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日蓮大聖人『御書』解説

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2024年 07月 09日

大聖人様のお言葉 十二 Words of Daishonin. 12 

第一 提婆達多の事  


 Point One, concerning Devadatta


 提婆は妙法蓮華経の別名なり、過去の時に阿私仙人なり。 


 Devadatta is another name for Myoho-renge-kyo. In a past existence he was the Seer Asita.


 阿私仙人とは妙法の異名なり。


 The Seer Asita is another name for myōhō, the Wonderful Law.


 阿とは無の義なり、


 The syllable “a” in Asita means “not” or “without.”


 私無きの法とは妙法なり。


 The Law without self is myōhō, the Wonderful Law.


 文句の八に云く「無私の法を以て衆生に灑(そそ)ぐ」と云えり。


 Thus volume eight of Words and Phrases says, “One takes the Law that is without self and pours to living beings with it.


 阿私仙人とは法界三千の別名なり、 


 The Seer Asita is another name for the three thousand worlds of the Dharma-realm.


 故に私無きなり。


 Therefore it is described as being “without self.”


 一念三千・之を思う可し云云。


  You must think about this principle of three thousand realms in a single moment of mind.


 第二 若不違我当為宣説(にゃく・ふ・いが・とういせんぜつ)の事

 

 Point Two, on the passage “At that time there was a seer who came to the king and said, ‘I have a Great Vehicle text called the Sutra of the Lotus of the Wonderful Law. If you will not disobey me, I will expound it for you.’”


 御義口伝に云く、妙法蓮華経を宣説する事を・汝は我に違わずして宣説すべしと云う事なり。


 Orally Transmitted Doctrines say: With regard to this expounding of the Lotus Sutra, one should understand the meaning of the passage “If you will not disobey me, I will expound it for you” to be: “You never disobey me, and so you are qualified to expound it.”


 若の字は汝(にょ)なり。 


  The character for “if” can also be read as the pronoun “you.”


 天台の云く「法を受けて奉行す」と。


 Commenting on this in volume eight of Words and Phrases, Tendai says, “The king will receive the teaching and honor and practice it.”

 

 今日蓮等の類い・南無妙法蓮華経と唱え奉る者は日蓮に違わずして宣説す可きなり。


 Now Nichiren’s associates who humbly chant Nam-myoho-renge-kyo do not disobey Nichiren and must expound the Law.


 阿私仙人とは南無妙法蓮華経なり云云。


 The seer Asita here represents Nam-myoho-renge-kyo.


 第三 採菓汲水・拾薪設食(さいかぎゅうすい・じゅうしんせつじき)の事


 Point Three, on the passage “At once he [the king] accompanied the seer, providing him with whatever he needed, picking fruit, drawing water, gathering firewood, setting out meals, . . . He served the seer in this manner for a thousand years, all for the sake of the Law, working diligently, acting as a provider and seeing to it that the seer lacked for nothing.”


 今日蓮等の類い・南無妙法蓮華経と唱え奉るは即ち千歳給仕なり。 


 Now when Nichiren and his associates humbly chant Nam-myoho-renge-kyo, they are carrying out such acts of service for a period of “a thousand years.”


 是れ即ち一念三千なり。


 This represents the state of three thousand realms in a single moment of mind.


 貪瞋癡慢を対治するなり。


 This is what is to overcome greed, anger, foolishness, and arrogance.


 第七 言論未訖(ごんろんみこつ)の事


 Point Seven, on the passage “Before his words had come to an end, the dragon king’s daughter suddenly appeared before the Buddha, bowed her head in obeisance, and then retired to one side, reciting these verses of praise”


 今日蓮等の類い・南無妙法蓮華経と唱え奉るは言論未訖なり。時とは上の事の末、末の事の始めなり。


 Now when Nichiren and his associates humbly chant Nam-myoho-renge-kyo, they represent the moment referred to in the sutra as “Before his words had come to an end,” that is, the moment when the previous affair, the criticism of the bodhisattva, is just coming to an end, and the subsequent affair, the reply of the dragon girl, is just beginning.


 時とは無明法性・同時の時なり、南無妙法蓮華経と唱え奉る時なり。


 The moment, then, is one in which ignorance and the Dharma nature exist simultaneously. Such is the moment when Nam-myoho-renge-kyo is chanted.


 苦の衆生とは別して女人の事なり。


 When she speaks of “rescuing living beings from suffering,” she is speaking of women in particular.



 殊には此の八歳の竜女の成仏は帝王持経の先祖たり。


 This passage on how the eight-year-old dragon girl attained Buddhahood is particularly noteworthy because it refers to the ancestors of the rulers who uphold the Lotus Sutra.


 人王の始めは神武天皇なり。


 The first human sovereign of Japan was Emperor Jimmu.


 神武天皇は地神五代の第五の鵜萱葺不合尊(うがや・ふきあえずのみこと)の御子なり。


 Emperor Jimmu was the son of Ugayafuki-aezu-no-mikoto, the fifth of the five generations of earthly deities.


 此の葺不合尊は豊玉姫の子なり、此の豊玉姫は沙竭羅竜王(しゃからりゅうおう)の女(むすめ)なり・八歳の竜女の姉なり。


 The mother of Ugayafuki-aezu-no-mikoto was Princess Toyotama, the daughter of the dragon king Sāgara and an elder sister of the eight-year-old dragon girl.


 然る間・先祖法華経の行者なり、甚深甚深云云。


 Therefore we know that the ancestors of the emperors of Japan were practitioners of the Lotus Sutra. This is an extremely profound implication.


 されば此の提婆の一品は一天の腰刀なり。 


 Therefore this one chapter titled “Devadatta” is a vital sword to be worn at the waist everywhere throughout the world.


 無明煩悩の敵を切り、生死愛着(あいちゃく)の繩を切る秘法なり。


 It is a secret Law to cut down the foes of ignorance and earthly desires and to sever the bonds of birth and death, longing and attachment.


 漢高三尺(じゃく)の剣(けん)も一字の智剣に及ばざるなり。


 Emperor Kao-tsu, founder of the Han dynasty, had his three-foot sword, but it cannot compare to this one-word sword of wisdom.


 妙の一字の智剣を以て生死煩悩の繩を切るなり。

                  提婆達多品八箇の大事】


 Myō, or wonderful, the one-word sword of wisdom, can sever the bonds of birth and death and earthly desires.

   Chapter Twelve: Devadatta. Eight important points






 第一 勧持の事


 Point One, concerning “encouraging devotion”


 御義口伝に云く勧とは化他、持とは自行なり。 


 Orally Transmitted Doctrines say: “Encouraging” refers to the conversion of others. The word "devotion” means one’s own practice.


 南無妙法蓮華経は自行化他に亘(わた)るなり。


 Nam-myoho-renge-kyo embraces both the conversion of others and one’s own religious practice.


 今日蓮等の類い南無妙法蓮華経を勧めて持たしむるなり。

 

 Now Nichiren and his associates are encouraging others Nam-myoho-renge-kyo and making them have devotion.


 第二 不惜身命の事

Point Two, on the words “never sparing 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 sparing our bodies or lives”.

 御義口伝に云く、身とは色法、命とは心法なり。


 The word “bodies” refers to the element of form or the body; the word “lives” refers to the element of the mind.


 事理の不惜身命之れ有り。


 Orally Transmitted Doctrines say: A theory or a fact exists to "Never sparing one's own body and life".


 法華の行者田畠等を奪わるは理の不惜身命なり。


 When a practitioner of the Lotus Sutra is deprived of his lands and fields, this is a case of not sparing body or life in theory.


 命根を断たるを事の不惜身命と云うなり。


 When he is deprived of own life actually, this is a reality of not sparing body or life.


 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値うなり。

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



第十一 為斯所軽言 汝等皆是仏の事


 Point Eleven, on the passage “Though they treat us with contempt, saying, / ‘You are all no doubt Buddhas!’ / all such words of arrogance and contempt / we will endure and accept.”


 御義口伝に云く、法華経の行者を蔑(あな)づり、生仏(いきぼとけ)と云うべしと云う経文なり。


 Orally Transmitted Doctrines say: This passage of the sutra illustrates how such monks will treat the practitioners of the Lotus Sutra with contempt, calling them “living Buddhas.”


 是は軽心(きょうしん)を以て謗(そし)るなり。


 Through their contemptuous attitude they commit slander.


 今日蓮等の類い南無妙法蓮華経と唱え奉る者を云う可きなり。


 Now Nichiren and his associates, who chant Nam-myoho-renge-kyo, will be spoken of in this manner.


 第十二 悪鬼入其身の事

 

 Point Twelve, on the passage “Evil demons will take possession of others / and through them curse, revile and heap shame on us.”


 御義口伝に云く、悪鬼とは法然・弘法等是なり。


 Orally Transmitted Doctrines say: The “evil demons” are persons such as Hōnen and Kōbō.


 入其身とは国王・大臣・万民等の事なり。


 “Take possession of others” means that they will exercise their influence over the ruler, the high ministers, and the people of the country.


 今日蓮等の類い・南無妙法蓮華経と唱え奉る者を怨(あだ)むべしと云う事なり。


 It is referring to the hatred that such persons bear toward Nichiren and his associates, who humbly chant Nam-myoho-renge-kyo now.


 鬼とは命を奪う者にして奪功徳者と云うなり。


 A demon is one who snatches away the life of others or who snatches away merits.


 法華経は三世諸仏の命根なり。


 The Lotus Sutra is the life source of the Buddhas of the three existences of past, present, and future.


 此の経は一切諸菩薩の功徳を納めたる御経なり。


 This sutra is a sacred writing that contains within it the merits of all the bodhisattvas.


 第十三 但惜(たんじゃく)無上道の事


 Point Thirteen, on the passage “We care nothing for our bodies or lives / but spare only for the unsurpassed way.”


 御義口伝に云く、無上道とは南無妙法蓮華経是なり。


 Orally Transmitted Doctrines say: The “unsurpassed way” is Nam-myoho-renge-kyo.


 今日蓮等の類い南無妙法蓮華経を惜しむ事は命根よりも惜き事なり。


 Now Nichiren and his associates spare more with regard to Nam-myoho-renge-kyo than they are with regard to their own lives.


 之に依つて結ぶ処に仏自知我心と説かれたり。


 That is why at the conclusion of this chapter we find the words “The Buddha knows what is in our hearts.”


 法華経の行者の心中をば教主釈尊の御存知有る可きなり。


 That is, Shakyamuni Buddha, the lord of teachings, knows and understands what is in the hearts of the practitioners of the Lotus Sutra.


 仏とは釈尊、我心とは今日蓮等の類い・南無妙法蓮華経と唱え奉る者なり。

                      勧持品十三箇の大事


 The “Buddha” referred to in the conclusion of the chapter is Shakyamuni, and “our hearts” refers to the hearts of Nichiren and his associates, who now humbly chant Nam-myoho-renge-kyo.

   Chapter Thirteen: Encouraging Devotion. Thirteen important points



 第一 安楽行品の事


 Point One, concerning the “Peace and Pleasure Practices” chapter


 御義口伝に云く、妙法蓮華経を安楽に行ぜむ事、末法に於て今日蓮等の類いの修行は妙法蓮華経を修行するに、難来たるを以て安楽と意得可きなり。


 In the Latter Day of the Law, Nichiren and his associates will encounter persecution when they practice Myoho-Renge-Kyo, but they should understand that actually, that is peace and pleasure.


第三 有所難問 不以小乗法答 但以大乗 而為解説 令得一切種智の事


 Point Three, on the passage “If he is asked difficult questions, he should not reply in terms of the Law of the Lesser Vehicle. He should explain things solely in terms of the Great Vehicle so that people will be able to acquire wisdom embracing all seeds.”


  御義口伝に云く、対治の時は権教を以て会通(えつう)す可からず。 


 Orally Transmitted Doctrines say: When one is refuting slanderers of the Law, one should not grasp with the provisional teachings.

 

 一切種智とは南無妙法蓮華経なり。


 The “wisdom embracing all seeds” is Nam-myoho-renge-kyo.


 一切は万物なり。種智は万物の種なり。妙法蓮華経是なり。 


 “All” refers to the ten thousand things, and the “wisdom embracing all species” refers to the wisdom underlying all the different species of the ten thousand things, which is Myoho-renge-kyo.


 又云く、一切種智とは我等が一心なり。 


 Or again the wisdom embracing all species is the single mind within all of us.


 一心とは万法の惣体なり。之を思う可し。


 The single mind is the one great entity embracing all the ten thousand phenomena. You must think about this.


第四 無有怖畏(むうふい) 加刀杖等(かとうじょうとう)の事


 Point Four, on the passage “After I have passed into extinction / if there are people / who are able to expound / this Lotus Sutra of the Wonderful Law, / their minds will be free of jealousy and anger, / of all worry and hindrance. / No one will trouble them, / curse or revile them. / They will know no fear, / no attacks by sword or staff, / nor will they ever be banished.”


 御義口伝に云く、迹化の菩薩に刀杖の難之れ有る可からずと云う経文なり。


 Orally Transmitted Doctrines say: This passage of the sutra states that the bodhisattvas of the theoretical teaching will not suffer any attacks “by sword or staff.”


