大聖人様のお言葉 十四 Words of Daishonin 14

　第一 其有衆生 聞仏寿命 長遠如是 乃至能生 一念信解 所得功徳 無有限量の事

　Point One, concerning the passage “Ajita, if there are living beings who, on hearing that the life span of the Buddha is of such long duration, are able to believe and understand it even for a moment, the merits they gain thereby will be without limit or measure.”

　御義口伝に云く、一念信解の信の一字は一切智慧を受得(じゅとく)する所の因種なり。　

　Orally Transmitted Doctrines say: This one word “believe” in the phrase “able to believe and understand it even for a moment” is the cause and the seed that make possible the acquisition of all types of wisdom.

　

　信の一字は名字即の位なり。　

　This one word “believe” or “faith” represents the stage of hearing the name and words of the truth.

　仍つて信の一字は最後品の無明を切る利剣なり。

　Hence this one word “faith” is a sharp sword that cuts away the final stage of ignorance.

　信の一字は寿量品の理顕本を信ずるなり、

　This one word “believe” means to believe in the principle of ordinary people being able to manifest their original states as revealed in the “Life Span” chapter.

　解とは事顕本を解するなり。　

　And the word “understand” means to understand the actual fact of the Buddha manifesting his original state as revealed in the “Life Span” chapter.

　此の事理の顕本を一念に信解するなり。

　One can believe and understand in a moment the actual fact and principle of manifesting the original state as revealed in the “Life Span” chapter.

　一念とは無作本有の一念なり。

　“A moment” means a moment of faith eternally inherent in life.

　此くの如く信解する人の功徳は限量有る事・有る可からざるなり。

　A person who has this kind of faith and understanding will gain merits that are “without limit or measure.”

　信の処に解あり、解の処に信あり。

Where there is belief or faith, there is understanding, and where there is understanding, there will be faith.

　然りと雖も信を以て成仏を決定(けつじょう)するなり。　

　However, it is faith that makes it absolutely certain that one will attain Buddhahood.

　今日蓮等の類(たぐ)い・南無妙法蓮華経と唱え奉る者是なり云云。

　

　However, it is faith that makes it absolutely certain that one will attain Buddhahood. Now Nichiren and his associates, who humbly chant Nam-myoho-renge-kyo, prove such attainment.

第二 是則能信受 如是諸人等 頂受此経典の事

　Point Two, concerning the passage “These bodhisattvas / who have practiced the way for immeasurable kalpas / when they hear me describe my life span / are able to believe and accept what I say. / These persons will / gratefully accept this sutra.”

　御義口伝に云く、法華経を頭に頂くと云う明文なり。　

　Orally Transmitted Doctrines say: This is a clear statement of how one should gratefully accept the Lotus Sutra.

　如是諸人等の文は広く一切衆生に亘(わた)るなり。

　The words “these persons” in their broader meaning refer to all living beings.

　然らば三世十方の諸仏は妙法蓮華経を頂き受けて成仏し給う。

　Thus all the Buddhas of the three existences and of the ten directions gratefully accept Myoho-renge-kyo and thereby attain Buddhahood.

　仍つて上の寿量品の題目を妙法蓮華経と題して次に如来と題したり。秘す可し云云。

　Therefore the title of the preceding chapter, “Life Span,” was given as Myoho-renge-kyo, with the words Tathagata added as a further title. This is to be kept secret.

　今日蓮等の類い・南無妙法蓮華経と唱え奉るは此の故なり云云。　

　

　Now when Nichiren and his associates humbly chant Nam-myoho-renge-kyo, they do so for this reason.

　第三 仏子住此地(ぶっし・じゅう・しじ) 則是仏受用の事

　Point Three, concerning the passage “When a son of the Buddha dwells in such places / the Buddha will accept and utilize them.”

　御義口伝に云く、此の文を自受用の明文と云えり。

　Orally Transmitted Doctrines say: This passage is a clear statement concerning the Buddha body that is freely accepted or received and utilized.

　

　此地とは無作の三身の依地なり。

　The words “in such places” refer to the ground upon which the Buddha eternally endowed with the three bodies stands.

