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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)
2018年 10月 23日

Gosho 王舎城時 The Royal Palace

一切の事は父母にそむ()き国王にした()がはざれば不孝の者にして天のせめ()かう()ふる。

In all worldly affairs, those who oppose their parents or disobey their ruler incur the wrath of heaven for their unfilial or disloyal conduct.

In all worldly affairs, those who oppose their parents or disobey their ruler incur the wrath of Heaven for unfilial or disloyal behavior.

ただし法華経のか()きになりぬれば、父母・国主の事をも用ひざるが孝養ともなり国の恩を報ずるにて候。

But if one’s parent or ruler becomes an enemy of the Lotus Sutra, then disobedience is an act of filial piety and repays one’s debt of gratitude to the nation.

But if one's parent or ruler becomes an enemy of the Lotus Sutra, then disobedience becomes an act of filial devotion and it is that one returns gratitude to the nation.

されば日蓮は()の経文を見候しかば、父母手を()りて()いせしかども、師にて候し人かん()()うせしかども、鎌倉殿の御勘気(ごかんき)を二度まで・かほり・すでに(くび)となりしかども、ついに()それずして候へば、今は日本国の人人も道理かと申すへんもあるやらん。

Therefore, since I first read the Lotus Sutra, I have upheld my faith without faltering, even though my parents implored me, with their palms joined, to desist, and even though my teacher disowned me, the lord of Kamakura [the regent] twice exiled me, and I nearly had my head cut off. Because I have persevered without fear, there are now people who think my teachings may be true.

Therefore, since I first read the Lotus Sutra, I have not been afraid, even though my parents implored me, with their palms rubbed, to desist, even though my teacher disowned me, even though the lord of Kamakura [the regent] twice exiled me, and even though my neck nearly was going to be cut off. Therefore, in Japan there may be now people who think my preaching is true.

日本国に国主・父母・()(しょう)の申す事を用いずしてついに天のたす()けをかほる人は日蓮より(ほか)(いだ)しがたくや候はんずらん。

Nichiren may well be the only person in all Japan to disobey sovereign, parents, and teacher, and yet still in the end receive the protection of the heavenly gods.

In Japan it might be difficult to choose the person who receive the protection of Heaven at last disobeying sovereign, parents, and teacher except Nichiren.

Continued

本文 Original text  目次 Table of Contents



by johsei1129 | 2018-10-23 06:57 | WRITING OF NICHIREN | Trackback | Comments(0)
2018年 10月 22日

Gosho 法華初心成仏抄 Attaining Enlightenment at the Initial Stage of faith through the Lotus Sutra

我が()(しん)の妙法蓮華経を本尊とあがめ奉りて、我が己心中の仏性、南無妙法蓮華経とよびよばれて顕はれ給ふ(ところ)を仏とは云ふなり。

When we revere Myoho-renge-kyo inherent in our own life as the object of devotion, the Buddha nature within us is summoned forth and manifested by our chanting of Nam-myoho-renge-kyo. This is what is meant by “Buddha”.

If we worship Myoho-renge-kyo of our mind as the Gohonzon, the nature of Buddha in our mind summons Nam-myoho-renge-kyo. This condition to call each other is called Buddha.

(たと)へば(かご)の中の鳥なけば空とぶ鳥のよばれて集まるが如し。空飛ぶ鳥の集まれば籠の中の鳥も()でんとするが如し。

To illustrate, when a caged bird sings, birds who are flying in the sky are thereby summoned and gather around, and when the birds flying in the sky gather around, the bird in the cage strives to get out.

For example, when a caged bird sings, birds who are flying in the sky are thereby summoned and gather around, and when the birds flying in the sky gather around, the bird in the cage tries to get out.

口に妙法をよび奉れば、我が身の仏性もよばれて必ず顕はれ給ふ。

When with our mouths we chant the Mystic Law, our Buddha nature, being summoned, will invariably emerge.

When with our mouths we chant the marvelous Law, our inner Buddha's nature, being summoned, will appear by all means.

(ぼん)(のう)帝釈(たいしゃく)の仏性はよばれて我等を守り給ふ。仏菩薩の仏性はよばれて悦び給ふ。

The Buddha nature of Brahmā and Shakra, being called,will protect us, and the Buddha nature of the Buddhas and bodhisattvas, being summoned, will rejoice.

