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日蓮大聖人『御書』解説

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2016年 11月 26日 ( 6 )


2016年 11月 26日

選時抄 要点解説その四

次に日蓮大聖人は「仏教では、機に随つて法を説くと申すは大なる僻見なり」と質(ただ)します。

像法の末に伝教大師・日本に出現して、天台大師の円慧・円定の二法を我が朝に弘通せしむるのみならず、円頓の大戒場を叡山に建立して日本一州皆同じく円戒の地になして、上一人より下万民まで延暦寺を師範と仰がせ給う。豈に像法の時法華経の広宣流布にあらずや。

答えて云く如来の教法は必ず機に随うという事は世間の学者の存知なり。しかれども仏教はしからず、上根上智の人のために必ず大法を説くならば、初成道の時なんぞ法華経をとき給はざる。正法の先五百年に大乗経を弘通すべし。有縁の人に大法を説かせ給うならば浄飯大王・摩耶夫人(注)に観仏三昧経・摩耶経をとくべからず。無縁の悪人謗法の者に秘法をあたえずば覚徳比丘は無量の破戒の者に涅槃経をさづくべからず。不軽菩薩は誹謗の四衆に向つていかに法華経をば弘通せさせ給いしぞ。されば機に随つて法を説くと申すは大なる僻見なり。

次に日蓮大聖人は今末法は法華経を流布する「時」であり、自身が法華経の行者であることを詳細に説かれます。

吉凶につけて瑞大なれば難多かるべきことわりにて、仏滅後・二千二百三十余年が間いまだいでざる大長星いまだふらざる大地しん出来せり。

漢土・日本に智慧すぐれ才能いみじき聖人は度度ありしかども、いまだ日蓮ほど法華経のかたうどして国土に強敵多くまうけたる者なきなり。まづ眼前の事をもつて日蓮は閻浮提第一の者としるべし。

仏法日本にわたて七百余年・一切経は五千七千・宗は八宗十宗・智人は稲麻のごとし弘通は竹葦ににたり、しかれども仏には阿弥陀仏・諸仏の名号には弥陀の名号ほどひろまりてをはするは候はず、此の名号を弘通する人は慧心は往生要集をつくる日本国・三分が一は一同の弥陀念仏者・永観は十因と往生講の式をつくる扶桑三分が二分は一同の念仏者・法然せんちやくをつくる本朝一同の念仏者。而れば今の弥陀の名号を唱うる人人は一人が弟子にはあらず。

此の念仏と申すは雙観経・観経・阿弥陀経の題名なり権大乗経の題目の広宣流布するは実大乗経の題目の流布せんずる序にあらずや、心あらん人は此れをすひしぬべし。権経流布せば実経流布すべし権経の題目流布せば実経の題目も又流布すべし、欽明より当帝にいたるまで七百余年いまだきかずいまだ見ず南無妙法蓮華経と唱えよと他人をすすめ我と唱えたる智人なし、日出でぬれば星かくる賢王来れば愚王ほろぶ実経流布せば権経のとどまり智人・南無妙法蓮華経と唱えば愚人の此れに随はんこと影と身と声と響とのごとくならん。
日蓮は日本第一の法華経の行者なる事あえて疑ひなし、これをもつてすいせよ漢土月支にも一閻浮提の内にも肩をならぶる者は有るべからず。

 問うて云く正嘉の大地しん文永の大彗星はいかなる事によつて出来せるや。
答えて云く天台云く「智人は起を知り蛇は自ら蛇を識る」等云云。問て云く心いかん、答えて云く上行菩薩の大地より出現し給いたりしをば弥勒菩薩・文殊師利菩薩・観世音菩薩・薬王菩薩等の四十一品の無明を断ぜし人人も元品の無明を断ぜざれば愚人といはれて寿量品の南無妙法蓮華経の末法に流布せんずるゆへに、此の菩薩を召し出されたるとはしらざりしという事なり。

