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2015年 12月 05日 ( 4 )


2015年 12月 05日

報恩抄文段 上一 報恩抄は正しく本門の三大秘法を顕す

報恩抄文段上本

  享保(きょうほう)七年(みずのえ)(とら)二月二十四日  日寛之を記す

       序


一 当抄の大意

 ()そ此の抄は()()五十五歳、(けん)()二年丙子(ひのえね)六月、(どう)善房(ぜんぼう)逝去(せいきょ)(よし)伝聞(でんぶん)したまい、報恩謝徳の(ため)に之を述べ、同じき七月下旬、()延山(のぶさん)より清澄(きよすみ)(じょう)顕房(けんぼう)義浄房(ぎじょうぼう)両人の(もと)へ送りたまう御抄(ごしょう)なり。

(ろく)()第三・十二の報恩抄送文に云く「道善御房の御死去(ごしきょ)の由・(いぬ)る月(ほぼ)(うけたま)わり候乃至()の文は随分(ずいぶん)大事の大事どもをかきて候ぞ」等云云。

「大事の大事」とは、(およ)そ五大部の中に、安国論は佐渡()(ぜん)にて(もっぱ)ら法然の謗法(ほうぼう)を破す。故に(ただ)(ごん)(じつ)相対(そうたい)にして(いま)本迹(ほんじゃく)名言(みょうごん)(いだ)さず。(いわん)(さん)大秘法(だいひほう)の名言を出さんや。
 開目抄の中には広く五段の教相を明かし、専ら本迹を判ずと
(いえど)(ただ)「本門寿量の文底(もんてい)秘沈(ひちん)」と云って、(なお)未だ三大秘法の名言を明かさず。
 撰時抄の中には「
天台(てんだい)未弘(みぐ)大法(だいほう)経文の(おもて)顕然(けんねん)なり」と判ずと雖も、(しか)も浄・禅・真の三宗を破して、未だ三大秘法の名義(みょうぎ)を明かさず。

(しか)るに(いま)当抄の中に於て、(つう)じて諸宗の謗法を折伏(しゃくぶく)し、(べっ)して真言の誑惑(おうわく)責破(しゃくは)し、(まさ)しく本門の三大秘法を(あらわ)す。是れ(すなわ)ち大事の中の大事なり。故に「大事の大事」と云うなり。吾が祖は是れを(もっ)(すなわ)ち師恩報謝に()したもうなり。当抄下巻二十二及び本尊問答抄録外の十四善無畏(ぜんむい)抄等、()いて見よ。道善房の(こと)明らかなり。


                      つづく

報恩抄文段上 目次



by johsei1129 | 2015-12-05 16:54 | 日寛上人 御書文段 | Trackback | Comments(0)
2015年 12月 05日

GOSHO 立正安国論39 和漢の例を出だす二

就中(なかんずく)法然聖人は幼少にして天台山に昇り、十七にして六十巻に(わた)り並びに八宗を(きわ)(つぶさ)に大意を得たり、

Of particular note was the Sage Hōnen, who as a childentered the monastery on Mount Hiei. By the time he was seventeen, he had worked his way through all sixty volumes of Tendai literature, and had investigated all the eight schools and mastered their essentials.

Above all, there was the venerable Hōnen. He entered the priesthood on Mount Hiei as a child, and by the age of seventeen, he had studied all the sixty volumes of commentaries [written by Tiantai and Miaole] on the Lotus Sutra, mastered the doctrines of the eight sects, and come to a clear understanding of the essence of all those scripture.

()(ほか)一切の経論・七遍反覆(はんぷく)章疏(しょうしょ)伝記(きわ)()ざることなく、智は日月に(ひと)しく徳は先師に()えたり、

In addition, he had read through the entire body of sutras and treatises seven times, and exhausted all the works of exegesis and biography. His wisdom shone like the sun and moon, and his virtue exceeded that of the earlier teachers.

In addition, the venerable Hōnen read all the Buddhist sutras and treatises as many as seven times. Not a single Buddhist commentary or biography eluded his perusal. His illuminating wisdom is comparable to the sun and the moon while his virtue exceeds that of the previous sagacious priests.

(しか)りと(いえど)(なお)出離(しゅつり)(おもむき)に迷いて涅槃(ねはん)の旨を(わきま)えず、故に(あまね)覿()(ことごと)(かんが)み、深く思い、遠く(おもんぱか)り、(つい)に諸経を(なげう)ちて(もっぱ)ら念仏を修す、

In spite of all this, he was in doubt as to the proper path to emancipation and could not make out the true meaning of nirvana.Therefore, he read and examined all the texts he could, pondered deeply and considered every possibility, and in the end put aside all the sutras and concentrated on the single practice of the Nembutsu.

Nonetheless,he was lost in his search for the path to liberate human beings from the sufferings of birth and death. He failed to come to a conclusion about how he could lead people to nirvana. Thus, he extensively reviewed, carefully compared, seriously considered, and deeply pondered on all the Buddhist teachings, until finally he discarded all the sutras and devoted himself solely to the practice of Nembutsu.


