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2019年 05月 31日

Gosho 日女御前御返事 Offerings to the twenty eight chapters of the Lotus Sutra

山は玉をいだけば草木()れず、

Because a mountain contains a jewel, its plants and trees do not wither.

Because a mountain contains a jewel, its plants and trees do not die.

国に聖人あれば其の国やぶれず、

Because a country has a sage, that country is protected from ruin.

If there is sainthood in a country, that country does not ruin.

山の草木のかれぬは玉のある故とも愚者(ぐしゃ)はしらず、

Ignorant people do not realize that plants and trees on a mountain do not wither because of the presence of a jewel.

Ignorant people do not know that plants and trees do not die because a jewel is in a mountain.

国のやぶるるは聖人をあだむ(ゆえ)とも愚人(ぐにん)(わきま)へざるか。

Nor do they realize that a country falls because of enmity toward a sage.

Nor probably they know that a country will ruin because people bear a grudge against a sainthood.


つづく Continued


本文 Original Text 目次 Table of Contents



by johsei1129 | 2019-05-31 06:52 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 05月 30日

6 Feud with Tojo Kagenobu (1)

                      Japanese edition


The disturbance happened in the Seichoji temple's area of the hometown of Nichiren of Awa country.

Brutal samurais blockade the door front of the temple.

Farmers shuddered.

Samurais and vassals got into the house of the farmer rudely and threw a rice-transplanting tool to outside.

"It was decided that this land was territory of Kagenobu Tojo who is our land steward".

Families of the farmer cry.

Vassals stand on each corner of the large fields with long sword.

The Tojo Kagenobu of the land steward sits down to a folding stool and is satisfied. He intended to occupy the fields of the Seichoji temple by military power at a stretch.

In this times, the friction did not disappear by the boundary between the land steward who was a chief administrator of the Kamakura Shogunate and the existing feudal lord. Yoritomo Minamoto who established the Kamakura Shogunate gives orders to control the tyranny of land steward many times. But it was accompanied by difficulty to stop a greed of a samurai who had awakened to power.


Blinding sheets of rain poured into the roof tile of the Seichoji temple.

Nun O'ama and Dozenbo, the other priests, a village headman, farmers are gathering to the temple.

Everybody was tired from the frequent fight with Kagenobu, and people who gathered were not able to hide a resigned look.

"His demand is that we should hold out the territory of the Seichoji temple and Futama immediately".

“Stupid! It is land of ancestors.He should not have the authority to take away land even if he is the land steward”.
"Nun O'ama. How is that we appeal to Kamakura. We who live in country do not have a method and can carry nothing out”.
The attitude of O'ama is weak unusually unlike an aggressive voice of the believers of the Seichoji temple.
"A lord of a manor is a government official of the Kamakura Shogunate. Even I cannot interfere in him”.
The husband of O'ama is said to be Tomotoki who is the younger brother in Yasutoki Hojo. He was influential branch family of Hojo, but cannot intervene to the head family partitioning off the Shogunate".
"Then, we cannot but swallow it, can we ?".
Weak Dozenbo of the mind watches a complexion around and considers.
"How is the method to appeal to Mt. Hiei for?".
Young Jokenbo reproved the teacher softly.
"Teacher. Now is the world of the samurai family now. There is not it with the thing which comes true even if a priest protests them”.
Enchibo of the elder persuades Dozenbo.
“Lord Kagenobu is not saying that he will smash this temple. It means that he manages the land of the temple while a little. If so we cannot but assort with him”.
Enchibo suggested compromise. Can they not win against a crying child and a violent lord? It was dark, and the all members were depressed.
They heard a voice from the back at this time.

