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2019年 06月 07日

Gosho 四条金吾殿御書 Service for Deceased Ancestors

四条金吾殿御書

Service for Deceased Ancestors

文永八年七月十二日 五十歳御作。

July 12, 1271. Fifty years old.


僧の中にも父母師匠の命日をとぶらふ人は・まれなり、

Even among priests, those who pray for the repose of their parents and teachers on the anniversaries of their death are rare.

Even among priests, those who condole on the anniversaries of their parents and teachers' death are rare.

定めて天の日月・地の地神いかり・いきどをり給いて不孝の者とおもはせ給うらん、

Certainly the gods of the sun and moon in the heavens and the deities on earth must be angry and indignant with them, considering them to be unfilial.

Considering them to be unfilial, the gods of the sun and moon in the heavens and the deities on earth certainly will be angry and indignant with them.

形は人にして畜生(ちくしょう)のごとし(にん)()鹿(ろく)とも申すべきなり。

Though they possess a human form, they are like animals. They should also be called human-headed beasts.

Though they possess a human form, they are like animals. They should also be called human-headed deer.


つづく Continued


本文 Original Text 目次 Table of Contents



by johsei1129 | 2019-06-07 06:52 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 06月 06日

Gosho 兵衛志殿御返事(味噌一桶御書) Letter about a Miso of a Pail.

兵衛志殿御返事(味噌一桶御書)

Reply to Hyoe no Sakan.

Letter about a Miso of a Pail.

弘安元年六月二十六日 五十七歳御作

June 26, 1278. Fifty-seven years old.

f0301354_22154671.jpg

ご真筆:越前市妙勧寺 所蔵。

The genuine writing is kept with the Myokanji Temple in Echizen city.


みそ(味噌)をけ()(ひとつ)()(おわ)んぬ。

I have received the tub of miso that you sent.

I have received the pail of miso from you.

はら()のけ()さゑ(左衛)もん()殿(四条金吾)の御薬になをりて候。

The medicine Saemon sent me has cured my diarrhea.

The symptom of my diarrhea has recovered by the medicines of Lord Saemon [Shijo Kingo].

又このみそ(味噌)()めていよいよ心ちなをり候ひぬ。

And now, savoring your miso, I feel even fitter than ever.

And now, savoring your miso, my mind is more and more healed.

あわれあわれ今年御つゝがなき事をこそ、法華経に申し上げまいらせ候へ。恐々謹言。

Thank you, thank you! I am praying to the Lotus Sutra that you will be free from all illness this year.

With my deep respect.

Thank you, thank you! I am praying it to the Lotus Sutra that very health is with you this year.

Very truly yours.


本文Original Text 目次 Table of Contents



by johsei1129 | 2019-06-06 07:03 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 06月 05日

Gosho 中務左衛門尉殿御返事(二病抄) Two kinds of illness.

f0301354_07011925.jpg

ご真筆:京都市立本寺 所蔵。写真は六紙のうちの第四紙。

The genuine writing: The Ripponji Temple of Kyoto City possesses this. This photograph is fourth page of all six pages


(はた)(また)日蓮下痢(くだりはら)去年(こぞ)十二月(さんじゅう)日事起り、今年六月三日四日、日日に()をまし月月に倍増す。

I developed diarrhea on the thirtieth day of the twelfth month of last year, and up until the third or fourth day of the sixth month of this year, it grew more frequent by the day and more severe by the month.

I developed a symptom of the diarrhea on the thirtieth day of November of last year, and at the third day and fourth day of this June, it grew severe day by day and was doubled month by month.

定業(じょうごう)かと存ずる(ところ)()(へん)の良薬を服してより已来(このかた)日日月月に減じて今百分の一となれり、

Just when I was thinking that it must be my immutable karma, you sent me good medicine. Since taking it, my complaint has diminished steadily and is now a mere one-hundredth fraction of its former intensity.

Just when I was thinking that it may be my preordained fate, you sent me good medicines. And since taking medicines, my illness has diminished steadily and now it has become a one-100th.

しらず、教主釈尊の入りかわりまいらせて日蓮をたすけ給うか。地涌(じゆ)菩薩(ぼさつ)の妙法蓮華経の良薬をさづ()け給えるかと疑い候なり。

I wonder if Shakyamuni Buddha has taken possession of your body to help me, or perhaps the Bodhisattvas of the Earth have bestowed upon me the good medicine of Myoho-renge-kyo.