 勧持品は末法法華の行者に及加刀杖者・数数見擯出(さくさくけんひんずい)と。 


 In the “Encouraging Devotion” chapter, speaking of the practitioners of the Lotus Sutra in the Latter Day of the Law, it says, “There will be many ignorant people / who will curse and speak ill of us / and will attack us with swords and staves.” It also says, “Again and again we will be banished.”


 此の品には之無し。


 But in the present chapter it says that these troubles will not occur.


 彼は末法の折伏の修行、此の品は像法摂受の修行なるが故なり云云。

              安楽行品五箇の大事


 This is because the “Encouraging Devotion” chapter is speaking of those who carry out the practice of the shakubuku method in the Latter Day of the Law, while the present chapter is speaking of those who carry out the practice of the shōju method in the Middle Day of the Law.

      Chapter Fourteen: Peaceful Practices. Five important points



 第一 唱導之師の事


 Point One, on the passage “Among these bodhisattvas were four leaders. The first was called Jogyo, the second was called Muhengyo, the third was called Jogo, and the fourth was called Anryugyo. These four bodhisattvas were the foremost leaders and chanting teachers among all the group.”


 御義口伝に云く、涌出の一品は悉く本化(ほんげ)の菩薩の事なり。


 Orally Transmitted Doctrines say: This chapter, “Emerging from the Earth,” is devoted entirely to matters pertaining to the bodhisattvas of the essential teaching.


 本化の菩薩の所作としては南無妙法蓮華経なり。


 The action carried out by the bodhisattvas of the essential teaching is Nam-myoho-renge-kyo.


 此れを唱と云うなり。


 This is referred to in the character “chanting.”


 導とは日本国の一切衆生を霊山浄土へ引導する事なり。


 The character "guiding" signifies that they will lead and guide all the living beings of the country of Japan to the Spirit Eagle Mountain in the Pure Land.


 末法の導師とは本化に限ると云うを師と云うなり。


 As for these guiding teachers of the Latter Day of the Law, the term “teachers” can only be applied to the bodhisattvas of the fundamental teaching.



「二死の表に出づるを上行と名け、


 The name Jōgyō signifies the liberation from the two kinds of birth and death.


 断常の際を踰(こ)ゆるを無辺行と称し、


 To go beyond the two opposing views that life is cut off after one existence or that it is eternally the same is called Muhengyo.


 五住の垢累(くるい)を超ゆる故に浄行と名け、 


 Because one overcomes the five categories of unclean illusions and entanglements, that state is designated Jogo.


 道樹にして徳円(まど)かなり・故に安立行と曰うなり」と。


The virtues like the complete enlightenment attained under the Bodhi tree, that signify Anryugyo.



 今日蓮等の類(たぐい)・南無妙法蓮華経と唱え奉る者は皆地涌の流類(るるい)なり。


 Nichiren and his associates who humbly chant Nam-Myoho-Renge-Kyo, all belong to the comrades of the Bodhisattvas Emerging from the Earth.


 又云く、火は物を焼くを以て行とし、


 Again, the fire is that which burns things and illuminates, hence it corresponds to Jogyo.


 水は物を浄(きよ)むるを以て行とし、


 Water is that which purifies things and hence it corresponds to Jogo.


 風は塵垢(じんく)を払うを以て行とし、


 Wind is that which blows away dust and grime and hence corresponds to Muhengyo.


 大地は草木を長ずるを以て行とするなり。


 The great earth is that which nourishes plants and trees and corresponds to Anryugyo.


 四菩薩の利益(りやく)是なり


 These are the respective merits of the four bodhisattvas.


 四菩薩の行は不同なりと雖も倶に妙法蓮華経の修行なり。


 Though the practices of the four bodhisattvas differ from one to another, all are the practices of Myoho-renge-kyo.


 此の四菩薩は下方に住する故に釈に「法性之淵底・玄宗之極地」と云えり。


 These four bodhisattvas dwell in the lower region. Therefore the commentary Words and Phrases, volume nine says that they dwell “in the depths of the Dharma nature, the ultimate region of the profound source.”


 下方を以て住処とす。下方とは真理なり。


 The lower region is where they live and abide, and the lower region represents the principle of truth.


 輔正記に云く「下方とは生公(しょうこう)の云く、住して理に在るなり」と云云。


 Supplement to “The Words and Phrases” says, “The lower region is described by Master Tao-sheng as the place where one abides in the principle.”


 此の理(り)の住処より顕はれ出づるを事と云うなり。


 What emerges and becomes manifest from this dwelling in the principle are referred to as actual events.



 又云く千草万木・地涌の菩薩に非ずと云う事なし。

 

 Or again, Daishonin says that, of all the thousand plants and ten thousand trees in the world, there are none that are not in essence bodhisattvas who emerge from the earth.


 されば地涌の菩薩を本化と云えり。


 Thus the bodhisattvas who emerge from the earth are the bodhisattvas of the fundamental teaching.


 本とは過去久遠五百塵点よりの利益として無始無終の利益なり。


 The word “essential” or “original” represents the merits handed down from the past of infinite years ago, the merits that are without beginning and without end.

 

 此の菩薩は本法所持の人なり。


 These bodhisattvas are possessors of the fundamental or original Law.


 本法とは南無妙法蓮華経なり。


 The original Law is Nam-myoho-renge-kyo.


 此の題目は必ず地涌の所持の物にして迹化の菩薩の所持に非ず。


 This title, Nam-myoho-renge-kyo, is something that is without exception possessed by the bodhisattvas who emerge from the earth, but it is not possessed by the bodhisattvas of the theoretical teaching, those who were taught and converted by the Buddha in his transient status.

 

 此の本法の体より用(ゆう)を出だして止観と弘め、一念三千と云う。


 From the substance of this original Law is derived the function that is propagated as the practice of concentration and insight, and is called the state of three thousand realms in a single moment of mind.


 惣じて大師人師の所釈も此の妙法の用を弘め給うなり。


 In effect, all the explanations given by great and ordinary teachers are directed toward the propagation of this function of the Wonderful Law.


 此の本法を受持するは信の一字なり。


 One can accept and uphold this fundamental Law, Nam-Myoho-renge-Kyo, only through the single character faith.


 元品の無明を対治する利剣は信の一字なり。


 The single word “faith” is the sharp sword with which one confronts and overcomes fundamental darkness or ignorance.


 無疑曰信(むぎわっしん)の釈、之を思ふ可し云云。

                        涌出品一箇の大事


One must consider deeply the meaning of the interpretation, ”The disappearance of doubt is called faith.”

Chapter Fifteen: Bodhisattvas Emerging from the Earth. One important point

つづく To be continued


# by johsei1129 | 2024-07-09 11:55 | WRITING OF NICHIREN | Trackback | Comments(0)
2024年 07月 09日

大聖人様のお言葉 十一 Words of Daishonin 11

 第一 法師の事

 

 Point One, concerning “the teacher of the Law”


 御義口伝に云く、法とは諸法なり、


 Orally Transmitted Doctrines say: The word “Law” here stands for the various phenomena of existence.


 師とは諸法が直ちに師と成るなり、


 The word “teacher” indicates that all these various phenomena act directly as our teacher.


 森羅三千の諸法が直ちに師と成り・弟子となるべきなり。


 That is, the varied and numberless phenomena of the three thousand realms act directly as our teacher and become our disciples.


 今日蓮等の類い・南無妙法蓮華経と唱え奉る者は法師の中の大法師なり。 


 Now Nichiren and his associates, who humbly chant Nam-myoho-renge-kyo, are the greatest among the teachers of the Law.

 

 諸法実相の開覚(かいかく)顕はれて見れば地獄の灯燃猛火(とうねんみょうか)・乃至仏果に至る迄・悉く具足して一念三千の法師なり。 


  For when one reaches a realization of the true aspect of all phenomena, then one will find that everything, from the burning fierce fires of hell to the effect of attaining Buddhahood, exists in one’s minds, and that one is a teacher of the Law concerning the principle of three thousand realms in a single moment of mind.


 又云く法とは題目、師とは日蓮等の類いなり。 


 Or again the word “Law” in the title “The Teacher of the Law” represents the title, and the word “teacher” represents Nichiren and his associates.


 第二 成就大願 愍衆生故(みんしゅじょうこ) 生於悪世 広演此経の事


 Point Two, on the persons who “have fulfilled their great vow, . . . because they pity living beings, they are born in this evil world so they may broadly expound this sutra.”


  御義口伝に云く、大願とは法華弘通なり、


 Orally Transmitted Doctrines say: The “great vow” refers to the propagation of the Lotus Sutra.


 愍衆生故とは日本国の一切衆生なり、


 “Because they pity living beings” refers to all the living beings in the country of Japan.


 生於悪世の人とは日蓮等の類いなり、


 The persons who “are born in this evil world” are Nichiren and his associates.


 広とは南閻浮提なり、


 “Broadly” means to expound the sutra throughout the continent of the whole world.


 此経とは題目なり。


  “This sutra” refers to the title.


 今日蓮等の類い南無妙法蓮華経と唱え奉る者なり。

 The above passage refers to Nichiren and his associates, who chant the title, Nam-myoho-renge-kyo.


第七 衣座室(えざしつ)の事


 Point Seven, on the robe, the seat, and the room in the passage “Medicine King, if there are good men and good women who, after the Tathagata has entered extinction, wish to expound this Lotus Sutra for the four kinds of believers, how should they expound it? These good men and good women should enter the Tathagata’s room, put on the Tathagata’s robe, sit in the Tathagata’s seat, and then for the sake of the four kinds of believers broadly expound this sutra.”


 御義口伝に云く、衣座室とは法報応の三身なり、空仮中の三諦、身口意の三業なり。


 Orally Transmitted Doctrines say: The robe, the seat, and the room represent the three bodies of the Buddha, the Dharma body, the reward body, and the manifested body; the three truths, the truth of non-substantiality, the truth of temporary existence, and the truth of the Middle Way; and the three categories of action, actions of the body, mouth, and mind.


 今日蓮等の類い南無妙法蓮華経と唱え奉る者は此の三軌を一念に成就するなり。


 Now Nichiren and his associates, who humbly chant Nam-myoho-renge-kyo, are fulfilling these three rules of preaching represented by the robe, the seat, and the room in each moment of their minds.

 

 衣とは柔和忍辱の衣、当著忍辱鎧(とうじゃくにんにくがい)是なり。 


 The robe is the robe that is “gentle and forbearing” (chapter ten), as well as that which is referred to in the passage that says, “We . . .will put on the armor of perseverance” (chapter thirteen, Encouraging Devotion).

 

 座とは不惜身命の修行なれば空座に居するなり。 


 The seat signifies devoting oneself to the practice without begrudging one’s life. This means to reside in the seat of emptiness.


 室とは慈悲に住して弘むる故なり、母の子を思うが如くなり。


 The room denotes propagating the true Law with great compassion. It is just as a mother feels toward her child.


 豈一念に三軌を具足するに非ずや。

 

 And are we not fulfilling these three rules of preaching in each moment of our minds?



第八 欲捨諸懈怠(けたい) 応当聴此経(おうとうちょうしきょう)の事


 Point Eight, on the passage “If you wish to put aside all sloth and negligence, / you must listen to this sutra.”


 御義口伝に云く、諸の懈怠とは四十余年の方便の経教なり。悉く皆懈怠の経なり。


 Orally Transmitted Doctrines say: The words “all sloth and negligence” refer to the teachings of the sutras that were expounded as expedient means during the more than forty years following the Buddha’s enlightenment. These are all sutras of “sloth and negligence.”


 此経とは題目なり。


 “This sutra” indicates the daimoku.

 

 今日蓮等の類い・南無妙法蓮華経と唱え奉るは、是れ即ち精進なり。


 Now Nichiren and his associates, who humbly chant daimoku, or Nam-myoho-renge-kyo, are diligent in their efforts.


 応当聴此経は是なり。


 This is why the sutra says, “You must listen to this sutra.”


 応(まさ)に日蓮に此の経を聞くべしと云えり云云。

 

 This is exactly what it means that you must listen to Nichiren what this sutra means.



第十二 若人欲加悪 刀杖及瓦石 則遣変化人(そっけんへんげにん) 為之作衛護(しいさ・えご)の事


 Point Twelve, on the passage “If someone thinks to do evil to the preachers / with swords and staves or with tiles and stones, / I will dispatch persons of my incarnation / who will act to guard and protect them.”


 御義口伝に云く、変化人とは竜口守護の八幡大菩薩なり。


 Orally Transmitted Doctrines say: “Persons of my incarnation” is the guardian and protector, the Great Bodhisattva Hachiman, who appeared at Tatsunokuchi.


 今日蓮等の類い・南無妙法蓮華経と唱え奉る者を守護す可しと云う経文なり。

                        法師品十五箇の大事


 This passage in the sutra indicates that such deities will guard and protect Nichiren and his associates, who now chant Nam-myoho-renge-kyo humbly.

 Chapter Ten: The Teacher of the Law. Sixteen important points



 第一 宝塔の事  


 Point One, concerning “the treasure tower”


 文句の八に云く「前仏已に居し、今仏並びに座す、当仏も亦然なり」と。


 Words and Phrases, volume eight, says, “The former Buddha, Many Treasures, is already there in the tower. The present Buddha, Shakyamuni, seats himself beside him. Future Buddhas will also do likewise.”