                   つづく Next
御書本文】【目次 Index



by johsei1129 | 2015-12-05 16:28 | WRITING OF NICHIREN | Trackback | Comments(0)
2015年 12月 05日

三世の仏は皆凡夫にてをはせし時、命を法華経にまいらせて仏になり給う、と説いた【南無御書】

【南無御書】
■出筆時期:詳細は不明です。
■出筆場所:詳細は不明です。
■出筆の経緯:残されているご真筆の右上に「九」と記されておられ、少なくとも九紙以上の長文の御所と思われますが、出筆時期、相手先の詳細は不明です。
本文では南無とは帰命であることを示されておられます。
文末では「日蓮今度命を法華経にまいらせて・・・」て認められておられますので、あるいは竜ノ口の法難直後に佐渡、もしくは相模国依智の佐渡守護代本間重連の屋敷にて、弟子信徒に向けてしたためられた可能性も考えられます。
尚、法華経二十八品の中で南無の文言についは『方便品第二』で『一称南無仏』と説かれております。
■ご真筆:京都市 妙蓮寺所蔵。
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[南無御書 本文]

 堂塔つくらず、布施まいらせず、唯お(惜)しき物は命ばかりなり。
これを法華経にまいらせんとをもう。

三世の仏は皆凡夫にてをはせし時、命を法華経にまいらせて仏になり給う。
此の故に一切の仏の始には南無と申す。

南無と申すは月氏の語、此の土(日本)にては帰命と申すなり。
帰命と申すは天台の釈に云く「命を以て自ら帰す」等云云。

命を法華経にまいらせて仏にはならせ給う。
日蓮今度命を法華経にまいらせて
(以下の御文は残されておりません)


 『妙法蓮華経 方便品第二』
 若人散乱心 入於塔廟中
 一称南無仏 皆已成仏道
 於諸過去仏 現在或滅後
 若有聞是法 皆已成仏道

  [和訳]
 若し人ありて散乱の心にても塔廟に於いて中に入りて
 一度、南無仏と称えたならば、皆、已に仏道を成ぜん。
 諸の過去の仏に於いて、現在或いは滅後においても、
 若し是の法(法華経)を聞く事有らば、皆、已に仏道を成ぜん。




by johsei1129 | 2015-12-05 16:15 | 弟子・信徒その他への消息 | Trackback | Comments(0)
2015年 12月 05日

GOSHO 立正安国論38   和漢の例を出だす 一


 客(こと)に色を()して曰く、我が本師釈迦(もん)、浄土の三部経を説きたまいて以来(このかた)曇鸞(どんらん)法師は四論の講説を捨てて一向(いっこう)に浄土に帰し、道綽(どうしゃく)禅師(ぜんじ)涅槃(ねはん)広業(こうごう)(さしお)きて(ひとえ)に西方の行を弘め、善導(ぜんどう)和尚は(ぞう)(ぎょう)(なげう)つて専修を立て、()(しん)僧都(そうず)は諸経の要文を集めて念仏の一行(いちぎょう)(むね)とす、

This time the guest was truly enraged and said: In the ages since our original teacher, the Buddha Shakyamuni, preached the three Pure Land sutras, the Dharma Teacher T’an-luan had originally studied the four treatises, but abandoned them and put all his faith in the Pure Land teachings. Similarly, the Meditation Master Tao-ch’o ceased to spread the varied practices of the Nirvana Sutra and devoted all his attention to propagating the practice that leads one to the Western Pure Land. The Reverend Shan-tao discarded the sundry practices and established the single practice of the Nembutsu, and the Supervisor of Priests Eshin collected essential passages from various sutras to form his work, making the single practice of the Nembutsu the essence of his teaching.

Growing even more infuriated, the guest retorted:
 Since the time when our true master Shakyamuni elucidated the three pure land sutras, Priest Tanluan abandoned the doctrine of the four treatises and totally devoted himself to the pure land teachings; Priest Daochio set aside the extensive range of practices taught in the Nirvana Sutra and promoted only the practices for attaining rebirth in the western pureland; Priest Shandao completely rejected all miscellaneous practices and selected the practice of exclusively chanting the Nembutsu; and the priest called Eshin Sōzu, having collected the core teachings of various sutras,concluded that Nembutsu is the essential practice.

弥陀(みだ)を貴重すること(まこと)に以て(しか)なり、又往生(おうじょう)の人()(いく)ばくぞや、

Such was the manner in which these men honored and respected the Buddha Amida, and uncountable numbers of people as a result were able to gain rebirth in the Pure Land.

In these ways, Amida Buddha has been highly valued and venerated. Moreover, the number of individuals who attained rebirth in the pure land [as a result of this practice] must be innumerable.


                      つづく Next
御書本文】【目次 Index                     



by johsei1129 | 2015-12-05 11:17 | WRITING OF NICHIREN | Trackback | Comments(0)