The Buddha's natures of Brahmā and Shakra, being called, will protect us, and Buddha's natures of Buddha and bodhisattvas, being summoned, will rejoice.

されば「()(しばら)くも(たも)つ者は我(すなわ)ち歓喜す諸仏も(また)(しか)なり」と説き給ふは此の心なり。

This is what the Buddha meant when he said, “If one can uphold it [the Mystic Law] even for a short while I will surely rejoice and so will the other Buddhas”.

Therefore, 'If a person kept this Lotus Sutra even during a little, I will delight, all the Buddha is same too'. It is this mind that preached so.

されば三世の諸仏も妙法蓮華経の五字を以て仏に成り給ひしなり。

All Buddhas of the three existences, too, attain Buddhahood by virtue of the five characters of Myoho-renge-kyo.

All the Buddha of the three existences, past, the present and future, too, had attained Buddhahood by the five words of Myoho-renge-kyo.

三世の諸仏の出世の本懐、一切衆生(かい)成仏(じょうぶつ)(どう)の妙法と云ふは是なり。

These five characters are the reason why the Buddhas of the three existences appear in the world; they are the Mystic Law whereby all living beings can attain the Buddha way.

This is the purpose why all the Buddha of the three existences appeared in the world, it is the marvelous Law where all living beings can attain the Buddhahood.

是等の(おもむき)()く能く心得て、仏になる道には我慢(がまん)偏執(へんしゅう)の心なく、南無妙法蓮華経と唱へ奉るべき者なり。

You should understand these matters thoroughly and, on the path of attaining Buddhahood, chant Nam-myoho-renge-kyo without arrogance or attachment to biased views.

You understand these meanings well really and, on this road for becoming Buddha, should chant Nam-myoho-renge-kyo without arrogance or bias.


本文 Original Text   目次 Table of Contents



by johsei1129 | 2018-10-22 06:50 | WRITING OF NICHIREN | Trackback | Comments(0)
2018年 10月 21日

Gosho 観心本尊抄 The True Object of Worship

我が弟子(これ)(おも)へ、地涌(じゆ)千界(せんがい)は教主釈尊の初発心(しょほっしん)の弟子なり。


You who are my disciples, take this to heart! The countless Bodhisattvas of the Earth were the disciples of Shakyamuni Buddha, the lord of teachings, from the time he first set his mind on and attained enlightenment in the remote past.

My disciples! Consider this deeply in your minds! The countless Bodhisattvas of the earth were the disciples of Shakyamuni Buddha, the lord of teachings, from the time first the Buddha set his mind on and had attained Buddhahood in the remote past.


寂滅(じゃくめつ)道場にも来たらず双林(そうりん)最後に(とぶら)はず、不孝の失之(とがこれ)有り。


But they did not come to his place of enlightenment in India, nor did they come to the grove of sal trees when he entered nirvana. They were unfaithful to him.

But they did not come to his place when Shakyamuni first attained Buddhahood, nor did they come to a grove of sal trees when Buddha entered nirvana. There is a fault of the unfilial there.


迹門(しゃくもん)の十四品にも来たらず本門の六品には座を立ち、(ただ)八品の間に来還(らいげん)せり。


They also failed to appear when the Buddha preached the first fourteen chapters, or the theoretical teaching of the Lotus Sutra, and they left the assembly when he preached the last six chapters of the essential teaching. They only attended the Buddha during the first eight chapters of the essential teaching.

They did not appear also when Buddha preached the first fourteen chapters of the Lotus Sutra, the theoretical teachings, and they left the assembly when Buddha preached the last six chapters of the radical teachings. They only attended the Buddha during the first eight chapters of the radical teachings.


()くの如き高貴(こうき)の大菩薩(ぼさつ)、三仏に約束して(これ)(じゅ)()す。末法の(はじ)めに()でたまはざるべきか。


Since these noble bodhisattvas received [the five characters of Myoho-renge-kyo] and made a solemn oath to Shakyamuni Buddha, Many Treasures Buddha, and the Buddhas of the ten directions, is it possible that they will not appear now at the beginning of the Latter Day of the law?

