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2019年 12月 31日

Gosho 四信五品抄 On the Four stages of Faith and the Five stages of Practice

四信五品抄(ししんごほんしょう)

On the Four stages of Faith and the Five stages of Practice

The Four stages of Faith and the Five stages of Practice


    建治三年四月初旬 五十六歳御作

   Early April 1277Age; 56


問う、末法に入つて初心の行者必ず円の三学を()するや(いな)や、

Question: In the Latter Day of the Law, is it necessary for beginners in the practice of the Lotus Sutra to devote themselves to all three types of learning associated with the perfect teaching?

Question: In the latter Day of the Law, do practitioners at the initial stage [of first hearing the name of the Law] carry out the three types of learning of the perfect teaching, without fail?

答えて曰く、此の義大事たる故に経文を(かんが)(いだ)して貴辺に送付す、

Answer: This is a very important question, and so I will be consulting the text of the sutra in answering you.

Answer: Your question has important implications. Thus, I searched the relevant sutras and am sending this letter to you.

所謂(いわゆる)(ほん)(はじめ)二三品には仏(まさ)しく(かい)(じょう)の二法を制止して一向に()の一分に限る

In describing the first, second, and third of the five stages of practice, the Buddha restricts those at these stages from practicing precepts and meditation, and places all emphasis upon the single factor of wisdom.

In the so-called first, second, and third of the five stages, the Buddha, indeed, focused only on wisdom [out of the three types of leaning] by prohibiting the other two, namely, precepts and meditation.

慧又(たえ)ざれば信を以て慧に代え・信の一字を(せん)と為す、

And because our wisdom is inadequate, he teaches us to substitute faith for wisdom, making this single word “faith” the foundation.

And since one’s wisdom is lacking, he must substitute faith for wisdom. Thus, the single character faith is the heart of all Buddhist practices.

不信は一闡提(いっせんだい)謗法(ほうぼう)の因・信は慧の因・(みょう)()(そく)の位なり

Disbelief is the cause for becoming an icchantika and for slander of the Law, while faith is the cause for wisdom and corresponds to the stage of hearing the name and words of the truth.

Not believing is a cause for slander and becoming an icchantika, while faith is the cause of wisdom. [One who carries out practices in other to substitute faith for wisdom] is at the stage of first hearing the name of the Law.

Gosho 四信五品抄 On the Four stages of Faith and the Five stages of Practice_f0301354_21320823.jpg

                 つづく continued

本文 Original text  目次 Index



by johsei1129 | 2019-12-31 13:59 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 12月 30日

「Life of Nichiren」のアマゾン電子出版

「小説日蓮の生涯」の英語版「Buddhas of Mappo Life of Nichiren」をアマゾンで電子出版しました。
下記UTLで確認できます。
■https://www.amazon.co.jp/
https://www.amazon.co.jp/dp/B0838BS3P3/ref=sr_1_2?__mk_ja_JP=%E3%82%AB%E3%82%BF%E3%82%AB%E3%83%8A&keywords=Life+of+nichiren&qid=1577681140&s=digital-text&sr=1-2
■https://www.amazon.com/
https://www.amazon.com/dp/B0838BS3P3/ref=sr_1_6?keywords=life+of+nichiren&qid=1577681332&sr=8-6
「Life of Nichiren」のアマゾン電子出版_f0301354_13555170.jpg


by johsei1129 | 2019-12-30 13:58 | LIFE OF NICHIREN | Trackback | Comments(0)
2019年 12月 30日

Gosho 法華取要抄 Choosing the Heart of the Lotus Sutra

Gosho 法華取要抄 Choosing the Heart of the Lotus Sutra_f0301354_21271672.jpg


我が門弟(これ)を見て法華経を信用せよ

Look at what is happening, my disciples, and then put your faith in the Lotus Sutra!

My disciples should look at the current situation and put their trust in the Lotus Sutra.

目を(いか)らして鏡に向え、天瞋るは人に(とが)有ればなり、

When you stare at a mirror with angry eyes it reflects your anger. Heaven itself is angry, because people are at fault.

