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2019年 06月 18日

Gosho 主君耳入此法門免与同罪事 Recommending This Teachings to Lord.

主君耳入此法門免与同罪事

On Recommending This Teaching to Your Lord and Avoiding the Offense of Complicity in Slander.

Recommending This Teachings to Lord and Avoiding the Offense of Complicity of Slandering Law.

  文永十一年九月二十六日 五十三歳御作

 September26, 1274. Fifty-three years old.


かまへて、かまへて御用心候べし。

Determine to take every possible precaution.

Please be careful carefully strictly.

いよいよ・にくむ人人ねら()ひ候らん。

Those who hate you will be increasingly vigilant in watching for a chance to do you harm.

Those who abominate you will try to attack you increasingly.

()()もり夜は一向に止め給へ。

Put a stop to all drinking parties at night.

Please stop drinking parties of night for the time being.

(ただ)女房と酒うち飲んで、なにの御不足あるべき。

What dissatisfaction can there be in drinking sake alone with your wife?

You should be satisfied when you drink liquor only with your wife.

他人のひる()の御さかもり(酒宴)おこ(油断)たるべからず、

Do not let down your guard when you attend banquets with others in the daytime.

Do not let down your guard when you attend drinking parties with others in the daytime.

酒を離れてねら()ひま()有るべからず。

Your enemies will have no opportunity to attack you, apart from your drinking.

Your enemies will have no opportunity to attack you except when you drink.

返す返す、恐恐謹言。

You cannot be too careful.

With my deep respect.

I repeatedly say to you for doing so.

    Very truly yours.


本文 Original Text 目次 Table of Contents



by johsei1129 | 2019-06-18 17:50 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 06月 17日

Gosho 如説修行抄  On practicing according to the Buddha’s teachings

一期(いちご)を過ぐる事程も無ければいかに強敵(ごうてき)重なるとも・ゆめゆめ退する心なかれ恐るる心なかれ、

Life flashes by in but a moment. No matter how many terrible enemies you may encounter, banish all fears and never think of backsliding.

Because a life passes in a moment, even if you encountered strong enemy one after another, you banish all fears and must never think of backsliding.

(たと)(くび)をば(のこぎり)にて引き切り・どう()をば()ほこ()を以て・つつき・足には()だしを打つてきり()を以てもむとも、命のかよはんほどは南無妙法蓮華経・南無妙法蓮華経と唱えて唱へ死に(しぬ)るならば釈迦・多宝・十方の諸仏・霊山(りょうぜん)()(じょう)にして御契約なれば須臾(しゅゆ)(ほど)に飛び(きた)りて手をとり肩に(ひき)()けて霊山へ・はしり給はば二聖・二天・十羅刹女(らせつにょ)は受持の者を擁護(ようご)し諸天・善神は天蓋(てんがい)を指し(はた)を上げて我等を守護して(たし)かに寂光(じゃっこう)宝刹(ほうせつ)へ送り給うべきなり、

Even if someone were to cut off our heads with a saw, impale our bodies with lances, or shackle our feet and bore them through with a gimlet, as long as we are alive, we must keep chanting Nam-myoho-renge-kyo, Nam-myoho-renge-kyo. Then, if we chant until the very moment of death, Shakyamuni, Many Treasures, and the Buddhas of the ten directions will come to us instantly, exactly as they promised during the ceremony at Eagle Peak. Taking our hands and bearing us on their shoulders, they will carry us to Eagle Peak. The two sages, the two heavenly kings, and the ten demon daughters will guard us, while all the heavenly gods and benevolent deities will raise a canopy over our heads and unfurl banners on high. They will escort us under their protection to the treasure land of Tranquil Light.

Even if someone were to cut off our necks with a saw, impale our bodies with lances, or shackle our feet and torment us with a drill, as long as we are alive, we must keep chanting Nam-myoho-renge-kyo, Nam-myoho-renge-kyo. Then, if we chant it until the very moment of death, Shakyamuni, Taho, and the ten directions' Buddha will come over to our place instantly, exactly as they promised when the ceremony was performed at the Eagle Peak. So, taking our handsand bearing us on their shoulders, they will carry us to Eagle Peak. The two saints, the two kings of heavens, and the ten daughters of demon will guard us, while various heavens and the deities of virtue will raise a canopy over our heads and unfurl banners highly. And protecting us, they will escort us until the land of treasure of the tranquil light.

あらうれしや・あらうれしや。

How can such joy possibly be described!

