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2019年 01月 19日

Gosho 一昨日御書 Letter about the Day Before Yesterday

一昨日御書

The Day before Yesterday

Letter about the day before yesterday

文永八年九月十二日 五十歳御作

September 12, 1271. Fifty years old.


一昨日見参(けんざん)罷入(まかりいり)(そうろう)の条(よろこ)び入り候。

I was very pleased to have an opportunity to meet with you the day before yesterday.

I was very pleased to have an opportunity to meet with you the day before yesterday.

(そもそも)人の世に()る、(だれ)か後世を思わざらん、

Is there a person alive in the world today who does not wonder what his or her next existence will be like?

There are people alive in this world and there are no people who do not think of the next world among them?

仏の出世は(もっぱ)ら衆生を救わんが為なり。

The sole reason for the Buddha’s advent in this world was to bring salvation to living beings.

The reason for the Buddha's advent in this world was to devote himself to rescuing living beings.


つづく Continued


本文 Original Text  目次 Table of Contents



by johsei1129 | 2019-01-19 10:32 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 01月 18日

末法の本仏の立場で法華経一部二十八品を直弟子日興上人に口伝した書【御義口伝 下】要点解説(40)

【常不軽品三十箇の大事】


第四 凡有(ぼんぬ)所見の事(注)

御義口伝に云く、今、日本国の一切衆生を、法華経の題目(注)の機なりと知見するなり云云。



凡有所見
常不軽品の次の偈にある文で、得大勢(菩薩)に「常不軽菩薩」の名の由来を尋ねている。

[原文] 
得大勢 以何因縁 名常不軽 是比丘 凡有所見
若比丘 比丘尼 優婆塞 優婆夷 皆悉礼拜讃歎
[和訳]
得大勢(菩薩)よ、何の因縁を以って常不軽と名づくるや。是の比丘、凡そ見る所有る、
若しは比丘、比丘尼、優婆塞、優i婆夷を、皆悉く礼拝讃歎して、是の言を作さく

法華経の題目
妙法蓮華経の五文字の事

日蓮大聖人はこの箇所で、常不軽菩薩が全ての衆生に対し、仏性を内在しているとして礼拝行を行ったように、末法では「妙法蓮華経」の題目の機縁をもつ全ての衆生に、妙法蓮華経の五文字を唱える事を広めるよう、門下に示されておられます。







by johsei1129 | 2019-01-18 20:35 | 御義口伝 | Trackback | Comments(0)
2019年 01月 18日

Gosho 種種御振舞御書 The Acts of the Votary of the Lotus Sutra

(せん)ずるところ、(かみ)(くだん)の事どもは()の国ををもひて申す事なれば世を安穏(あんのん)にたもたんと・をぼさば彼の法師ばらを召し合せて・きこしめせ、

“Everything I said was with the future of our country in mind. If you wish to maintain this land in peace and security, it is imperative that you summon the priests of the other schools for a debate in your presence.

“Therefore, thinking of this country, I have said these. If you wish to maintain this world in peace and security, summon the priests of the other sects for a debate and hear.

さなくして彼等にかわりて()不尽(ふじん)(とが)に行わるるほどならば国に後悔あるべし、

If you ignore this advice and punish me unreasonably on their behalf, the entire country will have cause to regret your decision.

If you ignore this advice and punish me unreasonably, the government will repent.

日蓮・()勘気(かんき)をかほらば仏の()使(つかい)を用いぬになるべし、

If you condemn me, you will be rejecting the Buddha’s envoy.

If I am punished,it will be that rejecting Buddha's envoy.

梵天(ぼんてん)帝釈(たいしゃく)日月(にちがつ)・四天の()とが()めありて遠流(おんる)・死罪の後・百日・一年・三年・七年が内に自界(じかい)叛逆難(ほんぎゃくなん)とて()の御一門どし()うち(士打)はじまるべし、

Then you will have to face the punishment of Brahmā and Shakra, of the gods of the sun and moon, and of the four heavenly kings. Within one hundred days after my exile or execution, or within one, three, or seven years, there will occur what is called the calamity of internal strife, rebellion within the ruling clan.