When you look in a mirror with angry eyes, [angry eyes will look back at you. In the same way,] when humans commit offenses, the heavens become enraged.

二の日(なら)(いず)るは一国に(ふたり)の国王並ぶ相なり、王と王との闘諍(とうじょう)なり、

When two suns appear side by side, it is a sign that two rulers will contend for power within a single country, king fighting against king.

When two suns line up side by side, this is an omen that two rulers will appear in one nation, resulting in war.

星の日月を(おか)すは臣・王を犯す相なり、

When the stars invade the precincts of the sun and moon, it is a sign that subjects will invade the prerogatives of the ruler.

When a star disrupts the movement of the sun and moon, this is a sign that a subject will rebel against the ruler.

日と日と(きそ)い出るは四天下(てんげ)一同の諍論(じょうろん)なり、

When another sun comes forth to contend with the one that is there already, it means that all the four continents of the world will fall to wrangling.

When multiple suns appear vying with one another, this signifies that wars will break out all around the world.

明星並び出るは太子と太子との諍論なり、

When two morning stars appear side by side, it means that two heirs apparent will vie for the succession.

When two morning star are observed side by side, this means that two princes will fight against each other.

()くの如く国土乱れて後に上行等の聖人出現し本門の三つの法門(これ)建立(こんりゅう)し一四天・四海一同に妙法蓮華経の広宣(こうせん)流布(るふ)疑い無き者か。

And when, as these signs portend, the nation has been plunged into disorder, then Bodhisattva Superior Practices and the other sages will come forward, establish the three secret Laws of the essential teaching, and spread Myoho-renge-kyo widely throughout the four continents and the region within the four seas! Could anyone doubt it?

Likewise, when the nation is in turmoil, sages such as Bodhisattva Jōgyō will make their advent to establish the three LawsThree Great Secret Lawsof the essential teaching. Thus, there is no doubt that Myoho-Renge-Kyou will prevail and kōsen-ruhu will be achieved across all continents and oceans.


御書本文 Original Text  目次 Index



by johsei1129 | 2019-12-30 07:16 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 12月 29日

Gosho 撰時抄 Selection of Times


()れ仏法を学せん法は、必ず先づ時をならうべし

When it comes to studying the teachings of Buddhism, one must first learn to understand the time.

彼の(ほとと)(ぎす)は春ををくり(にわ)(とり)は暁をまつ、

The cuckoo sings when spring is waning, the cock waits until the break of day to crow.


畜生すら()をかくのごとし、

If even these lowly creatures have such an understanding of time,

(いか)(いわん)や仏法を修行せんに時を(たださ)ざるべしや。

then how can a person who wishes to practice the teachings of Buddhism fail to make certain what time it is?

問うて云く機にあらざるに大法を授けられば愚人は定めて誹謗をなして悪道に堕るならば(あに)説く者の罪にあらずや、

Question: If one preaches the great Law to people who do not have the capacity to understand it, then the foolish ones among them will surely slander it and will fall into the evil paths of existence. Is the person who does the preaching not to blame for this?

答えて云く人(みち)をつくる、路に迷う者あり作る者の罪となるべしや、

Answer: If a man builds a road for others and someone loses his way on it, is that the fault of the road-builder?

良医・薬を病人にあたう、病人嫌いて服せずして死せば良医の(とが)となるか。

If a skilled physician gives medicine to a sick person but the sick person, repelled by the medicine, refuses to take it and dies,should one blame the physician?

                      つぎのページ next page


目次 Table of Contents

Gosho  撰時抄  Selection of Times_f0301354_18000903.jpg






by johsei1129 | 2019-12-29 08:54 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 12月 28日

Gosho 開目抄 下 Opening the Eyes. Part Two.

(それ)法華経の宝塔品(ほうとうぼん)を拝見するに、釈迦・多宝・十方分身の諸仏の来集はなに心ぞ、

If we examine the “Treasure Tower” chapter of the Lotus Sutra, we find Shakyamuni Buddha, Many Treasures Buddha,and the Buddhas of the ten directions who are emanations of Shakyamuni Buddha gathering together. And why?