"Please wait a little, everybody”.
 When everybody turned around, Nichiren who attached a dripping wet rain wear stood.
 Farmers stood up with pleasure unintentionally.
 Jokenbo was pleased too.
 "Oh, priest Nichiren! I am glad to see you”.
 Gijobo beats the shoulder of Nichiren a little.
 "How are the propagation activities of Kamakura? Is there not troubled matter?”.
 Nichiren was smiling unlike the air of the place.
 "I have a trouble with procurement of the daily food, but I am living thanks to the offering from a new believer somehow."
 Nichiren took off a rain wear and sat with his legs bent.
 "I've heard the discussion well. How does the policy intend to make?”.
 Everybody has fallen silent.
 Nichiren has begun to talk slowly after a time.
 "How about what we accuse at the High Court of Law?".
 All members looked up.
 “It is one of the duties of the Shogunate to supervise the tyranny of the land steward. If we, existing lord of a manor, appeal to the High Court of Law, it should be able to be settled”.
 Nun O'ama seems to be uneasy.
 "However, they are government officials of the Shogunate even if the High Court of Law. Is it expected that we win?".
 Nichiren stared at O'ama and talked.
 “As for this matter, we have justice. It is the land steward who have invaded the territory of the Seichoji temple. We can win if we appealed this to the front. In the first place there is not the method to protect the territory other than this”.
 One of the farmers muttered.
 "Should we take the trouble to go to Kamakura?".
 Enchibo told Nichiren to look down.
 “It may be too optimistic that we appeal to the High Court of Law and win. The person good at a trial is not here.
 Besides, the trial takes money and time. What should we do when we lost? Nichiren, your thought might be light”.
 Nichiren looked around the believers of the Seichoji temple paying attention to him, and answered to them flatly.
 “I entered this temple in 12 years old and trained myself. My parents received help from Nun O'ama, too.
 At any cost, I want to return your favor. What does everyone think about this?”.
 All members were lost in thought, but the farmer who went to the thatched hut of Nichiren spoke with a thick tongue.
 "We should appeal. We are the yes-men of the land steward all the time if we gave it up here”.
 The headman of village has begun to play along, too.
 “Yes, it's true!”.
 Everybody gathered surrounding Nichiren.


              continued to (2)


Life of Nichiren. Vol. 1. Contents



by johsei1129 | 2019-05-30 22:03 | LIFE OF NICHIREN | Trackback | Comments(0)
2019年 05月 30日

Gosho 日女御前御返事 Offerings to the twenty eight chapters of the Lotus Sutra

(ばち)に四あり総罰・別罰(べつばち)冥罰(みょうばち)顕罰(けんばち)なり。

There are four kinds of punishment: general and individual, inconspicuous and conspicuous.

There are four kinds of punishment. These are overall punishment, individual punishment, inconspicuous punishment and conspicuous punishment.

聖人をあだめば総罰一国にわたる。又()天下(てんげ)・又(ろく)(よく)・四禅にわたる。

If the people nurture hatred for a sage, general punishment will sweep across the entire country, extending to the four continents, the six heavens of the world of desire, and the four meditation heavens.

If the people bear a grudge against a sainthood, an overall punishment will sweep across the entire country. Besides it extends to the four heavens, the six heavens of the world of desire, and the four meditation heavens.

賢人をあだめば(ただ)敵人等なり。

When enmity is directed toward a worthy, only those who harbor it will suffer punishment.

When bear a grudge against a sage, merely there will be enemy only.

今日本国の疫病は総罰なり、

The epidemics now spreading in Japan are general punishment.

The pestilences now spreading in Japan are overall punishment.

定めて聖人の国にあるをあだむか。

Surely the people must have opposed a sage living in this country.

Surely the people are bearing a grudge against a sainthood living in this country.


つづく Continued


本文 Original Text 目次 Table of Contents



by johsei1129 | 2019-05-30 06:53 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 05月 29日

末法の本仏の立場で法華経二十八品を後継者、日興上人に口伝した書【御義口伝 下】要点解説(126)

【二十八品に一文充の大事 】


化城喩品(注) 


  三千塵点
観彼久遠 猶如今日(注) 

今日の化導、末法を指して今日と心得るべきなり。

此の文は元初の一念一法界より外に、更に六道四聖とて有る可からざるなり。

所謂南無妙法蓮華経は三世一念なり。





化城喩品
化城諭品第七では遥か過去世に大通智勝如来という仏がいたことが説かれている。
その仏には成道する前に16人の王子があり、父の国王が大通智勝如来として成道すると16人の王子も父の弟子となり出家し、菩薩として妙法蓮華経を衆生に説いたことが記されていて、第16番目の王子は娑婆世界に生まれ成道して釈迦牟尼仏となることが予言されている。
さらにこの品では法華七喩の一つ「化城宝処(注)」が説かれている。