And then, you will receive the punishment of Brahma and Shakra, of the gods of the sun and moon, and of the four kings of Heaven. Within one hundred days after my banishment or execution, or within one, three, or seven years, there will occur what is called the calamity of internal strife. It is an intense fighting among the clan”.

()の後は他国(たこく)侵逼(しんぴつ)(なん)とて四方より・ことには西方よりせめられさせ給うべし、()の時後悔あるべしと(へいの)左衛(さえ)門尉(もんのじょう)に申し付けしかども太政(だいじょう)入道(にゅうどう)くる()ひしやうに・すこしもはばかる事なく物にくるう。

This will be followed by the calamity of foreign invasion, attack from all sides, particularly from the west. Then you will regret what you have done!”. Hearing this, the magistrate Hei no Saemon, forgetting all the dignity of his rank, became wild with rage like the grand minister of state and lay priest [Taira no Kiyomori].

This will be followed by the calamity of foreign invasion attack from all sides and it will be particularly from the west. Then, Lord Heino Saemonnojo, you will repent what you have done!”. Hearing this, he forgot all the dignity and became wild with rage as like the lay priest [Kiyomori Tairano] of minister of state.


つづく Continued


本文 Original Text 目次 Table of Contents



by johsei1129 | 2019-01-18 20:22 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 01月 17日

末法の本仏の立場で法華経一部二十八品を直弟子日興上人に口伝した書【御義口伝 下】要点解説(39)

【常不軽品三十箇の大事】

第三 威音王の事(注)

御義口伝に云く、威とは色法なり、音とは心法なり、王とは色心不二を王と云うなり。

末法に入て南無妙法蓮華経と唱え奉る、是れ併(しかしなが)ら威音王なり云云。其の故は、音とは一切権教の題目等なり、威とは首題の五字(注)なり、王とは法華の行者なり云云。

法華の題目は獅子の吼ゆるが如く、余経は余獣の音の如くなり。諸経中王の故に王と云うなり。

今、日蓮等の類い南無妙法蓮華経と唱え奉る、威音王仏なり云云。



威音王
響き渡る声を持った王の意で、妙法蓮華経・常不軽菩薩品に説かれる仏。

はるか過去世に大成国と言う仏国土に、威音という法名の仏が、順次、同名(威音王)の法号で2万億が出現し衆生を教化してきた。
最初の威音王仏が入滅した後の像法時代、大成国には慢心の比丘の勢力が拡大してきたが、その時不軽菩薩が現れ『我深く汝等を敬う、敢て軽慢せず。所以は何ん、汝等皆菩薩の道を行じて、当に作仏することを得べしと』と、全ての衆生を礼拝したが、慢心の比丘(出家僧)は、不軽菩薩(過去世の釈尊の修行時代)を悪口罵詈し、杖や枝、瓦石で迫害したと説かれている。


首題の五字
妙法蓮華経・常不軽品第二十の主題である、妙法蓮華経の五字を示す。





by johsei1129 | 2019-01-17 15:25 | 御義口伝 | Trackback | Comments(0)
2019年 01月 17日

Gosho 窪尼御前御返事 Letter to Lady Kuboama

窪尼御前御返事

Letter to Lady Kuboama.

弘安三年五月三日 五十九歳御作

May 3, 1280. Fifty-nine years old.


これにつけても(かみ)と国とのためあはれなり。

Thus I can only feel pity for the ruler and for the country of Japan.

Thus, I only feel pity for the ruler and for the country.

木のした()なるむし()の木を()らひ()うし、師子(しし)の中のむし()の師子を()らひうし()なふやうに、(こう)殿(どの)の御をん()にてすぐる人々が、守殿の御威(おんい)()りて一切の人々ををど()し、なやまし、わづ()らはし候うえ、(かみ)(おお)せとて法華経を失ひて、国もやぶれ、主をも失って、(かえ)って各々(おのおの)が身をほろ()ぼさんあさましさよ。

Just as the insects protected by a tree’s shade eat away at the tree and topple it, and the worms in a lion’s body eat away at and kill it, those who make their ways in the world protected by the lord of Sagami, under cover of his authority, threaten everyone, causing them suffering and distress. In addition, claiming that it is at the order of the ruler, they attempt to wipe out the teachings of the Lotus Sutra, causing the downfall of the nation and inviting the ruin of their lord. How foolish that, in the end, they destroy their own lives.

