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2015年 06月 06日

四信五品抄三 On the Four Stages of Faith and Five Stages of Practice 3

 問う、()の義を知らざる人唯南無妙法蓮華経と唱うるに()()功徳(くどく)()するや(いな)や、

 Question: If a person simply chants Nam-myoho-renge-kyo with no understanding of its meaning, are the benefits of understanding there by included?

答う小児乳を含むに其の味を知らざれども自然(じねん)に身を(やく)す、

 Answer: When a baby drinks milk, it has nounderstanding of its taste, and yet its body is naturally nourished.

耆婆(ぎば)妙薬(みょうやく)誰か(わきま)えて之を(ふく)せん、

 Who ever took the wonderful medicines of Jīvaka knowing of what they were compounded?

(みず)心無けれども火を消し火物を焼く、(あに)覚有らんや。

 Water has no intent, and yet it can put out fire. Fire consumes things, and yet how can we say that it does so consciously?

竜樹(りゅうじゅ)・天台皆此の意なり、重ねて示す可し。

 This is the explanation of both Nāgārjuna and T’ien-t’ai,and I am restating it here.



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by johsei1129 | 2015-06-06 16:12 | WRITING OF NICHIREN | Trackback | Comments(0)
2015年 06月 06日

四信五品抄二 On the Four Stages of Faith and Five Stages of Practice 2

問う、(なんじ)何ぞ一念三千の観門を勧進(かんじん)せず(ただ)題目(ばか)りを唱えしむるや、

 Question: Why do you not advocate the meditation on the three thousand realms in a single moment of life, but instead simply encourage the chanting of the daimoku?

答えて曰く日本の二字に六十六国の人畜財を摂尽(しょうじん)して一も残さず、

 Answer: The two characters that comprise the name Japan contain within them all the people and animals and wealth in the sixty-six provinces of the country, without a single omission.

 月氏の両字に(あに)七十ケ国無からんや、

 And the two characters that make up the name India—do they not likewise contain within them all the seventy countries of India?

 妙楽の云く「略して経題を()ぐるに(はるか)に一部を(おさ)む」

 Miao-lo says, “When for the sake of brevity one mentions only the daimoku, or title, the entire sutra is by implication included therein.”


 又云く「略して界如を挙ぐるに(つぶ)さに三千を(せっ)す」と。

 He also says, “When for the sake of brevity we speak of the Ten Worlds or the tenfactors, the three thousand realms are perfectly encompassed therein.”

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by johsei1129 | 2015-06-06 16:10 | WRITING OF NICHIREN | Trackback | Comments(0)
2015年 06月 06日

四信五品抄一 On the Four Stages of Faith and Five Stages of Practice 1


 止観第六に云く「前教に其の位を高うする所以(ゆえん)は方便の説なればなり、円教の位(ひく)きは真実の説なればなり」

 Volume six of Great Concentration and Insight states: “Persons who are saved by the teachings preached previous to the Lotus Sutra are those who have reached a high level of attainment. The reason is because these teachings are mere expedients.

 円教の位(ひく)きは真実の説なればなり」

 Those saved by the perfect teaching of the Lotus Sutra belong to a low level of attainment, because this teaching represents the truth.”

 弘決に云く「前教と云うより下は正く権実を判ず、教(いよい)よ実なれば位(いよい)(ひく)く、

 The Annotations on “Great Concentration and Insight” comments on this as follows: “This passage concerning the teachings preached previous to the Lotus Sutra makes clear the relative worth of the provisional and the true teachings, because it indicates that the truer the teaching, the lower the stage [of those it can bring to enlightenment].

 教(いよい)よ権なれば位(いよい)よ高き故に」と、

 Conversely, the more provisional the teaching,the higher must be the stage [of those who embrace it in order to attain enlightenment].”

 又記の九に云く「位を判ずることをいわば観境(いよい)よ深く、実位(いよい)(ひく)きを顕す」と云云、

 And volumenine of On “The Words and Phrases” says, “In determining a person’s stage of attainment, the more profound the object of meditation, the lower will be the level of the practitioner [who can attain enlightenment there by].”

