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2015年 04月 12日 ( 10 )


2015年 04月 12日

立正安国論愚記 二七

第八 (ざん)(ざい)(ゆう)()の下   十月二十四日

一 ()の経文の如く
  これ上来の涅槃(ねはん)経等を指すなり。
一 大集(だいしゅう)経に云く
  大集月蔵(がつぞう)経十・二十八法滅尽品の文なり。註の指南は(あやま)りなり。
一 彼の(ちく)(じょう)の等
  啓蒙九十七に増一阿含十八・十三を引く、()いて見よ。註の中には略して引く。

問う、目連(もくれん)(すで)に法華に於て初住(しょじゅう)の記を()。何ぞ外道(げどう)(ころ)す所と()るや。

答う、極果仍(ごっかなお)頭痛・背痛あり、(いわん)やまた初住をや。註に云く「業()随逐(ずいちく)して聖に至るも(まぬか)れず。(ただ)総報の悪業を()つ、別報()まざる故に業(つぐな)うなり」と云云。

問う、増一はこれ鹿(ろく)(おん)の説なり。()竹杖が害を得ば、何ぞ法華の座に()るや。

答う、目連既に法華の座に在り、故に知んぬ、後分の阿含(あごん)なるのみ。部類同じきを以て結集(けつじゅう)初めに()くなり。例せば(ゆい)(きょう)(ぎょう)は最後の説と雖も、阿含の結経と()るが如し。これ(じょう)()の談なり。初学の為に記するのみ。

一 提婆(だいば)(だっ)()文。
  啓蒙六・二十八に摩耶(まや)経下巻を引く。註の中には略引するなり。
一 (こう)(こん)最も(おそれ)あり
  字彙(じい)に云く「昆は(あに)なり、(のち)なり」と云云。
一 客明に経文を見て

これ上来の涅槃(ねはん)経等を指すなり。問の中に「()の経文の如く」と。これを思え云云。

一 心の及ばざるか
両句、別意なきなり云云。

一 (まった)く仏子を(いまし)むるには(あら)

これ大集経を()するなり。(いわ)く、涅槃経の「止施断(しせだん)(みょう)」は全く仏子を禁むるには非ずして唯謗法(ただほうぼう)(にく)むなり。若し大集経の「持戒・()(かい)」は倶に仏子に約す。これ謗法の人に約するに非ず、故に今の違文に非ざるなり。

一 釈迦の以前等

「釈迦・(のう)(にん)」は倶にこれ能説の如来なり。「仏教」「経説」は同じくこれ涅槃経なり。「以前」は即ち過去の事、所謂(いわゆる)有徳(うとく)(せん)()なり。「以後」は即ち滅後の事、所謂「(ただ)一人を除いて、余の一切に(ほどこ)さば」等はこれなり。即ちこれ今日の涅槃経の説相なり。註の中は未だ分明(ふんみょう)ならざるか。(また)健抄は悪人の多少に約すと云云。白髪の(たとえ)の如し、これを思え。

一 ()の悪に(ほどこ)さず

「悪」は即ちこれ謗法なり。「善」は即ちこれ正法なり。(まさ)に知るべし「其の悪に施さず」とはこれ破邪なり。「皆()の善に帰す」とはこれ立正なり。「難なく災なし」とは(あに)安国に非ずや。(また)(また)善悪相対・権迹本等、忘失すべからず云云。

                     つづく
立正安国論愚記 目次



by johsei1129 | 2015-04-12 20:52 | 日寛上人 御書文段 | Trackback | Comments(0)
2015年 04月 12日

Gosho 三大秘法稟承事十 Receiving the Three Great Secret Law 10

問う、一念三千の(まさ)しき証文如何、

Question: What passage of the sutra can be cited to authoritatively substantiate the doctrine of three thousand realms in a single moment of life?

答う、次に出し申す可し、此に(おい)て二種有り、

Answer: The following passages may be cited. They are of two kinds.

方便品に云く「諸法(しょほう)実相(じっそう)所謂(しょい)諸法(しょほう)(にょ)是相(ぜそう)乃至(ないし)欲令(よくりょう)衆生(しゅじょう)開仏(かいぶつ)知見(ちけん)」等云云、

The first is in the “Expedient Means” chapter and reads: “The true aspect of all phenomena . . . This reality consists of the appearance . . . The Buddhas, the World-Honored Ones, wish to open the door of Buddha wisdom to all living beings.”