When we see the “Treasure Tower” chapter of the Lotus Sutra, we find Shakyamuni Buddha, Taho Buddha, and the ten directions' Buddha who are incarnations. Why had they gathered?

令法(りょうぼう)()(じゅう)()(らい)()()」等云々。

As the sutra itself says,“Each . . . has come to this place on purpose to make certain the Law will long endure”.

"Came here to let the Law hold out for a long time".

三仏の未来に法華経を弘めて、未来の一切の仏子にあたえんとおぼしめす御心の中をすいするに、父母の一子の大苦に()ふを見るよりも(ごう)(じょう)にこそみへたるを、

Shakyamuni, Many Treasures, and the other Buddhas intend to insure the future propagation of the Lotus Sutra so that it can be made available to all the children of the Buddha in times to come. We may surmise from this that their concern and compassion are even greater than those of a father and mother who see their only child inflicted with great suffering.

When we guess three Buddha minds trying to propagate the Lotus Sutra and give to all the children of the Buddha of the future, we understand that their concern and compassion are even greater than those of a father and mother who see their only child inflicted with big suffering.

(ほう)(ねん)いたわしともおもはで、末法には法華経の門を堅く閉ぢて、人を入れじと()き、(きょう)()をたぼらかして宝をすてさするやうに法華経を(なげす)てさせける心こそ無慚(むざん)に見へ候へ。

Hōnen, however, shows not the least concern about their compassion, but would tightly shut the gates to the Lotus Sutra in the Latter Day of the Law so that no one would have access to it. Like a person who tricks a demented child into throwing away a treasure, he tries to induce people to discard the Lotus Sutra, a shameless thing to do indeed!

Honen, however, shows not the least concern about their compassion, but had tightly shut the gates of the Lotus Sutra so that no one would have access to it in the latter days of the Law. Like a person who tricks a demented child into throwing away a treasure, he tries to let them discard the Lotus Sutra. How cruel this mind is!

我が父母を人の殺すに父母につげざるべしや。

If someone is about to kill your father and mother, shouldn’t you try to warn them?

If someone is about to kill your father and mother, don't you try to inform your father and mother?

悪子の酔狂(すいきょう)して父母を殺すをせい()せざるべしや。

If a bad son who is insane with drinkis threatening to kill his father and mother, shouldn’t you try to stop him?

If a unfilial son who got drunk is about to kill his father and mother, shouldn't you try to stop him?

悪人、寺塔に火を放たんにせい()せざるべしや。

If some evil person is about to set fire to the temples and pagodas, shouldn’t you try to stop him?

If an evil person is about to set fire to the temples and pagodas, shouldn't you try to stop him?

一子の重病を(やいと)せざるべしや。

If your only child is gravely ill, shouldn’t you try to cure him or her with moxibustion treatment?

If your only child is gravely ill, shouldn't you try to cure a child with moxibustion?

日本の禅と念仏者とを見てせい()せざる者はかくのごとし。

To fail to do so is to act like those people who see but do not try to put a stop to the Zen and Nembutsu followers in Japan.

Those people who leave Japanese Zen and Nembutsu followers as it is will be said as follows.

()()くして(いつわ)り親しむは、即ち(これ)彼が(あだ)なり」等云云。

[As Chang-an says,] “If one befriends another person but lacks the mercy to correct him, one is in fact his enemy”.

If the person feigns oneself and gets close to him without the mercy, namely this person is his enemy”.

日蓮は日本国の諸人に主師父母()なり。

I, Nichiren, am sovereign, teacher, and father and mother to all the people of Japan.

I, Nichiren, am sovereign, teacher, and father and mother for all the people of Japan.


つづく Continued

Gosho 開目抄 下 Opening the Eyes. Part Two._f0301354_18232297.jpg

本文 Original text  目次 Table of Contents



by johsei1129 | 2019-12-28 07:43 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 12月 27日

Gosho 開目抄 下 Opening the Eyes. Part Two.

大願を立てん。

Here I will make a great vow.