　仏子とは法華の行者なり。

　The son or sons of the Buddha are the practitioners of the Lotus Sutra.

　仏子は菩薩なり。法華の行者は菩薩なり。

　The Buddha’s sons are bodhisattvas, and the practitioners of the Lotus Sutra are bodhisattvas.

　住とは信解の義なり。

　The word “dwells” means to believe and understand.

　今日蓮等の類い・南無妙法蓮華経と唱え奉る者は妙法の地に住するなり。

　Now Nichiren and his associates, who humbly chant Nam-myoho-renge-kyo, dwell on the ground of the Wonderful Law.

　仏の受用の身なり。

　They are the Buddha bodies that are accepted and utilized.

　深く之を案ず可し云云。

　　　　　　　　　　　　　　　　　　分別功徳品三箇の大事

　

　You must ponder deeply on this.

　Chapter Seventeen: Distinctions in Merits. Three important points

　第一 妙法蓮華経 随喜(ずいき)功徳の事

　Point One, regarding the Benefits of Responding with Joy to Myoho-renge-kyo

　御義口伝に云く、随とは事理に随順するを云うなり。

　Orally Transmitted Doctrines say: “Respond” means to respond to and comply with actuality and principle.

　喜とは自他共に喜ぶ事なり。

　“Joy” means that oneself and others together experience joy.

　事とは五百塵点の事顕本に随順するなり。

　By actuality is meant responding to and complying with the actual fact of Shakyamuni manifesting in this life his original state of enlightenment in the infinite past.

　理とは理顕本に随うなり。

　By principle is meant responding to the principle of ordinary people being able to manifest their original states. 　

　所詮寿量品の内証に随順するを随とは云うなり。　

　In the end, then, responding means responding to and complying with the inner truth of the “Life Span” chapter.

　然るに自他共に智慧と慈悲と有るを喜とは云うなり。　

　When that is done, then both oneself and others together will take joy in their possession of wisdom and compassion.

　

　所詮・今日蓮等の類い南無妙法蓮華経と唱え奉る時、必ず無作三身の仏に成るを喜とは云うなり。　

　Now, when Nichiren and his associates humbly chant Nam-myoho-renge-kyo, they are expressing joy in the fact that they will inevitably become Buddhas eternally endowed with the three bodies.

　然る間・随とは法に約し、喜とは人に約するなり。

　For that reason, the word “respond” applies to the Law one responds to, while “joy” applies to the person one takes joy in.

　人とは五百塵点の古仏たる釈尊。

　The person is the ancient Buddha of the infinite past, Shakyamuni.

　 法とは寿量品の南無妙法蓮華経なり。　

　The Law is Nam-myoho-renge-kyo of the “Life Span” chapter.

　是に随い・喜ぶを随喜とは云うなり。

　To respond to them and take joy in them is what is meant by the words “responding with joy.”

　惣じて随とは信の異名なり云云。

　More broadly speaking, “to respond” is regarded as another name for faith.

　唯信心の事を随と云うなり。　

　To respond means simply to have the mind of faith.

　されば二巻には「此の経に随順す。己が智分に非ず」と説かれたり云云。

　That is why it is stated in the second volume of the Lotus Sutra, “It is because they have faith in the Buddha’s words / that they can comply with this sutra, / not because of any wisdom of their own” (chapter three, Simile and Parable).

　第二 口気無臭穢(くけ・むしゅうえ) 優鉢華之香(うばっけしこう) 常從其口出(じょうじゅう・ごくしゅつ)の事

　Point Two, on the passage describing the benefits of urging a person to listen to the Lotus Sutra “breath free of foul odor, / a fragrance of utpala flowers / constantly emitted by the mouth”

　御義口伝に云く、口気とは題目なり、

　Orally Transmitted Doctrines say: The word “breath” refers to the title, or daimoku.

　無臭穢(むしゅうえ)とは弥陀等の権教・方便・無得道の教を交(まじ)えざるなり。

　“Free of foul odor” means that the breath is not tainted by any of the provisional teachings such as those regarding Amida Buddha, expedient means that can never lead to attainment of the way.

　優鉢華之香とは法華経なり。

　“A fragrance of utpala flowers” refers to the Lotus Sutra.

