一　顕揚正法復古集二巻 - 翻刻

翻刻

【五十二頁上段】
上生人。自餘功德盡廻往生。應＿レ知。次依＿二般舟三昧經＿一。示＿二
念佛三昧法＿一。次明＿二入道場等方法＿一。竝皆願生淨土之要
行也。可＿二披尋＿一。所謂四修者。謂恭敬修。無餘修。無間修。長
時修。初恭敬修。所＿レ謂恭＿二敬禮＿三拜彼佛及彼一切聖衆等＿一。
故名＿二恭敬修＿一。畢命爲＿レ期。誓不＿二 中止＿一。即長時修。二無餘修。
所＿レ謂專稱＿二彼佛名＿一。專＿二念專＿四【？】想專禮專＿中【？】讚彼佛及一切聖
衆等＿一。不＿レ雜＿二餘行＿一。故名＿二無餘修＿一。畢命爲＿レ期誓。不＿二 中止＿一。即
是長時修。三者無間修。所＿レ謂相續恭敬禮拜。稱名讚歎。
憶念觀察。廻回發願。心心相續。不＿下以＿二餘業＿一來間＿上。故名＿二
無間修＿一。又不＿下以＿二貪瞋煩惱＿一來間＿上。隨犯隨懺。不＿レ令＿二隔＿レ念
隔時隔＿一＿レ日。常令＿二淸淨＿一。亦名＿二無間修＿一。畢命爲＿レ期。誓不＿二 中
止＿一。即是長時修。又菩薩已免＿二生死＿一所作善法。迴求＿二佛果＿一。
即是自利。敎＿二化衆生＿一盡＿二未來際＿一。即是刹他。然今時衆生。
悉爲＿二煩惱＿一繫縛。未＿レ免＿二惡道生死等苦＿一。隨緣起行。 一切善
根具速回。願＿レ往＿二生阿彌陀佛國＿一。到＿二彼國＿一已。更無＿レ所＿レ畏。
如＿レ 上四修。自然任運。自利利他無＿レ不＿二具足＿一《割書：文》。此準＿二攝
論唯識論等所說四修＿一。轉用以示＿二專修行者之作業＿一。又往

【五十二頁下段】
生禮讚中。廣明＿二懺悔＿一云。懺悔有＿二 三品＿一。謂上中下。上品戲
悔者。自毛孔＿一 中血流。眼中血出者。名＿二 上品懺悔＿一。中品纖
悔者。遍身熱汗從＿二毛孔＿一出。眼中血流者。名＿二 中品懺悔＿一。下
品懺悔者。遍身微熱。眼中淚出者。名＿二 下品懺悔＿一。此等三
品雖＿レ有＿二差别＿一。即是久種＿二解脫分善根＿一 人。致＿レ使＿二今生敬 ＿レ
法重＿レ 人不＿一＿レ惜＿二身命＿一。乃至小罪若懺。即能徹＿レ心徹＿レ體。能如＿レ
此懺者。不＿レ問＿二久近＿一。所有重障頓皆滅盡。若不＿レ如＿レ此。
縱使日夜十二時。急走終無＿レ益。若＿二不＿レ作者＿一。應＿レ知雖＿レ
不＿レ能＿レ流＿二淚血等＿一。但能眞心徹到者。即與＿レ 上同。般舟讚
云。敬白＿二 一切往生知識等＿一。大須＿二惭愧＿一。釋迦如來實是
慈悲父母。種種方便。發＿二起我等無上信心＿一。又說＿二種種
方便＿一敎門非＿レ 一。但爲＿二我等倒見凡夫＿一。若依＿レ敎修行
者。則門門見＿レ佛。得＿レ生＿二淨土＿一。若見＿下聞有＿中 人行＿レ善者＿上。即
以＿レ善助＿レ之。若見＿下聞有＿中 人行＿上レ敎。依＿レ敎讚＿レ之。若聞＿二 人說＿一＿レ
行。即依＿レ行順＿レ之。若聞＿二 人有＿一＿レ悟。即依＿レ悟喜＿レ之。何意。然
者。同諸佛爲＿レ師。以＿レ法爲＿レ母。生養共同。情親非＿レ外。不＿レ
得＿下輕＿二毀他有緣之敎行＿一。讚＿中自有緣之要法＿上。即是自破＿二壞