 御義口伝に云く、宝とは五陰(おん)なり。


 Orally Transmitted Doctrines say: The word “treasure” stands for the five components of life, form, perception, conception, volition, and consciousness.


 塔とは和合なり。


 The word “tower” means unity.


 五陰和合を以て宝塔と云うなり。


 The five components functioning in harmony are designated a treasure tower.


 此の五陰和合とは妙法の五字なりと見る、是を見とは云うなり。


 The harmony of the five components emerges or is seen in the five characters of Myoho-renge-kyo. This is the meaning of the word ken, to emerge or to be seen.


 今日蓮等の類い・南無妙法蓮華経と唱え奉る者は見宝塔なり。


 Now Nichiren and his associates, who humbly chant Nam-myoho-renge-kyo, see the emergence of the treasure tower.


第三 四面皆出(しめんかいすい)の事

 

 Point Three, on the passage “All four sides emitted a fragrance of tamālapatra and sandalwood that pervaded the whole world.”


 文句の八に云く「四面出香(しめんすいこう)とは四諦の道風・四徳の香を吹くなり」と。


 Words and Phrases, volume eight, says, “The words ‘All four sides emitted a fragrance’ mean that the wind of the way represented by the four noble truths wafts a fragrance of the four virtues or pāramitās, namely, happiness, true self, purity, and eternity.”


 御義口伝に云く、四面とは生老病死なり。


 Orally Transmitted Doctrines say: The words “four sides” stand for birth, aging, sickness, and death.


 四相を以て我等が一身の塔を荘厳するなり。


 We use the aspects of birth, aging, sickness, and death to solemnly adorn the towers that are our bodies.


 我等が生老病死に南無妙法蓮華経と唱え奉るは併(しかしなが)ら四徳の香を吹くなり。


 And when, while in these four states of birth, aging, sickness, and death, we humbly chant Nam-myoho-renge-kyo, we cause them to waft forth the fragrance of the four virtues.


 南無とは楽波羅蜜、妙法とは我波羅蜜、蓮華とは浄波羅蜜、経とは常波羅蜜なり。


 Nam stands for the pāramitā of happiness, myōhō for the pāramitā of true self, renge for the pāramitā of purity, and kyō for the pāramitā of eternity.


第五 見大宝塔 住在空中の事 


 Point Five, on the passage “At that time the four kinds of believers saw the great treasure tower in the air.”

 

 御義口伝に云く、見大宝塔とは我等が一身なり。


 Orally Transmitted Doctrines say: The words “saw the great treasure tower” refer to our individual bodies.


 住在空中とは我等衆生・終に滅に帰する事なり。


 “In the air” refers to the fact that we living beings in the end will pass away and return to our origin.


 今日蓮等の類い・南無妙法蓮華経と唱え奉りて信心に住する処が住在空中なり。 


 Now when Nichiren and his associates humbly chant Nam-myoho-renge-kyo and maintain their faith in it, they are “in the air.”


 虚空会に住するなり。  


 They are in the Ceremony in the Air.


 第六 国名宝浄 彼中有仏 号曰多宝の事


 Point Six, on the passage “Long ago, an immeasurable thousand, ten thousand, million asamkhyas of worlds to the east, in a land called Treasure Purity, there was a Buddha named Many Treasures.”


 御義口伝に云く、宝浄世界とは我等が母の胎内なり。


 Orally Transmitted Doctrines say: The Treasure Purity World is the wombs of our mothers.


 有仏とは諸法実相の仏なり。


 “There was a Buddha” refers to the Buddha with the true aspect of all phenomena.


 爰を以て多宝仏と云うなり。


 Here he is called Many Treasures Buddha.


 胎内とは煩悩を云うなり。


 The womb is the realm of earthly desires.


 煩悩の淤泥(おでい)の中に真如の仏あり。


 The Buddha of the true aspect of reality resides in the midst of the mud and mire of earthly desires. This refers to us living beings.


 我等衆生の事なり。


 This refers to us living beings.


 今日蓮等の類い・南無妙法蓮華経と唱え奉るを当体蓮華の仏と云うなり云云。

 

 Now when Nichiren and his associates humbly chant Nam-myoho-renge-kyo, they are the entity Buddhas of the lotus.



 第七 於十方国土 有説法華経処 我之塔廟 為聴是経故 涌現其前 為作証明 讃言善哉(さんごんぜんざい)の事


 Point Seven, on the passage “If, after I have become a Buddha and entered extinction, in the lands in the ten directions there is any place where the Lotus Sutra is preached, then my funerary tower, in order that I may listen to the sutra, will come forth and appear in that spot to testify to the sutra and praise its excellence.”


 御義口伝に云く、十方とは十界なり。


 Orally Transmitted Doctrines say: The words “ten directions” refer to the Ten Worlds.


 法華経とは我等衆生・流転の十二因縁なり。


 The Lotus Sutra explains the twelve-linked chain of causation that determines the unceasing changes that we living beings undergo.


 仍(よっ)て言語の音声を指すなり。


 Therefore the words “Lotus Sutra” refer to the sound of our words.


 善哉とは善悪不二・邪正一如なり。 


 The words “its excellence” tell us that good and evil are not two different things, and that wicked and correct are a single entity.


 今日蓮等の類い・南無妙法蓮華経と唱え奉る処を多宝涌現と云うなり。

 

 Now the place where Nichiren and his associates humbly chant Nam-myoho-renge-kyo is where the Buddha Many Treasures comes forth and makes his appearance.


 第十一 摂諸大衆 皆在虚空の事

 

 Point Eleven, on the passage “Immediately Shakyamuni Buddha used his transcendental powers to lift all the members of the great assembly up into the air.”


 御義口伝に云く、大衆とは聴衆なり、皆在虚空とは我等が死の相なり。


 Orally Transmitted Doctrines say: “The great assembly” is the listeners. “All the members of the great assembly up into the air” represents the state of our existence after death.


 今日蓮等の類い・南無妙法蓮華経と唱え奉る者は生死即涅槃と開覚するを皆在虚空と説くなり、生死即涅槃と被摂(ひしょう)するなり。


 Now when Nichiren and his associates humbly chant Nam-myoho-renge-kyo, they are realizing that the sufferings of birth and death are none other than nirvana, a state that is described in the phrase “all up into the air.” We are lifted up for the sufferings of birth and death are none other than nirvana as they are.


 大地は色法なり、虚空は心法なり。 


 The earth represents the element of the body, while the air represents the element of the mind.

 

 色心不二と心得可きなり。


 But we should understand that body and mind are not two different entities.


 虚空とは寂光土なり。


 The air represents the Land of Eternally Tranquil Light.

 

 又云く虚空とは蓮華なり。経とは大地なり、妙法は天なり、


 Also, in terms of Myoho-renge-kyo the air represents renge, earth represents kyō, and heaven represents myōhō.


 虚空とは中なり。


 The air is what exists in the middle between heaven and earth.


 一切衆生・仏菩薩、蓮華に座するなり。


 Among all the living beings there will be bodhisattvas who sit in the lotus seat.


 此れを妙法蓮華経と説かれたり。


 This is what is expressed in the words Myoho-renge-kyo.


 経に云く「若在(にゃくざい)仏前・蓮華化生(けしょう)」と。


 Hence the “Devadatta” chapter of the Lotus Sutra says, “In future ages if there are good men or good women who, on hearing the ‘Devadatta’ chapter of the Lotus Sutra of the Wonderful Law, believe and revere it with pure hearts and harbor no doubts or perplexities, they will never fall into hell or the realm of hungry spirits or of animals, but will be born in the presence of the Buddhas of the ten directions, and in the place where they are born they will constantly hear this sutra. If they are born among human or heavenly beings, they will enjoy exceedingly wonderful delights, and if they are born in the presence of a Buddha, they will be born by transformation from lotus flowers.”


第十三 若有能持 則持仏身の事


 Point Thirteen, on the passage “For the sake of the Buddha way / in immeasurable numbers of lands / from the beginning until now / I have widely preached many sutras, / and among them / this sutra is foremost. / If one can uphold this sutra, / then he will be upholding the Buddha’s body as he is.”


 御義口伝に云く、法華経を持ち奉るとは我が身仏身と持つなり。


 Orally Transmitted Doctrines say: To uphold the Lotus Sutra is to uphold belief in the fact that our bodies are the Buddha’s body.


 則の一字は生仏不二なり。


 The word “as he is” indicates that living beings and the Buddha are not two different things.


 上の能持の持は凡夫なり。


 The first “uphold” in the phrase “If one can uphold this sutra” stands for ordinary mortals.


 持つ体は妙法の五字なり。


 The entity to be upheld is the five characters of Myoho-renge-kyo.


 仏身を持つと云うは一一文文皆金色仏体の故なり。


 We speak of this as “upholding the Buddha’s body” because each and every word of the Lotus Sutra is the golden-colored body of the Buddha.


 さて仏身を持つとは、我が身の外に仏無しと持つを云うなり。


 To uphold the body of the Buddha means that outside of our own bodies there is no Buddha.


 理即の凡夫と究竟即の仏と二無きなり。


 That is, the ordinary mortal at the stage of being a Buddha in theory, is not different from the Buddha at the stage of ultimate enlightenment.


 即の字は「即の故に初後不二」の故なり云云。


 Because the word "as he is" indicates the fact that the first and last are no different from one another.



 第十四 此経難持の事


 Point Fourteen, on the words “This sutra is hard to uphold” in the passage “This sutra is hard to uphold; / if one can uphold it even for a short while / I will surely rejoice / and so will the other Buddhas. / A person who can do this / wins the admiration of the Buddhas. / This is what is meant by valor, / this is what is meant by diligence. / This is what is called observing the precepts / and practicing dhūta. / This way one will quickly attain / the unsurpassed Buddha way. / And if in future existences / one can read and uphold this sutra, / he will be a true son of the Buddha, / dwelling in a land spotless and good.”


 御義口伝に云く、此の法華経を持つ者は難に遇(あ)わんと心得て持つなり。


 Orally Transmitted Doctrines say: One who upholds this Lotus Sutra upholds it with the understanding that one will encounter difficulties.


 されば即為疾得(そくいしっとく)無上仏道の成仏は、今日蓮等の類い・南無妙法蓮華経と唱え奉る是なり云云。


 And the attainment of Buddhahood referred to in the words “This way one will quickly attain / the unsurpassed Buddha way”—this is now what Nichiren and his associates attain when they humbly chant Nam-myoho-renge-kyo.


第十六 是名持戒(ぜみょうじかい)の事


 Point Sixteen, on the words “I name it as upholding precepts”


 御義口伝に云く、此の経文にて三学倶伝(ぐでん)するなり。


 Orally Transmitted Doctrines say: All three types of learning are encompassed in this passage of the sutra.


 虚空不動戒・虚空不動定・虚空不動慧、三学倶(とも)に伝うるを名づけて妙法と曰うと。


 In his Questions and Answers on Regulations for Students of the Tendai Lotus School, Dengyō states, “The spacelike immovable precepts, the spacelike immovable meditation, and the spacelike immovable wisdom—these three all together are transmitted under the name the Wonderful Law.”


 戒とは色法なり。  


 Precepts pertain to the element of the body.


 定とは心法なり。


 Meditation pertains to the element of the mind.


 慧とは色心二法の振舞なり。


 Wisdom pertains to the actions of the two elements of the body and the mind.


 倶(ぐ)の字は南無妙法蓮華経の一念三千なり。


 The words “all together” in the statement above refer to the state of three thousand realms in a single moment of mind, which is Nam-myoho-renge-kyo.


 伝とは末法万年を指すなり。


 “Transmitted” indicates that it is transmitted to the ten thousand years of the Latter Day of the Law.


 今日蓮等の類い・南無妙法蓮華経と唱え奉り、権教は無得道・法華経は真実と修行する、是は戒なり。 


 Now Nichiren and his associates humbly chant Nam-myoho-renge-kyo, putting into practice the doctrine that the provisional teachings do not lead to the attainment of the way but that the Lotus Sutra represents the real truth, and this corresponds to the precepts. 防非止悪(ぼうひしあく)の義なり。The precepts are intended to prevent errors and put an end to evil.


 持つ所の行者・決定無有疑(けつじょうむうぎ)の仏体と定む、是は定なり。 


 The practitioner who upholds the principle of Nam-myoho-renge-kyo is certainly “a person who assuredly and without doubt / will attain the Buddha way” (chapter twenty-one, Supernatural Powers), and this certainly corresponds to meditation.


 三世の諸仏の智慧を一返の題目に受持する、是は慧なり。 


 The wisdom of the Buddhas of the three existences of past, present, and future is embraced and upheld in each single recitation of the title, and this corresponds to wisdom.


 此の三学は皮肉骨・三身・三諦(さんたい)・三軌(さんき)・三智等なり。

                      宝塔品二十箇の大事

 

 These three types of learning correspond to skin, flesh, and bones, to the three bodies of a Buddha, to the three truths, to the three rules of preaching, and to the three kinds of wisdom.