These truly noble bodhisattvas made a solemn oath to Shakyamuni Buddha, Tathagata Taho, and all the Buddha of the ten directions. Is it possible that they will not appear now of the beginning of the latter days of the Law?


(まさ)に知るべし、此の四菩薩、折伏(しゃくぶく)を現ずる時は(けん)(のう)と成って()(おう)誡責(かいしゃく)し、摂受(しょうじゅ)を行ずる時は僧と成って正法を()()


Know this: in the time for the practice of shakubuku the four bodhisattvas appear as worthy rulers who rebuke and convert ignorant rulers, and in the time for the practice of shōju they appear as priests to embrace and spread the correct teaching.

Know this: in the times for the practice of shakubuku the four bodhisattvas appear as wise kings who condemn ignorant kings, and in the times for the practice of shōju they appear as priests to embrace and spread the correct teachings!


つづく Continued



本文 Original Text 目次Table of Contents




by johsei1129 | 2018-10-21 07:08 | WRITING OF NICHIREN | Trackback | Comments(0)
2018年 10月 20日

25. The Showdown by the Rain in Gokurakuji Ryoukan and Nichiren 6

            Japanese edition


The effect of the prayer appeared at once.

The town folks pointed to the sky. Surprisingly, black clouds appeared to a corner of the sky which had been blue all.

“Look! There is cloud. Is a rain cloud”.

The town folk had been full of joy.

The clouds gather in sequence, and the sky darkens.

Sutra-chanting of Ryoukan echoed.

Dusk approached. It is threatening to rain.

Thus, Ryoukan finished the sutra-chanting of the first day.

A priest to return looked up contentedly.

“It will certainly rain tomorrow. Seems to be already rainy in Suruga”.

“Nichiren, he will regret”.

The priests laughed boisterously.


Ryoukan was convinced of victory in the evening and fell asleep. Praying for rain had succeeded before. There is not blundering.

Now he swings an eyesore called Nichiren and can let Shogunate be grateful to him. His glory was near at hand like his teacher's Eison had gotten the name of Koshou bodhisattva from the Imperial Court and become a director of Shitennoji Temple. The joy of Ryoukan is immeasurable. A person slandering him disappears. What a comfortable thing. Kamakura will be come under his control. Ryoukan couldn't help being intoxicated with happiness at the same time a sense of relief.

Ryoukan dreamed in the early morning of the day.

Ryoukan prays solemnly in the dusky day covered by a thick rain cloud.

Thunder sounded through the heavens suddenly, and large drop of rain has begun to fall.

A crowd rejoices together.

Nichiren was dripping wet and approached to here and put his hands together to Ryoukan slowly.

Ryoukan edges back for an unexpected situation.


Then, he woke up. Does it really become the prophetic dream?

The bedroom of the morning had been shut with a sliding door, and it was dark. Slanting light slightly shines.

He hears voice of the disciple from the outside.

“Dear teacher, teacher”.

Ryoukan who was soaked himself in the dream was surprised and woke up.

It was Suobo of the disciple.

“It's time to wake up”.

Ryoukan opened a sliding door fearfully.

(I wish rain).

However, severe rays like a blade stung his eyes. Covered the eyes with a sleeve unconsciously.

Kamakura had returned to the scorching sky. The cloud until yesterday completely had been disappearing.


Sutra-chanting continues endlessly.

The steam came out of the caput of the priests.

They looked up at the dry sky reproachfully.

The fiery sunset before long covered the west sky of Kamakura.

A traveler is tired under the hot weather and sits down to the roadside.

The second day of the prayer by Ryoukan finished in this way.


Continued to 7


Life of Nichiren. Vol. 1. Contents



by johsei1129 | 2018-10-20 18:57 | LIFE OF NICHIREN | Trackback | Comments(0)
2018年 10月 20日

Gosho 清澄寺大衆中 Letter to the Public of Seichō-ji Temple

清澄寺大衆中


 Letter to the Priests of Seichō-ji

 The Declaration of the Establishment of true Buddhism


   建治二年一月十一日 五十五歳御作

  January 11, 1276 (Age: 55)

生身(しょうしん)()空蔵(くうぞう)菩薩(ぼさつ)より大智慧(ちえ)を給わりし事ありき、

“[As a youth,] he received great wisdom from the living Bodhisattva Space Treasury.