　末法の今は題目なり。

　But now, in the Latter Day of the Law, it means the title.

　方便品に如優曇鉢華(にょ・うどんばっけ)の事を一念三千と云えり。之を案ず可し。

　“A wonderful Law such as this is . . . like the blooming of the udumbara flower (Note)” refers to the state of three thousand realms in a single moment of mind. One should reflect carefully on this.

　常とは三世常住なり。

　The word “constantly” refers to that which constantly abides throughout the three existences.

　其口とは法華の行者の口なり。　

　The word “mouth” refers to the mouth of the practitioner of the Lotus Sutra.

　出とは南無妙法蓮華経なり。

　 “Emitted” indicates the chanting of Nam-myoho-renge-kyo.

　 今日蓮等の類い・南無妙法蓮華経と唱え奉るは常従其口出なり云云。

　　　　　

随喜品二箇の大事

　 It is said of Nichiren and his associates, who now chant Nam-myoho-renge-kyo humbly, that these words are “constantly emitted by the mouth.”

　Chapter Eighteen: The Benefits of Responding with Joy. Two important points

　第一 法師功徳の事

　Point One, regarding the Merits (Kudoku) of the Teacher of the Law

　御義口伝に云く、法師とは五種法師なり。

　Orally Transmitted Doctrines say: The words “teacher of the Law” mean the teacher of the Law who carries out the five practices.

　功徳とは六根清浄の果報なり。

　The word “merits” means the result that is represented by the purification of the six sense organs.

　

　所詮・今日蓮等の類い南無妙法蓮華経と唱え奉る者は六根清浄なり。

　In conclusion, now Nichiren and his associates, who humbly chant Nam-myoho-renge-kyo, are carrying out the purification of the six sense organs.

　されば妙法蓮華経の法の師と成つて大なる徳(さいわい)有るなり。

　We are acting as teachers of the Law of Myoho-renge-kyo and possess great virtue.

　功は幸(さいわい)と云う事なり。

　The element ku in the word kudoku means good fortune or happiness.

　又は悪を滅するを功(く)と云い、善を生ずるを徳(とく)と云うなり。　

　The word "ku" also refers to breaking evil, while the element toku or doku refers to bringing about good.

　功徳とは即身成仏なり又六根清浄なり。

　Thus the word merits means to attain Buddhahood in one’s present form as he is. It also means the purification of the six sense organs.

　法華経の説文の如く修行するを六根清浄と得意可きなり云云。

　

　 You should understand that to practice the Lotus Sutra as the sutra itself taches is to carry out purification of the six sense organs.

　第二 六根清浄の事　

　Point Two, regarding the purification of the six sense organs

　御義口伝に云く、眼(まなこ)の功徳とは法華不信の者は無間に堕在し、信ずる者は成仏なりと見るを以て眼の功徳とするなり。

　Orally Transmitted Doctrines say: With regard to the eight hundred merits about the eyes gained by those who uphold the Lotus Sutra, the term “merits of eyes” means to see that those who do not believe in the Lotus Sutra will fall into the hell of incessant suffering, and that those who do believe in it will attain Buddhahood.

　法華経を持ち奉る処に眼の八百の功徳を得るなり。　

　By upholding the Lotus Sutra, one can obtain the eight hundred merits about eyes.

　眼とは法華経なり。

　The word “eye” refers to the Lotus Sutra.

　此の大乗経典は諸仏の眼目と云へり。

　As the Universal Worthy Sutra says, “The Great Vehicle sutras are . . . the eyes of the Buddhas.”

　今・日蓮等の類い・南無妙法蓮華経と唱え奉る者は眼の功徳を得るなり云云。　

　Now when Nichiren and his associates humbly chant Nam-myoho-renge-kyo, they are obtaining these eye benefits.

　耳・鼻・舌・身・意、又又此くの如きなり云云。

　

　 And the same applies to the merits associated with the ear, nose, tongue, body, and mind.

　第四 是人持此経 安住希有地(けうじ)の事

　

　Point Four, on the words “While these persons uphold this sutra / they will dwell safely on rare ground.”