【五十三頁上段】
諸佛法眼＿一。法眼既滅。菩提正道履足無＿レ由。淨土之門何
能得＿レ入。傷歎曰。生盲信＿レ業走。隨＿レ業墮＿二深坑＿一。縱＿二此貪瞋
火＿一自損損＿二他人＿一。長沒＿二無明海＿一。遇＿レ木永無＿レ緣。行者等。必
須＿下於＿二 一切凡聖境上＿一。常起＿二讚順之心＿一。莫＿上レ生＿二是非慊恨＿一。
也。何故然者。爲＿三自防＿二身口意業＿一。恐不善業起。復是流
轉與＿レ前無＿レ異。若自他境上護＿二得三業＿一。能令＿二淸淨＿一者。即
是生＿二佛國＿一之正因。問曰既道＿下 三業淸淨是生＿二淨土＿一之因＿上
者。云何作業得＿レ名＿二淸淨＿一。 答曰。一切不善之法。自他身
口意總斷不＿レ行。是名＿二淸淨＿一。又自他身口意相應善。即起＿二
上上隨喜心＿一。如＿二諸佛菩薩所作隨喜＿一。我亦如＿レ是隨喜。以＿二
此善根＿一廻生＿二淨土＿一。故名爲＿二正因＿一。
　寂竊謂。導和向其解行之粹。固所＿レ無＿レ論也。其於＿二淨
　土法＿一。自行之徹困也。化他之懇惻也。蓋古今一人也。
　已所＿レ憾者。後代僻＿二執此師之言句＿一者。猶如＿二牛毛＿一。而
　投＿二契此師之實義＿一者。希＿二於麟角＿一矣。雖＿二然末運之所＿一＿レ
　使。而不＿レ得＿レ不＿二慨然＿一也。
五判＿レ敎立＿レ宗者。此中有＿レ 二。初明＿レ敎。後辨＿レ宗。初明＿レ敎中

【五十三頁下段】
亦二。初總明＿二淨土之敎＿一。後別就＿二淨土三部＿一判＿レ敎。初總
明＿二淨土之敎＿一者。謂一切大乘權實之敎理行果。皆是淨
土之敎也。一切大乘權實之行。成＿二阿毘跋致＿一有＿レ難有＿レ易。
今此淨土法門。是易行道。而救＿二攝懼＿レ退衆生＿一之秘術也。
所以但應＿下以＿二難易二道＿一而判＿上レ之焉。不＿レ應＿三敢細＿二判敎之
崇卑＿一也。後別就＿二淨土三部＿一判＿レ敎者。謂凡一切大乘法分
爲＿レ 二。一權。二實。今此經者。乃大乘實敎攝。正爲＿下攝＿二 三
乘退位衆生＿一。令＿上レ入＿二於大乘正定之聚＿一。兼爲＿下攝＿二深位菩薩＿一。
令＿上レ得＿二增道損生之益＿一也。
　寂竊謂。淨土法門但應＿下判以＿二難易二道＿一。而不＿レ剖＿二判於
　四敎五敎等＿一爲＿中其宗格＿上也。例如＿下賢首以＿二化制敎＿一判＿二
　梵網經＿一。而不＿中以＿二 五敎＿一判＿上也。
二明＿レ宗者。古師竝依＿二本宗＿一修＿二淨土法＿一。不＿二別立＿一＿レ宗。至＿二于
吉水＿一別＿二立一宗＿一。如＿二 上已述＿一。然立與＿二不立＿一。各有＿二道理＿一。謂
古德之所＿三以不＿二別立＿一者。蓋乃由＿下【対応する上点無し】被華嚴三論法相南山
天台等諸家學人。依＿二其所＿一＿レ宗求＿二大菩提＿一。一類有＿丁懼＿レ退
欲＿丙託＿二生於淨刹＿一。速得＿乙不退＿甲。而便修＿二淨土法＿一。全無＿レ所＿レ妨

現代語訳

【五十二頁上段】
上生の人である。その他の功徳は尽く往生に回向すべきであると知るべきである。次に般舟三昧経に依って、念仏三昧法を示す。次に入道場等の方法を明かす。並びに皆願生浄土の要行である。披見し尋ねるべきである。所謂四修とは、謂く恭敬修・無余修・無間修・長時修である。初めに恭敬修とは、所謂恭敬して彼の仏及び彼の一切聖衆等を礼拝することである。故に恭敬修と名づける。命を畢るまでを期とし、誓って中止しない。即ち長時修である。二に無余修とは、所謂専ら彼の仏の名を称し、専念・専想・専礼・専讃して彼の仏及び一切聖衆等に向かい、余行を雑えない。故に無余修と名づける。命を畢るまでを期として誓い、中止しない。即ちこれが長時修である。三に無間修とは、所謂相続して恭敬礼拝し、称名讃歎し、憶念観察し、回向発願して、心心相続し、余業を以て来間させない。故に無間修と名づける。また貪瞋煩悩を以て来間させず、犯すに随って懺悔し、念を隔て時を隔て日を隔てることを令めず、常に清浄ならしめる。また無間修と名づける。命を畢るまでを期とし、誓って中止しない。即ちこれが長時修である。また菩薩は已に生死を免れ、作す所の善法を仏果を求めるために回向する。即ちこれが自利である。衆生を教化して未来際を尽くす。即ちこれが利他である。然るに今時の衆生は、悉く煩悩に繋縛されて、未だ悪道生死等の苦を免れない。縁に随って行を起こし、一切善根を具に速やかに回向し、阿弥陀仏国に往生することを願う。彼の国に到って已に、更に畏るる所なく、上の如き四修も、自然任運にして、自利利他で具足しないことはない。これは摂論・唯識論等に説く所の四修に準拠して、転用して専修行者の作業を示すものである。また往