 Chapter Eleven: The Emergence of the Treasure Tower. Twenty important points



つづく  To be continued




# by johsei1129 | 2024-07-09 11:50 | WRITING OF NICHIREN | Trackback | Comments(0)
2024年 07月 08日

大聖人様のお言葉 十 Words of Daishonin. 10 

 第一 薬草喩品の事  



 記の七に云く「無始の性徳は地の如く、大乗の心を発するは種の如し。


 On “The Words and Phrases,” volume seven, says, “The inborn Buddha nature that is without beginning or end is comparable to the earth, and arousing the heart and mind of seeking the Great Vehicle is comparable to the seeds.


 二乗の心を発するは草木の芽茎(げきょう)の如し。


 Arousing the heart and mind of seeking the two vehicles of voice-hearers and pratyekabuddhas is comparable to the sprouts and stalks of the plants.


 今初住に入るは同じく仏乗の芽茎等を成ずるが如し」と。


  After that, when one enters the first stage of security and arouses the aspiration for Buddhahood, this is comparable to developing in a similar fashion the sprouts and stalks of the Buddha vehicle.”


 第三 雖一地所生 一雨所潤(すいいちじしょしょう・いちうしょにん)等の事


 Point Three, on the passage “Though all these plants and trees grow in the same earth and are moistened by the same rain, each has its differences and particulars.”


 一地とは迹門の大地、一雨とは本門の義天、一地とは従因至果、一雨とは従果向因、末法に至つて従果向因の一雨を弘通するなり。


 The “same earth” represents a teaching ‘from cause to effect,’ while the “same rain” represents a teaching ‘from effect to cause.’ Now that the Latter Day of the Law has arrived, we are propagating the “same rain” that represents the teaching ‘from effect to cause.’


 一雨とは題目に余行を交えざるなり。


 This “same rain” or “single rain” is the title unmixed with any other religious practice.


 一地とは五字の中の経の一字なり、一雨とは五字の中の妙の一字なり、法蓮華の三字は三千万法・中にも草木なり。


 The “same earth” or “single earth” represents the character kyō in the five characters of Myoho-renge-kyo. The “same rain” or “single rain” represents the character myō. The other three characters, hō, ren, and ge, are the ten thousand phenomena of the three thousand worlds, particularly the plants and trees.


 三乗・五乗・七方便・九法界なり云云。


  Also they are the three vehicles, the five vehicles, the seven expedient means, and the nine worlds.



 第四 破有法王(はうほうおう) 出現世間の事


 Point Four, the passage “The Dharma King, destroyer of being, / when he appears in the world / accords with the desires of living beings, / preaching the Law in a variety of ways.”


 又云く有と云うは我等が煩悩生死なり、


 Also the “being” stands for the realm of earthly desires and of birth and death.


 此の煩悩生死を捨てて別に菩提涅槃有りと云うは権教権門の心なり。


 The essence of the provisional teachings and the provisional doctrines is that one must cast aside the realm of earthly desires and of birth and death and enter a different realm, which is that of enlightenment and nirvana.


 今経の心は煩悩生死を其の儘(まま)置いて菩提涅槃と開く所を破と云うなり。


 But the essence of the present sutra, the Lotus, is that, while remaining right here in the realm of earthly desires and of birth and death without changing, one can achieve a state of enlightenment and nirvana. This is what is termed “destroyer.”

 

 第五 我観一切(がかんいっさい) 普皆平等(ふかいびょうどう) 無有彼此(むうひし) 愛憎之心 我無貪著 亦無限礙(やくむけんげ)の事

 

 Point Five, on the words “I look upon all things / as being universally equal, / I have no mind to favor this or that, / to love one or hate another. / I am without greed or attachment / and without limitation or hindrance.”


 御義口伝に云く、此の六句の文は五識なり。


 Orally Transmitted Doctrines say: The six lines of verse that make up this passage refer to the five levels of consciousness.


 我観一切普皆平等とは九識なり、


 The words “I look upon all things / as being universally equal” represent the ninth consciousness.


 無有彼此とは八識なり、


 The words “I have no mind to favor this or that” concern the eighth consciousness.


 愛憎之心とは七識なり、


 The words “I have no mind to love one or hate another” concern the seventh consciousness.


 我無貪著とは六識なり、


 The words “I am without greed or attachment” concern the sixth consciousness.


 亦無限礙とは五識なり、


 And the words “I am without limitation or hindrance” concern the other five consciousnesses.


 我等衆生の観法の大体なり。


 These five levels of consciousness constitute the basic nature of the way in which we living beings view things.


 今日蓮等の類い南無妙法蓮華経と唱え奉る者は、豈我観一切普皆平等の九識の修行に非ずや。


 Now Nichiren and his associates, who humbly chant Nam-myoho-renge-kyo, are practicing the ninth consciousness, that is, “I look upon all things / as being universally equal,” are they not?


 爾らば無有彼此に非ずや、


 And because they do so, they have no mind “to favor this or that,” have they?


 愛憎之心に非ずや、


 They have no mind “to love one or hate another,” have they?


 我無貪著に非ずや、


 They are “without greed or attachment,” are they not?


 亦無限礙に非ずや。

                    【薬草喩品五箇の大事】


 They are “without limitation or hindrance,” are they not?

Chapter Five: The Parable of the Medicinal Herbs. Five important points




 第三 捨是身已(しゃぜしんい)の事

 

 Point Three, on the words “when he has cast off his present body” in the passage “This disciple of mine, / the great Maudgalyāyana, / when he has cast off his present body, / will be able to see eight thousand, / two hundred ten thousand million / Buddhas, World-Honored Ones.”


 御義口伝に云く、此の文段より捨・不捨の起こりなり。 


 Orally Transmitted Doctrines says: From this passage arises the question of whether one casts off one’s present body or does not cast it off.


 転捨にして永捨に非ず。


 To cast off means to do so temporarily or provisionally but not to cast off for all time.


 転捨は本門なり。永捨は迹門なり。


 Casting off temporarily is representative of the essential teaching, while casting off eternally is representative of the theoretical teaching.


 此の身を捨つるは煩悩即菩提・生死即涅槃の旨に背くなり云云。


 But to assert that one must cast off one’s present body in fact goes against the principles that earthly desires are enlightenment without change and that the sufferings of birth and death are nirvana as they are.

 

 所詮日蓮等の類い・南無妙法蓮華経と唱え奉るは捨是身已なり、不惜身命の故なり云云。


 In the end, however, when Nichiren and his associates humbly chant Nam-myoho-renge-kyo, they have already “cast off” their present bodies. This is because, in doing so, they will show that they do not hesitate to give up their lives.


 又云く、此の身を捨(ほどこ)すと読む時は法界に五大を捨すなり。


 Also, if we take the word “to cast off” in the sense of “to offer up,” then the one offers up the five elements that make up one’s body to the Dharma-realm.


 捨つる処の義に非ず。


 But this is not the same thing as casting one’s body away.


 是の身を捨てて仏に成ると云うは権門の意なり、かかる執情を捨つるを捨是身已と説くなり。


 To assert that one must cast off one’s present body before one can attain Buddhahood is a doctrine of the provisional teachings. The true meaning of “casting off one’s body” consists in casting aside one’s feelings of attachment to such doctrines.


 此の文は一念三千の法門なり。 


 This passage on casting off the body is an expression of the concept of three thousand realms in a single moment of mind.


 捨是身已とは還帰本理(げんきほんり)、一念三千の意なり。


 “Casting off one’s body” means returning to and embracing the fundamental principle, which is the three thousand realms in a single moment of mind.


 妙楽大師の「当に知るべし、身土・一念三千なり。 


 This is what the Great Teacher Myoraku means when he says in his commentary On “Great Concentration and Insight,” volume five, “You should understand that one’s mind and its environment at a single moment encompass the three thousand realms.


 故に成道の時、此の本理に称(かな)いて一心一念法界に遍(あまね)し」と釈するは此の意なり云云。

                  授記品四箇の大事】

 

 Therefore, when one attains the Buddha way, one puts oneself in accord with this fundamental principle, and one’s body and mind at a single moment pervade the entire realm of phenomena.”

Chapter Six: Bestowal of Prophecy. Four important points



第一 化城(けじょう)の事


 Point One, concerning “the phantom city”


 御義口伝に云く、化とは色法なり。


 Orally Transmitted Doctrines say: The word “phantom,” refers to the element of form or the body.


 城とは心法なり。


 The word “city,” refers to the element of the mind.


 此の色心の二法を無常と説くは権教の心なり。


 The provisional teachings declare that these two elements of body and mind are characterized by impermanence.


 法華経の意(こころ)は無常を常住と説くなり。


 But the message of the Lotus Sutra is the assertion that this impermanence is in fact a state of permanent abiding.


 化城即宝処なり。


 That is, the phantom city is the treasure land as it is, the place where the treasure is to be found.


 所詮、今・日蓮等の類い・南無妙法蓮華経と唱え奉る者は、色心を妙法と開くを化城即宝処と云うなり。


 After all, now Nichiren and his associates, people who humbly chant Nam-myoho-renge-kyo, gain enlightenment into the fact that our bodies and minds are the Wonderful Law itself, namely, that the phantom city is the treasure land as it is.


 十界皆化城・十界各各宝処なり。


 The Ten Worlds (Note) are all of them phantom cities as they are, and each of these Ten Worlds is a treasure land without change.


 化城は九界なり、宝処は仏界なり。


 Or again, the phantom city is the nine worlds other than Buddhahood, and the treasure land is the state of Buddhahood.


 化城を去つて宝処に至ると云うは五百由旬の間なり。 


 From the phantom city to the treasure land is a distance of five hundred yojanas.


 此の五百由旬とは見思・塵沙・無明なり。


 This distance of five hundred yojanas is symbolic of the illusions of thought and desire, of the dust and sands that impede religious practice, and of darkness or ignorance.


 此の煩悩の五百由旬を妙法の五字と開くを化城即宝処と云うなり。


 To understand that these five hundred yojanas of earthly desires are the five characters of the Wonderful Law means to realize that the phantom city is the treasure land as it is.


 化城即宝処とは即の一字は南無妙法蓮華経なり。


 In this statement that the phantom city is the treasure land as it is, the single word “as they are” is symbolic of Nam-myoho-renge-kyo.


 念念の化城・念念の宝処なり。


 Each moment of mind in the phantom city is a moment of mind in the treasure land.

 

 我等が色心の二法を無常と説くは権教なり。 


 The provisional teachings assert that the elements of our bodies and minds are characterized by impermanence.


 常住と説くは法華経なり。 


 But the Lotus Sutra asserts that they are permanently abiding.


 無常と執する執情を滅するを即滅化城と云うなり。


 To wipe out all attachment to this concept of impermanence means to wipe out the phantom city.


 第六 即滅化城の事

 

 Point Six, on the words “wipe out the phantom city” in the passage “At that time the leader, knowing that the people have become rested and are no longer fearful or weary, wipes out the phantom city and says to the group, ‘You must go now. The place where the treasure is is close by.’”


 御義口伝に云く、我等が滅する当体は化城なり。


 Orally Transmitted Doctrines say: The entities or bodies of ours will be wiped out. In this sense it is a phantom city.


 此の滅を滅と見れば化城なり。


 That is, if we take this wiping out as a true wiping out or extinction, then our bodies are a phantom city.


 不滅の滅と知見するを宝処とは云うなり。


 But if we have the wisdom to see that this wiping out is not a true wiping out or extinction but only an aspect of eternal life, then it is a place of treasure, a treasure land.


 是を寿量品にしては而実不滅度(にじつふめつど)とは説くなり。


 This is what the “Life Span” chapter means when it says, “But in fact I have not passed to extinction.”


 滅と云う見を滅するを滅と云うなり。


 To wipe out the concept of wiping out itself is the true wiping out.


 三権即一実の法門之を思う可し。


 This is the doctrine embodied in the assertion that the three vehicles expounded in the provisional teachings are in fact the one vehicle of the true teaching as they are.


 或は即滅化城とは謗法の寺塔を滅する事なり。


 Also, the words “wipe out the phantom city” refer to the wiping out of the temples of the slanderers of the Law.

 

 今、日蓮等の類い・南無妙法蓮華経と唱え奉る者は化城即宝処なり。


 Now, when Nichiren and his associates humbly chant Nam-myoho-renge-kyo, they are revealing that the phantom city is none other than the treasure land as it is.


 我等が居住の山谷曠野(こうや)・皆皆常寂光の宝処なり云云。

 

  These mountain valleys and broad plains where we live are all, every one of them, treasure lands of Eternally Tranquil Light.


第七 皆共至宝処(かいぐし・ほうしょ)の事


 Point Seven, on the passage “Now you must press forward diligently / so that together you may all reach the place where the treasure is.”


 御義口伝に云く、皆とは十界なり。


 Orally Transmitted Doctrines say: The word “all” refers to the Ten Worlds.


 共とは如我等無異なり。


 The word “together” refers to the words of the Buddha in chapter two, Expedient Means “hoping to make all persons / equal to me, without any distinction between us.”


 至とは極果の住処なり。


 The word “reach” means to arrive at the level of the highest effect, the state of Buddhahood.


 宝処とは霊山なり。


 “The place where the treasure is,” the treasure land, is Spirit Mountain.


 日蓮等の類い・南無妙法蓮華経と唱え奉る者は一同に皆共至宝処なり。 


 Nichiren and his associates who humbly chant Nam-myoho-renge-kyo, one and all will “together reach the place where the treasure is.”


