人気ブログランキング |

日蓮大聖人『御書』解説

nichirengs.exblog.jp
ブログトップ

2018年 10月 24日 ( 2 )


2018年 10月 24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(11)

【寿量品二十七箇の大事】

第十一 自我得仏来の事(注)

御義口伝に云く、一句三身(注)の習いの文と云うなり。

自とは九界なり、我とは仏界なり、此の十界は本有無作の三身にして来る仏なりと云えり。
自も我も得たる仏来れり、十界本有の明文なり。
我は法身、仏は報身、来は応身なり。此の三身、無始無終の古仏にして自得なり。無上宝聚不求自得(注)、之を思う可し。

 然らば即ち、顕本遠寿の説は永く諸教に絶えたり。
 今、日蓮等の類い南無妙法蓮華経と唱え奉るは、自我得仏来の行者なり云云。


(注)
自我得仏来
妙法蓮華経 如来寿量品第十六は、「爾時仏告諸菩薩 及一切大衆(その時仏は諸の菩薩及び一切の大衆に告げた)}で始まる長行と、「自我得仏来(我、自ら仏を得て来(以来))で始まる「自我偈(漢字五文字の詩)」と称される、長行の要約文で構成されている。

この長行と偈の構成は、如来寿量品以外の妙法蓮華経の各品も同様の構成と成っており、法華経以外の諸経には見られない特徴となっている。
これは弟子たちが人々に説法するために、詳細に説かれた長行を要約した内容を、詩(偈)の形で、口伝を記憶しやすいようにするために反復して説き明かしたものと思われる。其の意味でも妙法蓮華経は他の諸経とは別格の経典であることを示している。

自我偈の始めの文文
[原文]
自我得仏来 所経諸劫数 無量百千万 億載阿僧祇 
常説法教化 無数億衆生 令入於仏道 爾来無量劫
為度衆生故 方便現涅槃 而実不滅度 常住此説法
[和訳]
我、自ら仏を得て以来、経(へ)たる所の諸の(注)数は無量百千万・億載阿僧祇なり。
(その間)常に無数億の衆生を説法・教化し、仏の道に入ら令め、それ爾来、無量劫なり。
衆生を済度(救済)せんが為の故に、方便にて涅槃(死)を現じ、而して実には滅度せず、常に此、娑婆世界に住して説法を為せり。

サンスクリットのカルパの音訳で、宇宙次元の非常に長い時間。

無上宝聚不求自得
無上の宝聚を求めずして自から得たりと読む。

末法においては、日蓮大聖人が図現された十界の曼荼羅に「南無妙法蓮華経」と唱えることで、己心に内在する「仏界」を湧現させることを意味する。
日蓮大聖人は御義口伝「信解品六個の大事」で次のように解き明かしておられる。
『今、日蓮等の類い、南無妙法蓮華経と信受領納する故に、無上宝聚不求自得の大宝珠を得るなり。
 信は智慧の種なり、不信は堕獄の因なり。又云く信は不変真如の理なり、其の故は信は知一切法皆是仏法と体達して実相の一理と信ずるなり。解は随縁真如なり自受用智を云うなり』と。




by johsei1129 | 2018-10-24 20:39 | 御義口伝 | Trackback | Comments(0)
2018年 10月 24日

Gosho 念仏無間地獄抄 Nembutsu, Hell of Incessant Sufferings


念仏無間(むけん)地獄抄

Nembutsu, Hell of Incessant Sufferings

建長七年 三十七歳御作

1255 (Age;37)

三世諸仏の大怨敵(だいおんてき)と為り十方如来成仏の種子を失う大謗法(だいほうぼう)(とが)(はなはだ)重し、

He is a deadly enemy to all the Buddhas of the three existences. He has committed a grave offense, that of grossly slandering the Law, for he would destroy the seeds by which the Thus Come Ones of the ten directions attain Buddhahood.

He became the great deadly foe of the Buddha of the three existences, repeating a mistake of great slandering Buddha's teachings, and he would lose seeds of the attaining Buddhahood of the tathagatas of the ten direction.

大罪報の至り無間(むけん)大城(たいじょう)業因(ごういん)なり、

He will suffer the direst punishment, for he has committed acts that condemn him to the great citadel of the hell of incessant suffering.

This is a cause to be the reward of the big crime, and to enter the great castle of the hell of incessant suffering.

之に()つて(たちまち)に物狂いにや(なり)けん。(しょ)()の寺の前の柳の木に登りて自ら(くび)をくくりて身を投げ死し(おわ)んぬ。

Because this was the case, Shan-tao suddenly went mad and, climbing a willow tree in front of the temple where he was residing, tied a rope around his neck and threw himself down, thus ending his life.

Therefore, he would go crazy immediately. He climbed the willow tree in front of Buddhist temple, hanged himself and threw the body and he have committed suicide.

邪法(じゃほう)のたたり(きびす)(めぐら)さず、冥罰(みょうばち)(ここ)(あらわれ)たり。

The curse of his erroneous teachings met with its destined and inescapable punishment in this form.

The curse of the evil doctrine does not turn a heel. We watch the invisible punishment to here.

 最後臨終(りんじゅう)の言に云く『()の身(いと)う可し、諸苦に()められ(しばら)くも休息(くそく)無し』と。

Just before he met his end, he said, “This body is hateful to me! I am tormented by pain and have not a moment of rest!”.

He said at the last; ‘I hate about body myself. I am tormented by various pains, and there is not rest for a while either'.

(すなわ)ち所居の寺の前の柳の木に登り、西に向い願つて(いわ)く、仏の()(しん)以て我を取り、観音(かんのん)勢至(せいし)(きた)つて又我を(たす)けたまえと唱え(おわ)つて青柳の上より身を投げて()(ぜっ)す云云。

And when he had climbed the willow in front of the temple where he resided, he faced to the west and said, “May the Buddha through his divine might receive me, and may Bodhisattva Perceiver of the World's Sounds and Bodhisattva Great Power come to aid me!”. And when he had finished reciting these words, he threw himself down and ended his life.

He climbed the tree of willow in front of the temple and he prayed toward the west and said in this way. 'Buddha, please give me a great might, please rescue me. The Bodhisattva of Kannon and Wisdom, please come and help me!'. He finished advocating it in this way and threw his body from the blue willow and committed suicide.

三月十七日くびをくくりて飛たりける程にくくり(なわ)や切れけん、柳の枝や折れけん、(だい)旱魃(かんばつ)(かた)(つち)の上に落て腰骨を打(くじき)て二十四日に至るまで七日七夜の間、悶絶(もんぜつ)(びゃく)()しておめきさけびて死し(おわん)ぬ。

It was the seventeenth day of the third month when he put the rope around his neck and jumped down. But, perhaps because the rope broke or the limb of the willow tree snapped, he fell down upon the ground, which was hardened from a severe drought, and shattered his hip bone. For seven days and seven nights, till the twenty-fourth day of the month, he remained in the utmost torment, dragging himself this way and that and crying out in pain, until at last he died.

He hanged himself on March 17 and flew, but he fell on the firm soil of the large drought and hit the backbone and broke it. It may be the rope which he bound was weak or the willow branch might be broken. For seven days until March 24, he has fainted in agony during day and night, crawled, yelled, cried and has died”.


本文 Original Text   目次 Table of Contents



by johsei1129 | 2018-10-24 07:11 | WRITING OF NICHIREN | Trackback | Comments(0)