自とは始なり速成就仏身の身は終りなり始終自身なり - The word “Since” (ji [which also means self or freely]) marks the beginning of the verse section, and the words “quickly acquire the body (shin) of a Buddha” mark the end.
本文
自とは始なり速成就仏身の身は終りなり始終自身なり
自とは始なり速成就仏身の身は終りなり始終自身なり
御義口伝・寿量品廿七箇の大事
第廿二自我偈始終の事
（７５９頁）
第廿二自我偈始終の事
（７５９頁）
通解（意訳）
法華経寿量品第十六にある、『自我得仏来（じがとくぶっらい）』の「自」とは、『自我偈（じがげ）』の始めの文字であり、『速成就仏身（そくじょうじゅぶっしん）』の「身」が終わりの文字である。この始めと終わりの文字を合わせて『自身』となり、その間の文字は「仏の生命を賛嘆する」という内容である。
従って『自我偈』とは、始めから終わりまで一貫して「自身の仏の生命を讃えている」のである。
法華経寿量品第十六にある、『自我得仏来（じがとくぶっらい）』の「自」とは、『自我偈（じがげ）』の始めの文字であり、『速成就仏身（そくじょうじゅぶっしん）』の「身」が終わりの文字である。この始めと終わりの文字を合わせて『自身』となり、その間の文字は「仏の生命を賛嘆する」という内容である。
従って『自我偈』とは、始めから終わりまで一貫して「自身の仏の生命を讃えている」のである。
English Gosho
The word “Since” (ji [which also means self or freely]) marks the beginning of the verse section, and the words “quickly acquire the body (shin) of a Buddha” mark the end. The beginning and end are “since” and “body,” which make up ji-shin (oneself). The words that are in between represent the receiving (ju) and use (yū) [of the boundless benefits inherent in oneself].
Hence the Jigage section represents “the body [inherently endowed with boundless benefits] that is freely received and used” (ji-ju-yū-shin), or the Buddha of limitless joy.
If one realizes that the Dharma-realm is identical with oneself, then the Dharma-realm is the Buddha of limitless joy; hence there is nothing that is not contained in the Jigage section.
“The body that is freely received and used” is none other than the principle of three thousand realms in a single moment of life. Dengyō says, “A single moment of life comprising the three thousand realms is itself ‘the body that is freely received and used' [or the Buddha of limitless joy]. ‘The body that is freely received and used' is the Buddha who has forsaken august appearances. This Buddha who has forsaken august appearances is the Buddha eternally endowed with the three bodies.”
Now Nichiren and his followers, who chant Nam-myoho-renge-kyo, are just this.
The word “Since” (ji [which also means self or freely]) marks the beginning of the verse section, and the words “quickly acquire the body (shin) of a Buddha” mark the end. The beginning and end are “since” and “body,” which make up ji-shin (oneself). The words that are in between represent the receiving (ju) and use (yū) [of the boundless benefits inherent in oneself].
Hence the Jigage section represents “the body [inherently endowed with boundless benefits] that is freely received and used” (ji-ju-yū-shin), or the Buddha of limitless joy.
If one realizes that the Dharma-realm is identical with oneself, then the Dharma-realm is the Buddha of limitless joy; hence there is nothing that is not contained in the Jigage section.
“The body that is freely received and used” is none other than the principle of three thousand realms in a single moment of life. Dengyō says, “A single moment of life comprising the three thousand realms is itself ‘the body that is freely received and used' [or the Buddha of limitless joy]. ‘The body that is freely received and used' is the Buddha who has forsaken august appearances. This Buddha who has forsaken august appearances is the Buddha eternally endowed with the three bodies.”
Now Nichiren and his followers, who chant Nam-myoho-renge-kyo, are just this.
" Chapter Sixteen: The Life Span of the Thus Come One "
Twenty-seven important points
Point Twenty-two, on the beginning and end of the "Jigage" section
"The Record of The Orally Transmitted Teachings",
Part 2, p. 140 - 141 [ --- ] is liberal translation.
Interpretation (liberal translation)Twenty-seven important points
Point Twenty-two, on the beginning and end of the "Jigage" section
"The Record of The Orally Transmitted Teachings",
Part 2, p. 140 - 141 [ --- ] is liberal translation.
★Text★
参考文献：「御書をひもとく」「英語で学ぶ御書」 第三文明社
Bibliography : "The Writings of Nichiren Daishonin"
"The Record of The Orally Transmitted Teachings"
Bibliography : "The Writings of Nichiren Daishonin"
"The Record of The Orally Transmitted Teachings"
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