 共の一字は日蓮に共する時は宝処に至る可し。


 This one word “together” means that, as long as they are together with Nichiren, they will reach the treasure land.


 不共ならば阿鼻大城に堕つ可し云云。

                     【化城喩品七箇の大事】

 

 But if they are not together with him, they will fall into the great citadel of the Avīchi (Note) hell.

   Chapter Seven: The Parable of the Phantom City. Seven important points



第一 衣裏(えり)の事


 Point One, concerning the parable of the jewel in the robe in the “Prophecy of Enlightenment for Five Hundred Disciples” chapter


 御義口伝に云く、此の品には無価(むげ)の宝珠を衣裏に繋(か)くる事を説くなり。


 Orally Transmitted Doctrines say: This chapter tells the story of the priceless jewel that was sewn into the lining of a man’s robe.


 所詮日蓮等の類い南無妙法蓮華経と唱え奉る者は一乗妙法の智宝(ちほう)を信受するなり。


 After all, it means that Nichiren and his associates, who humbly chant Nam-myoho-renge-kyo, have accepted and taken faith in the wisdom jewel of the Wonderful Law of the one vehicle.


 信心を以て衣裏(えり)にかくと云うなり。

 

 Faith is the sewing into the robe.



 第二 酔酒而臥(すいしゅにが)の事


 Point Two, on the passage “World-Honored One, it was like the case of a man who went to the house of a close friend and, having become drunk on wine, lay down to sleep.”


 御義口伝に云く、酒とは無明なり、無明は謗法なり、


 Orally Transmitted Doctrines say: The wine stands for ignorance, and ignorance leads to slander of the Law.


 臥とは謗法の家に生るる事なり、


 To lie down means to be born into a family that slanders the Law.


 三千塵点の当初(そのかみ)に悪縁の酒を呑みて五道六道に酔い廻(めぐ)りて今謗法の家に臥したり。


 At the past a number of years equal to the dust of the microcosm, certain persons drank the wine of evil influence; as a result, in a drunken state they kept transmigrating through the five or six lower realms of existence, and now they have been born into families that slander the Law.


 酔とは不信なり、覚とは信なり。   


 To be drunk means to be lacking in faith; to sober up means to have faith.

 

 今日蓮等の類い・南無妙法蓮華経と唱え奉る時、無明の酒醒(さ)めたり。


 Now, when Nichiren and his associates humbly chant Nam-myoho-renge-kyo, they are in effect sobering up from the wine of ignorance.


 又云く酒に重重之れ有り。


 Also, when it comes to wine, there are various gradations.


 権教は酒・法華経は醒めたり。


 The provisional teachings represent a certain kind of wine, in relation to which the teachings of the Lotus Sutra represent a state of sobering up.


 本迹相対する時、迹門は酒なり、始覚の故なり、


 And as to the relationship between the theoretical teaching and the essential teaching, the theoretical teaching represents a kind of wine, because it depicts the Buddha as having attained enlightenment for the first time during his lifetime in India.


 本門は醒めたり本覚の故なり。


  The essential teaching represents a sobering up from this wine, because it reveals that the Buddha originally attained enlightenment in the remote past.


 又本迹二門は酒なり、南無妙法蓮華経は醒めたり。


 Also, both the theoretical teaching and the essential teaching is to represent a kind of wine, while Nam-myoho-renge-kyo represents the sobering up from this wine.


 酒と醒むるとは相離れざるなり。


 The wine and the sobering up from it are mutually inseparable.


 酒は無明なり、醒むるは法性なり。


 The wine is ignorance, and the sobering up from it is the realization of the Dharma nature.


 法は酒なり、妙は醒めたり。


 Hō, or “dharmas” (phenomena), stands for wine, and myō, or “wonderful,” stands for the sobering up.


 妙法と唱うれば無明・法性体一なり。


 When we chant myōhō, or the Wonderful Law, we are expressing the idea that ignorance and a realization of the Dharma nature are in fact a single entity.


 止の一に云く「無明塵労・即ち是菩提」と。


 Thus volume one of Great Concentration and Insight says, “The ignorance and dust of earthly desires are none other than enlightenment as they are.”


 第三 身心遍歓喜の事

 

 Point Three, on the words “in body and mind we are all filled with joy” in the passage “Now we have heard from the Buddha / these solemn prophecies, / and how each in turn will bestow a prophecy on his successor, / and in body and mind we are all filled with joy.”


 御義口伝に云く、身とは生死即涅槃なり。心とは煩悩即菩提なり。


 Orally Transmitted Doctrines say: “Body” here refers to the principle that the sufferings of birth and death are none other than nirvana without change, while “mind” refers to the principle that earthly desires are none other than enlightenment as it is.


 遍とは十界同時なり。


 “All” refers to the fact that all the Ten Worlds participate simultaneously.


 歓喜とは法界同時の歓喜なり。


 “Joy” refers to the joy experienced by the entire Dharma-realm simultaneously.


 此の歓喜の内には三世諸仏の歓喜納まるなり。 


 Within this joy is contained the joy of all the Buddhas of the three existences of past, present, and future.


 今日蓮等の類い・南無妙法蓮華経と唱え奉れば我則歓喜とて釈尊・歓喜し給うなり。


 Now because Nichiren and his associates humbly chant Nam-myoho-renge-kyo, Shakyamuni Buddha experiences joy, as he indicates in the words in chapter eleven, Treasure Tower, “I will surely rejoice.”


 歓喜とは善悪共に歓喜なり。


 This joy is shared by the good and evil realms alike.


 十界同時なり。


 It is shared by the Ten Worlds simultaneously.


 深く之を思う可し云云。

               五百弟子品三箇の大事】


  You must give careful thought to this. 

Chapter Eight: Prophecy of Enlightenment for Five Hundred Disciples. Three important points



 第一 学無学の事


 Point One, on the terms “learners” and “achievers” in the “Prophecies Conferred on Learners and Achievers” chapter


 学・無学の人とは日本国の一切衆生なり。


 These “learners and achievers” are all the living beings in the country of Japan.


 智者愚者をしなべて南無妙法蓮華経の記を説きて而強毒之(にごうどくし)するなり。

                        人記品二箇の大事


  On all of them, wise and foolish alike, we bestow the prophecy of Nam-myoho-renge-kyo, “preaching to them forcefully, though it angers them” as volume ten of Words and Phrases says.

 Chapter Nine: Prophecies Conferred on Learners and Achievers. Two important points



つづく To be continued








# by johsei1129 | 2024-07-08 10:07 | WRITING OF NICHIREN | Trackback | Comments(0)
2024年 07月 06日

大聖人様のお言葉 九 Words of Daishonin 9

第一 譬喩品の事   


 Point One, regarding the “Simile and Parable” chapter


 文句の五に云く「譬とは比況(ひきょう)なり。喩とは暁訓なり。


 Words and Phrases, volume five, says, “simile means to compare one thing to another. Parable means to enlighten and instruct. . . .


 大悲息まず・巧智(ぎょうち)無辺なれば、更に樹を動かして風を訓え・扇を挙げて月を喩(さと)す」と。


  The Buddha’s great compassion is unceasing. And since his clever wisdom is boundless, he goes farther and sways the trees in order to instruct them people of lesser capacities concerning the wind, or holds a round fan to show them the moon.”


 巧智とは南無妙法蓮華経なり。諸宗無得道の立義なり。


 “Clever wisdom” refers to Nam-myoho-renge-kyo, and to the doctrine that the teachings of the other schools do not lead to the attainment of the way.


 巧於(ぎょうお)難問答の意なり。


 It also means that we are “clever at difficult questions and answers” (chapter fifteen, Emerging from the Earth).


 更(きょう)とは在世に次で滅後の事と意得可きなり。


 When Words and Phrases say that the Buddha “goes farther and sways the trees,” you must understand that he set forth these similes and parables for the sake of the people in his time and further for those who will come after the Buddha’s passing.


 樹を動すとは煩悩なり。風を訓(おし)ふるとは即菩提なり。


 The swaying of the trees represents earthly desires, and instructing us what the wind is means that we are taught that earthly desires are enlightenment without change.


 扇を挙ぐとは生死(しょうじ)なり。月を喩すとは即涅槃なり。


  The round fan that the Buddha holds up is the realm of birth and death, and the moon shows us that the sufferings of birth and death are nirvana as they are.




第三 身意泰然(しんにたいねん) 快得(けとく)安穏の事  


 Point Three, regarding the passage “World-Honored One, for a long time now, all day and throughout the night, I have repeatedly taxed myself with this thought. But now I have heard from the Buddha what I had never heard before, a Law never known in the past, and it has ended all my doubts and regrets. My body and mind are at ease and I have gained a wonderful feeling of peace and security.”


 文句の五に云く「従仏は是れ身の喜(よろこび)を結するなり、聞法は此れ口の喜を結するなり、断諸疑悔(だんしょぎげ)とは是れ意の喜を結す」と。


 Words and Phrases, volume five, says, “‘From the Buddha’—this signifies the attainment of joy through the body. ‘Heard a Law never known in the past’—this signifies the attainment of joy through the mouth. ‘Ended all my doubts and regrets’—this signifies the attainment of joy through the mind.”


 御義口伝に云く、身意泰然とは煩悩即菩提・生死即涅槃なり。


 Orally Transmitted Doctrines says: “My body and mind are at ease”—because of the realization that earthly desires are enlightenment without change, and that the sufferings of birth and death are nirvana as they are.


 身とは生死即涅槃なり、意とは煩悩即菩提なり、従仏とは日蓮に従う類い等の事なり、口の喜びとは南無妙法蓮華経なり、意の喜びとは無明の惑障無き故なり。


 The body gains assurance through the realization that the sufferings of birth and death are nirvana as they are.

 The mind gains assurance through the realization that earthly desires are enlightenment without change.

 “From the Buddha” indicates those who follow Nichiren, and the joy of the mouth indicates Nam-myoho-renge-kyo.

 The joy of the mind comes about through the realization that one is no longer confused or hampered by darkness, or ignorance.


 爰を以て之を思うに、此の文は一心三観・一念三千・我等が即身成仏なり。


 Thus, when we stop to consider the matter, we realize that this passage is speaking of the threefold contemplation in a single mind and the three thousand realms in a single moment of mind, or the fact that we can attain Buddhahood in our present bodies.


 方便の教は泰然に非ず・安穏に非ざるなり、行於険逕多留難故(ぎょうお・けんきょう・たるなんこ)の教なり。

 

  The expedient means of the provisional teachings afford no such feeling of ease, no such peace and security. This is why the Immeasurable Meanings Sutra tells us that persons who follow those teachings “will travel perilous byways beset by numerous hindrances and trials.”



 第四 得仏法分の事


 Point Four, regarding the “share of the Buddha’s Law” in the passage “born from the Buddha’s mouth, born through conversion to the Law, gaining my share of the Buddha’s Law”



 御義口伝に云く、仏法の分とは初住一分の中道を云うなり。


 Orally Transmitted Doctrines says: This “share of the Buddha’s Law” refers to a share or portion of the Middle Way that Shāriputra gained enlightenment into, the first stage of security.


 迹門初住・本門二住已上と云う事は、此の分の字より起こるなり。


 The various distinctions or stages represented by the first stage in the theoretical teaching and the second stage and above in the essential teaching all arise out of this word “share”.


 所詮此の分の一字は一念三千の法門なり。


 In effect, this one word “share” represents the doctrine of three thousand realms in a single moment of mind.


 其の故は、地獄は地獄の分で仏果を証し、乃至三千の諸法己己の当体の分で仏果を証したるなり。


 Therefore those who are in hell attain the effect of Buddhahood in their “shares” or identity as dwellers in hell. And thus in the same way all the beings in the three thousand realms each in the entity of its own particular “share” attain Buddhahood.


 真実の我等が即身成仏なり。  


 This in truth is what is meant when it is said that we may attain Buddhahood in our present identities.


 今日蓮等の類(たぐい)南無妙法蓮華経と唱うる分で仏果を証したるなり。


 Now when Nichiren and his associates chant Nam-myoho-renge-kyo, they have attested to share fruits of attaining Buddhahood.


 分とは、権教は無得道、法華経は成仏と分つと意得可きなり。 


 “Share” also means to separate or to distinguish, and refers to the making of a clear distinction between the provisional teachings, which can never lead to enlightenment, and the Lotus Sutra, which enables one to attain Buddhahood.


 又云く、分とは本門寿量品の意なり。己己本分の分なり。 


 Again, “share” is that embodied in the “Life Span” chapter of the essential teaching, the share that is the original share or endowment of each and every being.


 惣じて迹門初住分証と云うは教相なり、真実は初住分証の処にて一経は極まりたるなり。


 Summing up, then, this share of enlightenment that Shāriputra attained, the first stage of security in theoretical teaching, is concerned only with an understanding of the doctrinal learning of the sutra. But when one truly attains the enlightenment of the first stage of security, the stage of non-regression and the true cause of Shakyamuni’s enlightenment, one has reached the highest level of the entire sutra.



 第五 而自廻転(にじえてん)の事  


 Point Five, regarding the words “turned round and round of themselves” in the passage “The heavenly robes they had scattered remained suspended in the air and turned round and round of themselves.”


