日蓮大聖人『御書』解説

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2019年 02月 16日

Gosho 開目抄 上 Opening the Eyes. Part One.

末法(まっぽう)の始め二百余年なり。

It is now over two hundred years since the Latter Day of the Law began.

It is now over two hundred years since the latter day of the Law began.

況滅(きょうめつ)度後(どご)しるし()闘諍(とうじょう)(ついで)となるべきゆへに、非理(ひり)(さき)として、(じょく)()しるし()に、()し合はせられずして、流罪(るざい)乃至(ないし)寿(いのち)にもおよばんとするなり。

The Buddha predicted that conditions would be much worse after his passing, and we see the portents of this in the quarrels and wranglings that go on today because unreasonable doctrines are prevalent. And as proof of the fact that we are living in a muddied age, I was not summoned for a doctrinal debate with my opponents, but instead I was sent into exile and my very life imperiled.

The Buddha predicted that future conditions would be much worse after his passing, and we see the portents of this in the combats and contestations that go on today because unreasonable doctrines are prevalent. And as proof of the fact that we are living in a foul era, I was not summoned for a debate with my opponents, instead I am to be banished or murdered.


つづく Continued


本文 Original Text 目次 Table of Content



by johsei1129 | 2019-02-16 12:51 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 02月 15日

Gosho 開目抄 下 Opening the Eyes. Part Two.

万難をすてゝ道心あらん者にしるしとゞめてみせん。

For those who earnestly seek the way, in spite of all difficulties, I will try to demonstrate what these passages mean.

Abandoning all difficulties, I wish to demonstrate it for people who earnestly ask faiths.

西王(せいおう)()その()もゝ()輪王出世の優曇華(うどんげ)よりもあいがたく、沛公(はいこう)項羽(こうう)と八年漢土(かんど)をあらそいし、(より)(とも)(むね)(もり)が七年(あき)津島(つしま)にたゝかひし、修羅(しゅら)帝釈(たいしゃく)と、金翅(こんじ)(ちょう)と竜王と()(のく)()(あらそ)へるも此れにはすぐべからずとしるべし。

But they must understand that the truth is more rarely met with than the peaches of immortality that grow in the garden of the Queen Mother of the West, or the udumbara flower that blooms only when a wheel-turning king appears. Moreover, the conflict [between Nichiren and the various schools] surpasses the eight years of warfare when the governor of P'ei and Hsiang Yü battled for the empire of China, the seven years when Yoritomo and Munemori fought for the islands of Japan, the struggles between Shakra and the asuras, or between the dragon king and the garuda birds at Anavatapta Lake.

You must understand that it is rare than the peaches that grow only once in 3000 years in the garden of the West Queen Mother, or the udumbara flower that blooms only when the sacred king of golden wheel appears. Moreover, the eight years that the duke of P'ei and Hsiang Yu battled for China. The seven years that Yoritomo and Munemori fought for the islands of Japan. The struggles between Shakra and the asuras. And the battle in the Anavatapta Lake between the dragon king and the grand golden bird. The degree of these fights can not surpass my vehemence.

日本国に此の法(あら)はるゝこと二度なり。

The truth of the Lotus Sutra has made its appearance twice in the country of Japan.

This doctrine has appeared twice in the country of Japan.

伝教大師と日蓮となりとしれ。

You should understand that it appeared once with the Great Teacher Dengyō and again with Nichiren.

Should know that it depended on the Great Teacher Dengyou and Nichiren!


つづく Continued


本文 Original text  目次 Table of Contents



by johsei1129 | 2019-02-15 06:36 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 02月 14日

Gosho 開目抄 下 Opening the Eyes. Part Two.

(それ)法華経の宝塔品(ほうとうぼん)を拝見するに、釈迦・多宝・十方分身の諸仏の来集はなに心ぞ、

If we examine the “Treasure Tower” chapter of the Lotus Sutra, we find Shakyamuni Buddha, Many Treasures Buddha,and the Buddhas of the ten directions who are emanations of Shakyamuni Buddha gathering together. And why?

When we see the “Treasure Tower” chapter of the Lotus Sutra, we find Shakyamuni Buddha, Taho Buddha, and the ten directions' Buddha who are incarnations. Why had they gathered?

令法(りょうぼう)()(じゅう)()(らい)()()」等云々。

As the sutra itself says,“Each . . . has come to this place on purpose to make certain the Law will long endure”.

"Came here to let the Law hold out for a long time".

