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日蓮大聖人『御書』解説

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2016年 09月 22日 ( 4 )


2016年 09月 22日

【一代五時鶏図 その七】

【一代五時鶏図  本文 】その七


|---華厳のルサナ、真言の大日等は皆此の仏の眷属たり
  |---久遠実成実修実証の仏
天台宗の御本尊
  |---釈迦如来




|---応身 ---有始有終
始成の三身----|--- 報身--- 有始無終
| ---真言の大日等
|-----法身----- 無始無終


|---応身 |
久成の三身
-------|--- 報身 | 無始無終
|---法身- |

華厳宗・真言宗の無始無終の三身を立つるは、天台の名目を盗み取つて自の依経に入れしなり。


【一代五時鶏図 】完。








by johsei1129 | 2016-09-22 19:23 | 重要法門(十大部除く) | Trackback | Comments(0)
2016年 09月 22日

Gosho 開目抄 OLiberation from Blindness.

一念三千の法門は(ただ)法華経の本門・寿量品の文の底にしづめたり、

The doctrine of three thousand realms in a single moment of life is found in only one place, hidden in the depths of the “Life Span” chapter of the essential teaching of the Lotus Sutra.

The doctrine of ichinen sanzen [three thousand realms in a single life-moment] an only be found in the depths of the Life Span chapter of the essential teaching of the Lotus Sutra.

竜樹(りゅうじゅ)(てん)(じん)・知つてしかも・いまだ・ひろいいださず、

Nāgārjuna and Vasubandhu were aware of it but did not bring it forth into the light.

Nagarjuna and Vasubandhu were aware of the doctrine, they did not dare to discuss it.

(ただ)我が天台智者のみこれをいだけり。

T’ien-t’ai Chih-che alone embraced it and kept it ever in mind.

My venerable Great Teacher Tiantai was the only one who was awakened to this teaching.


              つづく continued

本文 Original text  目次 Index



by johsei1129 | 2016-09-22 16:18 | WRITING OF NICHIREN | Trackback | Comments(0)
2016年 09月 22日

Gosho 開目抄 Liberation from Blindness.

()(てん)・三千余巻の(しょ)(せん)に二つあり所謂(いわゆる)孝と忠となり

The more than three thousand volumes of Confucian and Taoist literature of China on the whole stress two principles, namely, filial piety and loyalty to the sovereign.

There are two vital principles described in more than 3,000 volumes of non-Buddhist writings: filial piety one’s parents and loyalty to the sovereign.

忠も(また)孝の家よりいでたり、

But loyalty is nothing more than an extension of filial piety.

Loyalty is based on filial piety.

孝と申すは高なり

Filial piety may be described as lofty.

Filial piety is exalted.

天高けれども孝よりも高からず

Though heaven is lofty, it is no loftier than the ideal of filial piety.

Although the heavens are high above, they are not comparable to filial piety.

又孝とは厚なり

Filial piety may be called deep.

Filial piety is also profound.

地あつけれども孝よりは厚からず、

Though earth is deep, it is no deeper than filial piety.

Although the earth is deep, it cannot be compared to filial piety.

聖賢の二類は孝の家よりいでたり

Sages and worthies are the product of filial piety.

Two types of people called sages and wise men come from a tradition of filial piety.

(いか)(いわん)や仏法を学せん人・知恩報恩なかるべしや、

It goes without saying, therefore, that persons who study the teachings of Buddhism must also [observe the ideal of filial piety and] understand and repay their obligations.

Furthermore, those who practice Buddhism must appreciate and repay their debts to gratitude.

仏弟子は必ず四恩をしつて知恩報恩をいたすべし

The disciples of the Buddha must without fail understand the four debts of gratitude and know how to repay them.

And most importantly, disciples of the Buddha must first realize what the four debts of gratitude are, and repay them.


つづく continued


本文 Original text    目次 Index



by johsei1129 | 2016-09-22 15:49 | WRITING OF NICHIREN | Trackback | Comments(0)
2016年 09月 22日

Gosho 御義口伝 Orally Transmitted Teachings on the Lotus Sutra Part 1

衣座(えざ)(しつ)とは法報応(ほっぽうおう)(さん)(じん)なり、(くう)()(ちゅう)三諦(さんたい)(しん)()()の三(ごう)なり、

The robe, the seat, and the room represent the three bodies of the Buddha, the Dharma body, the reward body, and the manifested body; the three truths, the truth of non-substantiality, the truth of temporary existence, and the truth of the Middle Way; and the three categories of action, actions of the body, mouth, and mind. Now Nichiren and his followers, who chant Nam-myoho-renge-kyo, are fulfilling these three rules of preaching represented by the robe, the seat, and the room in each moment of their lives.

The robe, the throne, and the room signify the three enlightened properties----the property of the Law, the property of wisdom, and the property of compassionate action. Moreover, they correspond to the three truth of emptiness, temporary existence, and the middle way; and the three categories of action: thoughts, words, and deeds.

今日蓮等の(たぐ)い南無妙法蓮華経と唱え(たてまつ)る者は此の三()を一念に成就(じょうじゅ)するなり、

Now Nichiren and his followers, who chant Nam-myoho-renge-kyo, are fulfilling these three rules of preaching represented by the robe, the seat, and the room in each moment of their lives.

In this age, Nichiren and his disciples, who chant Nam-Myoho-Renge-Kyo, can manifest the three rules of preaching within a single life-moment.

衣とは柔和忍辱(にんにく)の衣・当著(とうじゃく)忍辱(にんにく)(がい)是なり

The robe is the robe that is “gentle and forbearing” (chapter ten), as well as that which is referred to in the passage that says, “We . . .will put on the armor of perseverance” (chapter thirteen, Encouraging Devotion).

The robe refers to wearing the clothing of gentleness and forbearance. This is the meaning of “donning the armor of forbearance.”

座とは()(しゃく)身命(しんみょう)の修行なれば空座に()するなり

As for the seat, if one devotes oneself to the practice without begrudging one’s life, then it becomes the seat of “the emptiness of all phenomena” (chapter ten).

The throne signifies devoting oneself to the practice without begrudging one’s life. This means to reside in the seat of emptiness.

室とは慈悲に住して弘むる故なり母の子を思うが如くなり

The room is so called because one dwells in “pity and compassion” (ibid.) when one expounds the teachings. It means to have the kind of concern that a mother has for her child.

The room denotes propagating the true Law with great compassion. It just as a mother feels toward her child.

(あに)一念に三軌を具足(ぐそく)するに非ずや。

And are we not fulfilling these three rules of preaching in each moment of our lives?

In this manner, a single-life moment is endowed with the three rules of preaching.


つづく continued

解説 Commentary

本文 Original text  目次 Index




by johsei1129 | 2016-09-22 10:29 | WRITING OF NICHIREN | Trackback | Comments(0)