I suspect that Shakyamuni Buddha probably has entered to you yourself to help me, or the bodhisattvas who welled from the ground might have bestowed upon me the good medicines of Myoho-renge-kyo.


つづく Continued


本文Original Text 目次 Table of Contents



by johsei1129 | 2019-06-05 07:04 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 06月 04日

Gosho 上野殿御返事(適時弘法事) The Propagation that Adapts to the Times.

かかるきざ()みに、い()さま()たげの御とぶらひ、かつ()よろ()こび、かつ()なけ()かし、

At such a moment, to receive a gift like yours, one that has saved my life, is an occasion for both joy and lamentation.

At such a time, receiving a visit of you, it has saved my life, and I have a pleasure and a grief.

一度にをもひ切つて、うへ()()なんと、あん()じ切つて候いつるに、わづ()かの・と()しびに・あ()らを入そへられたるがごとし。

Just when I had resigned myself to the thought of starvation, your gift came like oil added to a lamp that could hardly last much longer.

Just when I had resigned myself to the thought of being starved to death, your gift came like oil added to a small lamp.

あわれあわれたうとく、めでたき御心かな。

How wonderful, how welcome, how generous the heart of the giver!

Poor fellow! Poor soul, what a happy mind you have!

釈迦仏・法華経定めて御計らい給はんか、恐恐謹言。

Surely it must have been the design of Shakyamuni Buddha and the Lotus Sutra.

With my deep respect.

Surely Shakyamuni Buddha and the Lotus Sutra arrange to give an admiration to you.

Very truly yours.

弘安二年十二月廿七日        日 蓮  花 押

The twenty-seventh day of the twelfth month in the second year of Kōan [1279].  Nichiren.

The twenty-seventh day of November in the second year of Koan [1279].  Nichiren.

上野殿御返事

Reply to Ueno. A reply to Lord Ueno.



by johsei1129 | 2019-06-04 06:51 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 06月 03日

Gosho 上野殿御返事(適時弘法事) The Propagation that Adapts to the Times.

上野殿御返事((ちゃく)()()(ほう)事)

Propagating the Law at the Appropriate Time.

The Propagation that Adapts to the Times.

弘安二年十二月二十七日 五十八歳御作

November 27, 1279. Fifty-eight years old.


日蓮は日本国に生れて()わく()せず、ぬすみせず、かたがたのとが()なし。

I, Nichiren, was born in this country of Japan, have never deceived others, never stolen, or committed any sort of offense.

I, Nichiren, was born in this country of Japan, I have never deceived others, never stolen, and never committed any sort of offense.

末代の法師には()がうすき身なれども、文をこの()む王に武のすてられ、いろ()をこのむ人に正直物のにくまるるがごとく、念仏と禅と真言と律とを信ずる()()うて法華経をひろむれば王臣・万民ににく()まれて結句(けっく)は山中に候へば天いかんが計らわせ給うらむ。

I am a teacher of the Law in this latter age of few offenses. But in the time of a ruler who favors civil affairs, the military arts will be neglected. And those who live for love have no liking for persons of strict morals. Because, born in an age that puts its faith in the Nembutsu, Zen, True Word, and Precepts teachings, I propagate the Lotus Sutra, I am hated by the ruler and high ministers and by the common people. And so in the end I live in the mountains. What plans, I wonder, do the heavenly deities have for me?

I have no guilt as a teacher in latter times of the Law. But in the times of a ruler who favors a culture, the military arts will be neglected. And those who live for sensual pleasures have malice to the persons of strict morals. Because, encountering the times that believe the Nembutsu, Zen, Shingon, and religious precepts, I spread the Lotus Sutra, I am hated by the ruler and high ministers and by every people. In the end I live in the mountains. What do heavens do for me?

五尺のゆき()ふりて本よりも・かよわぬ山道ふさ()がり、()()る人もなし。

Snow piles up five feet deep, blocking the mountain trails that are deserted to begin with, and no one comes to visit.

Snow piles up five feet deep, blocking the mountain roads that are deserted from first, and no one comes to visit.