三仏の未来に法華経を弘めて、未来の一切の仏子にあたえんとおぼしめす御心の中をすいするに、父母の一子の大苦に()ふを見るよりも(ごう)(じょう)にこそみへたるを、

Shakyamuni, Many Treasures, and the other Buddhas intend to insure the future propagation of the Lotus Sutra so that it can be made available to all the children of the Buddha in times to come. We may surmise from this that their concern and compassion are even greater than those of a father and mother who see their only child inflicted with great suffering.

When we guess three Buddha's minds trying to propagate the Lotus Sutra and give to all the children of the Buddhaof the future, we understand that their concern and compassion are even greater than those of a father and mother who see their only child inflicted with big suffering.

(ほう)(ねん)いたわしともおもはで、末法には法華経の門を堅く閉ぢて、人を入れじと()き、(きょう)()をたぼらかして宝をすてさするやうに法華経を(なげす)てさせける心こそ無慚(むざん)に見へ候へ。

Hōnen, however, shows not the least concern about their compassion, but would tightly shut the gates to the Lotus Sutra in the Latter Day of the Law so that no one would have access to it. Like a person who tricks a demented child into throwing away a treasure, he tries to induce people to discard the Lotus Sutra, a shameless thing to do indeed!

Honen, however, shows not the least concern about their compassion, but would tightly shut the gates of the Lotus Sutra so that no one would have access to it in the latter days of the Law. Like a person who tricks a demented child into throwing away a treasure, he tries to let them discard the Lotus Sutra. How cruel this mind is!

我が父母を人の殺すに父母につげざるべしや。

If someone is about to kill your father and mother, shouldn’t you try to warn them?

If someone is about to kill your father and mother, don't you try to inform your father and mother?

悪子の酔狂(すいきょう)して父母を殺すをせい()せざるべしや。

If a bad son who is insane with drinkis threatening to kill his father and mother, shouldn’t you try to stop him?

If a unfilial son who got drunk is about to kill his father and mother, shouldn't you try to stop him?

悪人、寺塔に火を放たんにせい()せざるべしや。

If some evil person is about to set fire to the temples and pagodas, shouldn’t you try to stop him?

If an evil person is about to set fire to the temples and pagodas, shouldn't you try to stop him?

一子の重病を(やいと)せざるべしや。

If your only child is gravely ill, shouldn’t you try to cure him or her with moxibustion treatment?

If your only child is gravely ill, shouldn't you try to cure a child with moxibustion?

日本の禅と念仏者とを見てせい()せざる者はかくのごとし。

To fail to do so is to act like those people who see but do not try to put a stop to the Zen and Nembutsu followers in Japan.

Those people who keep Japanese Zen and Nembutsu followers intact and do not stop them is said as follows.

()()くして(いつわ)り親しむは、即ち(これ)彼が(あだ)なり」等云云。

[As Chang-an says,] “If one befriends another person but lacks the mercy to correct him, one is in fact his enemy”.

If the person feigns oneself and gets close to him without the mercy, namely this person is his enemy”.

日蓮は日本国の諸人に主師父母()なり。

I, Nichiren, am sovereign, teacher, and father and mother to all the people of Japan.

I, Nichiren, am sovereign, teacher, and father and mother for all the people of Japan.


つづく Continued


本文 Original text  目次 Table of Contents



by johsei1129 | 2019-02-14 11:00 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 02月 13日

Gosho 開目抄 下 一 Opening the Eyes. Part Two.

大願を立てん。

Here I will make a great vow.

Here I will make a great vow.

日本国の位をゆづらむ、法華経をすてゝ(かん)(ぎょう)等について後世を()せよ。父母の首を()ねん、念仏申さずば、なんどの種々の大難出来すとも、智者に我が義やぶられずば(もち)ひじとなり。

Though I might be offered the rulership of Japan if I would only abandon the Lotus Sutra, accept the teachings of the Meditation Sutra, and look forward to rebirth in the Pure Land, though I might be told that my father and mother will have their heads cut off if I do not recite the Nembutsu—whatever obstacles I might encounter, so long as persons of wisdom do not prove my teachings to be false, I will never yield!

"Will offer you the rulership of Japan if you abandon the Lotus Sutra. You accept the teachings of the Meditation Sutra and should look forward to rebirth in the Pure Land. We will cut off the necks of your father and mother if you do not recite the Nembutsu". Whatever these obstacles I might encounter, so long as persons of wisdom do not prove my teachings to be false, I will never yield!

()(ほか)の大難、風の前の(ちり)なるべし。

All other troubles are no more to me than dust before the wind.

The other great persecutions mean damn all to me as dust before the wind.