底下(ていげ)の凡夫・理性(りしょう)(しょ)()の一念三千か、

This refers to the three thousand realms in a single moment of life that in principle exists in the life of even the most inferior of ordinary mortals.

寿量品に云く「然我実成仏已来(ねんがじつじょうぶついらい)・無量無辺」等云云、

The other is the passage in the “Life Span” chapter that reads: “It has been immeasurable, boundless hundreds, thousands, ten thousands,millions of nayutas of kalpas since I in fact attained Buddhahood.”

大覚世尊・久遠(くおん)(じつ)(じょう)当初(そのかみ)証得の一念三千なり、

This refers to the three thousand realms in a single moment of life that the World-Honored One of Great Enlightenment realized when he attained enlightenment in the far distant past.

(いま)日蓮が時に感じて此の法門広宣流布するなり

I, Nichiren, conscious of the age we live in, now wish to give Kōsen Rufu [wide propagation] to this doctrine .

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by johsei1129 | 2015-04-12 02:21 | WRITING OF NICHIREN | Trackback | Comments(0)
2015年 04月 12日

三大秘法稟承事八 Receiving the Three Great Secret Law 8

此の戒法立ちて後・延暦寺(えんりゃくじ)の戒壇は迹門の理戒なれば益あるまじき処に、

Once the precept of the Law is established, the ordination platform of Enryaku-ji, since it administers the precepts of the meditative practice of the theoretical teaching, will cease to be of any benefit.

叡山(えいざん)座主(ざす)始まつて第三・第四の慈覚・智証・(ぞん)の外に本師伝教・義真に背きて理同事勝の狂言(おうげん)を本として我が山の戒法をあなづり()(ろん)とわらいし故に、

The third and fourth chief priests of Mount Hiei,Jikaku and Chishō, contrary to expectation, turned their backs on their teachers, the founder Dengyō and his successor Gishin, and made an absurd pronouncement, declaring that the Lotus and Mahāvairochana sutras were equal inprinciple but that the latter was superior in practice. With this as their basis, they derided the precepts of their own temple, describing them as mere “childish theory.”

存の外に延暦寺の戒・清浄無染(むぜん)の中道の妙戒なりしが(いたずら)()(でい)となりぬる事云うても余りあり歎きても何かはせん、

The precepts of Enryaku-ji were pure and spotless, the wonderful precepts of the Middle Way. But now, contrary to all expectation,they have been changed into so much dirt and mire. One can hardly bear to speak of it, and no amount of lamentation can repair it.

彼の()黎山(りせん)瓦礫(がりゃく)の土となり、栴檀(せんだん)(りん)荊棘(いばら)となるにも過ぎたるなるべし、

If Mount Malaya were to be reduced to shards and rubbleand its sandalwood groves changed to thorns and brambles, the situation could not be worse!

()れ一代聖教の邪正(じゃしょう)(へん)(えん)を弁えたらん学者の人をして今の延暦寺の戒壇を()ましむべきや、

Could any learned person who is capable of distinguishing between the erroneous and the correct, the partial and the perfect, among the sacred teachings of the Buddha’s lifetime bring himself to set foot upon the ordination platform of Enryaku-ji as it exists today?


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by johsei1129 | 2015-04-12 02:18 | WRITING OF NICHIREN | Trackback | Comments(0)
2015年 04月 12日

三大秘法稟承事七 Receiving the Three Great Secret Law 7

戒壇とは王法仏法に冥じ、仏法王法に合して王臣一同に本門の三秘密の法を持ちて、有徳(うとく)(おう)(かく)(とく)比丘(びく)の其の乃往(むかし)を末法濁悪の未来に移さん時、勅宣(ちょくせん)(ならび)御教書(みきょうしょ)を申し下して霊山(りょうぜん)浄土(じょうど)に似たらん最勝の地を(たず)ねて戒壇を建立す可き者か、