Oh, we are pleased! How glad we are!


本文 Original Text 目次 Table of Contents



by johsei1129 | 2019-06-17 06:00 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 06月 16日

Gosho 第二 不惜身命事 The 2th. “Never begrudging own body and life”.

第二 ()(しゃく)身命(しんみょう)の事

Point Two, on the words “never begrudging our bodies or lives” in the passage “But although it will be difficult to teach and convert them, we will summon up the power of great patience and will read and recite this sutra, embrace, preach, and copy it, offering it many kinds of alms and never begrudging our bodies or lives”.

The 2th.Never begrudging own body and life”.

事理(じり)の不惜身命(これ)有り、

One should never be begrudging of one’s body or life either in principle or in fact.

A theory or a fact exist to "Never begrudging own body and life".

法華の行者(ぎょうじゃ)田畠(でんぱた)等を(うば)わるは理の不惜(ふしゃく)身命(しんみょう)なり、

When a votary of the Lotus Sutra is deprived of his lands and fields, this is a case of not begrudging body or life in principle.

When a votary of the Lotus Sutra is deprived of his farm, this is a case of not begrudging body or life in theory.

(みょう)(こん)()たるを()の不惜身命と云うなり、

When he is actually deprived of his life, this is a case of not begrudging body or life in fact.

When he is deprived of own life actually, this is a case of fact of not begrudging body.

今日蓮等の類い南無妙法蓮華経と唱え奉る者は事理共に()うなり。

Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they are being unbegrudging of their bodies and lives both in principle and in fact.

Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they will encounter these persecutions by both theory and facts.


つづく Continued


本文 Original Text 目次 Table of Contents



by johsei1129 | 2019-06-16 06:00 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 06月 16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(131)


提婆品(注)


  三惑  三諦
忽然之間  変成男子(注)

此の文の心は三惑の全体三諦と悟るを変と説くなり。

所謂南無妙法蓮華経と唱え奉るは三惑即三徳(注)なり。




提婆品
提婆達多品第十二では、釈迦が過去世で国王として大法を求めていた時、妙法蓮華経を知っていると言う阿私仙(あしせん)と出会う。そこで国王は阿私仙の下僕となり法華経を学び仏と成った。その時の阿私仙は今の提婆達多で、法華経を教えてくれた提婆達多は「善智識」であったとその因縁を説いてる。本品で提婆達多は天王如来の記別を受け、悪人成仏を示すことになる。また竜女の成仏にて女人成仏を示している。

尚、この提婆品の内容は、サンスクリットの原典では見宝塔品第十一と一つになっているが、鳩摩羅什は内容が全く異なるとして、見宝塔品と提婆達多品の二つの品に分離している。そのためサンスクリットの原典は全二十七品で構成され、妙法蓮華経は二十八品となっている。また直訳すぎるとして殆ど普及していない竺法護(じくほうご)訳の正法華は、サンスクリットの原典そのままの二十七品の構成となっている。

忽然之間  変成男子
提婆達多品第十二の竜女の成仏を記した下記の文にある偈
[原文]
観我成仏 復速於此 当時衆会 皆見龍女 忽然之間 変成男子 具菩薩行
[和訳]
「我が成仏を観よ、復た此に於て速かならんや」と。 当時の衆会は皆、龍女が 忽然の間に 変じて男子に成り 菩薩行を具えることを見れり。

三惑即三徳
日蓮大聖人は本抄で、(注)を持った凡夫の女人の身のままで「法身、般若、解脱の三徳」を悟ることを、竜女が男子に変じた甚意であると解き明かされておられます。


一切の煩悩で、見思惑(けんじわく)(=見惑と思惑)、塵沙惑(じんじゃわく)、無明惑(むみょうわく)の総称。



【御義口伝 下】要点解説(132)に続く








by johsei1129 | 2019-06-16 00:29 | 御義口伝 | Trackback | Comments(0)
2019年 06月 15日

Gosho 撰時抄愚記 Explanatory note of the 'Selection of the Times'.

撰時(せんじ)(しょう)愚記(ぐき)

Explanatory note of the 'Selection of the Times'.

正徳五年十一月十五日。日寛上人、五十歳御作。

November 15, 1715. Fifty years old.

今案じて云く、(へいの)左衛門入()(えん)の首を()ねらるるは、これ(すなわ)ち蓮祖の御顔を打ちしが故なり。

I consider it and say now. The reason that Heino Saemon was cut his neck is namely because he had hit the holy brow of Nichiren Daishonin of our sect's father.