 記の五に云く「或は大論の如し。


 Volume five of On “The Words and Phrases” says, “It is just as The Treatise on the Great Perfection of Wisdom states.


 経に而自廻転と云うは身子の得記を聞きて法性自然にして転じ、因果・依正・自他悉く転ずるを表す」と。


 When the sutra says that the robes ‘turned round and round of themselves,’ it indicates that, when the multitude heard Shāriputra receive a prediction that he would attain Buddhahood, their Dharma natures turned or appeared naturally and of themselves, thus turning or transforming all the causes and effects that pertained to them, their own being and their environments, their selves and others about them.”


 御義口伝に云く、草木成仏の証文に而自廻転の文を出すなり。


 Orally Transmitted Doctrines say: The proof that insentient beings such as plants and trees can attain Buddhahood derives from this passage on how the robes “turned round and round of themselves.”


 是れ一念三千の依正体一の成仏を説き極めたるなり。


 For it explains in full how, because of the principle of three thousand realms in a single moment of mind, both the self and the environment are one in attaining Buddhahood.


 草木成仏の証人とは日蓮等の類い・南無妙法蓮華経と唱え奉るを指すなり。


 And it indicates that Nichiren and his associates, in chanting Nam-myoho-renge-kyo humbly, are the very ones who prove that it is possible for plants and trees to attain Buddhahood.


 廻転とは題目の五字なり。自とは我等行者の事なり。


 The “turning round and round” means the five characters of the title, and “of themselves” indicates us practitioners.


 記の五の釈、能く能く之を思うべし云云。


 You must give very careful thought to these words in the fifth volume of “On Words and Phrases.”



 第七 以譬喩得解の事  


 Point Seven, on using similes and parables to obtain understanding, as in the passage “Moreover, Shāriputra, I too will now make use of similes and parables to further clarify this doctrine. For through similes and parables those who are wise can obtain understanding.”



 御義口伝に云く、此の文を以て鏡像(きょうぞう)円融の三諦の事を伝うるなり。


 Orally Transmitted Doctrines says: This passage refers to the way in which the image of a mirror expresses the perfect unification of the three truths.


 惣じて鏡像の譬へとは自浮自影(じふじよう)の鏡の事なり。


 Generally speaking, the simile of a mirror refers to the way in which one can see one’s image and reflection in a mirror.


 此の鏡とは一心の鏡なり。


 The mirror is the mirror of the single mind.


 惣じて鏡に付て重重の相伝之有り。所詮鏡の能徳とは万像を浮ぶるを本とせり。


 Although there are various doctrines associated with mirrors, in the end they are founded on the particular power and virtue of mirrors, their ability to reflect all of the ten thousand images or phenomena.


 妙法蓮華経の五字は万像を浮べて一法も残る物之無し。


 The five characters Myoho-renge-kyo similarly reflect the ten thousand phenomena, not overlooking a single one of them.


 又云く鏡に於て五鏡之れ有り、妙の鏡には法界の不思議を浮べ、法の鏡には法界の体を浮べ、蓮の鏡には法界の果を浮べ、華の鏡には法界の因を浮べ、経の鏡には万法の言語を浮べたり。


 Also there are five mirrors. In the mirror of myō are reflected the wonders of the Dharma-realm; in the mirror of is reflected the entity or essence of the Dharma-realm; in the mirror of ren are reflected the effects of the Dharma-realm; in the mirror of ge are reflected the causes of the Dharma-realm; and in the mirror of kyō are reflected the words and sounds of the ten thousand phenomena.


 又云く妙の鏡には華厳を浮べ、法の鏡には阿含を浮べ、蓮の鏡には方等を浮べ、華の鏡には般若を浮べ、経の鏡には法華を浮ぶるなり。


 Again in the mirror of myō are reflected the Kegon teachings; in the mirror of hō, the Agon teachings; in the mirror of ren, the Correct and Equal teachings; in the mirror of ge, the Wisdom teachings; and in the mirror of kyō, the Lotus teachings.


 順逆次第して意得可きなり。


 One should understand how they relate to each other both in the order they were preached and in the reverse order.


 我等衆生の五体五輪・妙法蓮華経と浮び出でたる間・宝塔品を以て鏡と習うなり。 


 The five bodily sections, or the five elements that make up the bodies of living beings such as us, are reflections of Myoho-renge-kyo, and therefore we should learn to use the “Treasure Tower” chapter as our mirror.


 信謗の浮び様・能く能く之を案ず可し。


 It will enable us to see whether the faith is genuine or whether we are committing slander.


 自浮自影の鏡とは南無妙法蓮華経是なり云云。


  A mirror that naturally allows us to see our own images and reflections, it is Nam-myoho-renge-kyo.



 第八 唯有一門の事  


 Point Eight, on the words “only one gate” in the passage “Shāriputra, suppose that in a certain town in a certain country there was a very rich man. . . . His own house was big and rambling, but it had only one gate.”



 御義口伝に云く、一門とは法華経の信心なり、車とは法華経なり、牛とは南無妙法蓮華経なり、宅とは煩悩なり。


 Orally Transmitted Doctrines say: The one gate is the mind that has faith in the Lotus Sutra. The vehicle means the Lotus Sutra, and the ox that draws the vehicle is Nam-myoho-renge-kyo.

The house is the realm of earthly desires.


 自身法性の大地を生死生死と転(め)ぐり行くなり云云。


 Passing through the round of births and deaths, we make our way on the vast land of the Dharma nature, or enlightenment, that is inherent within ourselves!

 


第九 今此三界等の事  


 Point Nine, on the passage “But now this threefold world / is all my domain, / and the living beings in it / are all my children. / Now this place / is beset by many pains and trials. / I am the only person / who can rescue and protect others.”


 御義口伝に云く、此の文は一念三千の文なり。


 Orally Transmitted Doctrines say: This passage is one that deals with the concept of three thousand realms in a single moment of mind.


 一念三千の法門は迹門には生陰(しょうおん)二千の世間を明し、本門には国土世間を明すなり。


 With regard to the doctrine of three thousand realms in a single moment of mind, the theoretical teaching makes clear the two thousand worlds of the realm of the five components and the realm of living beings, while the essential teaching makes clear the one thousand worlds of the realm of the environment as well.


 又云く今此三界の文は国土世間なり、其中衆生の文は五陰世間なり、而今此処多諸患難・唯我一人の文は衆生世間なり。


 Also we may say that the words “But now this threefold world” relate to the realm of the environment. The words “and the living beings in it” relate to the realm of the five recognitions. And the words “Now this place / is beset by many pains and trials. / I am the only person / who can rescue and protect others” relate to the realm of living beings.


 又云く、今此三界は法身如来なり、其中衆生悉是吾子は報身如来なり、而今此処等は応身如来なり。

                           譬喩品九箇の大事


   Or again the words “But now this threefold world” represent the Tathagata of the Dharma body in the doctrine of the three bodies. The words “and the living beings in it / are all my children” represent the Tathagata of the reward body. And the words “Now this place / is beset by many pains and trials” etc., represent the Tathagata of the manifested body.

Chapter Three: Simile and Parable. Nine important points




 第一 信解品(しんげほん)の事  


 Point One, concerning the “Belief and Understanding” chapter


 御義口伝に云く、法華一部廿八品の題号の中に信解の題号・此の品に之れ有り。 


 Orally Transmitted Doctrines says: The twenty-eight chapters that make up the Lotus Sutra bear various titles; “Belief and Understanding” is the title given to this chapter.


 一念三千も信の一字より起こり、三世の諸仏の成道も信の一字より起こるなり。


 The truth of three thousand realms in a single moment of mind too has its origins in this single word “belief” or “faith,” and it is through this single word “belief” that the Buddhas of the three existences of past, present, and future attained their enlightenment.


 此の信の字・元品の無明を切る利剣なり。


 This word “belief” is a sharp sword that cuts off fundamental darkness or ignorance.


 其の故は、信は無疑曰信(むぎわっしん)とて疑惑を断破する利剣なり。


 Therefore with regard to belief, Words and Phrases says, “The fact that a doubt has been resolved is called belief.” Belief is a sharp sword that cuts away doubt and perplexity.


 解とは智慧の異名なり。


 “Understanding” is another name for wisdom.


 信は価(あたい)の如く、解は宝の如し。


 Belief represents the value or price we attach to a jewel or treasure, and understanding represents the jewel itself.


 三世の諸仏の智慧をかうは信の一字なり。


 It is through the one word “belief” that we are able to purchase the wisdom of the Buddhas of the three existences.


 智慧とは南無妙法蓮華経なり。


 That wisdom is Nam-myoho-renge-kyo.


 信は智慧の因にして名字即なり。 


 Belief is the cause for obtaining wisdom, and it corresponds to the stage of first hearing the name of the Law.


 信の外に解無く、解の外に信無し。


 Outside of belief there can be no understanding, and outside of understanding there can be no belief.


 信の一字を以て妙覚の種子と定めたり。


 It is through this one word “belief” that the seeds of perfect enlightenment are sown.


 今、日蓮等の類い南無妙法蓮華経と信受領納する故に無上宝聚・不求自得の大宝珠を得るなり。

 

 Now when Nichiren and his associates believe in and accept Nam-myoho-renge-kyo, they are gaining possession of a great precious jewel; in the words of the “Belief and Understanding” chapter, “This cluster of unsurpassed jewels / has come to us unsought.”


 信は智慧の種なり。不信は堕獄の因なり。


 Belief is the seed of wisdom, but failure to believe will lead one to fall into hell.


 又云く、信は不変真如の理なり。


 Again we may say that belief corresponds to the principle of eternal and unchanging truth.


 其の故は、信は知一切法・皆是仏法と体達して実相の一理と信ずるなり。


 Therefore belief means to experience “the knowledge that all dharmas or phenomena are every one of them the Buddha Dharma or Law” (volume one of Great Concentration and Insight), and to believe in the single truth or principle of the true aspect of all phenomena.


 解は随縁真如なり。自受用智を云うなり。


 Understanding corresponds to the wisdom that functions in accordance with changing circumstances, that is to say, “the immeasurable wisdom that is freely gained and employed.”




 御義口伝に云く、父に於て三之れ有り。


 Orally Transmitted Doctrines says: The word “father” can be taken in three ways.


 法華経・釈尊・日蓮是なり。


 They stand for the Lotus Sutra, for Shakyamuni Buddha, and for Nichiren.


 法華経は一切衆生の父なり。


 The Lotus Sutra is the father of all living beings.


 此の父に背く故に流転の凡夫となる。


 By turning one’s back on the Lotus Sutra, one becomes an ordinary mortal who is subject to the round of transmigration.


 釈尊は一切衆生の父なり。


 Shakyamuni Buddha is the father of all living beings.


 此の仏に背く故に備(つぶ)さに諸道を輪(め)ぐるなり。


 By turning one's back on this Shakyamuni Buddha, one must repeat reincarnation at the insignificant level.


 今日蓮は日本国の一切衆生の父なり。


 Now Nichiren is the father of all living beings in the country of Japan.


 章安大師の云く「彼が為に悪を除く即ち是れ彼が親なり」と。  


 The Great Teacher Chang-an in his commentary on the Nirvana Sutra says, “One who rids the evil for him is in fact acting as his parent.”



 第四 心懐悔恨(しんねけこん)の事   


 Point Four, on the words “his heart filled with regret and grudge” in the passage “The father thought constantly of his son, but though he had been parted from him for over fifty years, he had never told anyone else about the matter. He merely pondered to himself, his heart filled with regret and grudge.”


 文句の六に云く「悔を父に約し・恨を子に約す」と。 


 Words and Phrases, volume six, says, “Regret refers to the father. Grudge refers to the son.”


 記の六に云く「父にも悔恨あり、子にも悔恨あり」と。


 On “The Words and Phrases,” volume six, says, “The father felt regret for his failure to instruct his son properly and also grudged his son for abandoning him.”


 御義口伝に云く、日本国の一切衆生は子の如く・日蓮は父の如し。


 Orally Transmitted Doctrines says: All the various living beings in the country of Japan are comparable to the son, and Nichiren is comparable to the father.


 法華不信の失に依つて無間大城に堕ちて返つて日蓮を恨みん。


 Because they fail to believe in the Lotus Sutra, the living beings fall into the great castle of the hell of incessant suffering. But instead of blaming themselves, on the contrary, they will grudge Nichiren in hell.


 又日蓮も声も惜まず法華を捨つ可からずと云うべきものを・霊山にて悔ゆること之れ有る可きか。


  Although for his part, Nichiren had never spared his voice in urging them not to cast aside the Lotus Sutra, on Mt. Spirit Eagle he may have his feelings of regret.



 第五 無上宝聚(むじょうほうじゅ) 不求自得(ふぐじとく)の事


 Point Five, on the words “This cluster of unsurpassed jewels / has come to us unsought” in the passage “We today have heard / the Buddha’s voice teaching / and we dance for joy, / having gained what we never had before. / The Buddha declares that the voice-hearers / will be able to attain Buddhahood. / This cluster of unsurpassed jewels / has come to us unsought.”