観彼久遠 猶如今日
化城喩品前段の下記の偈の文文
[原文]
彼仏滅度已来 復過是数 無量無辺 百千万億
阿僧祇劫 我以如来知見力故 観彼久遠 猶如今日
[和訳]
彼の仏の滅度せしより已来、復た是の数に過ぎること無量無辺 百千万億
阿僧祇劫なり。我は如来の知見力を以の故に、彼の久遠を観るに、猶を今日の如し(注)


化城宝処
 宝のある場所に向かって遥かな遠路を旅する人々がいた。しかし険しい道が続いたので、皆はこれ以上歩けないとして止まってしまった。
この様子を見た導師は方便力で幻の城を化現させ、そこで人々を休息させる。
 人々が宝処に到着したと満足しているのを見て、導師はこれは仮の城であると伝え、再び宝処に向かって出発し、ついに人々を目的地の宝処に導いた。
この物語の導師は仏で、旅をする人々は一切衆生、険しい道のりは仏道修行の厳しさを示し、化城は二乗の悟り、宝処は一乗の悟りを示しており、
仏の化導によって二乗の悟りに満足せず、仏道修行を続けて、一仏乗(仏)の境界に至らしめることを説いている。

彼の久遠を観るに、猶を今日の如し
本抄で日蓮大聖人は「久遠即末法」を説かれておられ、
【三世諸仏総勘文教相廃立】では「過去と未来と現在とは三なりと雖も一念の心中の理なれば無分別なり」と断じられておられます。








by johsei1129 | 2019-05-29 22:58 | 御義口伝 | Trackback | Comments(0)
2019年 05月 29日

Gosho 日女御前御返事 Offerings to the twenty eight chapters of the Lotus Sutra

今、日本国の者去年(こぞ)今年(ことし)疫病(えきびょう)(いぬる)(しょう)()の疫病とは人王始まりて九十余代に(ならび)なき疫病なり。

The epidemics that the Japanese nation has suffered since last year, as well as those of the past Shōka era (1257–1259), are totally without precedent in the reigns of the more than ninety emperors who have ruled since the beginning of the imperial era.

Japanese nation has suffered by the pestilences since last year as well as those of the past Shoka era (1257–1259), these do not have a precedent at all in the reigns of the more than ninety emperors who have ruled since the beginning of the imperial era.

聖人の国にあるを・あだむゆへと見えたり。

These calamities appear to stem from the fact that the people hate the presence of a sage in this country.

These calamities appear to stem from the fact that the people hate the presence of a sainthood in this country.

師子(しし)(ほう)る犬は(はらわた)切れ、日月をのむ修羅(しゅら)は頭の破れ候なるはこれなり。

This is exactly what is meant when it is said that a dog that barks at a lion will have its bowels ripped open, and that an asura who tries to swallow the sun and moon will have his head broken.

This is that a dog that barks at a lion will be cut its bowels, and that an asura who tries to swallow the sun and moon burst his head.

日本国の一切衆生すでに三分が二は()みぬ。又半分は死しぬ。

Two-thirds of all the people in Japan have already fallen ill in the epidemics, and half of these have perished.

Two-thirds of all the people in Japan have already fallen ill in the pestilences, and half of these have died.

今一分は身はやまざれども心はやみぬ。又頭も(けん)にも(みょう)にも(われ)ぬらん。

The remaining third may not be afflicted in body, but they are afflicted in mind. Visibly or invisibly, their heads have surely been broken.

A one-third to be left does not sicken, but they are afflicted in mind. Visibly or invisibly, probably their heads are broken.