【五十二頁下段】
生礼讃の中で、広く懺悔を明かして云く「懺悔には三品がある。謂く上・中・下である。上品懺悔とは、自らの毛孔の中から血が流れ、眼中から血が出る者を、上品懺悔と名づける。中品懺悔とは、遍身に熱汗が毛孔から出て、眼中から血が流れる者を、中品懺悔と名づける。下品懺悔とは、遍身に微熱があり、眼中から涙が出る者を、下品懺悔と名づける。これ等の三品は差別があるといえども、即ちこれは久しく解脱分善根を種えた人で、今生に法を敬い人を重んじて身命を惜しまないことを致す。乃至小罪であっても懺悔すれば、即ち心を徹し体を徹すことができる。この如く懺悔できる者は、久近を問わず、所有の重障が頓に皆滅尽する。もしこの如くでなければ、縦使日夜十二時、急走しても終に益なし。もし作さない者は、応に知るべし、雖も涙血等を流すことができなくとも、但だ能く真心徹到する者は、即ち上と同じである」と。般舟讃に云く「一切往生知識等に敬白す。大いに慚愧すべし。釈迦如来は実にこれ慈悲の父母で、種種の方便により、我等の無上信心を発起させ、また種種方便の教門を説くこと一つではない。但だ我等倒見の凡夫のためである。もし教に依って修行する者は、則ち門門に仏を見て、浄土に生まることを得る。もし人が善を行うのを見聞すれば、即ち善を以てこれを助ける。もし人が教を行うのを見聞すれば、教に依ってこれを讃ずる。もし人が行を説くのを聞けば、即ち行に依ってこれに順う。もし人に悟りがあると聞けば、即ち悟りに依ってこれを喜ぶ。何の意か。然る者は、同じく諸仏を師と為し、法を以て母と為し、生養共同で、情親しくして外でない。他の有縁の教行を軽毀し、自らの有縁の要法を讃ずることを得てはならない。即ちこれは自ら諸仏の

【五十三頁上段】
法眼を破壊するものである。法眼既に滅すれば、菩提正道に足を履む由なし。浄土の門を何ぞ能く入ることを得んや」と。傷嘆して曰く「生盲にして業を信じて走り、業に随って深坑に堕ち、この貪瞋の火を縦にして自ら損し他人を損し、長く無明海に沒して、木に遇うとも永く縁なし。行者等、必ず須く一切凡聖の境上において、常に讃順の心を起こし、是非慊恨を生ずることなかれ。何故に然るかというと、自らの身口意業を防護するためで、不善業の起こることを恐れる。復たこれは流転して前と異なることなし。もし自他の境上において三業を護得して、能く清浄ならしめる者は、即ちこれが仏国に生まれる正因である」と。問うて曰く「既に三業清浄が浄土に生まれる因であると道うなら、云何が作業して清浄と名づくることを得るのか」と。答えて曰く「一切不善の法について、自他の身口意を総じて断じて行わない、これを清浄と名づける。また自他の身口意に相応する善については、即ち上上の随喜心を起こす。諸仏菩薩の所作の随喜の如く、我もまた是の如く随喜する。この善根を以て浄土に回生する。故に正因と名づける」と。

寂窃かに謂う「導和尚の解行の粋に向かうは、固より論ずる所なきなり。その浄土法における、自行の徹困なることと、化他の懇惻なることは、蓋し古今一人なり。已に憾む所の者は、後代にこの師の言句に僻執する者は、牛毛の如く、而もこの師の実義に契投する者は、麟角よりも希なり。然りと雖も末運の使う所にして、慨然たらざることを得ざるなり」と。

五に教を判じ宗を立つ者。この中に二がある。初めに教を明かし、後に宗を弁ず。初めに教を明かす中

【五十三頁下段】
にもまた二がある。初めに総じて浄土の教を明かし、後に別して浄土三部に就いて教を判ず。初めに総じて浄土の教を明かすとは、謂く一切大乗権実の教理行果、皆これ浄土の教である。一切大乗権実の行で、阿毘跋致を成ずるに難有り易有り。今この浄土法門は、これ易行道であり、而も退を懼れる衆生を救摂する秘術である。所以に但だ応に難易二道を以てこれを判ずべきであり、敢えて教の崇卑を細判すべきではない。後に別して浄土三部に就いて教を判ずとは、謂く凡そ一切大乗法を分けて二と為す。一は権、二は実である。今この経は、乃ち大乗実教の摂である。正しくは三乗退位の衆生を摂して、大乗正定の聚に入らしめるため。兼ねては深位の菩薩を摂して、増道損生の益を得しめるためである。