我日本の柱とならむ、我日本の眼目とならむ、我日本の大船とならむ等とちかいし願やぶるべからず。   

I will be the pillar of Japan. I will be the eyes of Japan.I will be the great ship of Japan. This is my vow, and I will never forsake it!

I will be the pillar of Japan. I will be the eyes of Japan. I will be the great ship of Japan. This is my vow and I will never break it!

"I will become a pillar of Japan, I become the eyes of Japan, I become a large ship of Japan". This vow is never trounced!


つづく Continued


本文 Original text  目次 Table of Contents



by johsei1129 | 2019-02-13 06:45 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 02月 12日

Gosho 寺泊御書 Letter from Teradomari

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勧持品(かんじほん)に云く「(もろもろ)の無智の人有つて悪口(あっく)罵詈(めり)し」等云云(うんぬん)

The “Encouraging Devotion” chapter says, “There will be many ignorant people who will curse and speak ill of us”.

The “Recommending a devotion” chapter says, “There will be many ignorant people who will curse and speak ill of us”.

日蓮()の経文に(あた)れり、(なんじ)()(なん)()の経文に入らざる。

I observe my own situation in this passage. Why should it not apply to all of you as well?

This sentence corresponds to Nichiren. Why do all of you not apply to this sentence of the sutra as well?

「及び(とう)(じょう)を加うる者」等云云、

“They will attack us with swords and staves,” the passage continues.

They will attack us with swords and sticks,” the sentence continues.

日蓮は()の経文を読めり、(なんじ)()何ぞ此の経文を読まざる。

I have experienced this passage from the sutra with my own body. Why do you, my disciples, not do likewise?

I have experienced this sentence of the sutra with my own body. Why do all of you not read this sentence itself?

「常に大衆の中に在つて我等が(とが)(そし)らんと欲す」等云云、「国王・大臣・()()(もん)居士(こじ)に向つて」等云云(うんぬん)

Further on, the passage says, “In the midst of the great assembly they constantly try to defame us,” and “they will address the rulers, high ministers, Brahmans, and householders, [slandering and speaking evil of us]”.

Furthermore, the passage says, “They constantly try to defame us in midst of the populace” and “they will preach the rulers, high ministers, Brahmans, and men of property".

悪口(あっく)して顰蹙(ひんしゅく)数数擯(しばしばひん)(ずい)せられん」

And they “will confront us with foul language and angry frowns; again and again we will be banished”.

And they “will confront us with foul language and angry frowns; and again and again we will be banished”.

数数(しばしば)とは度度(たびたび)なり

“Again and again” means time after time.

Again and again”, it means frequent.

日蓮が(ひん)(ずい)は衆度、流罪(るざい)は二度なり

And I, Nichiren, have been repeatedly driven away, and have twice been condemned to exile.

And I, Nichiren, have been repeatedly driven away, and have twice been condemned to banishment.


つづく Continued


本文 Original text  目次 Table of Contents



by johsei1129 | 2019-02-12 06:49 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 02月 11日

Gosho 寺泊御書 Letter from Teradomari

或人(あるひと)日蓮を(なん)じて()はく、機を知らずして(あら)()を立て難に()ふと。

Some people criticize me, saying, “Nichiren does not understand the capacities of the people of the time, but goes around preaching in a harsh manner—that is why he meets with difficulties”.

A certain person criticizes me, saying, “Nichiren does not understand the abilities of the people, but goes around preaching in a rough doctrine, so he meets persecution”.

或人云はく、勧持(かんじ)(ほん)の如きは(じん)()菩薩(ぼさつ)の義なり。安楽(あんらく)(ぎょう)(ぼん)()すと。

Other people say, “The practices described in the ‘Encouraging Devotion’ chapter are for bodhisattvas who are far advanced in practice; [Nichiren ought to follow the practices of] the ‘Peaceful Practices’chapter, yet he fails to do so”.

Other people say, “The practice in the chapter of the ‘recommending a devotion' are for bodhisattvas of high status. This is the different from the chapter of the 'Comfortable ascetic practices'”.

(ある)(ひと)云はく、我も()の義を存ずれども言はず。

Others say, “I, too, know the Lotus Sutra is supreme, but I say nothing about it”.

Others say, “I, too, know the Lotus Sutra is supreme, but I say nothing about it to the perfect strangers".

或人云はく、(ただ)教門ばかりなり、

Still others complain that I give all my attention to doctrinal teachings.

In addition, other people point out that I preach only the teachings without preaching the basic principles.

理は(つぶさ)に我(これ)を存ずと(いえど)も、卞和(べんか)は足を切られ(きよ)(まろ)(けがれ)(まろ)と云う名を給うて死罪に及ばんと欲す、

I am well aware of all these criticisms against me. But I recall the case of Pien Ho, who had his legs cut off at the knee, and of Kiyomaro (Pure Man), who was dubbed Kegaremaro (Filthy Man) and almost put to death.