最愛の次男安房(あわの)(かみ)の首を刎ねらるるは、これ則ち安房国の蓮祖の御頸(おくび)を刎ねんとせしが故なり。

The reason that the neck of his dearest second son, the governor of Awa country, was cut is namely because he was about to cut the neck of Nichiren Dishonin, our sect's father, of the Awa country.

(ちゃく)()(むね)(つな)の佐渡に流さるるは、これ則ち蓮祖聖人を佐渡島に流せしが故なり。

The reason that Munetsuna of his legitimate child was banished to Sado is namely because he had banished Nichiren Daishonin to Sado island.

その事、既に符合(ふごう)せり、

These facts already correspond.

(あに)大科(まぬか)(がた)きに非ずや。 

Why can we escape from the great sin?


つづく Continued


本文 Original Text 目次 Table of Contents



by johsei1129 | 2019-06-15 06:00 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 06月 14日

Gosho 興師筆曼荼羅脇書 Side Note of the Mandala by the Rev. Nikko.

興師筆(まん)()()脇書

Side Note of the Mandala by the Rev.Nikko.

徳治三年卯月八日。日興上人 六十二歳御作。

February 8, 1308. Nikko shonin, the age of 62.

駿河(するが)の国富士の下方(しもかた)(あつ)(はら)の住人(じん)()(ろう)、法華衆と号し(へい)の左衛門の為に(くび)()らるゝ三人の(うち)なり、

Jinshiro was a resident of Atsuhara of the foot of Mt. Fuji of the country of Suruga and claimed Lotus sutra. He was one of three people who was cut their necks for Heino Saemon.

左衛門入道法華の衆の頸を斬るの後、十四年を経て謀叛(むほん)(はか)(ちゅう)せられ(おわん)ぬ、

After Heino Saemon cut the necks of followers of the Lotus sutra, he planned a rebellion after 14 years and was subdued.

(その)子孫跡形(あとかた)無く滅亡し畢ぬ。

His descendant had been ruined without a trace.


目次 Table of Contents



by johsei1129 | 2019-06-14 06:00 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 06月 13日

Gosho 聖人等御返事 Reply to the Saints.

この事のぶるならば(この)方には()がなしとみな人申すべし、

In saying these things, I am sure everyone will understand that there is no error on our part.

When saying these things, everyone will surely say that there is no offence on our side.

大進房(だいしんぼう)が落馬あらわるべし、

That is evident from the fact that the priest Daishin-bō fell from his horse.

Also, that becomes clear from the punishment that Daishinbo fell from his horse.

あらわれば人人ことにおづ()べし、天の御計らいなり、

And the fact that he died should awaken fear in others, for it was part of Heaven’s plan.

And everyone will fear if it becomes clear that he died. This is arrangement of heavens.

(おのおの)にはおづる事なかれ、

But the rest of you should not be afraid.

For that reason, all of you should not be afraid.

つよりもてゆかば定めて()(さい)いできぬとおぼふるなり、

So long as you remain firm in heart, I am sure that the whole truth of the matter will become clear in the end.

So long as all of you remain firm in mind, I am sure that various circumstances will concur to give us the success.

今度(このたび)の使にはあわぢ(淡路)房を(つかわ)すべし。

Next time I will send you word by way of the priest Awaji-bō.

This time I will send you Awajibo as a messenger.


本文 Original Text 目次 Table of Contents



by johsei1129 | 2019-06-13 06:59 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 06月 12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(130)

【二十八品に一文充の大事 】


宝塔品 (注)

      受持也
則為疾得  無上仏道(注)
      凡夫即極也

此の文は持者即ち円頓の妙戒なれば、等・妙二覚一念開悟なれば疾得と云うなり。

所謂南無妙法蓮華経と唱え奉るは疾得なり。



則為疾得  無上仏道

見宝塔品第十一の以下の偈にある文文
[原本]
 諸善男子 於我滅後るや
 誰能受持 読誦此経 今於仏前 自説誓言
 此経難持 若暫持者 我即歓喜 諸仏亦然
 如是之人 諸仏所歎 是則勇猛 是則精進
 是名持戒行頭陀者 則為疾得 無上仏道
[和訳]
諸の善男子よ、我が滅後に於いて、
誰ぞ能く此の法華経を受持し読誦るや。今、仏前に於いて自から誓いの言を説け。
此の経は持ち難し。若し暫くも持つ者は、我(釈尊)、即ち歓喜せん、諸の仏も亦た然りなり。
是の如きのは、諸仏の歎ぜり所なりけり。是れ則ち勇猛なり、是れ則ち精進なり。
是れ、戒を持ち頭陀(注)を行ぜし者と名付けり。則ち、疾く無上の仏道を得る事を為せり。

