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2019年 02月 23日

Gosho 呵責謗法滅罪抄 Expiating Sins by Refuting Slander of the Buddha Law

(これ)へ流されしには一人も()ふ人もあらじとこそおぼせしかども、同行七八人よりは少なからず。上下のくわて(資糧)(おのおの)の御(はか)らひなくばいかゞせん。

When I was exiled to this place, I assumed that no one would come to visit me. But I have no fewer than seven or eight persons with me here, and if it were not for your consideration, I do not know how we could manage to keep the whole group in provisions.

When I was exiled to this place, I guessed that no one would visit me. But I have no fewer than seven or eight disciples here, and if there is not your support, I do not even know how we can get food.

(これ)(ひとえ)に法華経の文字の(おのおの)御身(おんみ)に入り()はらせ給ひて御助けあるとこそ(おぼ)ゆれ。

I am certain that this is all because the characters of the Lotus Sutra have taken possession of your bodies in order to give us aid.

I am certain that this is because the words of Lotus Sutra have changed their place to your bodies in order to help us.

(いか)なる世の乱れにも、各々(おのおの)をば法華経・(じゅう)羅刹(らせつ)助け給へと、湿(しめ)れる木より火を出だし、(かわ)ける土より水を(もう)けんが如く(ごう)(じょう)に申すなり。

I am praying that, no matter how troubled the times may become, the Lotus Sutra and the ten demon daughters will protect all of you, praying as earnestly as though to produce fire from damp wood, or to obtain water from parched ground.

I am praying strongly and actively that, no matter how confused the times become, the Lotus Sutra and the ten demon daughters will help all of you as though making a fire from a wet tree or obtaining water from parched ground!

(こと)(しげ)ければとゞめ候。

There are many other matters to discuss, but I will close here.

Because that becomes complicated, I stop writing here.


本文 Original text  目次 Table of Contents



by johsei1129 | 2019-02-23 11:49 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 02月 22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(64)



第二十八 究竟即礼拝住処の事

御義口伝に云く、凡有所見(ぼんぬしょけん)の見は仏知見(注)なり、仏知見を以て上慢の四衆を礼拝する間、究竟即(注)を礼拝の住処と定むるなり云云。



仏知見
仏の智慧、仏性の事。四仏知見の一つ

釈尊は妙法蓮華経・方便品第二で、仏が世に出現する「一大事因縁」を次の様に「四仏知見」として解き明かす。
「諸仏世尊は、唯、一大事の因縁を以っての故に、世に出現したもうと名づくる。諸仏世尊は、衆生をして仏知見を開かしめ、仏知見を示し、仏知見を悟らしめ、仏知見の道に入らしめん、と欲するが故に、世に出現したもう」と。


究竟即
天台が立てた内在する仏性を悟るに至る六段階(六即)の最高到達点、つまり仏の位となる。

日蓮大聖人は御義口伝【寿量品二十七箇の大事】で次のように説かれておられます。
「六即の配立の時は、此の品の如来は理即の凡夫なり、頭に南無妙法蓮華経を頂戴し奉る時、名字即なり。その故は始めて聞く所の題目なるが故なり、聞き奉りて修行するは観行即なり、此の観行即とは事の一念三千の本尊を観ずるなり。
 さて惑障を伏するを相似即と云うなり、化他に出づるを分真即と云うなり、無作の三身仏なりと究竟(究める)したるを究竟即の仏とは云うなり」と。







by johsei1129 | 2019-02-22 22:52 | 御義口伝 | Trackback | Comments(0)
2019年 02月 22日

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

f0301354_16062438.jpg
日蓮大聖人御一代絵図より。From the Biographical picture of the Nichiren Daishonin.


さて止観(しかん)・真言・念仏の法門一々にかれが申す様をでっ()()げて、承伏(しょうふく)させては、ちょうとは()()め、一言二言にはすぎず。

The priests proceeded to cite the doctrines of Great Concentration and Insight and the True Word and the Nembutsu teachings. I responded to each, establishing the exact meaning of what had been said, then coming back with questions. However, I needed to ask only one or two at most before they were completely silenced.