　御義口伝に云く、是人とは日本国の一切衆生の中には法華の行者なり。

　Orally Transmitted Doctrines say: The words “these persons” refer to the practitioners of the Lotus Sutra who are among the various people in the country of Japan.

　希有地とは寿量品の事理の顕本を指すなり。

　The words “rare ground” refer to the principle and actual fact of manifesting the original state of enlightenment as revealed in the “Life Span” chapter.

　是を又分別品には「仏説希有法」と説かれたり。

　They also recall the pronouncement made in the chapter “Distinctions in Merits,” “The Buddha preaches a rarely encountered Law.”

　別しては南無妙法蓮華経なり。

　In particular, they refer to Nam-myoho-renge-kyo.

　

　今日蓮等の類い・南無妙法蓮華経と唱え奉る者の希有の地とは、末法弘通の明鏡たる本尊なり。

　

　Now the “rare ground” occupied by Nichiren and his associates, who chant Nam-myoho-renge-kyo, is the object of devotion, the bright mirror to be broadly disseminated in the Latter Day of the Law.

　惣じては此の品の六根清浄の功徳は十信相似即なり。　

　Generally speaking, the merits gained from purification of the six sense organs that are described in this chapter correspond to the ten stages of faith and the stage of resemblance to enlightenment, the fourth of the six stages of practice.

　対告衆の常精進菩薩は十信の第三信と云えり。　

　The bodhisattva Constant Exertion who is the member of the assembly addressed in this chapter represents the third of the ten stages of faith, that of assiduousness or exertion.

　然りと雖も末法に於ては、法華経の行者を指して常精進菩薩と心得可きなり。

　One should understand, however, that, in the Latter Day of the Law, it is the practitioners of the Lotus Sutra who act as the bodhisattva Constant Exertion.

　此の経の持者は是則精進の故なり。

法師功徳品四箇の大事

　

　Because such persons who uphold the Lotus Sutra the sutra itself says, “This is what is meant by diligence” (chapter eleven, Treasure Tower).

　Chapter Nineteen: Benefits of the Teacher of the Law. Four important points

第八 心不浄者の事

　Point Eight, on the words “Among the four kinds of believers there were those who gave way to anger, their minds lacking in purity.”

　御義口伝に云く、謗法の者は色心二法共に不浄なり。

　Orally Transmitted Doctrines say: Those who slander the Law are impure in both body and mind.先ず心法不浄の文は今此の心不浄者なり。

　First, impurity in the element of the mind is what this passage refers to when it says that “their minds” were “lacking in purity.”

　又身不浄の文は譬喩品に「身常臭処(しんじょう・しゅうしょ)垢穢不浄(くえ・ふじょう)」と云えり。

　The impurity of the body is referred to in the passage in the “Simile and Parable” chapter that reads, “His body will always smell bad, filthy and impure.”

　

　今日蓮等の類い・南無妙法蓮華経と唱え奉る者は色心共に清浄なり。

　Now Nichiren and his associates, who humbly chant Nam-myoho-renge-kyo, are pure and clean in both body and mind.

　身浄は法師功徳品に云く「若持法華経・其身甚清浄」の文なり。　

　Purity of the body is referred to in the passage in the “Merits of the Teacher of the Law” chapter that reads, “If one upholds the Lotus Sutra / his body will be very pure.”

　心浄とは提婆品に云く「浄心信敬」と云云。

　Purity of the mind is referred to in the “Devadatta” chapter in the words “believe and revere it with pure hearts [minds].”

　浄とは法華経の信心なり、不浄とは謗法なり云云。

　

　 The word “purity” refers to the mind that has faith in the Lotus Sutra, while the words “impurity” or “lack of purity” refer to slanderers of the Law.

　第九 言是(ごんぜ)無智比丘の事

　Point Nine, on the words “Among the four kinds of believers there were those who gave way to anger, their minds lacking in purity, and they spoke ill of him and cursed him, saying, ‘This ignorant monk.’”

　御義口伝に云く、此の文は法華経の明文なり。上慢の四衆・不軽菩薩を無智の比丘と罵詈(めり)せり。

　

　Orally Transmitted Doctrines say: This is a clear passage in the Lotus Sutra in which the four kinds of believers in their overbearing arrogance curse the bodhisattva Fukyo, calling him an “ignorant monk.”