宝塔品
見宝塔品第十一では、多宝如来が過去世の因縁で、妙法蓮華経が説かれる時はその地に巨大な宝塔を地より出現させ、この法華経は「皆是真実」であると証明する儀式が執り行われたことが記されてる。そして宝塔最上部に多宝如来と釈迦牟尼仏が並び、三千大千世界から参集した諸菩薩も虚空に引き上げられ二仏を奉る「虚空会(こくうえ)の儀式」が展開される。そこで釈尊は参集した諸菩薩にこの妙法蓮華経を「能く、受持・読誦」することを自ら誓言せよと迫ります。
この「見宝塔品」での諸菩薩に請言を迫ることは、この後の「従地涌出品第十五」での地涌の菩薩の出現の重要な伏線となっております。

尚、この宝塔について佐渡の阿仏房より問われた日蓮大聖人は「阿仏房御書」で次の様に解き明かされておられます。
一御文に云く、多宝如来・涌現の宝塔・何事を表し給うやと云云。此の法門ゆゆしき大事なり。宝塔をことわるに、天台大師文句の八に釈し給いし時、証前起後の二重の宝塔あり。証前は迹門、起後は本門なり。或は又閉塔は迹門、開塔は本門、是れ即ち境智の二法なり。しげきゆへにこれををく。所詮三周の声聞、法華経に来て己心の宝塔を見ると云う事なり。
 今日蓮が弟子檀那又又かくのごとし、末法に入つて法華経を持つ男女のすがたより外には宝塔なきなり。若し然れば、貴賤上下をえらばず南無妙法蓮華経ととなうるものは、我が身宝塔にして我が身又多宝如来なり、妙法蓮華経より外に宝塔なきなり。法華経の題目宝塔なり、宝塔又南無妙法蓮華経なり。
 今、阿仏上人の一身は地水火風空の五大なり、此の五大は題目の五字なり。然れば阿仏房さながら宝塔、宝塔さながら阿仏房、此れより外の才覚無益なり。聞・信・戒・定・進・捨・慚の七宝を以てかざりたる宝塔なり。多宝如来の宝塔を供養し給うかとおもへばさにては候はず、我が身を供養し給う。我が身又三身即一の本覚の如来なり。
 かく信じ給いて南無妙法蓮華経と唱え給へ。ここさながら宝塔の住処なり。経に云く「法華経を説くこと有らん処は我が此の宝塔其の前に涌現す」とはこれなり。
 あまりにありがたく候へば、宝塔(御本尊)をかきあらはしまいらせ候ぞ。子にあらずんば・ゆづる事なかれ。信心強盛の者に非ずんば見する事なかれ。出世の本懐とはこれなり。 阿仏房しかしながら北国の導師とも申しつべし。浄行菩薩うまれかわり給いてや、日蓮を御とふらい給うか。
 不思議なり不思議なり。此の御志をば日蓮はしらず、上行菩薩の御出現の力にまかせたてまつり候ぞ。別の故はあるべからずあるべからず。
宝塔をば夫婦ひそかにをがませ給へ』と。

頭陀
頭陀とは梵語dhūtaの音写で、衣食住の欲望を絶つこと。転じてあらゆる煩悩を払って道を求めるための修行。
また出家僧が修行のために托鉢(たくはつ)して人々の家を回り歩く事。
釈迦十大弟子の一人で、釈迦滅後、仏典結集の座長を務めたと言われた最年長の迦葉は、頭陀第一と称えられた。












by johsei1129 | 2019-06-12 21:09 | 御義口伝 | Trackback | Comments(0)
2019年 06月 12日

Gosho 聖人等御返事 Reply to the Saints.

伯耆房(ほうきぼう)等、深く此の旨を存じて問注(もんちゅう)()ぐ可し。

The priest Hōki-bō and the others should ponder deeply on the meaning of all this and initiate legal action on this matter.

Hokibo and the others ponder deeply on this meaning and should accomplish our purpose on the trial.

