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日蓮大聖人『御書』解説

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2016年 10月 27日 ( 3 )


2016年 10月 27日

Gosho 聖愚問答抄 Question and Answers between a Sage and a Foolish Man

(しか)れば章安(しょうあん)大師涅槃(ねはん)(じょ)に釈して云く「昔は時(たいら)かにして法弘まる、(まさ)に戒を持すべし(つえ)を持すること(なか)

“Therefore, the Great Teacher Chang-an in his commentary on the Nirvana Sutra states: ‘In past times the age was peaceful, and the Law spread throughout the country. At that time it was proper to observe the precepts and not to carry staves.”

That is why the Great Teacher Zhangan gave the following interpretation in his Annotationson the Nirvana Sutra:

In olden times, it was peaceful, and the [true] Law was propagated. In such times, one should uphold precepts and not take up arms.

今は時(さか)しくして法(かく)る、(まさ)に杖を持すべし戒を持すること勿れ

“But now the age is perilous, and the Law is overshadowed. Therefore, it is proper to carry staves and to disregard the precepts.”

The present times, however, is defiled and the true Law is eclipsed. As a time like this, one should take up arms and not uphold precepts.

今昔(とも)に嶮しくば倶に杖を持すべし、今昔倶に平かならば応に倶に戒を持すべし、

“If both past and present were perilous times, then it would be proper to carry staves in both periods. And if both past and present were peaceful times, then it would be proper to observe the precepts in both of them.”

In both past and present, if an era is evil, one should take up arms. In both past and present, if an era is peaceful, one should uphold precepts.

取捨(しゅしゃ)(よろし)きを得て一向(いっこう)にす()からず」と此の釈の意分明(ふんみょう)なり、

 “You should let your choices befitting and never adhere solely to one or the other.” The meaning of this passage of commentary is perfectly clear.

One’s decision [on which method to use] should be made in accordance with the time. One should not adhere solely to one or the other.

The meaning of this passage is clear.


       つづく Continued 

本文 Original Text 目次 Table of Contents




by johsei1129 | 2016-10-27 22:10 | WRITING OF NICHIREN | Trackback | Comments(0)
2016年 10月 27日

Gosho 聖愚問答抄 Question and Answers between a Sage and a Foolish Man

摂受(しょうじゅ)・折伏の法門も(また)()くの如し

“The methods of shōju and shakubuku are also like this.

The same is true with the doctrines of shōju and shakubuku.

正法のみ弘まつて邪法・邪師・無からん時は深谷(しんこく)にも入り閑静にも()して読誦(どくじゅ)書写をもし観念工夫をも(こら)すべし、

When the correct teaching alone is propagated and there are no erroneous doctrines or misguided teachers, then one may enter the deep valleys and live in quiet contentment, devoting one’s time to reciting and copying the sutra and to the practice of meditation.

In an era when only the true Law is propagated and heretical Laws and evil priests do not exist, one may go into a deep valley, live in a quiet place, recite and transcribe sutras, and contemplate and meditate.

是れ天下の(しずか)なる時・筆硯(ひっけん)を用ゆるが如し

This is like taking up a writing brush and inkstone when the world is at peace.

This can be compared to using a writing brush and an ink stone when the land is peaceful.

権宗・謗法(ほうぼう)・国にあらん時は諸事を(さしお)いて謗法(ほうぼう)を責むべし

But when there are provisional schools or slanderers of the correct teaching in the country, then it is time to set aside other matters and devote oneself to rebuking slander.

However, when provisional teachings or slanders of the correct Law exist in the land, one should set everything aside and refute them.

是れ合戦(かっせん)の場に(へい)(じょう)を用ゆるが如し、

This is like taking up weapons on the battle field.

This can be compared to taking up arms in battle.


                      つづく Continued 


本文 Original Text 目次 Table of Contents



by johsei1129 | 2016-10-27 21:27 | WRITING OF NICHIREN | Trackback | Comments(0)
2016年 10月 27日

開目抄 要点解説 その四

日蓮大聖人は、何故、法華経を信仰すれば師の日蓮聖人も、弟子・信徒にも難が降りかかるのかという当時の門下の最大の「疑念」に対し、法華経にすでに予言されていることであるとして法華経の多くの偈を示し、その疑念に答えていきます。

既に二十余年が間・此の法門を申すに日日・月月・年年に難かさなる、少少の難は・かずしらず大事の難・四度なり二度は・しばらく・をく王難すでに二度にをよぶ、今度はすでに我が身命に及ぶ其の上弟子といひ檀那といひ・わづかの聴聞の俗人なんど来つて重科に行わる謀反なんどの者のごとし。
法華経の第四[法師品第十]に云く「而も此経は如来の現在にすら猶怨嫉多し況や滅度の後をや」等云云。

第二[譬諭品第三]に云く「経を読誦し書持すること有らん者を見て軽賤憎嫉して結恨を懐かん」等云云。
第五[安楽行品第十四]に云く「一切世間怨多くして信じ難し」等云云、又云く[勧持品第十三]「諸の無智の人の悪口罵詈する有らん」等。
又云く「国王・大臣・婆羅門・居士に向つて誹謗し我が悪を説いて是れ邪見の人なりと謂わん」と、又云く「数数擯出見れん」等云云、又云く「杖木瓦石もて之を打擲せん」等云云。
涅槃経に云く「爾の時に多く無量の外道有つて和合して共に摩訶陀の王・阿闍世の所に往き、今は唯一の大悪人有り瞿曇沙門なり、一切世間の悪人利養の為の故に其の所に往集して眷属と為つて能く善を修せず、呪術の力の故に迦葉及び舎利弗・目犍連を調伏す」等云云。

開目抄 要点解説 その五に続く






by johsei1129 | 2016-10-27 21:18 | 開目抄(御書五大部) | Trackback | Comments(0)