　凡有所見(ぼんぬしょけん)の菩薩を無智と云う事は第六天の魔王の所為なり。

　To call “ignorant” the bodhisattva who bows in obeisance to whatever persons he happens to meet is the work of the devil king of the sixth heaven.

　

　末法に入つて日蓮等の類い・南無妙法蓮華経と唱え奉る者は無智の比丘と謗ぜられん事・経文の明鏡なり。

　This passage of the sutra acts as a bright mirror, showing us that, now that the world has entered the Latter Day of the Law, Nichiren and his associates, who humbly chant Nam-myoho-renge-kyo, will be slandered by being called “ignorant monks.”

　無智を以て法華経の機と定めたり。

　

　Without doubt, it is this very “ignorance” that gives us the opportunity to embrace the Lotus Sutra.

　第十 聞其所説(もんご・しょせつ) 皆信伏随従(かいしんぷく・ずいじゅう)の事　

　Point Ten, on the words, “They saw that he had gained great transcendental powers, the power to preach pleasingly, and the power of great peaceful nirvana, and when they heard his preaching, all believed, prostrated themselves, obeyed and followed him”.

　御義口伝に云く、聞とは名字即なり。

　The Record of the Orally Transmitted Teachings says: The word “heard” refers to the stage of hearing the name and words of the truth, the second of the six stages of practice.

　所詮(しょせん)は而強毒之(にごうどくし)の題目なり。

　In effect, this passage concerns the title that is “preached in a forceful manner, though it angers them”.

　皆とは上慢の四衆等なり。　

　'All' means the arrogant believers of four kinds.

　信とは無疑曰信(むぎわっしん)なり。　

　The word ‘believe’ refers to the state of the disappearance of doubt.

　伏とは法華に帰伏するなり。　

　The word “prostrated” which literally means “to submit,” indicates that one submits and gives full allegiance to the Lotus Sutra.

　随とは心を法華経に移すなり。

　To ‘obey' means that one's mind obeys for the Lotus Sutra.

　従とは身を此の経に移すなり。　

　 To 'follow' means that one's body follows the Lotus Sutra.

　所詮・今日蓮等の類い・南無妙法蓮華経と唱え奉る行者は末法の不軽菩薩なり。

　After all, now Nichiren and his associates, practitioners of the Lotus Sutra who chant Nam-myoho-renge-kyo humbly, are the Bodhisattva Fukyo in the Latter Day of the Law.

　第十三 常不値仏(じょうふちぶつ) 不聞法 不見僧の事

　Point Thirteen, concerning the passage “You, Bodhisattva Gainer of Great Authority, at that time the four kinds of believers, the monks, nuns, laymen, and laywomen, because anger arose in their minds and they treated me with disparagement and contempt, were for two hundred million kalpas never able to encounter a Buddha, to hear the Law, or to see the monks. For a thousand kalpas they underwent great suffering in the Avīchi hell.”

　御義口伝に云く、此の文は不軽菩薩を軽賤(きょうせん)するが故に三宝を拝見せざる事・二百億劫・地獄に堕ちて大苦悩を受くと云えり。

　Orally Transmitted Doctrines say: This passage relates how the four kinds of believers, because they treated the bodhisattva Fukyo with disparagement and contempt, were never able to encounter the three treasures for two hundred million kalpas, but fell into hell and underwent grave suffering.

　

　今末法に入つて日蓮等の類い・南無妙法蓮華経と唱え奉る者を軽賤(きょうせん)せん事は彼に過ぎたり。

　But now that we have entered the Latter Day of the Law, those who treat Nichiren and his associates, who chant Nam-myoho-renge-kyo, with disparagement and contempt are even worse than those others.

　彼は千劫、此れは至無数劫なり。

　

　 Those others suffered for a thousand kalpas, but these will suffer “for a countless number of kalpas” (chapter three, Simile and Parable).