The priests proceeded to cite the doctrines of Great Concentration and Insight and the Shingon and the Nembutsu. I responded each one and let them consent. Then I asked them a few questions one after another, but they could not answer at all.

鎌倉の真言師・禅宗・念仏者・天台の者よりもはかなきものどもなれば(ただ)思ひやらせ給へ。

They were far inferior even to the True Word, Zen, Nembutsu, and Tendai priests in Kamakura, so you can imagine how the debate went.

They were inferior to Kamakura's Shingon, Zen, Nembutsu, and Tendai priests, so you would easily be able to imagine how the debate went.

利剣(りけん)をもてうり()をきり、大風の草をなびかすが如し。

I overturned them as easily as a sharp sword cutting through a melon or a gale bending the grass.

I saw it in this way, as if a sharp sword cuts a melon or like a gale bends the grass.

仏法のおろかのみならず(あるい)自語(じご)相違し、或は経文をわすれて論と云ひ、(しゃく)をわすれて論と云ふ。

They not only were poorly versed in the Buddhist teachings but contradicted themselves. They confused sutras with treatises or commentaries with treatises.

They not only were poor in the Buddha's Law but violated a slip of the tongue. Or they confused sutras with treatises and confused commentaries with treatises.

善導(ぜんどう)が柳より落ち、弘法大師の三鈷(さんこ)を投げたる、大日如来と現じたる等をば(あるい)妄語(もうご)、或は物にくる()へる処を一々にせめたるに、或は悪口(あっく)し、或は口を閉ぢ、或は色を失ひ、或は念仏()が事なりけりと云ふものもあり。或は当座に袈裟(けさ)(ひら)(ねん)(じゅ)をすてゝ念仏申すまじきよし誓状(せいじょう)を立つる者もあり。

I discredited the Nembutsu by telling how Shan-tao fell out of the willow tree, and refuted the story about the Great Teacher Kōbō’s three-pronged diamond-pounder and of how he transformed himself into the Thus Come One Mahāvairochana. As I demonstrated each falsity and aberration, some of the priests swore, some were struck dumb, while othersturned pale.; some threw away their robes and beads on the spot and pledged never to chant the Nembutsu again.

I preached that Shan-tao of Nembutsu had fallen out of the willow tree. Also, I taught about the Great Teacher Kobo's three-pronged-pounder and of how he transformed himself into the Tathagata Dainichi. As I denounced their falsity and madness one by one, some of the priests swore and some were struck dumb, while others turned pale, in addition there were people who admitted the mistake of Nembutsu. Some threw away their robes and beads on the spot and pledged never to chant the Nembutsu again.


つづく Continued


本文 Original text  目次 Table of Contents



by johsei1129 | 2019-02-22 08:22 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 02月 21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(63)



第二十七 礼拝住処分真即の事


 御義口伝に云く、菩薩は分真即(注)の位と定むるなり。
此の位に立つて理即の凡夫を礼拝するなり。(注)

 之に依つて理即の凡夫なる間、此の授記(注)を受けずして、無智の比丘と謗じたり(注)云云。




分真即
天台が立てた内在する仏性を悟るに至る六段階の修行過程、つまり六即の一つ。

日蓮大聖人は御義口伝【寿量品二十七箇の大事】で次のように説かれておられます。
「六即の配立の時は、此の品の如来は理即の凡夫なり、頭に南無妙法蓮華経を頂戴し奉る時名字即なり、その故は始めて聞く所の題目なるが故なり、聞き奉りて修行するは観行即なり、此の観行即とは事の一念三千の本尊を観ずるなり。
 さて惑障を伏するを相似即と云うなり、化他(注)に出づるを分真即と云うなり、無作の三身仏なりと究竟(くきょう)したるを究竟即の仏とは云うなり」と。