 今日蓮等の類いの心は無上とは南無妙法蓮華経、無上の中の極無上なり。 


 And now in the minds of Nichiren and his associates, what is unsurpassed is Nam-myoho-renge-kyo. Among all the things that are unsurpassed, it holds the highest position of all.

 

 此の妙法を指して無上宝聚と説き給うなり。宝聚とは三世の諸仏の万行万善の諸波羅蜜の宝を聚(あつ)めたる南無妙法蓮華経なり。


 It is the Wonderful Law that is described in the passage above as a “cluster of unsurpassed jewels,” a cluster of jewels that represents all the pāramitās, the ten thousand religious practices and ten thousand good deeds of all the Buddhas of the three existences of past, present, and future.


 此の無上宝聚を辛労も無く、行功(ぎょうく)も無く、一言に受取る信心なり。 


 And without labor or trouble, without religious practices or good deeds, this cluster of unsurpassed jewels can come into our possession through the single word “faith.”


 不求自得とは是れなり。 


 That is why the passage says that it has “come to us unsought.”


 自の字は十界なり。十界各各得るなり、諸法実相是なり。


 The phrase “come to us of itself” refers to the Ten Worlds, that is, the cluster comes into the possession of each and every one in the Ten Worlds. This is what is known as the true aspect of all phenomena.


 然る間此の文、妙覚の釈尊・我等衆生の骨肉なり。


 Therefore this passage is saying that the Shakyamuni Buddha of perfect enlightenment is none other than the flesh and blood of us living beings.


 能く能く之を案ず可し云云。

                   信解品六箇の大事


  You must ponder this very carefully.

Chapter Four: Belief and Understanding. Six important points



つづく To be continued



# by johsei1129 | 2024-07-06 15:37 | WRITING OF NICHIREN | Trackback | Comments(0)
2024年 07月 06日

大聖人様のお言葉 八 御義口伝 Words of Daishonin. 8 Annotations on the Lotus Sutra through Oral Tradition

 

 御義口伝に云く、南無とは梵語なり。 


 Orally Transmitted Teachings say: Nam is a Sanskrit.


 此には帰命(きみょう)と云う。人法之れ有り。


 Here it means to dedicate one’s life, that is, to the Person and to the Law.


 人とは釈尊に帰命し奉るなり。


 In terms of the person, one dedicates one's life to Shakyamuni Buddha.


 法とは法華経に帰命し奉るなり。


 In terms of the Law, one dedicates one's life to the Lotus Sutra.


 又云く、南無妙法蓮華経の南無とは梵語、妙法蓮華経は漢語なり。


 In addition, Daishonin says, Nam of Nam-myoho-renge-kyo is in Sanskrit, myoho-renge-kyo are Chinese words.


 梵漢共時(ぐじ)に南無妙法蓮華経と云うなり。

 Nam-myoho-renge-kyo means chanting the same time of India and China.


 妙とは法性なり。法とは無明なり。


 Myō stands for the Dharma nature or enlightenment, while hō represents darkness or ignorance.

 

 無明・法性一体なるを妙法と云うなり。


 Myōhō expresses the idea that ignorance and the Dharma nature are a single entity.


 蓮華とは因果の二法なり。 


 Renge stands for the two elements of cause and effect.


 是(これ)又因果一体なり。


 Causes and effects are also a single entity.


 経とは一切衆生の言語音声を経と云うなり。


 Kyo means the language sound of all creatures.


 釈に云く「声仏事を為す、之を名けて経と為す」と。


 A commentary On “The Profound Meaning,” volume one says, “The voice carries out the work of the Buddha, and this is called kyō, or sutra.”


 或は三世常恒(じょうごう)なるを経と云うなり。

                           南無妙法蓮華経

  Also, kyo is defined as that which is constant and unchanging in the three existences of past, present, and future.

                   Nam-myoho-renge-kyo.



 諸法の心とは妙法蓮華経なり。


 The heart or core of all phenomena is Myoho-renge-kyo.


 伝教云く「法華経を讃むると雖も還つて法華の心を死(ころ)す」と、死の字に心を留めて之を案ず可し。


 The Great Teacher Dengyō in his Outstanding Principles of the Lotus Sutra says, “Though he praises the Lotus Sutra, in fact he kills the heart of the Lotus.” You must let your mind dwell on the word “kill.”



 所詮日蓮等の類いを以て如是我聞の者と云う可きなり云云。


 In effect, then, Nichiren and his associates are persons to whom the phrase “This is what I had heard” may apply.


 今日蓮等の類いは阿闍世王なり。


 In this sense, Nichiren and his associates today are like King Ajātashatru.


 其の故は南無妙法蓮華経の剣を取つて貪愛(とんあい)・無明の父母を害して教主釈尊の如く・仏身を感得するなり。


 For that reason they take up the sword of Nam-myoho-renge-kyo, kill the mother, greed and attachment, and kill the father, ignorance, and like the lord of teachings, Shakyamuni Buddha, come to experience and attain the state of Buddhahood.


 貪愛の母とは勧持品三類の中第一の俗衆なり、無明の父とは第二第三の僧なり云云。

 

 The mother, greed and attachment, is the first of the three powerful enemies described in the “Encouraging Devotion” chapter, that is, laypersons who attack the votaries of the Lotus Sutra. The father, ignorance, is the priests who make up the second and third enemies.



日蓮は生年卅二より南無妙法蓮華経を護念するなり。


 Nichiren has been guarding Nam-Myoho-Renge-Kyo since he was 32 years old and has kept it in his heart.



 今日蓮等の類い・聖霊を訪う時、法華経を読誦し、南無妙法蓮華経と唱え奉る時、題目の光・無間に至りて即身成仏せしむ。


 Now when Nichiren and his associates perform ceremonies for the deceased, reciting the Lotus Sutra and chanting Nam-myoho-renge-kyo, the ray of light from the title reaches all the way to the hell of incessant suffering and makes it possible for them to attain Buddhahood then and there.


 廻向の文・此れより事起こるなり。


 This is the origin of the prayers for transference of merit for the deceased.



 今日蓮等の類いは無問自説なり。


 Now Nichiren and his associates also take it on themselves to preach without being asked.


 念仏無間・禅天魔・真言亡国・律国賊と喚(さけ)ぶ事は無問自説なり。


 When they declare that the Nembutsu leads to the hell of incessant suffering, that Zen is the teaching of the heavenly devil, that Shingon will ruin the nation, and that Precepts are treacherous, they are taking it upon themselves to preach without being asked.


 三類の強敵・来たる事は此の故なり。

            序品七箇の大事


 Because they do so, the three types of powerful enemies have appeared on the scene.

 Chapter One: Introduction. Seven important points


大聖人様のお言葉 八 御義口伝 Words of Daishonin. 8 Annotations on the Lotus Sutra through Oral Tradition_f0301354_06442626.jpg
 妙法蓮華経 序品 平安時代 
 The Introduction Chapter of the Lotus Sutra. Heian period (8th to 12th century A.D.)



 又云く、法界三千を秘妙とは云うなり。


 Also Daishonin says: The three thousand worlds of the Dharma-realm may be termed secret and wonderful.


 秘とはきびしきなり、三千羅列なり。


 Secret means strict or without a single exception. The three thousand worlds, every single one of them, exist in one’s mind.


 是より外に不思議之無し。


 There is nothing more unfathomable than this.


 大謗法の人たりと云うとも、妙法蓮華経を受持し奉る所を妙法蓮華経方便品とは云うなり。


 Even persons who are called great slanderers of the Law will in time come to accept and uphold Myoho-renge-kyo—this is the purpose of the “Expedient Means” chapter of the Lotus Sutra.


 今末法に入つて正しく日蓮等の類の事なり。


 Now that we have entered the Latter Day of the Law, Nichiren and his associates are carrying out this task correctly.


 妙法蓮華経の体内に爾前の人法を入るゝを妙法蓮華経方便品とは云うなり。


 To take the persons and teachings of the sutras preached prior to the Lotus Sutra and lead them into the body of teachings of the Lotus Sutra.


 是を即身成仏とも如是本末究竟等とも説く。


 This is also termed the attainment of Buddhahood in one’s present form, or “their consistency from beginning to end” (chapter two), the consistency of the ten factors.


 又方便とは十界の事なり、又は無明なり。


 Also, the “Expedient Means” chapter represents the Ten Worlds, or in another sense it represents ignorance or darkness.


 妙法蓮華経は十界の頂上なり、又は法性なり、煩悩即菩提・生死即涅槃是なり。


 Myoho-renge-kyo, or the Lotus Sutra, stands at the apex of the Ten Worlds, and at the same time represents the Dharma nature. It exemplifies the principle that earthly desires are identical with enlightenment without change, that the sufferings of birth and death are identical with nirvana as they are.


 此の妙は前三教に未だ之を説かず、故に秘と云うなり。


 This wonderful principle was never expounded in the three teachings previous to the Lotus Sutra, the Tripitaka teaching, the connecting teaching, and the separate teaching. Therefore it is called “secret.”


 故に知んぬ、南無妙法蓮華経は一心の方便なり。


 From all this you should understand that Nam-myoho-renge-kyo represents the expedient means of the single mind or life.


 妙法蓮華経は九識なり、十界は八識已下なり。


 Myoho-renge-kyo represents the ninth consciousness, while the Ten Worlds represent the levels from the eighth consciousness on down.


 心を留めて之を案ず可し。

 

 You must think all these matters over carefully.


 方とは即十方、十方は即十界なり、便とは不思議と云う事なり云云。


 The of hōben also refer to the ten directions. The ten directions are the same as the Ten Worlds. The ben of hōben means something that is unfathomable in nature.



 中に竪に高く・横に広しとは、竪は本門なり・横は迹門なり。


 In the passage referring to the vertical and horizontal dimensions, the vertical dimensions represent the essential teaching and the horizontal dimensions represent the theoretical teaching.

 

 根とは草木なり・草木は上へ登る、此れは迹門の意なり。


 The “roots” are the roots of a plant or tree. Plants and trees in their growth climb upward. Hence the roots here stand for the theoretical teaching that leads one upward to enlightenment in the essential teaching.


 源とは本門なり、源は水なり・水は下へくだる、此れは本門の意なり。


 The “source” represents the essential teaching. The source is the fountainhead from which the river flows. Rivers flow downward. Hence the source here stands for the essential teaching from which enlightenment flows downward.


 条茂(えだしげし)とは迹門十四品なり、流(ながれ)長しとは本門十四品なり。


 Hence the source here stands for the essential teaching from which enlightenment flows downward. The flourishing branches stand for the fourteen chapters of the theoretical teaching in the Lotus Sutra, and the long-lasting flow or the river stands for the fourteen chapters of the essential teaching.


今日蓮等の類い・南無妙法蓮華経と唱え奉るを智慧とは云うなり。


 Now when Nichiren and his associates humbly recite Nam-myoho-renge-kyo, they are giving expression to this wisdom.


 譬喩品に云く「唯有一門」と。


 The “Simile and Parable” chapter says, “This house has only one gate (door).”


 門に於て有門・空門・亦有亦空門(やくう・やくくうもん)・非有非空門あるなり。


 With regard to gates, there is the gate of being, the gate of emptiness, the gate that is both being and emptiness, and the gate that is neither being nor emptiness.


 有門は生なり、空門は死なり、亦有亦空門は生死一念なり、非有非空門は生に非ず・死に非ず。


 The gate of being is birth. The gate of emptiness is death. The gate that is both being and emptiness is the birth and death of a single mind or life. The gate that is neither being nor emptiness is that which is not birth and not death.


 有門は題目の文字なり。


 The gate of being is exemplified by the five characters that make up the title.


 空門は此の五字に万法を具足して一方にとどこうらざる義なり。


 The gate of emptiness is exemplified by the way in which these five characters are endowed with all the phenomena of the universe, without respect to any one particular direction or another.


 亦有亦空門は五字に具足する本迹なり。


 The gate of both being and emptiness is exemplified by the way in which these five characters are endowed with the essential and the theoretical teachings.


 非有非空門は一部の意なり。 


  And the gate that is neither being nor emptiness is exemplified by the underlying meaning of the whole sutra.


 此の内証は法華已前の二乗の智慧の及ばざる所なり。


 This kind of inner enlightenment is not something that can be comprehended by the wisdom of the people of the two vehicles who had yet to hear the Lotus Sutra.



 第三 唯以一大事因縁の事  


 Point Three, regarding the passage “the Buddhas, the World-Honored Ones, appeared in the world for causes and relationships of only one great important matter.”


 文句の四に云く「一は即ち一実相なり。


 Words and Phrases, volume four, says, “‘only one’ here means the one true aspect.


 五に非ず・三に非ず・七に非ず・九に非ず、故に一と言うなり。


 It is not simply ‘one’ as contrasted to five, or to three, or to seven, or to nine. Therefore the text says ‘only one’.


 其の性広博(こうはく)にして五三七九より博し。


 In its nature this ‘one’ is vast and broad, far broader than five, three, seven, or nine.


 故に名づけて大と為す。


 Therefore the text defines it as ‘great’.


 諸仏出世の儀式なり。


 It is the ceremony in which the Buddhas appear in the world.


 故に名けて事と為す。


 Therefore the text describes it as a matter.


 衆生に此の機有つて仏を感ず。


 Living beings possess the capacity to have relationships with the Buddhas.