第十四 畢是罪已(ございひっち) 復遇(ぶぐう)常不軽菩薩の事

　Point Fourteen, on the words “After they had finished paying for their offenses, they once more encountered the bodhisattva Fukyo, who instructed them in anuttara-samyak-sambodhi supreme perfect enlightenment.”

　御義口伝に云く、若し法華誹謗の失(とが)を改めて信伏随従する共、浅く有りては無間に堕つ可きなり。

　Orally Transmitted Doctrines say: Though people may regret their error in slandering the Lotus Sutra and take faith in and give allegiance to the teachings, if their faith is shallow, they will still have to fall into the hell of incessant suffering.

　先謗強きが故に依るなり。

　This is due to the vehemence with which they earlier committed slander.

　千劫無間地獄に堕ちて後に・出づる期(ご)有つて又日蓮に値(あ)う可きなり。

　But after they have been plunged into the hell of incessant suffering for a thousand kalpas and the time has come for their release, then they will meet Nichiren once again.

　復遇日蓮なるべし。

　

　 As this sentence says, they will once more encounter Nichiren.

第十六 此品の時の不軽菩薩の体の事

　Point Sixteen, concerning the true entity exemplified by the bodhisattva Fukyo as he is depicted here in this chapter

　御義口伝に云く、不軽菩薩とは十界の衆生なり。　

　Orally Transmitted Doctrines say: The bodhisattva Fukyo represents the living beings of the Ten Worlds.

　三世常住の礼拝の行を立つるなり。　

　Constantly throughout the three existences he carries out his practice of bowing in obeisance.

　吐く所の語言は妙法の音声なり。

　And the words that issue from his mouth are the sounds of the Wonderful Law.

　獄卒が杖を取つて罪人を呵責(かしゃく)するが体の礼拝なり。

　Even when the wardens of hell take up their clubs and berate offenders, the offenders submit to the berating and so their true entity is a kind of bow of obeisance.

　敢へて軽慢(きょうまん)せざるなり。　

　They would not dare to respond out of mere disparagement.

　罪人・我を責め成すと思えば不軽菩薩を呵責するなり。　

　If the criminals suppose that they are blamed unjustly, then in turn they unjustly berate the bodhisattva Fukyo.

　折伏の行是なり。

　

　This is what is meant by the practice of shakubuku.

　第二十三　無明 礼拝住処の事

　Point Twenty-three, concerning the bow of obeisance related to ignorance

　御義口伝に云く、自他の隔意(きゃくい)を立て、彼は上慢の四衆、我は不軽と云う。

　Orally Transmitted Doctrines say: When one forcibly sets up distinctions between self and others, then the “others” are the four kinds of believers of overbearing arrogance, and the “I” is the bodhisattva Fukyo.

　不軽は善人、上慢は悪人と善悪を立つるは無明なり。

　To set up distinctions between good and bad by regarding the bodhisattva Fukyo as a “good” person and the arrogant ones as “bad” persons is a sign of ignorance.

　此(ここ)に立つて礼拝の行を成す時、善悪不二・邪正一如の南無妙法蓮華経と礼拝するなり云云。

　

　But when one recognizes this and performs a bow of obeisance, then one is bowing in obeisance to Nam-myoho-renge-kyo, the principle in which good and bad are not two different things, in which correct and incorrect are one and the same.

　第二十四　蓮華の二字 礼拝住処の事

　Point Twenty-four, concerning the bow of obeisance related to the two characters that make up renge, or lotus blossom

　御義口伝に云く、蓮華とは因果の二法なり。

　Orally Transmitted Doctrines say: Renge stands for the two factors of cause and effect.

　悪因あれば悪果を感じ、善因あれば善果を感ず。

　We perceive that a bad cause will produce a bad effect; a good cause will produce a good effect.

　内証には汝等・三因仏性の善因あり、事に顕す時は善果と成つて皆当作仏す可しと礼拝し給うなり云云。

　The persons addressed by the bodhisattva Fukyo in their inner lives possess good causes that represent the three inherent potentials of the Buddha nature. When these potentials are actualized, they will produce good effects, which is why the bodhisattva bows to these persons in obeisance and declares that they are “all certain to attain Buddhahood” (chapter twenty).