無智の比丘と謗じたり
全ての衆生を礼拝する常不軽菩薩に対し、礼拝された人々は『この無知の比丘は皆に作仏すると説いているが、このような虚妄の記別は我々は受けない』と常不軽菩薩を非難します。


化他
他者を化道する意味、つまり布教活動で、菩薩行となる。
自ら仏となる修行をすることを自行と言い、他者を化する修行と合わせて「自行化他」と言う。

此の位に立つて理即の凡夫を礼拝するなり。
此の位とは分真即で、常不軽菩薩は他者を化道する菩薩行の位に立って、理即の凡夫に内在する仏性に向かって礼拝した事を示しております。

授記
妙法蓮華経・譬喩品第三で、釈尊は智慧第一の舎利弗に対し『未来世で法華経で修行して離垢(りく)という仏国土に華光如来として作仏する』とする記別(保証)を与える。
譬喩品以降、釈尊は霊鷲山での説法の座に参集した千二百の直弟子等に、次々と記別を与えていく事で、妙法蓮華経が全ての衆生を得道させる唯一無二の経典であることを示した。

妙法蓮華経譬諭品第三の舎利弗への記別を記した文文。
『舎利弗 汝於未来世 過無量無辺 不可思議劫 供養若干 千万億仏 奉持正法 
具足菩薩 所行之道 当得作仏 号曰華光如来 [(以下仏の尊称)応供 正遍知 明行足 善逝 世間解 無上士 調御丈夫 天人師 仏 世尊] 
国名離垢 [(以下仏国土の讃嘆)其土平正 清浄厳飾 安穏豊楽 天人熾盛 瑠璃為地 有八交道 黄金為縄 以界其側 其傍各有 七宝行樹 常有華果]
華光如来 亦以三乗 教化衆生』

日蓮大聖人は御義口伝【授記品四箇の大事】で、記別について次のように説かれておられます。

『記とは南無妙法蓮華経なり、授とは日本国の一切衆生なり、不信の者には授(さず)けざるなり、又之を受けざるなり。
 今、日蓮等の類い南無妙法蓮華経の記を受くるなり、又云く授記とは法界の授記なり、地獄の授記は悪因なれば、悪業の授記を罪人に授くるなり。余は之に准じて知る可きなり、生の記有れば必ず死す、死の記あれば又生ず、三世常恒の授記なり。
 所詮中根の四大声聞とは我等が生老病死の四相なり、迦葉は生の相、迦旃延は老の相、目連は病の相、須菩提は死の相なり。
 法華に来つて生老病死の四相を四大声聞と顕したり。是れ即ち八相作仏なり、諸法実相の振舞なりと記を授くるなり。
妙法の授記なるが故に法界の授記なり、蓮華の授記なるが故に法界清浄なり、経の授記なるが故に衆生の語言音声は三世常恒の授記なり、唯一言に授記すべき南無妙法蓮華経なり云云」と。







by johsei1129 | 2019-02-21 20:57 | 御義口伝 | Trackback | Comments(0)
2019年 02月 21日

Gosho 三沢抄 Letter to Misawa

(しか)るに此の法門出現せば、正法像法に論師人師の申せし法門は皆日()でて後の星の光、(たく)()の後に(つたな)きを知るなるべし。

With the appearance of this teaching, all the teachings advocated by the scholars and teachers of Buddhism during the Former and Middle Days of the Law will be like stars after sunrise, or an awkward apprentice beside a skilled craftsman.

If this doctrine will appear, all the teachings advocated by the scholars and teachers during the former and the middle day of the Law would become like stars after sunrise, or a coarse workmanship after a skilled craftsman.

()の時には正像(しょうぞう)の寺堂の仏像・僧等の霊験は皆()()せて、(ただ)此の大法のみ一閻(いちえん)浮提(ぶだい)流布(るふ)すべしとみへて候。

It is stated that once this teaching is revealed in this era, the Buddha images as well as the priests of the temples built in the Former and Middle Days will all lose their power to benefit people, and only this great teaching will spread throughout the entire land of Jambudvīpa.