問うて云く日本漢土月支の中に此の事を知る人あるべしや、答えて云く見思を断尽し四十一品の無明を尽せる大菩薩だにも此の事をしらせ給はずいかにいわうや一毫の惑をも断ぜぬ者どもの此の事を知るべきか。
問うて云く智人なくばいかでか此れを対治すべき例せば病の所起を知らぬ人の病人を治すれば人必ず死す、此の災の根源を知らぬ人人がいのりをなさば国まさに亡びん事疑いなきか、あらあさましやあらあさましや。

答えて云く蛇は七日が内の大雨をしり烏は年中の吉凶をしる此れ則ち大竜の所従又久学のゆへか。日蓮は凡夫なり、此の事をしるべからずといえども汝等にほぼこれをさとさん、彼の周の平王の時・禿にして裸なる者出現せしを辛有といゐし者うらなつて云く百年が内に世ほろびん。同じき幽王の時山川くづれ大地ふるひき白陽と云う者勘えていはく十二年の内に大王事に値せ給うべし、今の大地震・大長星等は国王・日蓮をにくみて亡国の法たる禅宗と念仏者と真言師をかたふどせらるれば天いからせ給いていださせ給うところの災難なり。
<中略>
「外典に曰く未萠をしるを聖人という。内典に云く三世を知るを聖人という。
余に三度のかうみようあり。一には去し文応元年太歳庚申七月十六日に立正安国論を最明寺殿に奏したてまつりし時宿谷の入道に向つて云く、禅宗と念仏宗とを失い給うべしと申させ給へ此の事を御用いなきならば此の一門より事をこりて他国にせめられさせ給うべし。

二には去し文永八年九月十二日申の時に平左衛門尉に向つて云く日蓮は日本国の棟梁なり予を失なうは日本国の柱橦を倒すなり、只今に自界反逆難とてどしうちして他国侵逼難とて此の国の人人・他国に打ち殺さるのみならず多くいけどりにせらるべし、建長寺・寿福寺・極楽寺・大仏・長楽寺等の一切の念仏者・禅僧等が寺塔をばやきはらいて彼等が頚をゆひのはまにて切らずば日本国必ずほろぶべしと申し候了ぬ。

第三には去年文永十一年四月八日左衛門尉に語つて云く、王地に生れたれば身をば随えられたてまつるやうなりとも心をば随えられたてまつるべからず念仏の無間獄・禅の天魔の所為なる事は疑いなし、殊に真言宗が此の国土の大なるわざはひにては候なり大蒙古を調伏せん事・真言師には仰せ付けらるべからず若し大事を真言師・調伏するならばいよいよいそいで此の国ほろぶべしと申せしかば、頼綱問うて云くいつごろよせ候べき。予言く経文にはいつとはみへ候はねども天の御気色いかりすくなからず・きうに見へて候よも今年はすごし候はじと語りたりき。

此の三つの大事は日蓮が申したるにはあらず只偏に釈迦如来の御神・我身に入りかわせ給いけるにや、我が身ながらも悦び身にあまる。法華経の一念三千と申す大事の法門はこれなり。
経に云く所謂諸法如是相と申すは何事ぞ、十如是の始の相如是が第一の大事にて候へば仏は世にいでさせ給う。智人は起をしる蛇みづから蛇をしるとはこれなり、衆流あつまりて大海となる微塵つもりて須弥山となれり。日蓮が法華経を信じ始めしは日本国には一たい・一微塵のごとし、法華経を二人・三人・十人・百千万億人・唱え伝うるほどならば妙覚の須弥山ともなり大涅槃の大海ともなるべし仏になる道は此れよりほかに又もとむる事なかれ」と。

