日蓮大聖人『御書』解説

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2018年 10月 07日 ( 2 )


2018年 10月 07日

末法の本仏の立場で法華経一部二十八品を直弟子日興上人に口伝した書【御義口伝 下】要点解説(10)


第十 是好良薬 今留在此 汝可取服 勿憂不差の事(注)

御義口伝に云く、是好良薬とは或は経教、或は舎利(注)なり。

 さて末法にては南無妙法蓮華経なり。好とは、三世諸仏の好み物は題目の五字なり(注)。

今留とは末法なり、此とは一閻浮提(注)の中には日本国なり。

汝とは末法の一切衆生なり、取は法華経を受持する時の儀式なり。

 服するとは唱え奉る事なり、服するより無作の三身(注)なり、始成正覚(注)の病患差るなり。

今、日蓮等の類い南無妙法蓮華経と唱え奉る是なり。



(注)

是好良薬 今留在此 汝可取服 勿憂不差
妙法蓮華経如来寿量品第十六で説かれた『良医が毒を飲んだ子どもたちに良薬を調合し、この薬を飲めば憂いはなくなると言い残した偈』

[和訳]
「是の好き良薬を、今留めて此に在く、汝取って服すべし、差じと憂うること勿れ」

或は経教、或は舎利
教経とは妙法蓮華経、舎利とは遺骨を示す。

題目の五字
法華経の題号である「妙法蓮華経」を示す。

一閻浮提
全世界の意で、日蓮大聖人は日本は法華経有縁の国であると説かれた。実際、妙法蓮華経が最も読誦されている仏教国は日本である。

無作の三身
無作とは、つくろわず、はたらかさず、ありのままということ。

仏法では、この世の有情・非情に渡る生命の存在は法身(魂魄)、報身(命の奥底に存在する意識・境涯)、応身(実際の肉体をもつ現実の存在)の三身で構成されていると見る。
この法門上、無作の三身とは、森羅万象を貫く諸法の実相を究めた、仏の当体そのものを意味する。

始成正覚
釈迦はインドに応誕し、修行を経て悟り、始めて仏に成ったという弟子たちの思い。
釈尊は如来寿量品で、この「始成正覚」を打ち破り、遥か久遠に成道したという「久遠実成」を次のように解き明かした。

「今の釈迦牟尼仏は、釈氏の宮を出でて伽耶城を去ること遠からず、道場に座して阿耨多羅三藐三菩提を得たりと思えり。然るに善男子よ、我は実に成仏してより已来、無量無辺百千万億那由他劫なり」と。








by johsei1129 | 2018-10-07 20:54 | 御義口伝 | Trackback | Comments(0)
2018年 10月 07日

Gosho 観心本尊抄 The True Object of Worship 13

()くの如き本尊は在世五十余年に之れ無し八年の間にも(ただ)八品に限る、

During the entire fifty years of Shakyamuni’s teaching, only in the last eight years did he preach the twenty-eight chapters of the Lotus Sutra. Again, of all these chapters, only in the eight chapters did he reveal and transfer the object of devotion to the Bodhisattvas of the Earth.

There never was a Gohonzon like this during the fifty-odd years of Shakyamuni’s lifetime of teachings. Shakyamuni taught the Lotus Sutra over a period of eight years, but [this Gohonzon was transmitted] only through the eight core chapters.

The Gohonzon was not preached during the fifty-odd years of Shakyamuni's lifetime. Shakyamuni preached the Lotus Sutra over a period of eight years, moreover this Gohonzon was taught only through the eight chapters.

正像二千年の間は小乗の釈尊は()(しょう)・阿難を(きょう)()()し、(ごん)大乗並に()(はん)・法華経の迹門等の釈尊は文殊(もんじゅ)()(げん)等を以て脇士と為す

During the two millennia of the Former and Middle Days of the Law, statues were made showing Mahākāshyapa and Ānanda flanking the Shakyamuni Buddha of Hinayana, and Manjushrī and Universal Worthy flanking the Shakyamuni Buddha of the provisional Mahayana, the Nirvana Sutra, and the theoretical teaching of the Lotus Sutra.

During the two thousand years of the Former and Middle Days of the Law, there were objects of worship that depicted Shakyamuni Buddha of Hinayana Buddhism accompanied by Mahakashyapa and Ananda. Others portrayed Shakyamuni Buddha of provisional Mahayana, the Nirvana Sutra, the theoretical teaching of the Lotus Sutra, and so on, attended by Manjushri, Universally Worthy, and others.

During the two thousand years of the former or middle days of the Law, Mahakashyapa and Ananda were flanking the Shakyamuni Buddha of Hinayana, and Manjushri and Fugen, Universal Worthy, were flanking the Shakyamuni Buddha who had taught the provisional Mahayana, the Nirvana Sutra, the theory of the Lotus Sutra.

此等の仏をば正像(しょうぞう)に造り(えが)けども(いま)だ寿量の仏(ましま)さず、

Even though statues and paintings were made of these Shakyamuni Buddhas during the two millennia, no image or statue was made of the Buddha of the “Life Span” chapter.

Though these images and statues of the Buddhas were created during the periods of the Former and Middle Day of the Law, the Buddha expounded in the Life Span chapter of the Lotus Sutra has never existed before.

Though these images and statues of the Buddha was created and depicted during the periods of the former or middle day of Law, the Buddha of the Life Span chapter was not made yet.

末法に来入(らいにゅう)して始めて此の仏像出現せしむ可きか。

Only in the Latter Day of the Law will the representation of that Buddha appear.

This true object of worship shall appear for the first time in the Latter Day of the Law.

This true object of worship shall appear for the first time in the latter day of the Law.


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by johsei1129 | 2018-10-07 06:27 | WRITING OF NICHIREN | Trackback | Comments(0)