In this time, the efficacy of the Buddha statues, the priests and temples built in the Former or the middle days will all extinguish and only this grand Law will spread throughout the entire world.

各々(おのおの)はかゝる法門にちぎり有る人なればたのもしとをぼしめすべし。

Since all of you have a bond with this teaching, you should feel reassured.

Because having an association with this doctrine, all of you should be assured.


つづく Continued


本文 Original text  目次 Table of Contents



by johsei1129 | 2019-02-21 06:44 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 02月 20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(62)



第二十六 慈悲の二字礼拝住処の事


 御義口伝に云く、不軽礼拝の行は、皆当作仏(注)と教うる故に慈悲なり。

 既に杖木瓦石を以て打擲(ちょうちゃく)すれども、而強毒之(にごうどくし・注)するは慈悲より起れり。

 仏心とは大慈悲心是なり、と説かれたれば、礼拝の住処は慈悲なり云云。



皆当作仏
常不軽菩薩品の次の文にある。
[原文]
我不敢軽於汝等 汝等皆当作仏故
[和訳]
我は敢えて、汝等を軽んぜず。汝等は皆、作仏するゆえに。

而強毒之
妙法蓮華経の布教に際し、正直に正法に帰依しない者に対し、敢えて強く説き聞かせて毒心を起こさせる事で、妙法蓮華経に縁する化道方法をいいます。
毒心とは貪瞋癡(とんじんち)の三毒で、この毒心を起こさせることによって一旦は地獄に落ちるが、未来世で妙法蓮華経に再び縁し仏道修行に入ることができるようになります。

日蓮大聖人は【曾谷入道殿許御書】で次のように説かれております。
『今は既に末法に入つて在世の結縁の者は漸漸(ぜんぜん)に衰微して、権実の二機、皆悉く尽きぬ。彼の不軽菩薩末世に出現して毒鼓(どっく)を撃たしむるの時なり』と。
 







by johsei1129 | 2019-02-20 21:48 | 御義口伝 | Trackback | Comments(0)
2019年 02月 20日

Gosho 三沢抄 Letter to Misawa

(しか)るに()ぬる文永八年九月十二日の夜、たつ()の口にて(くび)()ねられんとせし時よりのち()、ふびんなり。

Then on the night of the twelfth day of the ninth month in the eighth year of Bun’ei (1271), I was very nearly beheaded at Tatsunokuchi. From that time, I felt pity for my followers because I had not yet revealed this true teaching to any of them.

However, on the night of the twelfth day of September in the eighth year of Bun'ei (1271), I was about to be beheaded at Tatsunokuchi. From this time, I felt pity for my followers because I had not yet revealed these true teachings to anybody.

我につきたりし者どもに、ま()との事を()わざりけるとをも()うて、()()の国より弟子どもに内々申す法門あり。

With this in mind, I secretly conveyed my teaching to my disciples from the province of Sado.

I did not say the truth to all of you conforming, then I secretly conveyed this doctrine to my disciples from the country of Sado.

(これ)は仏より後、()(しょう)・阿難・竜樹(りゅうじゅ)(てん)(じん)・天台・妙楽・伝教・()(しん)等の大論師・大人師は知りてしかも()(こころ)の中に秘せさせ給ひて、口より外には()だし給はず。

After the Buddha’s passing, great scholars and teachers such as Mahākāshyapa, Ānanda, Nāgārjuna, Vasubandhu, T’ien-t’ai, Miao-lo, Dengyō, and Gishin knew this teaching, but kept it in their hearts and did not express it in words.

After Buddha had passed away, great scholars and teachers such as Mahakashyapa, Ananda, Nagarjuna, Vasubandhu, Tien-tai, Miaolo, Dengyou, and Gishin knew this doctrine, but kept it in their minds covertly and did not express it in words.