Here I will make a great vow.

日本国の位をゆづらむ、法華経をすてゝ(かん)(ぎょう)等について後世を()せよ。父母の首を()ねん、念仏申さずば、なんどの種々の大難出来すとも、智者に我が義やぶられずば(もち)ひじとなり。

Though I might be offered the rulership of Japan if I would only abandon the Lotus Sutra, accept the teachings of the Meditation Sutra, and look forward to rebirth in the Pure Land, though I might be told that my father and mother will have their heads cut off if I do not recite the Nembutsu—whatever obstacles I might encounter, so long as persons of wisdom do not prove my teachings to be false, I will never yield!

"Will offer you the rulership of Japan if you abandon the Lotus Sutra. You accept the teachings of the Meditation Sutra and should look forward to rebirth in the Pure Land. We will cut off the necks of your father and mother if you do not recite the Nembutsu". Whatever these obstacles I might encounter, so long as persons of wisdom do not prove my teachings to be false, I will never yield!

()(ほか)の大難、風の前の(ちり)なるべし。

All other troubles are no more to me than dust before the wind.

The other great persecutions mean damn all to me as dust before the wind.

我日本の柱とならむ、我日本の眼目とならむ、我日本の大船とならむ等とちかいし願やぶるべからず。   

I will be the pillar of Japan. I will be the eyes of Japan.I will be the great ship of Japan. This is my vow, and I will never forsake it!

I will be the pillar of Japan. I will be the eyes of Japan. I will be the great ship of Japan. This is my vow and I will never break it!

"I will become a pillar of Japan, I become the eyes of Japan, I become a large ship of Japan". This vow is never trounced!


つづく Continued

Gosho 開目抄 下 Opening the Eyes. Part Two._f0301354_12584312.jpg

本文 Original text  目次 Table of Contents



by johsei1129 | 2019-12-27 06:53 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 12月 26日

Gosho 観心本尊抄 The True Object of Worship 1

Gosho 観心本尊抄 The True Object of Worship 1_f0301354_17462252.jpg
「夫れ一心に十法界を具す、

“Life at each moment is endowed with the Ten Worlds.

一法界に又十法界を具すれば百法界なり

At the same time, each of the Ten Worlds is endowed with all Ten Worlds, so that an entity of life actually possesses one hundred worlds.

一界に三十種の世間を具すれば百法界に即三千種の世間を具す

Each of these worlds in turn possesses thirty realms, which means that in the one hundred worlds there are three thousand realms.

此の三千・一念の心に在り

The three thousand realms of existence are all possessed by life in a single moment.

若し心(なく)んば而已(やみなん)()()も心有れば即ち三千を具す

If there is no life, that is the end of the matter. But if there is the slightest bit of life, it contains all the three thousand realms.

乃至所以(ゆえ)に称して不可思議境と為す(こころ)此に在り」等云云

. . . . This is what we mean when we speak of the ‘region of the unfathomable.’”


          【本文】   つづく next

目次 Index



by johsei1129 | 2019-12-26 06:56 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 12月 25日

GOSHO 立正安国論奥書 二

GOSHO 立正安国論奥書 二_f0301354_13384354.jpg
モンゴル軍。Mongol soldiers.


文応元年太歳庚申より文永五年太歳戊辰後の正月十八日に至るまで、九ケ年を経て西方大蒙古国()り我が朝を(おそ)う可きの(よし)牒状(ちょうじょう)之を渡す、

Then, on the eighteenth day of the intercalary first month of the fifth year of Bun’ei, cyclical sign tsuchinoe-tatsu, nine years after the first year of Bun’nō [when I submitted On Establishing the Correct Teachingfor the Peace of the Land], an official letter came from the great kingdom of the Mongols that lies to the west, threatening to attack our country.

Nine years [after I submitted the Risshō ankoku-ron] counting from the first year of Bun’nō to the eighteenth day of the first month in the fifth year of Bun’ei [1268], a leap year, an official document arrived from the great Mongolian Emperor to the west [of Japan] threatening to invade this land.