Though I am well aware of the basic doctrine, a person saying the truth receives persecution. For example, Pien-Ho was cut his legs, and Kiyomaro was dubbed filthy man, moreover, it had been decided that he would be executed.

時の人(これ)(わら)う。(しか)りと(いえど)も其の人(いま)()き名を流さず、

All the people of the time laughed at them with scorn, but unlike those two men, those who laughed left no good name behind them.

All the people of the time laughed at them with scorn, but unlike those two men, those who laughed left no fame behind them.

汝等が邪難(じゃなん)(また)(しか)る可し。

And all the people who level unjust criticisms at me will meet with a similar fate.

The people who level wicked criticisms at me are same too.


つづく Continued


本文 Original text  目次 Table of Contents



by johsei1129 | 2019-02-11 10:45 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 02月 10日

Gosho 寺泊御書 Letter from Teradomari

寺泊御書 

Letter from Teradomari

文永八年十月三日 五十歳御作

October 3, 1271. Fifty years old.

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中山法華経寺所蔵(完存) Nakayama Hokekyoji temple possesses this in complete condition.


今月十月十日、相州(そうしゅう)(あい)(こう)(ぐん)()()(ごう)を起つて武蔵(むさし)の国久目(くめ)(がわ)宿(しゅく)に付き、十二日を経て越後の国寺泊(てらどまり)の津に付きぬ、

This month (the tenth month), on the tenth day, we left the village of Echi in Aikō District of the province of Sagami. Along the way we stopped at Kumegawa in the province of Musashi and, after traveling for twelve days, arrived here at the harbor of Teradomari in the province of Echigo.

On the tenth day of this October, we started from the volost of Echi in Aikoh District of the Sagami country. Along the way we stopped at Kumegawa in the Musashi country and, after traveling for twelve days, arrived at the harbor of Teradomari in Echigo country.

()れより大海を(わた)つて佐渡の国に至らんと欲するに、順風定まらず()()を知らず。

From here we are going to cross the sea to the island province of Sado, but at the moment the winds are not favorable, so I do not know when we will depart.

From here we are going to cross the sea to Sado country, but now the winds are unfavorable, so I do not know when we will depart.

道の間の(こと)心も及ぶこと()く、又筆にも及ばず、

The hardships along the way were worse than I could have imagined, and indeed more than I can put down in writing.

The hardships of along the way were worse than having imagined and were more than writing down.

(ただ)暗に()(はか)る可し。

I will leave you to surmise what I endured.

I will leave you to surmise how I endured.

(もと)より存知(ぞんち)の上なれば始めて(なげ)く可きに(あら)ざれば(これ)(とど)む。

But I have been prepared for such difficulties from the outset, so there is no point in starting to complain about them now. I shall accordingly say no more of the matter.

But because I have been prepared for such difficulties from the outset, there is no point in complaining about these now. I no longer say about it.


つづく Continued


本文 Original text  目次 Table of Contents



by johsei1129 | 2019-02-10 10:32 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 02月 09日

Gosho 五人土籠御書  Letter to five Followers in Prison of the Mud Wall.

五人(つち)(ろう)御書

Letter to five Followers in Prison.

Letter to five Followers in Prison of the Mud Wall.

 文永八年十月三日 五十歳御作 

 October3, 1271. Fifty years old.

f0301354_20405043.jpg

京都・妙覚寺所蔵(完存)  Myokakuji temple in Kyoto possesses this in complete condition.


今月七日()()の国へまかるなり。

On the seventh day of this month I am to leave for the province of Sado.

On the seventh day of this month I am to leave for the country of Sado.

各々(おのおの)は法華経一部づゝあそばして候へば、わが身(なら)びに父母・兄弟、存亡(そんぼう)等に回向(えこう)しましまし候らん。

Because all of you are reading the entire Lotus Sutra with your lives, this will bring benefit to you as well as to your parents and your brothers and sisters, both living and dead.

Because all of you are reading the Lotus Sutra itself with your lives, this will offer the repose of the soul to you as well as to your parents, your brothers and sisters, and living and dead.

今夜の寒ずるにつけて、いよいよ我が身より心くる()しさ申すばかりなし。

Concerning the cold this evening, there is no way I can tell you how painful it is to me as I keep thinking, not about myself, but about all of you.

When I feel cold this evening, there is no way I can tell you how painful it is, not about myself, but about all of you.