The sanctuary, or ordination platform, constitutes one of the Three Great Secret Laws of the essential teaching. When the secular law and the Law of the Buddha are fused and in mutual accord; when both the ruler and his officials uphold the Three Great Secret Laws of the essential teaching; and when the practice of King Possessor of Virtue and the monk Realization of Virtue is actualized in the future of the muddied and evil age of the Latter Day, then imperial edicts and official proclamations will be issued, and the most fitting site will be sought out, one resembling the pure land of Eagle Peak, and the sanctuary will be established there.
The [True] Sanctuary [ of Hommonngi Temple] is to be erected : when secular law is merged into Buddhist Law ; when Buddhism becomes one with secular law; when the sovereign and the entire nation together embrace the Three Great Secret Laws; when the relationship similar to that between King Utoku and Monk Kakutoku appears in the future defiled age of the Latter Day of the Law; when an imperial decree or royal command is issued [ under the guidance of the High Priest ]; and when [the High Priest ] selects a supreme site, comparable to the pure land of Eagle Peak.

時を待つ可きのみ、

We have only to wait for the proper time for this.
Simply wait for the time.

()の戒法と申すは是なり、

This is what is meant by the practice of the precept of the Law.
This is the actual precept of the Law [ based on the True High Sanctuary].

三国並に一閻浮提の人・懺悔(さんげ)滅罪の戒法のみならず、大梵天(だいぼんてん)(のう)帝釈(たいしゃく)等も来下(らいげ)して(ふみ)給うべき戒壇なり、

This will be a sanctuary not only where the people of the three countries of India, China, and Japan, and all the inhabitants of Jambudvīpa, will come to receive the precept of the Law that enables them to repent and wipe out offenses, but also where the great heavenly kings Brahmā and Shakra will descend to take part in the ceremony.
This is not only the precept that enables all people in the three nations of India, China, and Japan---indeed, everyone in Jambudvipa ---no repent of their offenses and expiate that karma. It is also the High Sanctuary where Heavenly Kings Daibon and Taishaku, and the other guardian deities will descend from the heavens to worship.

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by johsei1129 | 2015-04-12 02:17 | WRITING OF NICHIREN | Trackback | Comments(0)
2015年 04月 12日

三大秘法稟承事六 Receiving the Three Great Secret Law 6

題目とは(ふたつ)(こころ)有り、所謂(いわゆる)正像と末法となり、

The term “daimoku” has two meanings: one indicates the daimoku of the Former and Middle Days of the Law, and the other indicates that of the Latter Day of the Law.
There are two types of Daimoku : the Daimoku chanted during the Former and Middle Day of the Law, and the Daimoku to be chanted during the Latter Day of the Law.

正法には(てん)(じん)菩薩・竜樹菩薩・題目を唱えさせ給いしかども自行ばかりにしてさて(やみ)ぬ、

During the Former Day of the Law, Bodhisattva Vasubandhu and Bodhisattva Nāgārjuna chanted the daimoku, but they did this solely as apractice for themselves and went no further than that.
Although Bodhisattvas Vasubandhu and Nagarjuna themselves chanted the Daimoku during the Former Day of the Law, they did so to practice for themselves only.

像法には南岳天台等亦南無妙法蓮華経と唱え給いて自行の為にして広く他の為に説かず、是れ理行の題目なり、

In the Middle Day of the Law Nan-yüeh and T’ien-t’ai likewise chanted Nam-myoho-renge-kyo; they did so as a practice for their own benefit, but they did not expound it widely for others. These examples may becalled the daimoku of meditative practice.
During the Middle Day of the Law, Nanyue, Tiantai, and others did chant the Daimoku; however, they did it only for the sake of their own practice and not for teaching others. This type of Daimoku was practiced [ in order to observe one's mind] based on the thory [ elucidated in the surface meaning of the words].

末法に入て今日蓮が唱る所の題目は前代に異り、自行()()(わた)りて南無妙法蓮華経なり、

Now, however, we have entered the Latter Day of the Law,and the daimoku that I, Nichiren, chant is different from that of earlier ages.This Nam-myoho-renge-kyo encompasses both practice for oneself and the teaching of others.
Now, in the latter Day of the Law, the Daimoku that Nichiren chants is different from that of previous ages. It is the Nam-Myoho-renge-Kyo of the practice for oneself, and the practice for others.

(みょう)体宗用教の五重玄の五字なり、

Its five characters are the five major principles of name, essence, quality, function, and teaching.
These Five characters of the Daimoku possess the five major principles for interpretation : name, entity, essentials, function, and teaching.