又同六年、重ねて牒状(ちょうじょう)之を渡す、

Again, in the sixth year of the same era (1269), a second letter arrived.

Then, in the sixth year of the same period [1269], still another official letter arrived.

既に勘文(かんもん)(これ)に叶う、(これ)に準じて之を思うに未来(また)(しか)る可きか、

Thus the prediction that I made in my memorial [On Establishing the Correct Teaching] has already proved to be true. In view of this, we may suppose that the predictions I made will continue to come true in the future as well.

These events unfolded exactly as warned in the treatise. In light of this fact, I believe the same will hold true in the future for my other admonitions as well.

此の書は(しるし)有る文なり、是れ(ひとえ)に日蓮が力に非ず、法華経の真文の感応(かんのう)の至す所か。

This work of mine has now been substantiated by fact. But this is not solely due to Nichiren’s power. Rather it has come about as a response to the true words of the Lotus Sutra.

This treatise has been substantiated by actual events. This is not due to Nichiren’s power. This must be due to the essential truth of the Lotus Sutra manifested in the form of this treatise.

立正安国論奥書 文永六年太歳己巳(つちのとみ)十二月八日之を写す。

I copied this work on the eighth day of the twelfth month in the sixth year of Bun’ei (1269), cyclical sign tsuchinoto-mi.

This document was transcribed on the eighth day of the twelfth month of the sixth year of Bun’ei [1269].


御書本文  目次 Index All



by johsei1129 | 2019-12-25 21:46 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 12月 24日

GOSHO 立正安国論 終 正に帰して領納す 二

(いよい)よ貴公の慈誨(じかい)を仰ぎ(ますます)愚客(ぐきゃく)()(しん)を開けり、

From now on, with your kind instruction to guide me, I wish to continue dispelling the ignorance from my mind.

From now on, I will faithfully uphold your compassionate admonition so that I may clear my foolish and deluded mind.

(すみやか)対治(たいじ)(めぐら)して早く泰平(たいへい)を致し、()生前(しょうぜん)(やすん)じて(さら)没後(ぼつご)(たす)けん、

I hope we may set about as quickly as possible taking measures to deal with these slanders against the Law and to bring peace to the world without delay, thus insuring that we may live in safety in this life and enjoy good fortune in the life to come.

I will immediately eliminate [all slanderous teachings] and make every effort toward realizing the peace throughout the land. These efforts will also secure my own peace of mind in this lifetime and will enable me to attain supreme happiness in future existences.

(ただ)我が信ずるのみに非ず、又他の(あやま)りをも(いまし)めんのみ。

But it is not enough that I alone should accept and have faith in your words—we must see to it that others as well are warned of their errors.  

Not only will I take faith in the correct Law, but I will also refute erroneous views of others!


完 End

GOSHO 立正安国論 終 正に帰して領納す 二_f0301354_13101997.jpg
サールナートのアショーカ王の柱頭。

 Ashoka's pillar capital of Sarnath. This sculpture has been adopted as the National Emblem of India.


御書本文】【目次 Index



by johsei1129 | 2019-12-24 19:51 | WRITING OF NICHIREN | Trackback | Comments(0)
2019年 12月 24日

当体義抄文段 目次


   日寛上人 御書講義


当体義抄 文段


当抄を釈せんとするに、須く三門に約すべし

   大   意

   釈   名

   入文判釈


所証の法を明かす

一、法体に約す

二、信受に約す
   法の本尊を証得すれば、我が身全く本門戒壇の本尊と顕るるなり

三、解釈を引いて本有無作の当体蓮華を明かす


能証の人を明かす  

   一、如来の自証化他を明かす
     迹門には兼帯の濁なく、本門には始成の濁なし。故に「清浄」と云う

   二、如来在世の証得の人を明かす

     「常住」とは倶時を顕す。故に因果倶時の当体蓮華なり

   三、末法今時の証得の人を明かす



御書解説     


文段 全目次


当体義抄文段 目次_f0301354_21474522.jpg



by johsei1129 | 2019-12-24 06:09 | 日寛上人 御書文段 | Trackback | Comments(0)