(きょう)大師未来を(いまし)めて云く「末法の中に持戒の者有らば是れ怪異(けい)なり、(いち)に虎有るが如し()れ誰か信ず可き」云云。

 Moreover, the Great Teacher Dengyō left this warning for future ages: “If in the Latter Day of the Law there should be persons who keep the precepts, that would be something rare and strange, like a tiger in the market place. Who could possibly believe it?”

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by johsei1129 | 2015-06-06 16:04 | WRITING OF NICHIREN | Trackback | Comments(0)
2015年 06月 05日

開目抄愚記 上十七

一 法界(ほうかい)(えん)(ゆう)

  華厳は(もっぱ)唯心(ゆいしん)法界円融無礙(むげ)を明かすなり。(まさ)に知るべし「法界円融」はこれ所歎なり。「(とん)(ごく)微妙(みみょう)」はこれ能歎なり。若し(しばら)く文を配せば法界頓極、円融微妙なり。次に「()といひ()といひ」等とは末師の如くこれ上を結するなり

一 顕現(けんげん)自在力

旧華厳五十六・十紙の文なり。「是れ則ち過去不可思議世界(かい)塵劫(じんこう)(その)(かみ)善光劫(ぜんこうごう)の時、宝光世界に十千の仏出現したまえり。()の時、可愛楽城の大王勝光(しょうこう)(おう)の太子を善伏(ぜんぷく)太子と名づく。或る時、太子(みずか)牢獄(ろうごく)の者を免ず。此の(とが)に依るを以ての故に大王、太子を(ころ)んと欲す。而るに(きさき)の願に依って十五日を延ばすことを得て、諸の功徳を修む。所期の日(すで)に尽きて、(まさ)刑戮(けいりく)の処に至らんとす。()の時、法輪(ほうりん)音声(おんじょう)虚空(こくう)(とう)如来、彼の所に往詣(おうけい)し、自在力を顕現して円満経を演説す」等云云。

一 一部六十巻

  即ちこれ旧訳(くやく)の経なり。若し新訳は一部八十巻なり。竹十・五十。

一 心仏及衆生の文乃至肝要(かんよう)とこそ申し候へ

  旧華厳(けごん)第十一十紙の文なり。華厳宗の意は、我一念を()ぐるに心仏衆生を収めて渾然(こんぜん)として(おもむき)(ひと)しうす等云云。

法相宗の意は、諸大乗の極理(みな)これ唯識(ゆいしき)の妙理なり。(いわ)く、華厳の心仏衆生、法華の一大事因縁等、皆これ唯識の法門なり等云云。

三論宗の意は、華厳の(さん)無差別(むしゃべつ)、法華の諸法実相、皆これ非権非実の妙理なり。故に彼の宗は諸大乗教見道無異(むい)というなり。

真言宗の意は、華厳の三無差別は即ち大日経の(じん)(じん)無相法に同じと云云。

天台宗には南岳(なんがく)(すで)にこの文を引き、心仏衆生の三法妙を釈す。天台、この義を()(ゆう)す。(いわん)(えん)(どん)止観(しかん)の己界及び仏界、衆生界もまた(しか)り等、またこの文に()る。況や(また)心造無差の文を引いて千如の妙境を証するをや。(あに)肝要とするに非ずや。

一 此等程等

  次上は経の円融を歎じ、この下は正しく()(じょう)を明かすなり。

一 三処まで始成正覚(しょうかく)文。

  記九本に云く「一経の内に三処の明文あり。世主品の初め、名号(みょうごう)品の初め、十定品の初めに皆、菩提道場に於て始成正覚すと云う」と云云。

一 二乗(にじょう)闡提(せんだい)・不成仏等

  問う、今既に本迹相対の判釈なり。何ぞまた二乗闡提(せんだい)の不成仏を挙ぐるや。

  答う、文通意別なり。(いわ)く、上には通じて彼の経の円融を(たん)ず。今は(かえ)って通じて彼の経の(とが)を挙ぐ。故に文は通じて二乗不成仏等を挙ぐと(いえど)も、意は別して始成正覚に()り。諸文に例多し、何に(さまたげ)あらんや。

