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<   2016年 09月 ( 35 )   > この月の画像一覧


2016年 09月 29日

Gosho 開目抄 下 Opening of the Eyes part 2

(たと)い山林にまじわつて一念三千の観をこらすとも、(くう)(げん)にして三密の油をこぼさずとも、時機をしらず(しょう)(しゃく)の二門を(わきま)へずば・いかでか(しょう)()を離るべき。

Even if they retire to the mountain forests and engage intensely in the meditation on the three thousand realms in a single moment of life, or retire to a quiet spot and concentrate on the three mysteries [of body, mouth, and mind], if they do not understand the time or the people’s capacity and perceive which of the two methods, shōju or shakubuku, is appropriate, then they can never free themselves from the sufferings of birth and death.

In a deep forest, [a scholar of the Tiantai school] may meditate on and observe ichinen sanzen (three thousand realms in a single life-moment). In a desolate field, [a scholar of the Shingon sect] may perform the practices of the three secrets----intensely concentrating as if he were carrying a pot full of oil so as not to spill a drop. But how can they liberate themselves from the sufferings of life and death without knowing the time and capacity and without understanding the difference between the two methods of shōju and shakubuku


 つづく continued

本文 Original text   目次 Index



by johsei1129 | 2016-09-29 22:02 | WRITING OF NICHIREN | Trackback | Comments(0)
2016年 09月 28日

Gosho 開目抄 下 Opening of the Eyes part 2

()くの如く種種に法を説くも(しか)(なお)師子吼(ししく)()すこと(あた)わず

“‘The monks [whom you are speaking of] preach various teachings, but still they are not able to utter “the lion’s roar.” . . .

“Although a priest [following precepts] may give sermons [in the manner of shōju], he will be incapable of saving all people through his preaching….”

非法の悪人を降伏(ごうぶく)すること能わず、

“Nor are they able to refute and convert evil persons who go against the correct teaching.”

“He cannot make an utter outlaw surrender.”

是くの如き比丘自利し及び衆生を利すること能わず。

“Monks of this kind can bring no benefit either to themselves or to the populace.”

“Such a priest cannot bestow benefit on himself and other living beings.”

当に知るべし、是の(やから)懈怠(けたい)懶惰(らんだ)なり

“You should realize that they are in fact shirkers and idlers.”

“You must realize that such an individual is extremely lazy, lacking motivation.”

能く戒を(たも)ち浄行を守護すと(いえど)も当に知るべし、是の人は能く為す所無からん、

“Though they are careful in observing the precepts and maintain spotless conduct, you should realize that they cannot achieve anything.”

“Although he steadfastly may maintaina pure practice in order to keep the precepts, you should know that there is nothing he could do [to lead the people to enlightenment]”

乃至(ないし)時に破戒の者有つて是の語を聞き(おわ)つて(みな)共に瞋恚(しんに)して是の法師(ほっし)を害せん

[Then a monk raises “the lion’s roar.”. . .] “Those who break the precepts, upon listening to his preaching, are all enraged to the point where they attack him.”

“….Then again, there may be people who violate the precepts. Upon hearing the priest expound the Law, they all become enraged and harm him.”

是の説法の者・(たと)(また)命終(みょうじゅう)すとも(なお)持戒自利利他と名く」等云云

“This preacher of the Law, though he may in the end lose his life, is still worthy of being called a person who observes the precepts and brings benefits to both himself and others.’”

“Even if this priest should lose his life, he still would be called someone who observes the precepts and can bestow benefit on both himself and others”


                つづく continued

本文 Original text   目次 Index



by johsei1129 | 2016-09-28 22:24 | WRITING OF NICHIREN | Trackback | Comments(0)
2016年 09月 27日

Gosho 開目抄 下 Opening of the Eyes part 2

問うて云く摂受(しょうじゅ)の時・折伏(しゃくぶく)を行ずると折伏の時・摂受を行ずると利益(りやく)あるべしや、

Question: If one applies the shakubuku method at a time when the shōju method would be appropriate, or shōju at a time when shakubuku would be appropriate, is there any merit to be gained?