 故に名けて因と為す。


 Therefore this is designated as the cause.


 仏機を承けて而も応ず。


 The Buddhas, observing this capacity, act in response to it.


 故に名けて縁となす。


 Therefore this is designated as 'relationships.’


 是を出世の本意と為す」。


 This is the true reason for which the Buddhas appear in the world.”


 

 御義口伝に云く、一とは法華経なり。


 Orally Transmitted Doctrines say: “One” represents the Middle Way teachings of the Lotus Sutra.


 大とは華厳なり。


 “Great” represents the teachings on non-substantiality of the Kegon Sutra.


 事とは中間の三味なり。


 And the “matter” represents the teachings on temporary existence of the Agon, Correct and Equal, and Wisdom sutras, the three lesser flavors of milk, cream, and curdled milk.


 法華已前にも三諦あれども、砕けたる珠は宝に非ざるが如し云云。


 The sutras preached prior to the Lotus Sutra set forth this doctrine of the three truths, but for example, shattered gems are not worth the treasure.

 

 又云く、一とは妙なり。大とは法なり。事とは蓮なり。因とは華なり。縁とは経なり云云。


 Also “one” stands for myō, “great” stands for hō, “matter” stands for ren, “cause” stands for ge, and “relationship” stands for kyō.


 又云く、我等が頭は妙なり。喉(のど)は法なり。胸は蓮なり。胎(はら)は華なり。足は経なり。


 Or again our head corresponds to myō, our throat to hō, our chest to ren, our stomach to ge, and our legs to kyō.


 此の五尺の身・妙法蓮華経の五字なり。


 Hence this five-foot body of ours constitutes the five characters of Myoho-renge-kyo.


 此の大事を釈迦如来・四十余年の間、隠密したもうなり。


 For a period of more than forty years the Tathagata Shakyamuni concealed and kept secret this most important matter.


 今経の時、説き出だしたもう。此の大事を説かんが為に仏は出世したもう。


 Only when he came to preach the Lotus Sutra did he reveal it. It was for the purpose of preaching this great important matter that the Buddha made his appearance in the world.


 我等が一身の妙法五字なりと開仏知見する時、即身成仏するなり。

 

 When he revealed that our own bodies are the embodiments of the five characters of Myoho-renge-kyo, he was as chapter two of the Lotus Sutra says “opening the door of Buddha wisdom,” revealing that we can attain Buddhahood in our present bodies or existences.


 又云く、一とは中諦、大とは空諦、事とは仮諦なり。 


 Also, in the phrase “only one most important matter,” the “one” stands for the truth of the Middle Way in the doctrine of the three truths, the “great” stands for the truth of non-substantive entity, and the “matter” stands for the truth of temporary existence.


 此の円融の三諦は何物ぞ。所謂南無妙法蓮華経是なり。 


 And what are the three truths that join to form a perfect unity?They are Nam-myoho-renge-kyo.


 此の五字・日蓮出世の本懐なり、之を名けて事と為す。


 These five characters constitute the fundamental purpose for which Nichiren appeared in this world, and therefore they are called a “matter.”



 事の一念三千は日蓮が身に当りての大事なり。


 The three thousand realms in a single moment of mind as the "matter" is indeed of great importance for Nichiren.


 一とは一念、大とは三千なり、此の三千ときたるは事の因縁なり。


 “One” is one single moment of mind, and “great” is the three thousand realms. The preaching of the three thousand realms came about through the “matter” of causes and conditions.


 事とは衆生世間・因とは五陰世間・縁とは国土世間なり。 


 The “matter” refers to the realm of living beings, the “causes” refers to the realm of the five recognitions, and the “relationships” refer to the realm of the environment.


 国土世間の縁とは南閻浮提は妙法蓮華経を弘むべき本縁の国なり。


 With regard to the “relationships,” or the realm of the environment, that fundamental relationships dictate that the whole world is the land where Myoho-renge-kyo, or the Lotus Sutra of the Wonderful Law, should be propagated.


 経に云く「閻浮提の内に広く流布せしめて断絶せざらしめん」是なり云云。


  Therefore, the sutra says, “I will cause it to be widely propagated throughout the whole world and will see that it never comes to an end” (chapter twenty-eight, Fugen).




 所詮・南無妙法蓮華経を境として起こる所の五濁なれば、日本国の一切衆生・五濁の正意なり。


 In effect, it is faith in Nam-myoho-renge-kyo that determines whether these five impurities will arise. Therefore the passage on the five impurities applies to all the living beings of Japan who do not have such faith.

 

 されば文句四に云く「相とは四濁増劇(しじょく・ぞうぎゃく)にして此の時に聚在(じゅざい)せり。


 Hence volume four of Words and Phrases says, “The mark of the impurity of the age is the fact that the other four types of impurity appear in increased number and intensity and flock about the age.


  瞋恚(しんに)増劇にして刀兵起り、貪欲増劇にして飢餓起り、愚癡増劇にして疾疫起り、三災起こるが故に煩悩・倍(ますます)隆んに諸見転(うた)た熾(さか)んなり」。


  Because anger increases in intensity, strife of arms occurs. Because greed increases in intensity, famine arises. Because foolishness increases in intensity, pestilence breaks out. And because these three calamities occur, earthly desires grow more powerful and false views increasingly flourish.”

 

 経に「如来現在・猶多怨嫉・況滅度後」と云うは是なり。


 This is what the sutra means when it says, “Since hatred and jealousy toward this sutra abound even when the Tathagata is in the world, how much more will this be so after his passing?” (chapter ten, The Teacher of the Law).


 法華経不信の者を以て五濁障重の者とす。


 Persons who do not have faith in the Lotus Sutra are gravely impeded by the five impurities.



 比丘比丘尼の二人は出家なり、共に増上慢と名く。


 Monks and nuns are two types of believers who have renounced the secular world.


 疵(きず)を蔵(か)くし徳を揚ぐるを以て本とせり。


 Both are called extremely arrogant, and their basic nature is to hide their faults and flaunt their virtues.


 優婆塞は男なり、我慢を以て本とせり。


 The upāsaka, or laymen, are men, and their basic characteristic is self-esteem.


 優婆夷は女人なり、無慙を以て本とせり。


 The upāsikā, or laywomen are female believers and their basic nature is to be unrepentant.


 此の四衆は今日本国に盛んなり。


 These four kinds of believers are very plentiful in Japan today.


 経には其数有(ごしゅう)五千と有れども日本国に四十九億九万四千八百廿八人と見えたり。


 The Lotus Sutra states that five thousand left the assembly, choosing not to listen to Shakyamuni’s lecture. However, the entire population of 4,994,828 people in Japan are the same as the arrogant individuals described above.


 在世には五千人・仏の座を立てり、今末法にては日本国の一切衆生悉く日蓮が所座を立てり。


 When Shakyamuni Buddha was in the world, five thousand persons rose from their seats and withdrew from the assembly where he was preaching. But now, in the Latter Day of the Law, all the living beings in this land of Japan rise from their seats and withdraw from the place where Nichiren is preaching.


 此の五千の上慢とは我等所具の五住の煩悩なり。


 These five thousand arrogant persons are the five types of abiding worldly desires that are always part of our makeup.


 今法華経に値い奉る時、慢即法界と開きて礼仏而退するを仏威徳故去(ぶついとくここ)と云うなり。


 But now when we encounter the Lotus Sutra, we awake to the fact that arrogance itself is part of the Dharma-realm, so that “bowing to the Buddha and withdrawing” means that it has “departed in the face of the Buddha’s authority.”


 仏とは我等所具の仏界なり。威徳とは南無妙法蓮華経なり。


 The “Buddha” here is the Buddha realm that is part of our nature, and his “authority” is Nam-myoho-renge-kyo.


 故去とは而去不去(にこふこ)の意なり。


 Therefore when we speak of withdrawing or departing, it refers to a “departure that is not a departure.”


 普賢品の作礼而去(さらいにこ)之を思う可きなり。


 You must think of it as the kind of departure described in the passage at the end of the “Fugen” chapter that reads, “They bowed in obeisance and departed.”


 其数有五千とは我等が五住の煩悩なり。 


 The phrase “the likes of these number five thousand” refers to the five types of abiding earthly desires that are at all times a part of our makeup.


 若し又五住の煩悩無しと云うは法華の意を失いたり。


 If we were without these five types of abiding earthly desires, then the whole meaning of the Lotus Sutra would be lost.


 五住の煩悩有り乍(なが)ら・本有(ほんぬ)常住ぞと云う時、其数有五千と説くなり。


 When we realize that these five types of abiding earthly desires are an intrinsic and constantly present part of our nature, then we may speak of them as numbering five thousand.


 断惑に取り合わず其の儘(まま)本有妙法の五住と見れば不自見其過と云うなり。 


 And when we do not endeavor to cut off such delusions but look on these five abiding elements, just as they are, as constituting an inherent part of the myōhō, or Wonderful Law, then it is said that we “fail to see our own errors.”


 五千の慢人とは我等が五大なり、五大即妙法蓮華経なり。


 The five thousand arrogant persons are the five elements of which we are made. The five elements themselves are Myoho-renge-kyo.


 五千の上慢は元品の無明なり。


 Again, the five thousand arrogant persons represent fundamental darkness.


 故に礼仏而退(らいぶつにたい)なり。


 Hence it is said of them that they “bowed to the Buddha and withdrew.”


 此れは九識八識六識と下る分なり、流転門の談道なり。


 This is speaking of persons who withdraw from the ninth consciousness to the eighth consciousness, and on down to the six consciousnesses, that is, those who transmigrate in the realm of birth and death.


 仏威徳故去とは還滅門(げんめつもん)なり。


 And when the sutra says that such persons have “departed in the face of the Buddha’s authority,” it is speaking of the teachings that lead to the extinguishing of the sufferings of birth and death and the return to nirvana.


 然らば威徳とは南無妙法蓮華経なり、本迷・本悟の全体なり。 


 Hence the “authority” spoken of here is Nam-myoho-renge-kyo. This is the total entity of original delusion and original enlightenment.


 能く能く之を案ず可し云云。


  You must give very careful thought to this matter.



第六 如我等無異(にょがとう・むい) 如我昔所願(にょがしゃく・しょがん)の事  


Point Six, regarding the passage “Shāriputra, you should know / that at the start I took a vow, / hoping to make all persons / equal to me, without any distinction between us, / and what I long ago hoped for / has now been fulfilled. / I have converted all living beings / and caused them all to enter the Buddha way.”


 御義口伝に云く、我とは釈尊・我実成仏・久遠の仏なり。


 Orally Transmitted Doctrines say: The “I” here refers to Shakyamuni Buddha, who in fact attained Buddhahood in the remote past.


 此の本門の釈尊は我等衆生の事なり。


 This Shakyamuni Buddha of the essential teaching is none other than we, living beings.


 如我の我は十如是の末の七如是なり。 


 The “me” in the phrase “equal to me” that is, the Buddha represents the last seven of the ten factors of life.


 九界の衆生は始の三如是なり。


 The living beings of the nine worlds represent the first three of the ten factors.


 我等衆生は親なり、仏は子なり。


 We living beings are the parent, and the Buddha is the child.


 父子一体にして本末究竟等なり。


 Father and son constitute a single entity, a beginning and end that are ultimately equal.


 此の我等を寿量品に無作の三身と説きたるなり。


 We living beings are described in the “Life Span” chapter of the Lotus Sutra as the Buddha eternally endowed with the three bodies.


 今日蓮等の類い南無妙法蓮華経と唱うる者是なり。


 Nichiren and his associates, who now chant Nam-myoho-renge-kyo, are the ones who meant the three bodies.


 今日蓮が唱うる所の南無妙法蓮華経は末法一万年の衆生まで成仏せしむるなり、豈今者已満足に非ずや。


 And now when Nichiren chants Nam-myoho-renge-kyo, he is enabling all living beings to attain Buddhahood in the ten thousand years of the Latter Day of the Law. Is it not right, therefore, to say, “What I long ago hoped for / has now been fulfilled”?

 

 已とは建長五年三月廿八日に初めて唱え出だす処の題目を指して已と意得可きなり。


 “Already” refers to the title, which was chanted for the first time on the twenty-eighth day of the third month of the fifth year of the Kenchō era (1253), and hence you must think of it as something that has taken place “already.”


 妙法の大良薬を以て一切衆生の無明の大病を治せん事疑い無きなり。


 There can be no question that through this act the truly excellent medicine of the Wonderful Law is being applied in order to cure the grave illness of darkness that afflicts all living beings.


 此れを思い遣る時んば満足なり。


 In the light of this act, Nichiren has “fulfilled” his vow.


 満足とは成仏と云う事なり。


 “Fulfilled” may also be taken to refer to the achievement of Buddhahood on the part of the living beings.


 釈に云く「円は円融円満に名け、頓は頓極頓足に名く」と。


 The passage in a commentary volume one of “On Great Concentration and Insight” says, “Perfect means perfect and interfused or perfect and full. Sudden means sudden and complete or sudden and satisfactory.”


 之を思う可し云云。

                    方便品八箇の大事


  You must think about this.

    Eight Important Points in the “Expedient Means” chapter.





# by johsei1129 | 2024-07-06 06:41 | WRITING OF NICHIREN | Trackback | Comments(0)