I received great wisdom from a live Akasa-garbha-bodhisattva.

日本第一の智者となし給へと申せし事を不便(ふびん)とや(おぼ)()けん明星(みょうじょう)の如くなる(だい)宝珠(ほうじゅ)を給いて右の(そで)にうけとり候いし

He prayed to the bodhisattva to become the wisest person in Japan. The bodhisattva must have taken pity on him, for he presented him with a great jewel as brilliant as the morning star, which Nichiren tucked away in his right sleeve.

I prayed to him, "Please make me to the person who is the wisest in Japan". The bodhisattva felt pity for me perhaps. He gave the great jewel as brilliant as the morning star, into my right-hand sleeve.

故に一切経を見候いしかば八宗並びに一切(いっさい)(きょう)勝劣(しょうれつ)(ほぼ)是を知りぬ

Thereafter, on perusing the entire body of sutras, he was able to discern in essence the relative worth of the eight schools as well as of all the scriptures”.

Thereafter, while I learn the all Buddhist sutras, I could understand the inferior and superior of the eight denominations and the all Buddhist sutras.


つづく Continued


本文 Original Text  目次Table of Contents



by johsei1129 | 2018-10-20 10:27 | WRITING OF NICHIREN | Trackback | Comments(0)
2018年 10月 19日

Gosho 土木殿御返事 Reply to Lord Toki

土木殿御返事

Reply to Lord Toki

建長五年十二月九日 三十二歳御作

December 9, 1253 (Age: 32)


よろこびて御(殿)()(たま)はりて候。

I am pleased you send a person to pick up me.

ひる()はみぐるしう候へば、よる()まいり候はんと存じ候。

Because there is a public attention if the daytime I want to meet you at night.

ゆう()さりとり()とき()ばかりに給はるべく候。

I hope that you pick up me at the time of Bird (about 18:00) of the evening.

又御()たり候ひて法門をも御だんぎ(談義)あるべく候。

Or it is good thing even if you come here and talk about the doctrine.

十二月九日  日蓮

December 9. Nichiren

とき殿

Dear Lord Toki.


本文 Original Text  目次Table of Contents



by johsei1129 | 2018-10-19 07:01 | WRITING OF NICHIREN | Trackback | Comments(0)
2018年 10月 18日

Gosho 顕仏未来記 On the Buddha’s Prophecy

月は西より()でて東を照し日は東より出でて西を照す

The moon appears in the west and sheds its light eastward, but the sun rises in the east and casts its rays to the west.

The moon rises in the west and illuminates the east, while the sun rises in the east and illuminates the west.

The moon appears in the west and sheds its light eastward, and the sun rises in the east and casts its rays to the west.

仏法も又以て()くの如し

The same is true of Buddhism.

The same is true for Buddhism.

The same is true of Buddhism.

正像(しょうぞう)には西より東に向い末法には東より西に()く、

It spread from west to east in the Former and Middle Days of the Law, but will travel from east to west in the Latter Day.

In the Former and Middle Days of the Law, Buddhism spread from west to east. In the Latter Day of the Law, it will travel from east to west.

It spread from west to east in the former or middle days of the Law and it will go from east to west in the latter days of the Law.


 つづく continued

本文 Original text 目次 Index



by johsei1129 | 2018-10-18 06:53 | WRITING OF NICHIREN | Trackback | Comments(0)
2018年 10月 17日

Gosho 顕仏未来記 On the Buddha’s Prophecy

顕仏未来記(けんぶつみらいき)

On the Buddha’s Prophecy

     文永十年(うるう)五月十一日 五十二歳御作

      May 11, 1273, an Intercalary Month (Age: 52)


 疑つて(いわ)正像(しょうぞう)の二時を末法に相対するに時と機と共に正像は(こと)に勝るるなり

Question: In comparing the Former and Middle Days with the Latter Day of the Law, the first two were far superior in terms of both time and the people’s capacity.

When the two periods of the Former and Middle Days of the Law are compared with the Latter Day of the Law, those two periods are superior in terms of the time and the people’s capacity.

Question: In comparing the former days and middle days of the Law with the latter days, the first two were far superior in terms of both times and the people's capacity.