Question: Will there be benefit from conducting shakubuku during the time of Shōju or from carrying out shōju during the time of shakubuku

答えて云く涅槃(ねはん)経に云く「()(しょう)菩薩仏に(もう)して言く如来の(ほっ)(しん)金剛(こんごう)不壊(ふえ)なり(いま)だ所因を知ること(あた)わず()(かん)

Answer: The Nirvana Sutra says: “Bodhisattva Kāshyapa addressed the Buddha, saying, ‘The Dharma body of the Thus Come One is as indestructible as a diamond. But I do not yet understand the means by which you acquired it. Would you tell me?’

Answer: The Nirvana Sutra states:

Bodhisattva Kashyapa addressed Shakyamuni Buddha….The property of the Law possessed by the Tathagata is indestructible. Nonetheless, I have yet to know how you acquired it. Would you please explain

仏の言く迦葉、()く正法を護持(ごじ)する因縁を以ての故に是の金剛(こんごう)(しん)成就(じょうじゅ)することを得たり、

“The Buddha replied: ‘Kāshyapa, it is because I was a defender of the correct teaching that I have been able to attain this diamond-like body.”

Shakyamuni answers, Kashyapa, I have obtained this eternal and imperishable body because of the causal relationship that I created by sincerely protecting the correct Law.”

迦葉、(われ)護持正法の因縁にて今()の金剛身常住不壊を成就することを得たり、

“Kāshyapa, because [in the past] I devoted myself to the correct teaching, I have been able to achieve this diamond-like body that abides forever and is never destroyed.”

善男子正法を護持する者は五戒を受けず威儀を修せず(まさ)に刀剣弓箭(きゅうせん)を持つべし、

“Good man, defenders of the correct teaching need not observe the five precepts or practice the rules of proper behavior. Rather they should carry knives and swords, bows and arrows . . .”

”My disciple, if you are to protect the true Law, you must take up swords, or bows and arrows, rather than observe the five precepts or practice formalities.”


                    つづく continued

本文 Original text   目次 Index



by johsei1129 | 2016-09-27 22:13 | WRITING OF NICHIREN | Trackback | Comments(0)
2016年 09月 25日

Gosho 開目抄 下 Opening of the Eyes part 2

末法に摂受(しょうじゅ)折伏(しゃくぶく)あるべし

In the Latter Day of the Law, however, both shōju and shakubuku are to be used.

Shōju and shakubuku are the two methods of propagation in the Latter Day of the Law.

所謂(いわゆる)(あっ)(こく)()(ほう)の両国あるべきゆへなり、

This is because there are two kinds of countries, the country that is passively evil, and the kind that actively seeks to destroy the Law.

This is because there are two types of countries: countries ignorant of Buddhism and countries that slander Buddhism.

日本国の当世は悪国か破法の国かと・しるべし。

We must consider carefully to which category Japan at the present time belongs.

You must understand which of these two types corresponds to present-day Japan.


              つづく continued

本文 Original text   目次 Index



by johsei1129 | 2016-09-25 18:54 | WRITING OF NICHIREN | Trackback | Comments(0)
2016年 09月 24日

Gosho 開目抄 Opening of the Eyes part 2

()摂受(しょうじゅ)折伏(しゃくぶく)と申す法門は水火のごとし

These two methods of shōju and shakubuku are like water and fire.

The relationship between the methods of shōju and shakubuku are like water and fire.

火は水をいとう水は火をにくむ、

Fire hates water, water detests fire.

Fire abhors waters, while water detests fire.

摂受の者は折伏をわらう折伏の者は摂受をかなしむ、

The practitioner of shōju laughs with scorn at shakubuku. The practitioner of shakubuku laments at the thought of shōju.

The practitioner of shōju despises the method of shakubuku, while those who conduct shakubuku grieve over the method of shōju.

無智・悪人の国土に充満の時は摂受を(さき)とす安楽(あんらく)行品(ぎょうぼん)のごとし、

When the country is full of evil people without wisdom, then shōju is the primary method to be applied, as described in the “Peaceful Practices” chapter.

When ignorant and impious men are rampant throughout the nation, shōju comes first, as described in the Peaceful Practices chapter on the Lotus Sutra.

邪智(じゃち)謗法(ほうぼう)の者の多き時は折伏を前とす(じょう)()軽品(きょうぼん)のごとし、

But at a time when there are many people of perverse views who slander the Law, then shakubuku should come first, as described in the “Never Disparaging” chapter.

When cunning, evil men and slanderers of the Law thrive, shakubuku should take precedence, as taught in the Bodhisattva Never Disparaging chapter of the Lotus Sutra.

