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

<   2015年 03月 ( 61 )   > この月の画像一覧


2015年 03月 14日

GOSYO 御義口伝下 寿量品12

妙楽大師は寿量品の文を知らざる者は不知恩の畜生と釈し給えり、

The Great Teacher Miao-lo states in his commentary that anyone who does not understand the text of the “Life Span”chapter is no more than a beast who has no understanding of a debt of gratitude.

経に約すれば諸経中王は主の徳なり、

As for the passages that attest to the fact that the sutra itself possesses these three virtues, the virtue of sovereign is attested in the words “As the Buddha is king of the doctrines, so likewise this sutra is king of the sutras”.

能救一切衆生は師の徳なり、

The virtue of teacher is attested in the words “this sutra can save all living beings” . And the virtue of parent is attested in the words “

又如大梵天王一切衆生之父の文は父の徳なり、

And as the heavenly king, great Brahmā, is the father of all living beings, so this sutra likewise is father of all sages,worthies,” etc.

今日蓮等の類い南無妙法蓮華経と唱え奉る者は一切衆生の父なり、無間地獄の苦を救う故なり云云、

Now Nichiren and his followers, who chant Nam-myoho-renge-kyo, are the fathers of all living beings, for we save them from the torments of the hell of incessant suffering.

涅槃経に云く「一切衆生の異の苦を受くるは(ことごと)く是れ如来一人の苦」と云云、

The Nirvana Sutra says, “The varied sufferings that all living beings undergo—all these are the Thus Come One’s own sufferings.”

日蓮が云く、一切衆生の異の苦を受くるは(ことごと)く是れ日蓮一人の苦なるべし。

And Nichiren declares, The varied sufferings that all living beings undergo—all these are Nichiren’s own sufferings.

           つぎのページ next page


解説 Commentary


本文 Original Text  目次 Index



by johsei1129 | 2015-03-14 22:02 | WRITING OF NICHIREN | Trackback | Comments(0)
2015年 03月 14日

GOSYO 御義口伝下 寿量品11

又云く、時とは本時娑婆(しゃば)世界の時なり、

Again we may say that the word “then” refers to the time when [the Buddha and the others appear in] the sahā world at the time of the essential teaching.

下は十界宛然(おんねん)曼陀羅(まんだら)を顕す文なり、

[The beings indicated in] this sentence represent the mandala of the Ten Worlds in their entirety.

其の故は時とは末法第五時の時なり、

Therefore the time indicated by the word “then” is the fifth five hundred year period, or the Latter Day of the Law.

我とは釈尊・及は菩薩・衆僧は二乗・倶とは六道なり、

“I” refers to Shakyamuni Buddha, “and” to the bodhisattvas, and “assembly of monks” to the persons of the two vehicles.“Together” refers to [the beings of] the six paths.

出とは霊山浄土に列出するなり、

“Appear” means to be ranged side by side in the Pure Land of Holy Peak .

霊山とは御本尊並びに日蓮等の(たぐ)い南無妙法蓮華経と唱え奉る者の住所を説くなり云云。

“HolyPeak” refers to the Gohonzon. It also refers to the place where Nichiren and his followers, who chant Nam-myoho-renge-kyo, dwell.

          つぎのページ next page


解説 Commentary


本文 OriginalText 目次 Index



by johsei1129 | 2015-03-14 22:00 | WRITING OF NICHIREN | Trackback | Comments(0)
2015年 03月 14日

GOSYO 御義口伝下 寿量品10

秘す可し、秘す可し、

This must be kept secret ! This must be kept secret !

本門事の一念三千の明文なり、

This is a clear statement of the actuality of three thousand realms in a single moment of life of the essential teaching.

御本尊は此の文を顕し出だし給うなり、

The Gohonzon is the realization and manifestation of this passage.

されば()とは不変真如の理なり、出とは随縁真如の智なり、

In that sense, the word “together” stands for the principle of eternal and unchanging truth, while the word “appear” stands for the wisdom of the truth that accords with changing circumstances.

倶とは一念なり、出とは三千なり云云。

“Together” is a single moment of life, while “appear” is the three thousand realms.

       つぎのページ next page


解説 Commentary


本文 Original Text  目次 Index




by johsei1129 | 2015-03-14 21:59 | WRITING OF NICHIREN | Trackback | Comments(0)
2015年 03月 14日

GOSHO 御義口伝下 寿量品9


第十四 時我俱衆僧倶出霊鷲山の事

Point Fourteen, on the words

「時に我及び衆僧 俱に霊鷲山に出ず」

“Then I and the assembly of monks / appear together on Holy Eagle Peak.”

御義口伝に云く、(りょう)(ぜん)(いち)()(げん)(ねん)未散(みさん)の文なり、

The Record of the Orally TransmittedTeachings says: This passage refers to “the assembly on Holy Eagle Peak which continues in solemn state and has not yet disbanded.”

時とは感応(かんのう)末法の時なり、

“Then,” or the time when this takes place, is the Latter Day of the Law, the time when the Buddha responds to the receptiveness of the people.

