13 _f0301354_11562788.jpg
自我偈  The Jigage verse in the Life Span Chapter



by johsei1129 | 2024-07-10 11:49 | WRITING OF NICHIREN | Trackback | Comments(0)


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