(たと)へば熱き時に寒水を用い寒き時に火をこのむがごとし

It is like using cold water to cool yourself in the hot weather, or longing for a fire when the weather turns cold.

It can be likened to using cold water when it is hot, and fire when it is cold.


                  つづく continued

本文 Original Text    目次 Index



by johsei1129 | 2016-09-24 16:25 | WRITING OF NICHIREN | Trackback | Comments(0)
2016年 09月 23日

Gosho 開目抄 Opening of the Eyes

()ま日蓮・(ごう)(じょう)に国土の謗法(ほうぼう)を責むれば()の大難の(きた)るは、過去の重罪の今生(こんじょう)護法(ごほう)(まね)()だせるなるべし、

When I vigorously berate those throughout the country who slander the Law, I meet with great difficulties. It must be that my actions in defending the Law in this present life are calling forth retributions for the grave offenses of my past.

Now that I, Nichiren, vigorously refuted the slanderers in the land, this severe persecution has occurred. This indicates that my past heavy slanders have come to the surface through protecting the Law in this lifetime.

鉄は火に()わざれば黒し、火と合いぬれば赤し

If iron does not come into contact with fire, it remains black, but if it contacts fire, it turns red.

It can be compared to iron turning red when put into a fire, while it remains black when it is not.

木をもつて急流(はやきながれ)をかけば(なみ)山のごとし

If you place a log across a swift stream, waves will pile up like hills.

It is like a mountainous wave of water rising up when an oar is thrust into a raging river.

(ねむ)れる師子(しし)に手をつくれば(おおい)()

If you disturb asleeping lion, it will roar loudly.

Or it is like a lion roaring when its sleep is disturbed.


 つづく continued

本文 Original text   目次 Table of Contents



by johsei1129 | 2016-09-23 23:25 | WRITING OF NICHIREN | Trackback | Comments(0)
2016年 09月 22日

【一代五時鶏図 その七】

【一代五時鶏図  本文 】その七


|---華厳のルサナ、真言の大日等は皆此の仏の眷属たり
  |---久遠実成実修実証の仏
天台宗の御本尊
  |---釈迦如来




|---応身 ---有始有終
始成の三身----|--- 報身--- 有始無終
| ---真言の大日等
|-----法身----- 無始無終


|---応身 |
久成の三身
-------|--- 報身 | 無始無終
|---法身- |

華厳宗・真言宗の無始無終の三身を立つるは、天台の名目を盗み取つて自の依経に入れしなり。


【一代五時鶏図 】完。








by johsei1129 | 2016-09-22 19:23 | 重要法門(十大部除く) | Trackback | Comments(0)
2016年 09月 22日

Gosho 開目抄 OLiberation from Blindness.

一念三千の法門は(ただ)法華経の本門・寿量品の文の底にしづめたり、

The doctrine of three thousand realms in a single moment of life is found in only one place, hidden in the depths of the “Life Span” chapter of the essential teaching of the Lotus Sutra.

The doctrine of ichinen sanzen [three thousand realms in a single life-moment] an only be found in the depths of the Life Span chapter of the essential teaching of the Lotus Sutra.

竜樹(りゅうじゅ)(てん)(じん)・知つてしかも・いまだ・ひろいいださず、

Nāgārjuna and Vasubandhu were aware of it but did not bring it forth into the light.

Nagarjuna and Vasubandhu were aware of the doctrine, they did not dare to discuss it.

(ただ)我が天台智者のみこれをいだけり。

T’ien-t’ai Chih-che alone embraced it and kept it ever in mind.

My venerable Great Teacher Tiantai was the only one who was awakened to this teaching.


              つづく continued

本文 Original text  目次 Index



by johsei1129 | 2016-09-22 16:18 | WRITING OF NICHIREN | Trackback | Comments(0)
2016年 09月 22日

Gosho 開目抄 Liberation from Blindness.

()(てん)・三千余巻の(しょ)(せん)に二つあり所謂(いわゆる)孝と忠となり

The more than three thousand volumes of Confucian and Taoist literature of China on the whole stress two principles, namely, filial piety and loyalty to the sovereign.

There are two vital principles described in more than 3,000 volumes of non-Buddhist writings: filial piety one’s parents and loyalty to the sovereign.

忠も(また)孝の家よりいでたり、

But loyalty is nothing more than an extension of filial piety.