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by johsei1129 | 2015-04-12 02:16 | WRITING OF NICHIREN | Trackback | Comments(0)
2015年 04月 12日

三大秘法稟承事五 Receiving the Three Great Secret Law 5

問て云く、寿量品専ら末法(あく)()に限る経文顕然(けんねん)なる上は私に難勢(なんぜい)を加う可らず、

Question: The passage you have cited makes it clear that the “Life Span” chapter was intended solely for the evil age of the Latter Day of the Law.

(しか)りと(いえど)も三大秘法()の体如何(いかん)

I can therefore pose no further objections on that point.However, just what sort of things are these Three Great Secret Laws?

答て云く、予が己心の大事(これ)()かず、汝が(こころざし)無二なれば少し之を云わん、

Answer: This is a matter of the utmost importance that I keep in my mind. But since you have an unmatched aspiration, I will explain it in brief.

寿量品に建立する所の本尊は五百塵点の当初(このかた)より以来(このかた)此土(しど)有縁(うえん)深厚(じんこう)本有(ほんぬ)無作(むさ)三身の教主釈尊是れなり、

The object of devotion as set forth in the “Life Span” chapter is Shakyamuni Buddha, the lord of teachings, eternally endowed with the three bodies, who since the beginning of numberless major world system dust particle kalpas in the past has had deep and abiding affinities with this land of ours.

寿量品に云く「如来秘密神通之力」等云云、

The “Life Span” chapter speaks of “the Thus Come One’s secret and his transcendental powers.”

(しょ)の九に云く「一身即三身なるを名けて秘と為し、三身即一身なるを名けて密と為す、

Volume nine of the commentary [by T’ien-t’ai] says: “The single body is none other than the three bodies, a statement that is secret.The three bodies are none other than the single body, a statement that is secret.

又昔より説かざる所を名けて秘と為し、唯仏のみ自ら知るを名けて密と為す、

Also, because from ancient times this has never been expounded, it is called secret. And because only the Buddha can understand this, it is called secret.

仏三世に於て等しく三身有り、諸教の中に於て之を秘して伝えず」等云云、

The Buddha consistently possesses the three bodies throughout the three existences. But in the various teachings [other than theLotus Sutra], he kept this secret and did not transmit it.”

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by johsei1129 | 2015-04-12 02:14 | WRITING OF NICHIREN | Trackback | Comments(0)
2015年 04月 12日

三大秘法稟承事四 Receiving the Three Great Secret Law 4

問う、仏の滅後正像末の三時に於て本化(ほんげ)迹化(しゃっけ)各各(おのおの)の付属分明(ふんみょう)なり、

Question: Regarding the teachings to be spread after the Buddha passed away, during the three periods of the Former, Middle, and Latter Days of the Law, it is clear that the first half of the Lotus Sutra was entrusted [for this purpose] to his disciples of the theoretical teaching and the latter half to his disciples of the essential teaching.

但寿量の一品に限りて末法濁悪の衆生の為なりといへる経文未だ分明ならず、

But I do not know just what sutra passage makes it clear that the one chapter of the “Life Span” alone was preached for the sake of the living beings of the muddied and evil age of the Latter Day.

(たしか)に経の現文(げんもん)を聞かんと欲す如何(いかん)

I would like to hear of some passage in the sutra that gives proof of that fact. Is there such a passage?

答う、汝(あなが)ちに之を問う、聞いて(のち)堅く信を取る可きなり、

Answer: Since you press me for an answer, listen and then have firm faith in what you have heard.

所謂寿量品に云く「是の好き良薬(ろうやく)を今留めて此に在く、汝取て服す可し、(いえ)じと(うれ)うる(なか)れ」等云云。

The passage is that in the “Life Span” chapter that reads: “I will leave this good medicine here. You should take it and not worry that it will not cure you.”

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by johsei1129 | 2015-04-12 02:12 | WRITING OF NICHIREN | Trackback | Comments(0)
2015年 04月 12日

三大秘法稟承事三 Receiving the Three Great Secret Law 3

問て云く、夫れ諸仏の慈悲は天月の如し、

Question: The pity and compassion of the Buddhas is like the moon in the sky.