(きぬ)もうすくてかん()ふせぎがたし、食()へて命すでに・をはりなんとす。

My clothes are thin and hardly keep out the cold, my food supplies are exhausted, and it would seem that my life must come to an end.

My clothes are thin and do not prevent the cold, and my food was almost exhausted, it seems that my life must come to an end.


つづく Continued


本文Original Text 目次 Table of Contents



by johsei1129 | 2019-06-03 06:40 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 06月 02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(128)

【二十八品に一文充の大事 】

人記品

         題目
安住於仏  以求無上道(注)
        

此の文は、本来相即の三身の妙理を初めて覚知するを、以求無上道とは云うなり。
所謂南無妙法蓮華経なり。


人記品 
授学無学人記品第九では、十大弟子の一人で、27歳から釈迦の従者(秘書官)し、釈迦の説法を常に傍で聞いていたので『多聞第一』と謳われた阿難が「山海慧自在通王如来」の記別を受ける。また釈迦が釈迦族の太子の時の実子で十大弟子の一人、密行第一と称された羅睺羅(らごら)も「七宝華如来」の記別を受ける。
 さらに学無学二千の出家者が「宝相如来」の記別を受ける。尚、学無学とは、学人というのは「これから学ばばければばらない人、無学人とは学ぶべきことがない人」を意味している。
この「授学無学人記品第九品」で譬喩品の舎利弗の記別以降、釈迦の十大弟子の九人は記別を受けることになる。しかし十大弟子の残る一人、律第一と称えられ、釈迦滅後の仏典結集で律(戒律)の取りまとめの主体者であった優波離(ウパーリ)の記別は記されていない。また法華経序品に記されている霊鷲山の参列者にも優波離の名は記されていない。
 因みに法華経の開教である無量義経徳行品第一では参列者として十大弟子の一員として「持律優婆離」と明確に記されている。優波離は他の九人の弟子と異なり釈迦族の理髪師で身分が低かった。釈迦族の男子がまとまって出家したとき優波離も加わるが、身分の低い優波離が差別されないよう釈迦族の出家者等は優波離を釈迦族の最初の出家者とすることを釈迦に願い出、釈迦は許可し、優波離が釈迦族一番の兄弟子となる。それにもかかわらず、法華経で優波離の名が登場しないのは、口伝で伝えられた法華経を紀元前後に経典化するにあたり、当時のインドの状況ではまだまだ階級制度が色濃く残っており、最下層の優波離の名を登場させることを憚ったのではと強く推測される。

安住於仏道  以求無上道
授学無学人記品の下記の偈にある文文
[原文]
 我為太子時 羅睺為長子 我今成仏道 受法為法子
 於未来世中 見無量億仏 皆為其長子 一心求仏道
 羅?羅密行 唯我能知之 現為我長子 以示諸衆生
 無量億千万 功徳不可数 安住於仏法 以求無上道
[和訳]
 我が太子の時、羅睺は長子なり。我今、仏道を成ずるときも法を受けて法子に為れり。
 未来世の中に於いて、無量億の仏を見たてまつるに、皆、其の長子と為りて以って諸の衆生に示せり。
 無量億千万の功徳は数えべからざりて、仏の法に於て安住し、以って無上道を求むるなり。









by johsei1129 | 2019-06-02 23:09 | 御義口伝 | Trackback | Comments(0)
2019年 06月 02日

御書翻訳三. TRANSLATION 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 Enlightenmentof 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 Acts1278

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

書 Letter to Ni'ike 1280

船守弥三郎許御書 The Izu Exile 1279

同一鹹味御書 TheUniversal Salty Taste 1279

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

聖人等御返事 A Reply to the Saints. 1279.

高橋入道殿御返事 Letter to the lay priestTakahasih

異体同心事 Having a Same Mind even if Different 1279

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 forAll Ills 1275

窪尼御前御返事 Letter to Lady Kuboama 1280

三沢抄 Letter to Misawa 1278

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 (蹲鴟御書・全) The Two Kinds of Faith (Full)1278

上野殿御返事(雪中供養御書)Offerings of the SnowySeason 1279

上野殿御返事 (杖木書・全) Persecution by Swords and Staves(Full)1279

上野殿御返事(竜門御書・全) The Dragon Gate (Full)1279

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 Enlightenmentin one's Present Form through Rceiving the True Entity of the Precept

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

日住禅門御返事 Reply to Nichiju zemmon 1280

蒙古事 About the Mongolia 1280


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

身延山付嘱書  Document that Inherits Mt. Minobu. 1282.