我とは釈尊・及とは菩薩・聖衆を衆僧と説かれたり、

“I”refers to Shakyamuni Buddha, “and” to the bodhisattvas, and “assembly of monks” to the holy assembly [the voice-hearers and pratyekabuddhas].

()とは十界なり、

“Together” means all the Ten Worlds.

霊鷲山とは寂光土なり、

“Holy Eagle Peak” is the Land of Eternally Tranquil Light.

時に我も及も衆僧も(とも)に霊鷲山に出ずるなり

That is,“at this time ‘I,’ ‘and,’ and ‘the assembly of monks’ appear together on Holy Eagle Peak.”

          つぎのページ next page


解説 Commentary


御書本文 目次 Index



by johsei1129 | 2015-03-14 21:57 | WRITING OF NICHIREN | Trackback | Comments(0)
2015年 03月 14日

GOSHO 御義口伝下 寿量品8

されば妙法の大良薬を服するは貪瞋癡(とんじんち)の三毒の煩悩の病患(びょうげん)を除くなり、

For this reason, taking the highly effective medicine of the Wonderful Law will relieve us of the sufferings inflicted by earthly desires, the three poisons of greed, anger, and foolishness.

法華の行者南無妙法蓮華経と唱え奉る者は謗法の供養(くよう)を受けざるは貪欲(とんよく)の病を除くなり、

The votaries of the Lotus Sutra, who chant Nam-myoho-renge-kyo, do not accept the alms of those who slander the Law, and thereby they are relieved of the sickness of greedy desires.

法華の行者は罵詈(めり)せらるれども忍辱(にんにく)を行ずるは瞋恚(しんに)の病を除くなり、

The votaries of the Lotus Sutra, though they are cursed and abused, practice for bearance, and thereby they are relieved of the sickness of anger.

法華経の行者は是人於(ぜにんの)仏道(ぶつどう)決定(けつじょう)無有疑(むうぎ)と成仏を知るは愚癡(ぐち)煩悩(ぼんのう)を治するなり、

The votaries of the Lotus Sutra know that they will attain Buddhahood for, as the sutra says, “Such a person assuredly and without doubt / will attain the Buddha way”, and they are thereby relieved of the earthly desires associated with foolishness.

されば大良薬は末法の成仏の甘露(かんろ)なり、

This “highly effective medicine” is thus the sweet dew that insures attainment of Buddhahood in the Latter Day of the Law.

今日蓮等の類い南無妙法蓮華経と唱え奉るは大良薬の本主なり。

Now Nichiren and his followers, who chant Nam-myoho-renge-kyo,are the original possessors of this highly effective medicine.

          つぎのページ next page


解説 Commentary


【本文】 目次 Index



by johsei1129 | 2015-03-14 21:55 | WRITING OF NICHIREN | Trackback | Comments(0)
2015年 03月 14日

GOSYO 御義口伝下 寿量品7

皆悉(かいしつ)の二字万行万善・(しょ)()()(みつ)具足(ぐそく)したる大良薬たる南無妙法蓮華経なり、

“All” here means that it is the highly effective medicine of Nam-myoho-renge-kyo that includes the ten thousand practices, ten thousand good acts, and the various pāramitās.

色香(しきこう)等とは一色一香・無非中道にして草木成仏なり、

The words “color, fragrance” mean that “there is not one color or one fragrance that is not the Middle Way” and refer to the attainment of Buddhahood by plants and trees.

されば題目の五字に一法として具足せずと云う事なし。

This means, then, that in the five characters of the daimoku there is not a single thing that is not included.

()し服する者は速除(そくじょ)苦悩(くのう)なり、

Therefore, if we take a dose of it, we will “quickly be relieved of our sufferings.”

            つぎのページ next page


解説 Commentary


【本文】 目次 Index



by johsei1129 | 2015-03-14 21:53 | WRITING OF NICHIREN | Trackback | Comments(0)
2015年 03月 14日

GOSYO 御義口伝下 寿量品6

第八 (とうし)和合(わごう)与子令服(よしりょうぶく)の事

Point Eight, regarding the passage

()き薬草の色香(しきこう)美味(みみ)、皆(ことごと)具足(ぐそく)せるを求めて、(つき)(ふるい)和合して、子に与えて服せしむ。(しか)して是の(ことば)()さく、此の大良薬は、色香美味、皆悉く具足せり、

“Gathering fine medicinal herbs that meet all the requirements of color, fragrance and flavor, he grinds, sifts, and mixes them together. Giving a dose of these to his children, he tells them: ‘This is a highly effective medicine, meeting all the requirements of color, fragrance,and flavor.

(なんだ)()服すべし。速やかに苦悩を除いて、(また)(もろもろ)(うれい)()けんと」

Take it and you will quickly be relieved of your sufferings and will be free of all illness.’”

御義口伝に云わく、此の経文は(くう)仮中(けちゅう)の三(たい)(かい)定慧(じょうえ)の三学なり、

The Record of the Orally Transmitted Teachings says: This passage of the sutra deals with the three truths of non-substantiality, temporary existence, and the Middle Way, and with the three types of learning, namely, precepts, meditation, and wisdom.