注 浄飯大王・摩耶夫人:釈尊の実の父母。摩耶夫人は釈尊(ゴータマ・シッダッタ)を生んだ後七日で亡くなり、妹の摩訶波闍波提(まか・はじゃはだい)が養母となってシッダッタを育てた。
摩訶波闍波提は仏教史上最初の比丘尼となり、妙法蓮華経 勧持品第十三で釈尊から、未来世で「一切衆生喜見(きけん)如来」となるとの記別を受けた。


選時抄 要点解説その五に続く








by johsei1129 | 2016-11-26 21:57 | 撰時抄(御書五大部) | Trackback | Comments(0)
2016年 11月 26日

Gosho 三沢抄 Letter to Misawa

(たと)い末代の凡夫・一代聖教の御心をさとり・摩訶(まか)止観(しかん)と申す大事の御文の心を心えて仏になるべきになり候いぬれば・第六天の魔王・此の事を見て驚きて云く、

When an ordinary person of the latter age is ready to attain Buddhahood, having realized the essence of all the sacred teachings of the Buddha’s lifetime and understood the heart of the important teaching set forth in Great Concentration and Insight, this devil is greatly surprised. He says to himself,

Even if a common mortal in the in the Latter Day of the Law realizes the essence of all the sacred teachings that Shakyamuni Buddha expounded throughout his life and understands the heart of the important writing called, Great Concentration and Insight, when he is about to become a Buddha, the Devil of the Sixth Heaven will be shocked and declare;

あらあさましや、

“This is most vexing.”

“How distressing!”

此の者此の国に(あと)(とどむる)ならば・かれが我が身の(しょう)()をいづるかは・さてをきぬ・又人を(みちび)くべし、

“If I allow this person to remain in my domain, he not only will free himself from the sufferings of birth and death, but will lead others to enlightenment as well.”

“I might tolerate this one man freeing himself from the sufferings of life and death. However, if he stays in this land, he will certainly lead others [to enlightenment] as well.”

又此の国土ををさ()()りて我が土を(じょう)()となす、

“Moreover, he will take over my realm and change it into a pure land.”

“Furthermore, he will conquer this land, and transform the impure land into the pure land.”

いかんがせんとて(よく)(しき)無色(むしき)三界(さんがい)の一切の眷属(けんぞく)もよ()をし(おお)せ下して云く、

“What shall I do?” The devil king then summons all his underlings from the threefold world of desire, form, and formlessness and tells them:

“What shall I do?” Then, the devil King will gather all his followers from the threefold world; the world of desire, the world of form, and the world of formlessness, and give this order:

各各(おのおの)のう()のう()に随つて・かの行者をなや()ましてみよ・

“Each of you now go and harass that votary, according to your respective skills.”

“Each one of you, torment this practitioner to the best of your ability.”

それに・かなわずば・かれが弟子だんな(檀那)(ならび)に国土の人の心の内に入りかわりて・あるひはいさ()め或はをど()してみよ・

“If you should fail to make him abandon his Buddhist practice, then enter into the minds of his disciples, lay supporters, and the people of his land and thus try to persuade or threaten him.”

“If this does not work, you should possess the minds of his disciples, his believers, or everyone in the nation, and have them remonstrate with and intimidate him.”

それに(かな)はずば我みづから・うちくだりて国主の身心に入りかわりて・をどして見むに・いかでか・とど()めざるべきとせんぎ(僉議)し候なり。

“If these attempts are also unsuccessful, I myself will go down and possess the mind and body of his sovereign to persecute that votary. Together, how can we fail to prevent him from attaining Buddhahood?”

“If this is still ineffective, I myself will descend [from the heaven] and manipulate the mind and body of the ruler and threaten the practitioner. How could I not this man from attaining Buddhahood?” This is the discussion that takes place.