Loyalty is based on filial piety.

孝と申すは高なり

Filial piety may be described as lofty.

Filial piety is exalted.

天高けれども孝よりも高からず

Though heaven is lofty, it is no loftier than the ideal of filial piety.

Although the heavens are high above, they are not comparable to filial piety.

又孝とは厚なり

Filial piety may be called deep.

Filial piety is also profound.

地あつけれども孝よりは厚からず、

Though earth is deep, it is no deeper than filial piety.

Although the earth is deep, it cannot be compared to filial piety.

聖賢の二類は孝の家よりいでたり

Sages and worthies are the product of filial piety.

Two types of people called sages and wise men come from a tradition of filial piety.

(いか)(いわん)や仏法を学せん人・知恩報恩なかるべしや、

It goes without saying, therefore, that persons who study the teachings of Buddhism must also [observe the ideal of filial piety and] understand and repay their obligations.

Furthermore, those who practice Buddhism must appreciate and repay their debts to gratitude.

仏弟子は必ず四恩をしつて知恩報恩をいたすべし

The disciples of the Buddha must without fail understand the four debts of gratitude and know how to repay them.

And most importantly, disciples of the Buddha must first realize what the four debts of gratitude are, and repay them.


つづく continued


本文 Original text    目次 Index



by johsei1129 | 2016-09-22 15:49 | WRITING OF NICHIREN | Trackback | Comments(0)
2016年 09月 22日

Gosho 御義口伝 Orally Transmitted Teachings on the Lotus Sutra Part 1

衣座(えざ)(しつ)とは法報応(ほっぽうおう)(さん)(じん)なり、(くう)()(ちゅう)三諦(さんたい)(しん)()()の三(ごう)なり、

The robe, the seat, and the room represent the three bodies of the Buddha, the Dharma body, the reward body, and the manifested body; the three truths, the truth of non-substantiality, the truth of temporary existence, and the truth of the Middle Way; and the three categories of action, actions of the body, mouth, and mind. Now Nichiren and his followers, who chant Nam-myoho-renge-kyo, are fulfilling these three rules of preaching represented by the robe, the seat, and the room in each moment of their lives.

The robe, the throne, and the room signify the three enlightened properties----the property of the Law, the property of wisdom, and the property of compassionate action. Moreover, they correspond to the three truth of emptiness, temporary existence, and the middle way; and the three categories of action: thoughts, words, and deeds.

今日蓮等の(たぐ)い南無妙法蓮華経と唱え(たてまつ)る者は此の三()を一念に成就(じょうじゅ)するなり、

Now Nichiren and his followers, who chant Nam-myoho-renge-kyo, are fulfilling these three rules of preaching represented by the robe, the seat, and the room in each moment of their lives.

In this age, Nichiren and his disciples, who chant Nam-Myoho-Renge-Kyo, can manifest the three rules of preaching within a single life-moment.

衣とは柔和忍辱(にんにく)の衣・当著(とうじゃく)忍辱(にんにく)(がい)是なり

The robe is the robe that is “gentle and forbearing” (chapter ten), as well as that which is referred to in the passage that says, “We . . .will put on the armor of perseverance” (chapter thirteen, Encouraging Devotion).

The robe refers to wearing the clothing of gentleness and forbearance. This is the meaning of “donning the armor of forbearance.”

座とは()(しゃく)身命(しんみょう)の修行なれば空座に()するなり

As for the seat, if one devotes oneself to the practice without begrudging one’s life, then it becomes the seat of “the emptiness of all phenomena” (chapter ten).

The throne signifies devoting oneself to the practice without begrudging one’s life. This means to reside in the seat of emptiness.

室とは慈悲に住して弘むる故なり母の子を思うが如くなり

The room is so called because one dwells in “pity and compassion” (ibid.) when one expounds the teachings. It means to have the kind of concern that a mother has for her child.

The room denotes propagating the true Law with great compassion. It just as a mother feels toward her child.

(あに)一念に三軌を具足(ぐそく)するに非ずや。

And are we not fulfilling these three rules of preaching in each moment of our lives?

In this manner, a single-life moment is endowed with the three rules of preaching.


つづく continued

解説 Commentary

本文 Original text  目次 Index




by johsei1129 | 2016-09-22 10:29 | WRITING OF NICHIREN | Trackback | Comments(0)