機縁の水()めば利生(りしょう)の影を(あまね)く万機の水に移し給べき処に、正像末の三時の中に末法に限ると説き給わば、教主釈尊の慈悲に(おい)偏頗(へんぱ)あるに似たり如何(いかん)

Where the waters of the people’s capacity and affinity are clear, the beams of that moon will shine equally in every body of such water, bringing benefit to living beings. Of the three periods of the Former, the Middle, and the Latter Days of the Law, if this doctrine is expounded only in the Latter Day of the Law, it would seem as though Shakyamuni Buddha, the lord of teachings, were showing partiality and favoritism in his exercise of pity and compassion, would it not?

答う、諸仏の和光・利物(りもつ)の月影は九法界の闇を照すと雖も、謗法(ほうぼう)一闡提(いっせんだい)濁水(じょくすい)には影を移さず

Answer: The gentle light of the Buddhas, their moonbeams that benefit living beings, illuminate the darkness of the nine worlds, but their beams are not reflected in the muddy water of slanderers of the Law and icchantikas, persons of incorrigible disbelief.

正法一千年の機の前には唯小乗・権大乗(あい)(かな)へり、

Given the capacities of the people who lived during the thousand years of the Former Day of the Law, only the Hinayana and provisional Mahayana teachings were suitable.

像法一千年には法華経の迹門・機感(きかん)相応(そうおう)せり、

During the thousand years of the Middle Day of the Law,the theoretical teaching of the Lotus Sutra is what accorded with people’s capacities.

末法の始の五百年には法華経の本門・前後十三品を置きて(ただ)寿量品の一品を弘通すべき時なり、機法(きほう)相応(そうおう)せり。

And with the last five-hundred-year period, which marks the start of the Latter Day of the Law, of the fourteen chapters that make up the essential teaching of the Lotus Sutra, the thirteen chapters that appear before and after the “Life Span” chapter are to be set aside, and only the “Life Span” chapter is to be propagated, for it fits the capacities of the people of this time.

今此の本門寿量の一品は像法の後の五百歳・機(なお)()えず、(いわん)や始めの五百年をや、

This one chapter, entitled “Life Span,” of the essential teaching did not suit the capacities of people who lived in the latter five hundred years of the Middle Day of the Law, much less the capacities of those who lived in the former five hundred years of that period.

(いか)に況や正法の機は迹門・(なお)日浅し増して本門をや、

And of course, given the capacities of people who lived in the Former Day of the Law, it would have been too soon to confront them with the theoretical teaching of the Lotus Sutra, to say nothing of the essential teaching of the Lotus Sutra.

末法に入て爾前迹門(にぜんしゃくもん)は全く出離(しゅつり)生死(しょうじ)の法にあらず、

But once the world entered the Latter Day of the Law, the doctrines of the sutras preached prior to the Lotus Sutra and those of the theoretical teaching of the Lotus Sutra no longer were capable of freeing one from the sufferings of birth and death.

(ただ)(もっぱ)ら本門寿量の一品に限りて出離生死の要法なり、

Only in the “Life Span” chapter of the essential teachingis to be found the vital doctrine needed to free one from the sufferings of birth and death.

是を以て思うに諸仏の()(どう)(おい)て全く偏頗(へんぱ)無し等云云。

When you take all this into consideration, you certainly can not say that the Buddhas show partiality or favoritism in the manner in which they teach and convert others.

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by johsei1129 | 2015-04-12 02:11 | WRITING OF NICHIREN | Trackback | Comments(0)
2015年 04月 12日

三大秘法稟承事二 Receiving the Three Great Secret Law 2

されば此の秘法を説かせ給いし儀式は四味三教(ならび)に法華経の迹門十四品に異なりき、

It follows, then, that the ceremony in which the Buddha expounded this secret Law differs from those in which he preached the four flavors and three teachings, and the first fourteen chapters of the Lotus Sutra, which embody the theoretical teaching.

(しょ)()の土は寂光(じゃっこう)本有(ほんぬ)の国土なり、

The place where the ceremony occurred was the eternally existing Land of Tranquil Light.

(のう)()の教主は本有(ほんぬ)無作(むさ)の三身なり、所化以て同体なり、

The lord of teachings who abided in this land was the Buddha eternally endowed with the three bodies, and those whom he converted had to be of equal status.

かかる(みぎり)なれば、久遠(くおん)称揚(しょうよう)本眷属(ほんけんぞく)・上行等の四菩薩を寂光の大地の底よりはるばると召し出して付属し給う、

This being the case, from the depths of the Land of Tranquil Light he summoned up Superior Practices and the others who make up the four bodhisattvas, original followers of the Buddha who since the remote past had praised [the Buddha and the original Law], and entrusted this doctrine to them.