For example, the insects protected by a tree's shade eat away at the tree and topple a tree and the worms inside a lion's body eat a lion and kill it.Those people protected by the lord of Sagami, under cover of his authority, threaten populace, causing them anguish and bother. In addition, claiming that it is at the order of the ruler, they attempt to wipe out the teachings of the Lotus Sutra, causing the destruction of the nation and inviting the ruin of their lord. What pitiful people!


本文 Original Text 目次 Table of Contents



by johsei1129 | 2019-01-17 07:11 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 01月 16日

末法の本仏の立場で法華経一部二十八品を直弟子日興上人に口伝した書【御義口伝 下】要点解説(38)


第二 得大勢菩薩の事 (注)

御義口伝に云く、得とは応身なり、大とは法身なり、勢とは報身なり。又得とは仮諦なり、大とは中道なり、勢とは空諦なり。
円融の三諦・三身(注)なり。


得大勢菩薩
常不軽菩薩品第二十で、釈尊は冒頭に、得大勢菩薩を対告衆(たいごうしゅう)として下記の様に説法を開始します。

[原文]
爾時仏告 得大勢菩薩摩訶薩 汝今当知
若比丘 比丘尼 優婆塞 優婆夷 持法華経者
若有悪口 罵詈誹謗 獲大罪報 如前所説
其所得功徳 如向所説 眼耳鼻舌身意清浄
[和訳]
爾の時、仏は得大勢菩薩に告げん。汝よ、今、当に知るべし、
若し、比丘(男の僧)、比丘尼(女の僧)、 優婆塞(男性信徒) 、優婆夷(女性信徒)の法華経を持つ者に、悪口 ・罵詈・誹謗をすることあれば、大罪の報を獲ることをは、前に説く所の如し。
其(法華経)により得る所の功徳は、さきに説く所の如く、眼耳鼻舌身意は清浄になりにけり。

円融の三諦・三身(えんゆうのさんたい・さんじん)
妙法蓮華経では空,仮,中の三諦、法報応の三身は、三諦・三身がそれぞれ独立して働いているのではなく、混然一体として三つの要素が融け合って働いていると解き明かしている。

例えば水は水素原子に2個と酸素原子1個が化合してH2Oの分子式を持つ物質だが、縁(主に外気温度)により、水、雪、氷、水蒸気等々と姿を変える。
人間に見える現実の姿は仮諦であり、H2Oは人間には見えず空諦の状態であるが、空,仮の存在は不可分で全体として中諦として存在している。
人間の身も誕生から死滅するまで色心(応身)の状態は日々変化するが、滅することがない法身は不変で、過去世の善行悪行により得た境遇(報身)は未来世に引き継がれる。この法報応の三身はそれぞれ別々のものとして存在するわけではなく円融の三諦として永遠に生死を繰り返すことになる。







by johsei1129 | 2019-01-16 23:05 | 御義口伝 | Trackback | Comments(0)
2019年 01月 16日

Gosho 開目抄 About the Opening the Eyes. Part Two.

妻子を不便(ふびん()もうゆえ現身わかれんなげくらん

Some of them feel pity for their wives and children and grieve at the thought of parting from them in this life.

You feel pity for your wife and child and grieve at the thought of parting from them in this life.

()(しょう)曠劫(こうごう)したしみし妻子には、心はな(れしか、仏道のためにはなれしか。

In countless births throughout many long kalpas they have had wives and children but parted from them in every existence. They have done so unwillingly and not because of their desire to pursue the way of the Buddha.

In countless births throughout many long kalpas you have had wife and child but parted from them in every existence. Did you part from them unwillingly? Or did you part to achieve Buddhahood?

いつも同じわかれなるべし。(われ)法華経の信心をやぶらずして霊山(りょうぜん)にまいりて返ってみちびけかし

Since they must part with them in any case, they should remain faithful to their belief in the Lotus Sutra and make their way to Eagle Peak, so that they may lead their wives and children there as well.

These are same parting. If is so, you remain faithful to your faiths of the Lotus Sutra and make your way to Eagle Peak and rather should lead your wife and child.