色香(しきこう)美味(みみ)の良薬なり、

These are the “highly effective medicine,meeting all the requirements of color, fragrance, and flavor.”

(とう)は空諦なり、()は仮諦なり、和合は中道なり、

“Grinding” stands for the truth of non-substantiality, “sifting” for the truth of temporary existence, and “mixing together” for the truth of the Middle Way.

()は授与なり、子は法華の行者なり、

“Giving” means to deliver or entrust something to someone, and the “children” are the votaries of the Lotus Sutra.

服すると云うは受持の義なり、

When [he gives a dose to his children and]they take it, this indicates that they accept and uphold [the Lotus Sutra].

是を此大良薬色香美味皆悉(しだいろうやくしきこうみみかいしつ)具足(ぐそく)と説かれたり、

The passage is saying that it is “a highly effective medicine, meeting all the requirements of color, fragrance, and flavor.”


          つぎのページ next page


解説 Commentary


【本文】 目次 Index



by johsei1129 | 2015-03-14 21:49 | WRITING OF NICHIREN | Trackback | Comments(0)
2015年 03月 14日

GOSHO 御義口伝下 寿量品5

御義口伝に云く、本心を失うとは謗法(ほうぼう)なり、

The Record of the Orally TransmittedTeachings says: The words “completely out of their minds,” or more literally,“had lost their original minds,” refer to slandering of the Law.

本心とは下種なり、

“Original minds” refers to the seeds of enlightenment sown by the Buddha.

不失(ふしつ)とは法華経の行者なり、

“While others are not” refers to the votaries of the Lotus Sutra.

失とは(もと)有る物を失う事なり、

To “lose” or be “out of one’s mind” here means to lose something that one originally possessed.

今日蓮等の(たぐ)い南無妙法蓮華経と唱え奉るは本心を失わざるなり云云。

The fact that now Nichiren and his followers chant Nam-myoho-renge-kyo is an indication that they have not lost their original minds.

            つぎのページ next page


解説 Commentary


【本文】 目次 Index



by johsei1129 | 2015-03-14 21:47 | WRITING OF NICHIREN | Trackback | Comments(0)
2015年 03月 14日

GOSHO 御義口伝下 寿量品4

今日蓮等の類い南無妙法蓮華経と唱え奉る者は寿量品の本主なり、

Now Nichiren and his followers, those who chant Nam-myoho-renge-kyo, are the original lords of teachings of the “Life Span”chapter.

(そう)じては迹化の菩薩、此の品に手をつけいろ()うべきに非ざる者なり、

Generally speaking, the bodhisattvas of the theoretical teaching are not the sort of persons who are qualified to handle this chapter.

彼は迹表本(しゃくひょうほん)()・此れは本面迹(ほんめんしゃく)()

For they employ an approach in which the theoretical teaching is on the surface and the essential teaching is in the background, while Nichiren and his followers employ an approach in which the essential teaching is in the forefront and the theoretical teaching is in the background.

(しか)りと(いえど)(しか)当品(とうほん)は末法の要法に非ざるか、

Be that as it may, this chapter does not represent the teaching that is essential for the Latter Day of the Law.

其の故は此の品は在世の脱益(だっちゃく)なり、

The reason is that this chapter embodies the Buddhism of the harvest suitable for the time when the Buddha was in the world.

題目の五字(ばか)り当今の下種なり、

But only the five characters of the daimoku constitute the Buddhism of sowing that is suitable for the present time.

(しか)れば在世は脱益、滅後は下種なり、

Thus, the Buddhism of the harvest is for the time when the Buddha was in the world, and the Buddhism of sowing is for the time after his passing.

(よっ)て下種を以て末法の(せん)と為す云云。

Hence it is the Buddhism of sowing that is needed in the Latter Day of the Law.

        
         つぎのページ next page


解説 Commentary


本文目次 Index



by johsei1129 | 2015-03-14 21:45 | WRITING OF NICHIREN | Trackback | Comments(0)
2015年 03月 14日

GOSYO 御義口伝下 寿量品3

(そう)じて伏惑(ふくわく)を以て寿量品の(ごく)とせず、

Speaking of the chapter as a whole, the idea of gradually overcoming illusions is not the ultimate meaning of the “LifeSpan” chapter.

(ただ)凡夫の当体本有(ほんぬ)(まま)を此の(ほん)(ごく)()心得(こころう)()きなり、

You should understand that the ultimate meaning of this chapter is that ordinary mortals, just as they are in the iroriginal states of being, are Buddhas.

無作の三身の所作は何物ぞと云う時、南無妙法蓮華経なり云云。

And if you ask what is the action or practice carried out by the Buddha eternally endowed with the three bodies, it is Nam-myoho-renge-kyo.

           つぎのページ next page


解説 Commentary


本文目次 Index



by johsei1129 | 2015-03-14 21:43 | WRITING OF NICHIREN | Trackback | Comments(0)