(どう)(せん)律師(りっし)云く「法()()(じょう)の法なるに由る故に久成の人に付す」等云云、

As the Discipline Master Tao-hsien says, “The Law embodied therein [in the Lotus Sutra] is the Law that was realized countless kalpas in the past, and therefore it was entrusted to persons who had been the Buddha’s disciples from countless kalpas in the past.”

問て云く、其の所属の法門仏の滅後に於ては(いず)れの時に弘通(ぐつう)し給う可きか、

Question: With regard to this Law that the Buddha entrusted to his disciples, after the Buddha passed away, in what period of time was it to be propagated?

答て云く、経の第七薬王品に云く「後の五百歳の中に閻浮提(えんぶだい)広宣(こうせん)流布(るふ)して断絶せしむること無けん」等云云、

Answer: In the seventh volume of the Lotus Sutra, the “Medicine King” chapter, the Buddha says: “In the last five-hundred-year period you must Kōsen Rufu [ spread it abroad widely throughout Jambudvīpa ] and never allow it to be cut off.”

謹んで経文を拝見し奉るに、仏の滅後正像二千年過ぎて第五の五百歳・闘諍(とうじょう)堅固(けんご)白法(びゃくほう)(おんもつ)の時云云、

If we examine this sutra passage and abide by it faithfully, we can see that the proper time is the fifth five-hundred-year period, after the Buddha has passed into extinction and when the two thousand years of the Former and Middle Days of the Law have gone by, an age of “quarrels and disputes,” when “the pure Law will become obscured and lost.”

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by johsei1129 | 2015-04-12 02:08 | WRITING OF NICHIREN | Trackback | Comments(0)
2015年 04月 12日

三大秘法稟承事一 Receiving the Three Great Secret Law 1

()れ法華経の第七神力品に云く、

In volume seven of the Lotus Sutra, the “Supernatural Powers” chapter, it is stated:

(よう)を以て之を言ば如来の一切の所有(しょう)の法、如来の一切の自在の神力、如来の一切の秘要の蔵、如来の一切の甚深の()、皆此経に於て宣示(せんじ)顕説(けんぜつ)す」等云云、

“To put it briefly, all the doctrines possessed by the Thus Come One, all the freely exercised supernatural powers of the Thus Come One, the storehouse of all the secret essentials of the Thus Come One, all the most profound matters of the Thus Come One—all these are proclaimed, revealed,and clearly expounded in this sutra.”

釈に云く「経中の要説の要、四事に在り」等云云、

The commentary [by T’ien-t’ai] on this says: “The essence of all the essential passages in the Lotus Sutra is the four matters [represented by the four phrases].”

問う、所説の要言の法とは何物ぞや、

Question: What is the Law that represents the essence that has been set forth?

答て云く、()れ釈尊初成道より四味三教乃至法華経の広開三(こうかいさん)顕一(けんいち)の席を立ちて(りゃく)(かい)(ごん)(けん)(のん)を説かせ給いし涌出品(ゆじゅつぼん)まで秘せさせ給いし実相(じっそう)(しょう)(とく)当初(そのかみ)、修行し給いし処の寿量品の本尊と戒壇と題目の五字なり、

Answer: It consists of the object of devotion, the sanctuary, and the five characters of the daimoku [which are termed the Three Great Secret Laws] of the “Life Span” chapter. After Shakyamuni Buddha first attained enlightenment, when he was setting forth the four flavors and three teachings, and when he was preaching the part of the Lotus Sutra that deals with the expanded replacement of the three vehicles with the one vehicle, until he preached the “Emerging from the Earth” chapter and opened the near and revealed the distant in concise form, he kept this Law secret. But it was set forth in the “Life Span” chapter, which deals with the true aspect as he came to understand and practice it in an age long ago.

教主釈尊此の秘法をば三世に隠れ無き()(げん)文殊(もんじゅ)等にも譲り給はず、況や其の以下をや、

This secret Law of Shakyamuni Buddha, the lord of teachings, was not entrusted to Universal Worthy or Manjushrī, bodhisattvas who are widely known in the three existences of past, present, and future, muchless to any being of lesser importance.

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by johsei1129 | 2015-04-12 02:06 | WRITING OF NICHIREN | Trackback | Comments(0)