つづく Continued


本文 Original text  目次 Table of Contents



by johsei1129 | 2019-01-16 07:18 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 01月 15日

末法の本仏の立場で法華経一部二十八品を直弟子日興上人に口伝した書【御義口伝 下】要点解説(37)


第一  常不軽の事 (注)
 
御義口伝に云く、常の字は三世の不軽の事なり。

不軽とは、一切衆生の内証所具の三因仏性(注)を指すなり。

仏性とは法性なり、法性とは妙法蓮華経なり云云。



常不軽
妙法蓮華経・常不軽菩薩品第二十に説かれる釈尊の前世の姿「常不軽菩薩」の事。

不軽菩薩は「我深敬汝等 不敢軽慢 所以者何 汝等皆行菩薩道 当得作仏[我深く汝等を敬う、敢て軽慢せず。所以は何ん、汝等皆菩薩の道を行じて、当に作仏することを得べしと]と、全ての衆生を礼拝したが、四衆(俗の男女、出家僧の男女)は悪口罵詈し、杖や枝、瓦石で迫害した。

日蓮大聖人は自身も「常不軽菩薩」をはるかに凌駕する難、度々の死罪・流罪にも及ぶ大迫害に遭われましたが、上記の漢字二十四文字の偈を「略法華経」と称され【教行証御書】では、釈尊は二十四文字、末法の日蓮は唯、妙法蓮華経の五文字であると、門下の弟子信徒に断じられておられます。

『されば正法には教行証の三つ倶に兼備せり、像法には教行のみ有つて証無し、今末法に入りては教のみ有つて行証無く在世結縁の者一人も無し権実の二機悉く失せり、此の時は濁悪たる当世の逆謗の二人に初めて本門の肝心寿量品の南無妙法蓮華経を以て下種と為す「是の好き良薬を今留めて此に在く汝取つて服す可し差えじと憂る勿れ」とは是なり。 
 乃往過去の威音王仏の像法に三宝を知る者一人も無かりしに、不軽菩薩出現して教主説き置き給いし二十四字を、一切衆生に向つて唱えしめしがごとし、彼の二十四字を聞きし者は一人も無く亦不軽大士に値つて益を得たり。是れ則ち前の聞法を下種とせし故なり、今も亦是くの如し、彼は像法・此れは濁悪の末法・彼は初随喜の行者・此れは名字の凡夫・彼(不軽菩薩=釈尊)は二十四字の下種、此れ(日蓮)は唯五字(妙法蓮華経)なり』
 

三因仏性
正因・了因・縁因の三つの仏性。
正因は先天的に具している仏性、了因は解了する知恵の仏性、縁因は善行の基になる仏性を意味します。









by johsei1129 | 2019-01-15 12:25 | 御義口伝 | Trackback | Comments(0)
2019年 01月 15日

Gosho 開目抄下 About the Opening of the Eyes.

解脱(げだつ)・解脱自至(じし)等と云云。

 “Although they do not seek emancipation, emancipation will come of itself.”

 我並びに我が弟子・諸難ありとも疑う心なくば自然(じねん)に仏界にいたるべし、

 Although I and my disciples may encounter various difficulties, if we do not harbor doubts in our hearts, we will as a matter of course attain Buddhahood.

 Although I, Nichiren, and my disciples may face various difficulties, we will naturally reach the world of Buddhahood, as long as we do not harbor doubts.

 Although I and my disciples may encounter various persecution, we will reach the world of Buddha in accordance with nature, as long as we will not doubt in mind.

 天の加護なき事を疑はざれ、

 Do not have doubts simply because heaven does not lend you protection.

 Do not doubt that the heavens will protect you.

 Do not doubt even if the heavens do not protect you.

 現世の安穏ならざる事をなげかざれ、

 Do not be discouraged because you do not enjoy an easy and secure existence in this life.

 Do not be discouraged because your life is not easy and secure in this lifetime.

 Do not be discouraged even if you are not peace now.

 我が弟子に朝夕教えしかども・疑いを・をこして皆すてけん、

 This is what I have taught my disciples morning and evening, and yet they begin to harbor doubts and abandon their faith.