つづく Continued


本文 Original Text 目次 Table of Contents



by johsei1129 | 2019-05-29 07:04 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 05月 28日

末法の本仏の立場で法華経二十八品を後継者、日興上人に口伝した書【御義口伝 下】要点解説(125)

【二十八品に一文充の大事 】


授記品 (注)

十界実相仏  三世常住  煩悩即菩提   生死即涅槃
於諸仏所 常修梵行 於無量劫 奉持仏法
                一切業障

此の文に常と云い無量劫と云う、即ち本有所具の妙法なり。所謂南無妙法蓮華経なり。



授記品
授記品第六は、譬喩品第三で十大弟子の筆頭、舎利弗の未来世で仏と成るとする「記別」を受けたことに続き、
十大弟子残りの九人の内、摩訶迦葉、須菩提、摩訶迦旃延、大目連の四人に次々と記別を与えていく様子が記されている。


於諸仏所 常修梵行 於無量劫 奉持仏法
授記品の下記の偈ある文文
[原文]
我此弟子 大目犍連(注) 捨是身已 得見八千
二百万億 諸仏世尊 為仏道故 供養恭敬
於諸仏所 常修梵行 於無量劫 奉持仏法
[和訳]
我が此れ弟子、大目犍連(注)は、是の身を捨て已りて、八千と゜
二百万億の諸仏世尊を見ることを得て、仏道の為の故に供養恭敬し、
諸の仏所に於いて、常に梵行を修め、無量劫に於いて仏法を奉持せり

大目犍連
釈迦十大弟子の一人で「神通第一」と称された。また舎利弗とともに釈迦の二大弟子と目された。
舎利弗と目犍連は共にバラモンで修行していた幼なじみで、どちらかが優れた教えに出会ったら教え合うことを約束していた。
有る時、舎利弗は釈迦の弟子アッサジと出会い「全ての事象は因(縁起)があり、私の師釈迦牟尼は因とそれを滅する法を説かれている」ということを聞き、直ちに目犍連を誘って釈迦の弟子となったと伝えられている。








by johsei1129 | 2019-05-28 22:26 | 御義口伝 | Trackback | Comments(0)
2019年 05月 28日

Gosho 日女御前御返事 Offerings to the twenty eight chapters of the Lotus Sutra

f0301354_21283639.jpg

ご真筆: 千葉本寿寺、他五箇所に分散されて所蔵されている。

The holy genuine writings are possessed dispersing in five places including the Honzyuji Temple in Chiba.


(いかん)ぞなれば末代の法華経の行者(ぎょうじゃ)は法華経を(とか)ざる華厳(けごん)阿含(あごん)(ほう)(どう)般若(はんにゃ)・大日経等の千二百余尊よりも末代に法華経を説く行者は勝れて(そうろう)なるを、(みょう)(らく)大師(しゃく)して云く「供養(くよう)すること有る者は(ふく)十号に過ぎ、()し悩乱する者は(こうべ)七分に破れん」云云。

The reason is that the votary who expounds the Lotus Sutra in the latter age surpasses [the Buddhas and bodhisattvas appearing in] the sutras of the Flower Garland, Āgama, Correct and Equal, and Wisdom periods and the twelve hundred and more honored ones of the Mahāvairochana and other sutras—who did not expound the Lotus Sutra.

The Great Teacher Miao-lo states in his commentary, “Those who give alms [to the practitioners of the Lotus Sutra] will enjoy good fortune surpassing the ten honorable titles, while those who vex or trouble them will have their heads split into seven pieces”.

The reason is that the votary who preaches the Lotus Sutra in the latter times surpasses the twelve hundred honorable people who preach the sutras of the Kegon, Agon, Hodo, Hannya, and Dainichi and did not preach the Lotus Sutra.

The great teacher Miaolo construes and says, “The person who gives alms to this will have a good fortune that surpasses the alms of Buddha holding the ten honorable titles, and one who trouble this receive a punishment that own head is destroyed into seven pieces”.


つづく Continued


本文 Original Text 目次 Table of Contents



by johsei1129 | 2019-05-28 06:56 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 05月 27日

Gosho 日女御前御返事 Offerings to the twenty eight chapters of the Lotus Sutra

日女御前御返事

An Outline of the “Entrustment” and Other Chapters

Reply to Nichinyo gozen

Offerings to the twenty eight chapters of the Lotus Sutra

      弘安元年六月二十五日 五十七歳御作

      June 25, 1278 (Age:57)

黄河(こうが)は千年に一度()むといへり。聖人は千年に一度出ずるなり。

It is said that the Yellow River becomes clear once in a thousand years, and that a sage likewise appears in the world once in a thousand years.