(しか)るに啓蒙(けいもう)に云く「大段に今経の二門を以て()(ぜん)に対弁する故に、今久成の下にも(また)二乗闡提の不成仏を挙ぐるなり」と云云。この意は(なお)二には教主釈尊」の下の文を以て、通じて権実相対の判釈と為すか。(なお)盲虫の如し。(いか)()ぞ道を論ぜん云云。

一 阿含(あごん)(ほう)(とう)文。

  この下は次に三味、また二あり。初めに通じて示し、次に「(ぞう)阿含」の下は別して明かす云云。

一 雑阿含経

 第十四巻十二、十七・二十二に()でたり。

一 大集経

  第一巻二紙、玄私十四十に云く「大集に第十六年と云うと(いえど)も、理は(まさ)()(さき)の十二年の後なるべし。第十三、四、五年に()(ほう)(とう)経を説く」と文。

一 浄名(じょうみょう)

  註維摩(ゆいま)経の第一巻十九に云く「始め仏、樹に()って(つと)めて魔を(くだ)す」と文。(しか)るに今文に「四魔を(こう)(ふく)す」といえるは、恐らく次下の大日経の次句を以て伝写(あやま)って(ここ)に書くか。大日経第二具縁品第二余初に云く「我(むかし)、道場に座して四魔を降伏す」と云云。

一 大日経に云く

  当に知るべし、大集・浄名・大日経は並びにこれ方等なり。

  問う、次上の文に云く「阿含・方等・般若(はんにゃ)・大日経」等云云。(すで)に方等の外に大日経を()ぐるは如何(いかん)

  答う、佐渡已後の所破、別して意は真言に在り。故に別して「大日経」等というなり。宗祖の意は大日経を以て方等部に摂するなり。この義、(もと)唐決下三十九に出でたり。(つぶさ)御書三十五・二十二の如し。

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by johsei1129 | 2015-06-05 23:28 | 日寛上人 御書文段 | Trackback | Comments(0)
2015年 06月 04日

教行証御書四   Teaching, Practice and Proof4

(それがし)は日蓮に非ず其の弟子にて候まま少し言のなまり法門の才覚は乱れがはしくとも・律宗国賊(かわ)るべからずと云うべし、

Tell him, “I am not Nichiren but merely one of his disciples. Though I speak with abit of an accent and am rather dull-witted, I fully agree with his assertion that the recepts school is traitorous.”

公場にして理運の法門申し候へばとて雑言・強言・自讃(じさん)()なる体・人目に見すべからず、

When in public debate, although the teachings that you advocate are perfectly consistent with the truth, you should never on that account be impolite or abusive, or display a conceited attitude.

(あさ)()しき事なるべし、

Such conduct would be disgraceful.

(いよいよ)(しん)()()を調え謹んで主人に向うべし主人に向うべし。

Order your thoughts, words, and actions carefully, and be prudent when you meet with others in debate.


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by johsei1129 | 2015-06-04 22:39 | WRITING OF NICHIREN | Trackback | Comments(0)
2015年 06月 04日

Gosho 教行証御書三

(ただ)()の本門の戒を弘まらせ給はんには必ず前代未聞の大瑞(たいずい)あるべし、

At the time when the wonderful precept of the essential teaching is to spread,there will doubtless be omens never witnessed in any previous age.

所謂(いわゆる)正嘉(しょうか)の地動・文永(ぶんねい)の長星是なるべし、

The great earthquake of the Shōka era and the huge comet of the Bun’ei era were two such signs.

(そもそも)当世の人人(いずれ)の宗宗にか本門の本尊戒壇等を弘通(ぐつう)せる、

But who among our contemporaries, what school of Buddhism, is actually propagating the object of devotion and the sanctuary of the essential teaching?

仏滅後二千二百二十余年に一人も候はず、

Not a single person carried out this task during the 2,220 years and more followingthe Buddha’s passing.

日本人王・三十代・(きん)(めい)天皇の御宇(ぎょう)に仏法渡つて今に七百余年、

Now,more than 700 years after Buddhism was introduced to Japan in the reign of the thirtieth emperor Kimmei, the great Law never heard of in previous ages isspreading throughout Japan.