 Though I have taught this to my disciples day and night, many of them, raising doubts, abandon their faith.

 Though I have taught this to my disciple day and night, all of them raise doubts, had abandoned their faiths.

 つたなき者のならひは約束せし事を・まことの時はわするるなるべし。

 Foolish men are likely to forget the promises they have made when the crucial moment comes.

 Those with weak faith always forget what they have promised when the crucial moment comes.

 Foolish people forget what they have promised when the crucial moment had come.


つづく Continued


本文 Original text  目次 Table of Contents



by johsei1129 | 2019-01-15 06:44 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 01月 14日

30. Tatsunokuchi Persecution. 4

  Japanese edition

f0301354_21462776.jpg

     From the Biography of Nichiren Daishonin.


It was this time, they heard the courageous shout of the samurai from the outside. At the same time many Japanese halberds protruded from the window.

Nichiren put the scroll of vol. 5 of the Lotus Sutra in his breast at once.

The door was knocked over, and the group of the samurai invaded with their dirty shoes.

The armoured warriors putting on the headwear shout severally madly.

“Is there Nichiren? Where is Nichiren?”.

The disciples risked their body and were going to block them, but the samurai very easily pushes them away.

All the soldiers glared at Nichiren with the eyes that climb out of the Hell. Furthermore, they caught Hokibo and other disciples who surrounded Nichiren for protecting and they apprehended their necks and threw them outside next from next.

Yoritsuna Tairano came in last, and more intense chaos began.

While Shoibo of the vassal laughed loudly, he pulled out the Lotus Sutra's scroll from the breast of Nichiren and beat Nichiren's head three times. Furthermore, he scattered the scroll of sutras in the hall without being satisfied with it.

Blood is stained with forehead of Nichiren.

Nichiren thought of the wonder of the Lotus Sutra while felt an acute pain.

“The scroll of vol. 5 was used as a stick to beat me, and the very scroll of vol. 5 predicted that the votary of the Lotus Sutra would be beaten with stick. What an extraordinary, prophetic sutra!”.The Acts of the Votary of the Lotus Sutra’

Soldiers scattered a scroll of sutras, stepped it, wound it around the body while laughing.

It is terrible, and the room called the room of the hall is damaged.

Nichiren hit loud voice here.

“That's funny! See Heino Saemonnojo insane! All of you are going to chop a pillar of Japan down just now!”.

Soldiers became quiet in wonder. Though they thought that Nichiren cried and prostrated himself to them, they whispered equally when they saw his stouthearted figure and behavior.

“Is this Buddhist priest really an offender?”.

Yoritsuna Tairano denies it.

“He is the offender. He is a rebel destroying the Kamakura Shogunate”.

Nichiren returns it.

“I am not committing any crime of society. I am the pillar of the ruling clan of this Kanto and I am the sun and the moon and am the mirror and am the eyes. If a country abandons me, the seven disasters will occur without fail!”.

Yoritsuna snapped.

“Nichiren, your last is tonight. This is the consequences of your own deeds. Your star has set. I will give you punishment instead of heavens. You will leave your name in posterity as an evil priest!”.

Nichiren was self-composed.

“Why could that evil priest bring rain in Kamakura?”.

Though Yoritsuna felt tongue-tied for an instant, he cursed him without minding.

“Shut up! The guilt of you is clear. This is the command by the military headquarters, widow nuns and very Kamakura Shogunate. You are my prisoner!”.

Nichiren's words cut Yoritsuna to the heart.

“Such is not the case. This wirepuller is Gokurakuji Ryoukan. Why does the person called the leader of the samurai family take sides with the Buddhist priest who cannot bring even a drop of rain? The evil priest destroying a country is not here!”.

Yoritsuna flew into a rage, and dizziness was caused. He unsheathed a half of his sword, but he desisted and put it in the sheath. He hesitated to kill a person in a city.

“Take bonze Nichiren to the mansion of Lord Nobutoki. This bonze will be taken into custody by Lord Hojo Nobutoki”.


Continued to 5


Life of Nichiren. Vol. 1. Contents



by johsei1129 | 2019-01-14 21:48 | WRITING OF NICHIREN | Trackback | Comments(0)