It is said that the Yellow River becomes clear once in a thousand years. It is said that a sage makes his advent only once in a thousand years.

It is said that the Yellow River becomes transparent once in a thousand years. A sainthood appears only once in a thousand years.

仏は無量(こう)に一度出世し給ふ。

A Buddha is said to be born only once in innumerable kalpas.

A Buddha appears in the world once in countless kalpas.

The Buddha appears in the world only once during countless kalpas.

彼には()うといへども法華経には値いがたし。

Yet even if one should meet a Buddha, it is far more difficult to encounter the Lotus Sutra.

Even if you encounter the Buddha, it is difficult to encounter the Lotus Sutra.

Yet even if one could meet the Buddha, it is more difficult to encounter the Lotus Sutra.

(たと)法華経に値ひ奉るとも、末代の凡夫法華経の行者には値ひ難し

And even if one should encounter the Lotus Sutra, it is rarer still for an ordinary person of the latter age to meet the votary of the Lotus Sutra.

And even if you encounter the Lotus Sutra, it is still more difficult for common mortals like us, who were born in the Latter Day of the Law, to encounter the votary of the Lotus Sutra.

And even if one could encounter the Lotus Sutra, it is more difficult for an ordinary person of the latter times to meet the votary of the Lotus Sutra.


つづく Continued


御書本編  目次 Index



by johsei1129 | 2019-05-27 06:52 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 05月 26日

末法の本仏の立場で法華経二十八品を後継者、日興上人に口伝した書【御義口伝 下】要点解説(124)

【二十八品に一文充の大事 】


薬草喩品(注)

            三世     一切衆生なるべし
又諸仏子 専心仏道 常行慈悲  自知作仏   如我等無異
    心を仏道に専にし 常に慈悲を行じ 自ら作仏することを知り我 が如く等しくして異なること無からしむ
 
此の文は当来(注)の成仏顕然なり。所謂南無妙法蓮華経なり。



薬草喩品
薬草喩品第五では法華七喩の一つ、三草二木(さんそうにもく)が説かれる。
ここでの比喩は、仏が衆生に説法する意義について、落雷とともに天に雨雲が立ち込め、大地に生える異なる特質を持つ全ての草木に、不足のない満ち足りた雨水を降り注ぐ事に譬えて、仏が全ての衆生を差別することなく仏道に導くと言う、無量無辺の慈悲を解き明かしています。

当来
未来の事










by johsei1129 | 2019-05-26 20:50 | 御義口伝 | Trackback | Comments(0)
2019年 05月 26日

WRITING OF NICHIREN DAISHONIN.  Part 3.

       1へもどる。Back to Part One.


阿仏房御書(宝塔御書) On the Treasure Tower 1275

阿仏房尼御前御返事 The Embankaments of faith 1275

千日尼御前御返事 The Spirit of Faith 1278

千日尼御返事 Reply to Nun Sen'nichi 1280
一谷入道女房御書 Letter to the Wife of Ichinosawa nyūdō 1275
中興入道御消息 Letter to the Lay Priest Nakaoki 1279
生死一大事血脈抄 The Ultimate Law of Life and Death 1272

草木成仏口決 The Oral Tradition regarding the Enlightenment of Plants 1272

最蓮房御返事 A Reply to Sairen-bo 1272
祈 祷 抄 On Prayer 1272

最蓮房御返事(祈祷経送状)Letter Sent with the Prayer Sutra 1273
諸法実相抄 The True Aspect of All Phenomena 1273
十八円満抄 On the Eighteen Perfect Doctrines 1280


南部六郎殿御書 On the Nation's Slander of the Law 1271
南部六郎三郎殿(波木井三郎殿)御返事 Reply to Nambu Rokurō Saburō 1273

松野殿御返事(十四誹謗抄)The Fourteen Slanders 1276

松野殿御返事 Letter to the Lord Matsuno 1278

六難九易抄((妙法尼御前御返事) On the Six Difficult and Nine Easy Acts 1278
妙法尼御前御返事 The Importance of the Moment of Death 1278
妙法比丘尼御返事 A Reply to Myohō bikuni 1278