原殿御返事 Reply to the Lord Hara. 1288.

興師筆曼荼羅脇書 Side Note of the Mandala by Rev. Nikko. 1308

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

佐渡國法華講衆御返事 Reply to the HokkekoBelievers 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 afterthe 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 Chapter1719

文底秘沈抄 The Meaning Hidden in the Depth1725

依義判文抄 Writings which UnderstandsaSentence from a Meaning.1725

末法相応抄 Politic Practices in the LatterDays 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

撰時抄愚記 Explanatory Note of the 'Selection of Times'. 1715




by johsei1129 | 2019-06-02 19:31 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 06月 02日

Gosho 上野殿御返事(雪中供養御書) Offerings of the Snowy Season.

上野殿御返事(雪中供養御書)

Offerings in the snow.

Offerings of the snowy season.

弘安二年一月三日 五十八歳御作

January 3, 1279. Fifty-eight years old.

f0301354_13071534.jpg

ご真筆:三ヶ所(京都市妙覚寺、京都市本法寺、広島県妙丁寺)にて分散所蔵。写真は文末の第四紙、京都市本法寺所蔵。

The genuine writings are dispersed and possessed in threeplaces of Kyoto city Myokakuji temple and Kyoto city Honpoji temple and theHiroshima Myotyoji temple. This photograph is the fourth page of the end of asentence, and Honpoji Temple of Kyoto city keeps this.


()海辺(うみべ)には木を(たから)とし山中には塩を財とす。

At the seaside, wood is regarded as a treasure, and in the mountains, salt.

A wood is regarded as a treasure at the seaside, and a salt is regarded as a treasure among the mountains.

(かんばつ)には水を財とし闇中(あんちゅう)には灯を財とし、女人(にょにん)(おとこ)を財とし夫は女人を命とし、王は民を親とし民は食を天とす。

In a drought, water is thought of as a treasure, and in the darkness, a lamp. Women see their husbands as their treasures, and men look upon their wives as their very lives. A king sees his people as his parents, and the people see their food as Heaven.

In a drought, water is thought of as a treasure, and in the darkness, a burning light is thought a treasure. Women see their husbands as their treasures, and men look upon their wives as their very lives. A king sees the populace as his parents, and the populace see their food as Heaven.

()の両三()年は日本国の中に大疫(だいえき)起りて人半分減じて候か。

Over these last two or three years a great plague has raged in Japan and perhaps half the population have lost their lives.

Over these last two or three years a great plague has raged in Japan and perhaps half the population have lost their lives.

去年(こぞ)の七月より大なる()かち()にて(さと)(いち)とをき無縁の者と山中の僧等の(いのち)存しがたし。

Moreover, since the seventh month of last year, due to a terrible famine, people who have no relations and live far from human habitation, and priests living deep in the mountains, have been finding it hard to sustain their lives.

Moreover, since July of last year, due to a terrible famine, people who have no surviving relatives and live far from human habitation, and priests living in deep mountains, are hard to sustain their lives.


つづく Continued


本文 Original Text 目次 Table of Contents



by johsei1129 | 2019-06-02 08:24 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 06月 02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(127)

【二十八品に一文充の大事 】

五百品(注) 

日本国の一切衆生なり 心法色法
貧人  見此珠  其心大歓喜(注) 
          

此の文は、始めて我心本来の仏なりと知るを、即ち大歓喜と名く。
所謂、南無妙法蓮華経は歓喜の中の大歓喜なり。




五百品
五百弟子品第八では、十大弟子の一人で、説法第一と称えられていた富楼那に「法明如来」の記別が与えられ、さらに最初の弟子、阿若憍陳如(あにゃ・きょうちんにょ)を代表とする五百の阿羅漢(注)に対し、共通の法号「普明如来」の記別が次々と与えられる。記別を受けた憍陳如は「衣裏繋珠(えりけいじゅ)(注)」の比喩を用いて釈迦にその喜びを伝える。