ろう()をいでさせ給ひなば、明年のはる()かな()らず()たり給へ。

If you have been released from prison, you must be sure to come to Sado in the spring of next year.

If you have been released from a turnkey, please come to here in the spring of next year.

()ゝへまいらすべし。

Let us meet again!

Let us reunite respectfully.


本文 Original Text  目次 Table of Contents



by johsei1129 | 2019-02-09 09:03 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 02月 08日

Gosho 四条金吾殿御消息 The Tatsunokuchi Persecution

かまくら(鎌倉)どのの仰せとて、内々佐渡の国へつか()はすべき(よし)候。

I have heard unofficially that by the order of the lord of Kamakura I am to be exiled to Sado Province.

Also, I hear unofficially that by the order of the ruler of Kamakura he send me to Sado country.

三光天子の中に月天子は光物(ひかりもの)とあらはれ(たつの)(くち)(くび)たす()け、明星(みょうじょう)天子は四・五日以前に(くだ)りて日蓮に見参し給ふ。

Among the three heavenly sons of light, the god of the moon saved my life at Tatsunokuchi by appearing as a shining object, and the god of the stars descended four or five days ago to greet me.

Out of the three kinds of heavens' light, the heavens of the moon spared my life at Tatsunokuchi by appearing as a shining object, and the heavens of star descended four or five days ago to greet me.

いま日天子ばかりのこり給ふ。(さだ)めて守護あるべきかと、たのもしたのもし。

Now only the god of the sun remains,and he is certain to protect me. How reassuring! How encouraging!

Now only the heavens of the sun remain, and he is certain to protect me. What reliable! How encouraging!

法師品(ほっしぼん)に云はく「(すなわ)変化(へんげ)の人を(つか)わして、(これ)が為に()()()さん」と疑ひあるべからず。

The “Teacher of the Law” chapter states, “I will dispatch persons magically conjured who will act to guard and protect them”. This passage leaves no room for doubt.

The chapter of 'the master of the Law' says, 'I, Buddha, will send the person of the incarnation and I will let them have to guard him'. This sentence leaves no room for doubt.

安楽行品に云はく「(とう)(じょう)も加へず」。

The “Peaceful Practices” chapter reads,“Swords and staves will not touch him”.

The chapter of 'comfortable act' says, “Swords and staves will not touch him”.

普門品に云はく「刀()いで段々に()れなん」と。

The “Universal Gateway” chapter states,“The executioner’s sword will be broken to bits!”.

The chapter of Kannon bodhisattva states, 'And sword will break to pieces'.

此等の経文よも虚事(そらごと)にては候はじ。

There is nothing false in these sutra passages.

There is nothing of a superficial decoration in these texts of sutra.

(ごう)(じょう)の信心こそありがたく候へ。恐々謹言。

The strong and steadfast power of faith is precious indeed.

 With my deep respect.

The strong and active faiths are precious indeed!

 Very truly yours.


本文 Original Text    目次 Table of Contents



by johsei1129 | 2019-02-08 06:40 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 02月 07日

Gosho 富士一跡門徒御存知事 一 The Known Facts of Believers in Fuji Sect

富士一跡門徒御存知事

The Known Facts of Believers in Fuji Sect

 延慶二年 日興上人 六十四歳 御作

 In 1309Nikko Shonin. Sixty-fourYears old


一、五人一同に云く、本尊に(おい)ては釈迦如来を(あが)(たてまつ)る可しとて既に立てたり、

And one more thing. All the five people say, “We worshiped a Buddha as the object of worship and must present it” and they already established it.

(したが)つて弟子檀那(だんな)等の中にも造立(ぞうりゅう)供養(くよう)の御書()()りと云云(うんぬん)

Therefore, there are insisting person in disciples or the supporters as follows. 'There is the writing of teacher Nichiren preaching offerings about the Buddha statue making'.

(しか)る間・(さかん)に堂舎を造り(あるい)一躰(いったい)を安置し或は()(げん)文殊(もんじゅ)(きょう)()とす、

In this way, they make a temple frequently or enshrine a Buddha statue or put Fugen and Manjushiri Bodhisattvaas an attendant image of Buddhist statue.

()つて聖人御筆(おんふで)の本尊に於ては()の仏像の後面に()け奉り又は堂舎の(ほぞおの)に之を捨て置く。

They hang Gohonzon of the saint handwriting in the back of this Buddha statue in this way or abandon and put this to the corridor of temple and they remain indifferent.


つづく Continued


本文 Original Text  目次 Table of Contents



by johsei1129 | 2019-02-07 06:42 | WRITING OF NICHIREN | Trackback | Comments(0)