何ぞ其の時機を捨てて(ひとえ)に当時を指すや、

Why are these factors of time and capacity ignored in the Lotus Sutra, which refers exclusively to this age?

Why do you disregard these periods and favor only the Latter Day of the Law?

Why do you disregard these times and favor only the latter days of the Law?

答えて云く仏意(はか)り難し、

Answer: The Buddha’s intent is difficult to fathom.

My [Nichiren’s] answer is as follows: The Buddha’s true intention is difficult to fathom.

Answer: The Buddha's intent is difficult to fathom.

()(いま)だ之を得ず、(こころ)みに一義を案じ小乗経を以て之を(かんが)うるに正法千年は教行証の三つ(つぶさ)さに之を備う

Indeed, I am unable to grasp it. We may attempt to understand, however, by taking the Hinayana sutras as a point of reference. During the thousand years of the Former Day of the Law, Hinayana was fully endowed with the three elements of teaching, practice, and proof.

Although I have yet to understand it, I would like to apply the criteria [of the teaching, practice, and proof]. Taking the example of Hinayana Buddhism, during the first one thousand years of the Former Day of the Law, all the three elements of the teaching, practice, and proof were intact.

Although I am unable to understand it, we may understand by thinking the Hinayana sutras as a point of reference. During the thousand years of the former days of the Law, proper times of the Law, Hinayana was fully possessed with the three elements of teachings, practice, and proof.

像法(ぞうほう)千年には教行のみ有つて証無し

During the thousand years of the Middle Day, teaching and practice alone remained; proof no longer existed.

During the next one thousand years of the Middle Day of the Law, its teaching and practice were still maintained, but there was not any proof.

During the next one thousand years of the middle days of the Law (times of image), its teachings and practice were still maintained, but proof no longer existed.

末法には教のみ有つて行証無し等云云、

In the Latter Day of the Law, teaching alone remains; neither practice nor proof exists.

In the Latter Day of the Law, only the teaching remains. There is no longer any practice or proof.

In the latter days of the Law, teachings alone remains, but neither practice nor proof exists.


 つづく To be continued




by johsei1129 | 2018-10-17 06:52 | WRITING OF NICHIREN | Trackback | Comments(0)
2018年 10月 16日

Gosho 諸法実相抄 The True Aspect of All Phenomena

 此文には日蓮が大事の法門ども・かきて候ぞ、よくよく見ほど()かせ給へ・意得(こころえ)させ給うべし、

 In this letter, I have written my most important teachings. Grasp their meaning firmly, and make them a part of your life.

 In this letter, I have written my most important teachings. Understand these meaning firmly, and know what these are.

 一閻浮提第一の御本尊を信じさせ給へ、

 Believe in the Gohonzon, the supreme object of devotion in all of Jambudvīpa.

 Believe in the Gohonzon which is most supreme in the whole of the world.

()()まへて・あひかまへて・信心つよく候て三仏の守護をかう()むらせ給うべし、

 Be sure to strengthen your faith, and receive the protection of Shakyamuni, Many Treasures, and the Buddhas of the ten directions.

 Assume a discreet attitude, assume a cautious attitude, strengthen your faiths, and receive the protection of three Buddha.

 行学の二道をはげみ候べし

 Exert yourself in the two ways of practice and study.

 Strive forth in the two ways of practice and study.

 Strive in the two methods of both an ascetic practice and study.

 行学()へなば仏法はあるべからず

 Without practice and study, there can be no Buddhism.

 If practice and study are neglected, then Buddhism will cease to exist.

  If practice and study came to an end, then Buddhism will cease to exist.

 我もいたし人をも教化候へ

 You must not only persevere yourself; you must also teach others.

 You should practice for yourself and lead to this teaching.

 Do yourself and teach the other people too.

 行学は信心よりをこるべく候

 Both practice and study arise from faith.

 Both practice and study originated from faith.

 Both practice and study arise from faiths.

 力あらば一文一句なりとも()たらせ給うべし

 Teach others to the best of your ability, even if it is only a single sentence or phrase.

 You must propagate to others with all your might, even if it is only a single sentence or phrase.

 Tell if have an ability, even if it is only a single sentence or phrase.


          
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by johsei1129 | 2018-10-16 06:43 | WRITING OF NICHIREN | Trackback | Comments(0)