(たいら)金吾に申す可き様は、文永の()勘気(かんき)の時聖人の仰せ忘れ給うか、()(わざわい)(いま)(おわ)らず重ねて十羅刹(らせつ)の罰を招き取るか、最後に申し付けよ。恐恐(きょうきょう)謹言(きんげん)

Ask Hei no Saemon if he has forgotten what I told him when, in the Bun’ei era, I appeared before him to answer charges against me. The calamities I predicted at that time have yet to come to an end. Tell him at the last that the ten demon daughters will call down further punishment on him.

Respectfully.

Finally tell to the Heino Saemon, "Have you forgotten what the sainthood told you when the sainthood appeared before you to answer charges against the saint at the Bun'ei era? The calamities the sainthood predicted at that time have yet to come to an end. Notwithstanding that, do you intend to invite the punishment of the ten demon's daughters repeatedly?".

Very truly yours.

十月十七日(いぬの)(とき)         日 蓮 花押(かおう)

The hour of the dog [7:00–9:00 p.m.], the seventeen thday of the tenth month.  Nichiren.

At the hour of the dog [7:00–9:00 P. M.] of the seventeenth day of October.  Nichiren.

聖人等御返事

Reply to the sages

A reply to the sainthood and the others.


つづく Continued


本文 Original Text 目次 Table of Contents



by johsei1129 | 2019-06-12 06:44 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 06月 11日

Gosho 聖人等御返事 Reply to the Saints.

聖人等御返事

Reply to the Sages.

A Reply to the Saints.

 弘安二年十月十七日、五十八歳御作。

 October 17, 1279. Fifty-eight yearsold.


今月十五日(とりの)(とき)御文(おんふみ)同じき十七日酉時到来す。

Your letter, written in the hour of the cock [5:00–7:00 p.m.] on the fifteenth day of this month, reached me in the hour of the cock on the seventeenth day of the same month.

Your letter, being written in the hour of the bird [5:00–7:00 P. M.] of the fifteenth day of this month, reached me in the hour of the bird of the seventeenth day of the same month.

彼等()勘気(かんき)(こうむ)るの時、南無妙法蓮華経、南無妙法蓮華経と唱え奉ると云云。

I learned that when the accused were subjected to the wrath of the officials, they chanted Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.

I learned that when accused [the three braves of Atsuhara] received the anger of the officials, they chanted Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.

(ひとえ)只事(ただごと)に非ず。

This was no ordinary matter!

This is no trifling matter.

定めて(たいら)金吾の身に(じゅう)羅刹(らせつ)入り(かわ)りて、法華経の行者を試みたもうか。

I am sure that the ten demon daughters must have taken possession of Hei no Saemon and induced him to test the faith of these votaries of the Lotus Sutra.

I am sure that the ten demon's daughters entered to Heino Saemon himself and must have tested the faiths of these votaries of the Lotus Sutra.

例せば雪山(せっせん)童子、尸毘(しび)(おう)等の如し。

It was similar to the way in which the boy Snow Mountains and King Shibi were tested.

For example, it is similar to the way in which the Snow Mountain Boy and King Shibi once had been tested.

()た又悪鬼其の身に入る者か。釈迦・多宝・十方の諸仏・(ぼん)(たい)等、五五百歳の法華経の行者を守護す可きの御誓は是なり。

And even if an evil demon had taken possession of Hei no Saemon, Shakyamuni, Many Treasures, and the other Buddhas of the ten directions, Brahmā and Shakra have vowed to guard and protect the votaries of the Lotus Sutra in the fifth five-hundred-year period.

Or an evil demon might have entered to the Heino Saemon himself. This is that Shakyamuni, Taho, the ten directions' Buddha, Brahma and Shakra have vowed to guard and protect the votaries of the Lotus Sutra in the fifth five-hundred-year period.

大論に云く、()(どく)(へん)じて(くすり)と為す。

The Treatise on the Great Perfection of Wisdom speaks of that which “can change poison into medicine”.

The treatise on the great perfection of wisdom says “can change poison into medicines”.

天台云く、毒を変じて薬と為す云云。

And T’ien-t’ai says that “the poison is changed into medicine”.

And Tientai says that “the poison is changed into medicines”.

妙の字(むな)しからずんば定めて須臾(しゅゆ)賞罰(しょうばつ)有らんか。

If the word myō, or wonderful, is not completely powerless, I know it will without fail deal out reward and punishment where they belong.

If the word of myo is not powerless, it should without fail deal out merits and punishments to them.


つづく Continued


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by johsei1129 | 2019-06-11 06:48 | WRITING OF NICHIREN | Trackback | Comments(0)