貧人  見此珠  其心大歓喜
五百弟子品にある下記の文にある偈き
[原文]
与珠之親友 後見此貧人 苦切責之已 示以所繋珠
貧人見此珠 其心大歓喜 富有諸財物 五欲而自恣
[和訳]
珠を与えし之の親友は、後に此の貧しき人を見て、苦切に之の人を責め已りて、繋し所の珠以って示せり
貧しき人は此の珠を見て 其の心大歓喜し、 富有なる諸の財物にて、五欲に而いて自から恣(ほしいままに)なせり


衣裏繋珠
法華七喩の一つで内容は下記の通りです。
「ある貧しい男が長者の親友を訪ね歓待を受けたが、酒に酔い眠ってしまう。親友は急な知らせで外出することになり、訪ねてきた友を起こそうとしたが起きない。そこで長者は友の衣服の裏に高価な宝珠を縫い込んで出かける。男はそのことに気づかず起きても友人がいないことから、また元の貧しい生活を過ごし流浪する。時を経て再び親友と出会い宝珠のことを聞かされ、ようやく宝珠を得ることができた。
この物語の長者の親友とは仏で、貧乏な男は声聞であり、二乗の教えで悟ったと満足している阿羅漢が再び仏に出会い、宝珠である一仏乗の教えをはじめて知り大歓喜した事を意味している。

阿羅漢
サンスクリット語: arhat(アルハット)の音訳。
原始仏教では、阿羅漢は修行者の最高位とし、衆生から供養を受けることができるとしたが、大乗仏教では声聞・縁覚を二乗不作仏と強く批判した。









by johsei1129 | 2019-06-02 00:01 | 御義口伝 | Trackback | Comments(0)
2019年 06月 01日

Gosho 光日上人御返事  Reply to Konichi shonin

光日上人御返事

Reply to the Honorable Kōnichi

Reply to Kōnichi shōnin

弘安四年八月八日 六十歳御作

August 8, 1281 (Age: 60)

法華経二の巻に云く「()の人(みょう)(じゅう)して阿鼻(あび)(ごく)に入らん」云云。

In the second volume of the Lotus Sutra it says, “When his life comes to an end he will enter the Avīchi hell”.

The second scroll of the Lotus sutra states, "After that person died, he will enter to the prison house of Avichi Hell".

阿鼻(あび)地獄と申すは天竺の(ことば)唐土(とうど)・日本には無間(むけん)と申す、

“Avīchi” is a word from India. In China and Japan we call it “incessant suffering”.

Avichi hell is a Sanskrit term. In China and japanese called muken Jigoku (the hell of incessant suffering.

Avichi hell is a Sanskrit. This translates the hell of incessant suffering in China and japanese.

無間はひまなしとかけり。

Incessant” is expressed literally in the Chinese characters as “without respite”.

Muken” indicates that there is no time [for relief].

A state of “incessant” means it that there is no time to spare.

一百三十六の地獄の中に一百三十五はひま候、

Among the 136 hells, 135 have moments of respite.

In 135 out of 136 hells, there are at least some moments of reprieve.

Among the 136 hells, 135 have time to spare.

十二時の中にあつけれども又すずしき事もあり

Though it is hot for twenty-four hours, then again there will be a spell of cool.

It may be hot for twenty-four hours, but then may be cool for a while.

Though it is hot for twenty-four hours, then again there will be cool time.

()へがたけれども又ゆるくなる時もあり、

Though it is hard to bear, then again, there are moments when it lets up.

The suffering may be difficult to endure, but there is at least some momentary relief.

Though the suffering is difficult to endure, there is time to let up.

此の無間地獄と申すは十二時に一時(ひととき)かた時も大苦ならざる事はなし、故に無間地獄と申す。

This hell of incessant suffering is so called because one is never free of great suffering, not even for a single instant of all the hours in the day.

In the hell of incessant suffering, however, there is not a single moment in a day when one is not undergoing extreme agony. That is why it is called the hell of incessant suffering.

In the hell of incessant suffering, however, there is not a single moment in a day. That is why it is called the hell of incessant suffering.

つづく Continued


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by johsei1129 | 2019-06-01 12:18 | WRITING OF NICHIREN | Trackback | Comments(0)