前代未聞の大法()の国に流布(るふ)して(がっ)()・漢土・一閻浮提(いちえんぶだい)の内の一切衆生仏に()るべき事こそ有り(がた)けれ有り難けれ

How reassuring it is to know that not only the people here, but those of India,China, and the entire land of Jambudvīpa will be able to attain Buddhahood!


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by johsei1129 | 2015-06-04 22:38 | WRITING OF NICHIREN | Trackback | Comments(0)
2015年 06月 04日

Gosho 教行証御書 二

兼兼(かねがね)申せしが如く日蓮が弟子等は臆病にては(かな)うべからず、

Bear in mind, as I have always said, that Nichiren’s disciples cannot accomplish anything if they are cowardly.

彼れ彼れの経経と法華経と勝劣・浅深・成仏・不成仏を判ぜん時・爾前(にぜん)迹門(しゃくもん)の釈尊なりとも物の数ならず、(いか)(いわん)や其の以下の等覚の菩薩をや、

As you debate the relative superiority and depth of the Lotus Sutra and other sutras, and whether or not they lead to enlightenment, remember that even the Shakyamuni Buddha described in the pre-Lotus Sutra teachings or in the theoretical teaching of the Lotus Sutra is no one to be in awe of; even less so are bodhisattvas at the stage of near-perfect enlightenment.

まして権宗の者どもをや、

Followers of schools based on the provisional teachings are of still less account.

法華経と申す大梵王の位にて民とも下し鬼畜なんどと(くだ)しても其の(あやまち)有らんやと意を得て宗論すべし。

 As you debate, bear in mind that because we embrace the Lotus Sutra our position is like that of the great heavenly king Brahmā, and it is not at all wrong to regard those who hold to lesser teachings as our subjects or even as barbarians.

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by johsei1129 | 2015-06-04 22:37 | WRITING OF NICHIREN | Trackback | Comments(0)
2015年 06月 04日

Gosho 教行証御書一

正像に益を得し人人は(けん)(やく)なるべし、在世結縁(けちえん)の熟せる故に、

Those who obtained benefit during the Former and Middle Days of the Law received “conspicuous” benefit, because the relationship they formed with the Lotus Sutra during the lifetime of the Buddha had finally matured.
In the periods of the Former and Middle Days of the Law, people obtained conspicuous benefit, because the relationship they formed with the Lotus Sutra during Shakyamuni's time finally had matured.

今末法には初めて下種す(みょう)(やく)なるべし

On the other hand, those born today in the Latter Day of the Law receive the seeds of Buddhahood for the first time, and their benefit is therefore “inconspicuous.”
Now, however, the people in the Latter Day of the Law receive the seed of Buddhahood for the first time. Therefore, their benefit is inconspicuous.

(すで)に小乗・権大乗・爾前・迹門の教行証に似るべくもなし現に証果の者(これ)無し、

The teaching, practice, and proof of this age differ greatly from those of Hinayana,provisional Mahayana, the pre-Lotus Sutra teachings, or the theoretical teaching of the Lotus Sutra. There is no one now who can gain benefits [likethose of the Former and Middle Days of the Law].

妙楽の釈の如くんば、冥益なれば人是を知らず見ざるなり。

According to Miao-lo’s commentary, the benefits in the Latter Day are inconspicuous, and people can therefore neither perceive nor understand them.

 但し公場ならば(しか)るべし(わたくし)に問註すべからず、

 You may bring forth this point in an official debate, but not during personal discussions.

(たしか)に此の法門は汝等が如き者は人(ごと)に座毎に日毎に談ずべくんば三世諸仏の御(ばち)(こうむ)るべきなり。

Should you indiscriminately mention it to whom ever you meet, on any occasion or at any time, you will certainly incur punishment from the Buddhas of the three existences.

日蓮己証(こしょう)なりと常に申せし是なり

This is the doctrine that I have always referred to as my own inner realization.

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by johsei1129 | 2015-06-04 22:36 | WRITING OF NICHIREN | Trackback | Comments(0)