()の故は仏(せい)して()はく「我が滅度末法に入らずば此の大法いうべからず」とありしゆへなり。

The reason was that the Buddha had forbidden them to spread it, stating, “After my passing, this great Law should not be revealed until the Latter Day of the Law arrives.”

The reason was that the Buddha had forbidden them to spread it, stating, “After my passing, this supreme Law should not be revealed until the latter day of the Law arrives”.

日蓮は()()使(つか)ひにはあらざれども()時剋(じこく)にあたる上、存外に此の法門をさとりぬれば、聖人の()でさせ(たま)ふまでまづ序分にあらあら申すなり。

I may not be an envoy sent by the Buddha, but my appearance in this world coincides with the age of the Latter Day. Moreover, quite unexpectedly, I came to realize this teaching, which I now expound to prepare the way for a sage.

Though I do not be an envoy sent by the Buddha, my birth in this world coincides with the era of the latter day. Moreover, quite unexpectedly, I realized this doctrine and I am preaching by and large this beginning until a saint will appear.


つづく Continued


本文 Original text  目次 Table of Contents



by johsei1129 | 2019-02-20 06:46 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 02月 19日

Gosho 三沢抄 Letter to Misawa

f0301354_15472755.jpg
 映写本 (京都妙顕寺蔵). 原本に薄紙を重ね透き写した写本。

The shadow writings. (Myokenji Temple of Kyoto Possess). The writings that stacked thin paper and copied the original seen through.


又法門の事は()()の国へ流され候ひし以前の法門は、たゞ仏の()(ぜん)の経とをぼしめせ。

As for my teachings, regard those before my exile to the province of Sado as equivalent to the Buddha’s pre-Lotus Sutra teachings.

Besides, you should regard it that my doctrines before the banishment to the country of Sado are only equal to the teachings of Buddha having preached before the Lotus Sutra.

()の国の国主、我をもたもつべくば真言師等にも召し合はせ給はんずらん。()の時まことの大事をば申すべし。

I had thought that, if the ruler of this country desired to govern well, he would summon the priests of the True Word school for an open debate with me, and that on that occasion I would reveal a matter of truly supreme importance.

I had been thinking that, if the ruler of this country desired to govern well, he would summon the priests of the Shingon or others for an open debate with me, and that on that occasion I would reveal a doctrine of truly supreme importance.

弟子等にも()ひな()ひ申すならばひろう(披露)してかれら(彼等)()りなんず。さらばよも()わじとをもひて各々(おのおの)にも申さゞりしなり。

Before my exile, I withheld this even from my disciples for fear that if I should tell them, even in confidence, they might inadvertently disclose it to the True Word priests, who would then avoid the debate. This is why I refrained from revealing it to each one of you as well.

If I tell it to my disciples beforehand, they might inadvertently disclose it to the priests of the Shingon or others. The Shingon or other blame me about this difference of doctrine and might avoid the debate. This is why I did not teach all of you it as well.


つづく Continued


本文 Original text  目次 Table of Contents



by johsei1129 | 2019-02-19 06:49 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 02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(61)