内房女房御返事 White Horses and White Swans 1280

盂蘭盆御書 On Offerings for Deceased Ancestors 1279
新池殿御消息 The Teaching That Accords with the Buddha’s Mind 1279
新 池 御 書 Letter to Ni'ike 1280


船守弥三郎許御書 The Izu Exile 1279

同一鹹味御書 The Universal Salty Taste 1279

椎地四郎殿御書 A Ship to Cross the Sea of Suffering 1281

高橋入道殿御返事 Letter to the lay priest Takahasih
異体同心事 Many in Body, One in Mind 1279

米 穀 御書 On Properties of Rice 1278

三三蔵祈雨事 Three Tripitaka masters Pray for Rain 1275

蒙古使御書 About Messenger of Mongolia 1275

妙心尼御前御返事(病之良薬御書)Good Medicine for All Ills 1275

窪尼御前御返事 Letter to Lady Kuboama 1280

三沢抄 Letter to Misawa 1278
十 字 御 書 New Year's Gosho 1281

南条兵衛七郎御殿書 The Votary of the Lotus Sutra 1264

薬王品得意抄 The Glory of the Medicine King Chapter 1265

上野殿後家尼御返事 Reply to the Widow of Ueno 1265

春之祝御書 In Celebration of Spring 1265

上野殿御返事(造営書・全) The Merit of Offering(Full)1275
南条殿御返事 (白麦御書・全)On Polished Wheat(Full)1275

上野殿御消息 Four Virtues and Four Debts of Gratitude 1275

単衣抄 Regarding an Unlined Robe 1275
神国王御書 Rulers of the Land of the Gods 1278
上野殿御返事 (梵釈御計事) The Workings Brahma and Shakra 1277
上野殿御返事(法要書・全) The Teaching for the Lattter Day (Full) 1278 

上野殿御返事(適時弘法事)The Propagation that Adapts to the Times. 1279.
上野殿御返事(孝不孝御書・全) On Filial and Unfilial Conduct (Full) 1280

上野殿御返事(熱原外護事・全) Protecting the Atsuhara Believers(Full) 1280
上野殿御返事(子宝書・全) Children are Treasures(Fulll) 1280
上野殿御返事(須達長者事・全)The Welathy Man Sdatta(Full) 1280
南条殿御返事(南条抄・全)The Person and the Law (Full) 1281
上野尼御前御返事(烏竜遺竜事・全)Wu-lung and I-lung(Full)1281
上野殿御返事(春初御消息・全)Letter of Early Spring(Full)1282
法華証明抄 (全) The Proof of the Lotus Sutra(Full)1282

白米一俵御書 The Gift of Rice 1280


戒体即身成仏義 The Significance of Attaining Enlightenment in one's Present Form through Rceiving the True Entity of the Precept

秀句十勝抄 Ten Superior Doctrines Described in the Outstanding Principles of the Lotus Sutra 1278

日住禅門御返事 Reply to Nichiju zemmon 1280


日蓮一期弘法付嘱書  Document for Entrusting the Law 1282

身延山付嘱書  Minobu-san Transfer Document 1282


富士一跡門徒御存知事 The Known Facts of Believers in Fuji Sect 1309

佐渡國法華講衆御返事 Reply to the Hokkeko Believers on Sado Island 1323

五人所破抄 On Refuting the Five Priests 1328

日興跡条々の事 Articles to be Observed after the Passing of Nikko 1332

日興遺誡置文 The Last Religious Precepts of Nikko 1333


寿量品談義 Discussion of Life Span Chapter 1719

文底秘沈抄 The Meaning Hidden in the Depth 1725

依義判文抄 Writings which Understands aSentence from a Meaning.1725

末法相応抄 Politic Practices in the Latter Days of Law 1725

当流行事抄 The Practice of this School 1725

当家三衣抄 The Three Robes of Our Sect 1725

観心本尊抄文段 Exegesis on the “True Object of Worship” 1721



1へもどる。Back to Part One.



by johsei1129 | 2019-05-26 14:17 | WRITING OF NICHIREN | Trackback | Comments(0)