つづく Continued


本文 Original Text 目次 Table of Contents




by johsei1129 | 2016-11-26 18:14 | WRITING OF NICHIREN | Trackback | Comments(0)
2016年 11月 26日

Gosho 三沢抄 Letter to Misawa

三沢抄 

Letter to Misawa


     建治四年二月二十三日 五十七歳御作

      February 23,1278 Age: 57


たとひ明師(ならび)(じっ)(きょう)()い奉りて正法を()たる人なれども(しょう)()をいで仏にならむとする時には・かならず影の身にそうがごとく・雨に雲のあるがごとく・三障四魔と申して(ななつ)の大事出現す。

Even though one may encounter a wise teacher and the true sutra and thereby embrace the correct teaching, when one resolves to break free from the sufferings of birth and death and attain Buddhahood, one will inevitably encounter seven grave matters known as the three obstacles and four devils, just as surely as a shadow follows the body and clouds accompany rain.

When even an outstanding master or someone who encountered true Mahayana and mastered the true Law is about to be liberated from the sufferings of life and death and become a Buddha, he will face the seven challenges called the three obstacles and four devils. This happens just as a shadow invariably follows its body and rain always accompanies the clouds.

(たと)ひ・からくして(むつ)は・すぐれども第七にやぶられぬれば仏になる事かたし、

Even if you should manage to overcome the first six, if you are defeated by the seventh, you will not be able to become a Buddha.

Even if they barely overcome six of the seven hindrances, if they succumb to the seventh, it will be impossible for them to attain Buddhahood.

()の六は(しばら)()く、

Let us leave the first six for now.

I will put aside the discussion of what constitutes the first six challenges.

第七の大難は天子(てんじ)()と申す物なり、

The seventh is caused by the devil king of the sixth heaven.

The seventh hindrance is the Devil King of the Sixth Heaven.


つづくContinued


本文 Original Text 目次 Table of Contents



by johsei1129 | 2016-11-26 17:58 | WRITING OF NICHIREN | Trackback | Comments(0)
2016年 11月 26日

Gosho 弁殿尼御返事 The Great Battle

弁殿尼御返事

The Great Battle

Letter to Ben-dono ama


   文永十年九月十九日 五十二歳御作

   September 19, 1273

第六天の魔王・十軍のいくさを・をこして・法華経の行者と(しょう)()(かい)の海中にして同居(どうこ)穢土(えど)を・とられじ・うばはんと・あらそう。

The devil king of the sixth heaven has roused the ten kinds of troops and, in the midst of the sea of the sufferings of birth and death, is at war with the votary of the Lotus Sutra to stop him from taking possession of and to wrest away from him this impure land where both ordinary people and sages dwell.

Within the sea of the sufferings of life and death, through his ten kinds of evil force, the Devil King of the Sixth Heaven has been waging war against the votary of the Lotus Sutra, in order to maintain his power in the impure land of enlightened and unenlightened beings and to further spread his control.

日蓮其の身にあひあたりて大兵を・をこして二十余年なり、

It has been twenty or more years now since I found myself in that situation and began the great battle.

I, Nichiren, as the person responding to this, have been fighting back for more than twenty years by leading a large force of my own.

日蓮一度もしりぞく心なし

Not once have I thought of retreat.

Not once have I considered retreat.

しかりと・いえども弟子等・檀那(だんな)等の中に臆病のもの大体(あるい)はをち或は退転の心あり。

Among my disciples and followers, however, those who are cowards have for the most part either given in or retreated at heart.

However, almost all cowards among my disciples and followers have either discarded their faith or have considered regressing in their practice.


本文 Original Text 目次 Table of Contents



by johsei1129 | 2016-11-26 15:37 | WRITING OF NICHIREN | Trackback | Comments(0)
2016年 11月 26日

Gosho 兵衛志殿御返事 The Three Obstacles and Four Devils

兵衛志殿御返事(ひょうえのさかんどのごへんじ)

The Three Obstacles and Four Devils

Reply to Hyō’e-sakan


   建治三年十一月二十日 五十六歳御作

   November 20, 1277 Age: 56)


過去遠遠劫(おんのんごう)より法華経を信ぜしかども仏にならぬ事これなり。

It is lack of courage that prevents one from attaining Buddhahood, although one may have professed faith in the Lotus Sutra many times since innumerable kalpas ago.