第二十五 実報土礼拝住処の事
 

御義口伝に云く、実報土(じっぽうど・注)は、(注)の時は菩薩の住処なり。

仍つて不軽菩薩の住処を実報土と定めて、此にて礼拝行を立て給う間、実報土は礼拝の住処なり云云。




実報土
実報土とは、仏道修行iの果報を受けて、未来世で仏国土に生まれ、安楽な境涯を受けることである。

日蓮大聖人は【三世諸仏総勘文教相廃立】で実報土について次の様に説かれておられます。
『断根本惑とは一念無明の眠を覚まして本覚の寤に還れば生死も涅槃も倶に昨日の夢の如く跡形も無きなり。損変易生(そんぺんにゃくしょう)とは同居土(どうこど)の極楽と方便土の極楽と実報土の極楽との三土に往生せる人、彼の土にて菩薩の道を修行して仏に成らんと欲するの間、因は移り果は易(かわ)りて次第に進み昇り劫数を経て、成仏の遠きを待つを変易(へんにゃく)の生死と云うなり。下位を捨つるを死と云い、上位に進むをば生と云う、是くの如く変易する生死は浄土の苦悩にて有るなり、
爰(ここ)に凡夫の我等が此の穢土(えど)に於て法華を修行すれば、十界互具・法界一如なれば浄土の菩薩の変易の生は損し、仏道の行は増して変易の生死を一生の中に促(つづ)めて仏道を成ず故に、生身及び生身得忍の両種の菩薩・増道損生するなり。
 法身の菩薩とは生身を捨てて実報土に居するなり。後心の菩薩とは等覚の菩薩なり、但し迹門には生身及び生身得忍の菩薩を利益するなり、本門には法身と後身との菩薩を利益す』と。


時間軸つまり過去世・現世・未来世を意味する。








by johsei1129 | 2019-02-18 21:33 | 御義口伝 | Trackback | Comments(0)
2019年 02月 18日

Gosho 法蓮抄 Letter to Horen

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 日蓮大聖人御一代絵図より From the Biographical Picture of the Nichiren Daishonin

北国の習ひなれば冬は(こと)に風はげしく雪ふかし。(ころも)薄く食ともし。

I found the wind particularly strong in winter, the snows deep, the clothing thin, and the food scarce.

In a northern country the wind was particularly strong and the snow was deep. The clothing was thin, the food was scarce.

根を移されし(たちばな)の自然にか()たちとなりけ( )も、身の上につみしられたり。

I well understood then how the mandarin orange tree, uprooted and transplanted to a different locale, can quite naturally turn into atriple-leaved orange tree.

So, I well understood how the mandarin orange which is uprooted and transplanted to a different locale turns into a trifoliate orange naturally.

(すみか)にはおばな(尾花)かる()かや()おひしげれる野中の御三昧(さんまい)ばらに、おちやぶれたる草堂の、上は雨もり(かべ)は風もたまらぬ(かたわ)らなり。

My dwelling was a dilapidated grass-roof hut in the midst of a field thick with eulalia and pampas grass where corpses were buried. Rain leaked in, and the walls did not keep out the wind.

My dwelling was a dilapidated house for a funeral service in a field thick with pampas grass where corpses were buried. Rain had leaked in, and the walls did not keep out the wind.

昼夜耳に聞く者はまく()らに()ゆる風の音、(ちょう)()に眼に(さえぎ)る者は遠近(おちこち)の道を踏む雪なり。

Day and night the only sound reaching my ears was the sighing of the wind by my pillow; each morning the sight that met my eyes was the snow that buried the roads far and near.

Day and night the only sound reaching my ears was the wind being heard on my pillow; at dawn and sunset the sight that met my eyes was the snow that buried even the roads of various place.

現身に餓鬼(がき)(どう)()、寒地獄に()ちぬ。

I felt as though I had passed through the realm of hungry spirits and fallen alive into one of the cold hells.

I felt as though I had passed through the hungry road and fallen into the cold hells.

彼の()()が十九年の間、()(こく)に留められて雪を食し、()(りょう)(がん)(くつ)に入って六年(みの)をきてすごしけるも我が身の上なりき。

I experienced the same thing as Su Wu, who was detained for nineteen years in the land of the northern barbarians and ate snow to keep himself alive, or Li Ling, who dwelled for six years in a rocky cave, clothed in a coat of straw.

I experienced the same thing as Su Wu who was detained for nineteen years in the land of the northern barbarians and ate snow to keep himself alive, or Li Ling who had dwelled six years in a cave and clothed a coat of straws.


つづく Continued


本文 Original text  目次 Table of Contents



by johsei1129 | 2019-02-18 06:46 | WRITING OF NICHIREN | Trackback | Comments(0)