　第二十六　慈悲の二字 礼拝住処の事

　Point Twenty-six, concerning the bow of obeisance related to the two word “mercy”

　御義口伝に云く、不軽礼拝の行は皆当作仏(かいとうさぶつ)と教うる故に慈悲なり。

　　Orally Transmitted Doctrines say: The practice of making a bow of obeisance carried out by the bodhisattva Fukyo is based on the teaching that the people he bowed to were “all certain to attain Buddhahood” (chapter twenty) and therefore is an expression of pity and compassion.

　既に杖木瓦石(じょうもく・がしゃく)を以て打擲(ちょうちゃく)すれども、而強毒之(にごうどくし)するは慈悲より起れり。

　Hence, although the people “take sticks of wood or tiles and stones and beat and pelt him” (ibid.), he nevertheless persisted in his effort, “preaching to them forcefully, though it angered them” (Words and Phrases, volume ten), an action that arose from his feelings of mercy.

　仏心とは大慈悲心是なりと説かれたれば、礼拝の住処は慈悲なり云云。

　

Since we are taught that the Buddha mind is a mind of great mercy, a bow of obeisance is made with this mercy.

　第二十七　礼拝住処 分真即の事

　Point Twenty-seven, concerning the bow of obeisance related to the stage of progressive awakening, the fifth of the six stages of practice

　御義口伝に云く、菩薩は分真即の位と定むるなり。

　Orally Transmitted Doctrines say: The bodhisattva is regarded as occupying the stage of progressive awakening.

　此の位に立つて理即の凡夫を礼拝するなり。

　From this vantage point he performs a bow of obeisance to ordinary mortals who are in the first and lowest stage, that of being a Buddha in theory.

　之に依つて理即の凡夫なる間、此の授記を受けずして無智の比丘と謗じたり云云。

　Because of this disparity in their respective positions, the ordinary mortals of the theory stage failed to accept the bodhisattva’s prediction that they would attain Buddhahood but instead slandered him by calling him “this ignorant monk” (chapter twenty).

　第二十九 法界 礼拝住処の事

　Point Twenty-nine, concerning the bow of obeisance related to the Dharma-realm.

　御義口伝に云く、法界に立って礼拝するなり。

　Orally Transmitted Doctrines say: The bodhisattva Fukyo makes a bow of obeisance from the standpoint of the Dharma-realm.

　法界とは広きに非ず、狭きに非ず。　

　The Dharma-realm is neither broad, nor is it narrow.

　惣(そう)じて法とは諸法なり、界とは境界なり。

　Essentially, the word “Dharma” of the Dharma-realm stands for all the dharmas, or the phenomenal world, and the word “realm” is the border in which they dwell.

　地獄界乃至仏界、各各界を法(のっと)る間、不軽菩薩は不軽菩薩の界に法り、上慢の四衆は四衆の界に法るなり。

　Each world, from the realm of hell to the state of Buddhahood, has its own borders. Thus, the bodhisattva Fukyo conforms to the border of the realm of the bodhisattva Fukyo, while the four kinds of believers of overbearing arrogance conform to the borders of the realm of the four kinds of believers.

　仍(よっ)て法界が法界を礼拝するなり。自他不二の礼拝なり。　

　In this sense, the Dharma-realm makes a bow of obeisance to the Dharma-realm, a bow of obeisance acknowledging the fact that “self” and “others” are in fact not two different things.

　其の故は不軽菩薩の四衆を礼拝すれば、上慢の四衆所具の仏性・又不軽菩薩を礼拝するなり。　

　

　For this reason, when the bodhisattva Fukyo makes his bow of obeisance to the four kinds of believers, the Buddha nature inherent in the four kinds of believers of overbearing arrogance bows in obeisance to the bodhisattva Fukyo.

　 鏡に向つて礼拝を成す時、浮べる影・又我を礼拝するなり云云。

　　　　　　　　　　　　　　　　　　　　　常不軽品三十箇の大事

　 When one faces a mirror and makes a bow of obeisance, the image in the mirror likewise makes a bow of obeisance to oneself.

　Chapter Twenty: The Bodhisattva Fukyo. Thirty important points

つづく　to be Continued