Even if one has upheld faith in the Lotus Sutra for immeasurable kalpas, one cannot attain enlightenment [if one abandons his faith in the face of the three obstacles and four devils].

しを()()ると・()つと月の()づると・いると・夏と秋と冬と春とのさ()ひには必ず相違する事あり、

There is definitely something extraordinary in the ebb and flow of the tide, the rising and setting of the moon, and the way in which summer, autumn, winter, and spring give way to each other.

Changes certainly occur when the high tide yields to low tide, when the moon rises and sets, when summer gives way to autumn, or winter turns to spring.

凡夫(ぼんぷ)の仏になる又かくのごとし。

Something uncommon also occurs when an ordinary person attains Buddhahood.

The same is true when a common mortal attains Buddhahood.

必ず三障四魔と申す(さわり)いできたれば賢者はよろこび愚者は退くこれなり。

At such a time, the three obstacles and four devils will invariably appear, and the wise will rejoice while the foolish will retreat.

At a critical moment, he definitely will encounter the three obstacles and four devils. The wise will rejoice, while the foolish will retreat.


つづく Continued


本文 Original Text 目次 Table of Contents



by johsei1129 | 2016-11-26 12:06 | WRITING OF NICHIREN | Trackback | Comments(0)
2016年 11月 26日

Gosho 唱法華題目抄 On Chanting the Daimoku of the Lotus Sutra

(この)文の心を章安(しょうあん)大師()べて云く「(もろもろ)の悪象等は(ただ)()れ悪縁にして人に悪心を生ぜしむる事(あた)わず、

Teacher Chang-an says: “Mad elephants merely inflict harm on others; they do not arouse evil in people’s minds.

The Great Teacher Zhangan interpreted the meaning of this passage as: Evil elephants and other beasts can be negative causes, but cannot cause your evil mind to emerge.

(あく)知識(ちしき)甘談(かんだん)()()巧言(こうげん)令色(れいしょく)もて人を()いて悪を()さしむ、

But evil friends employ enticing words, deception and flattery, clever speech and an affable manner, and in this way cause others to do evil.

On the other hand, an individual exerting negative influences by seducing, deceiving, and flattering you with sweetness and smiles can cause you to commit devilish acts.

悪を作すを以ての故に人の善心を(やぶ)る、

And in leading them to do evil, they are destroying the good minds that are in them.

For this reason, your good heart will be destroyed.

之を名づけて(さつ)と為す(すなわ)ち地獄に()す」文、

To destroy good minds is to kill people, that is, to cause them to fall into hell.”

This is called “killing.” This means you will fall into hell.

文の心は悪知識と申すは甘くかたらひ(いつわ)()(ことば)(たくみ)にして愚癡(ぐち)の人の心を取つて善心を破るといふ事なり。

This passage of commentary means that evil friends will employ enticing words, deception and flattery and speak in a clever manner, thereby gaining control over the minds of ignorant and uninformed people and destroying the good minds that are in them.

The meaning of this passage is that an evil individual plays on our ignorance and stupidity by feigning friendship with pleasing words to gain our trust, in order to destroy our good heart.

総じて涅槃経の心は十悪・五逆の者よりも謗法闡提(ほうぼうせんだい)のものをおそるべしと(いまし)めたり。

And the passage from the Nirvana Sutra is meant to warn us that persons who slander the Law and are icchantikas are more to be feared than those who commit the ten evil acts or the five cardinal sins.

In essence, the Nirvana Sutra warns us to fear slanderers and icchantika more than those who commit the ten evil acts and five cardinal sins.


                  つづく Continued


本文 Original Text 目次 Table of Contents




by johsei1129 | 2016-11-26 09:42 | WRITING OF NICHIREN | Trackback | Comments(0)