寂窃かに謂う「浄土法門は但だ応に難易二道を以て判じて、四教五教等において剖判せざるを其の宗格と為すなり。例えば賢首が化制教を以て梵網経を判じて、而も五教を以て判ぜざるが如きなり」と。

二に宗を明かすとは、古師並びに本宗に依って浄土法を修し、別に宗を立てず。吉水に至って別に一宗を立つ。上に已に述ぶるが如し。然るに立つと立てざるとは、各々道理がある。謂く古徳の別立せざる所以は、蓋し乃ち華厳・三論・法相・南山・天台等の諸家の学人によるもので、其の所宗に依って大菩提を求める。一類に退を懼れて浄刹に託生し、速やかに不退を得ることを欲して、便ち浄土法を修する者がある。全く妨げる所

英語訳

【Fifty-second Page Upper Section】
These are people of superior birth. All other merits should be completely dedicated to rebirth, as should be understood. Next, following the Pratyutpanna-samādhi Sutra, the dharma of Buddha-mindfulness samādhi is demonstrated. Next, methods such as entering the practice hall are clarified. All of these together are essential practices for aspiring to be born in pure lands. They should be examined and investigated. The so-called "four cultivations" are: respectful cultivation, exclusive cultivation, uninterrupted cultivation, and long-term cultivation. First, respectful cultivation means respectfully prostrating to that Buddha and all those holy assemblies, etc. Therefore it is called "respectful cultivation." Taking one's entire life as the period, one vows never to cease. This is long-term cultivation. Second, exclusive cultivation means exclusively calling that Buddha's name, exclusively contemplating, exclusively thinking, exclusively prostrating, exclusively praising that Buddha and all holy assemblies, etc., not mixing in other practices. Therefore it is called "exclusive cultivation." Vowing with one's entire life as the period not to cease, this is long-term cultivation. Third, uninterrupted cultivation means continuously performing respectful prostrations, calling names and offering praise, remembering and contemplating, dedicating merit and making vows, with mind-moments continuing without letting other activities intervene. Therefore it is called "uninterrupted cultivation." Also, not letting greed, hatred, and afflictions intervene, repenting immediately upon transgression, not allowing separation by thoughts, time, or days, constantly maintaining purity - this is also called "uninterrupted cultivation." Taking one's entire life as the period, vowing never to cease - this is long-term cultivation. Moreover, bodhisattvas who have already escaped birth and death dedicate the good dharmas they create to seeking buddha-fruition. This is self-benefit. Teaching and transforming sentient beings throughout endless future kalpas - this is benefiting others. However, sentient beings of the present time are all bound by afflictions and have not yet escaped sufferings such as evil destinies and birth-and-death. Following conditions to arouse practices, they should completely and quickly dedicate all good roots, aspiring to be reborn in Amitābha Buddha's land. Having arrived in that land, with nothing more to fear, the four cultivations as above naturally and spontaneously function, with self-benefit and benefiting others being completely fulfilled. This follows the four cultivations explained in treatises such as the Mahāyāna-saṃgraha and Vijñānavāda treatises, adapting them to demonstrate the practices of exclusive cultivators. Also, in the Rebirth

【Fifty-second Page Lower Section】
Liturgy of Praise, repentance is extensively clarified: "Repentance has three grades: superior, middle, and inferior. Superior repentance refers to when blood flows from one's own pores and blood emerges from the eyes - this is called superior repentance. Middle repentance refers to when hot sweat emerges from pores throughout the body and blood flows from the eyes - this is called middle repentance. Inferior repentance refers to when there is slight fever throughout the body and tears emerge from the eyes - this is called inferior repentance. Although these three grades have differences, they indicate people who have long planted good roots of the liberation portion, causing them in this life to respect the Dharma and value people without sparing body and life. Even for small transgressions, if one repents, one can penetrate heart and body. Those who can repent like this, regardless of duration, will have all heavy obstructions completely extinguished at once. If not like this, even if one rushes about day and night for twelve hours, there will ultimately be no benefit. For those who cannot do this, one should know that even if unable to shed tears and blood, etc., those who can achieve sincere and thorough [repentance] are the same as the above." The Pratyutpanna Praise says: "Respectfully addressing all fellow practitioners of rebirth: We should greatly feel shame and regret. Śākyamuni Tathāgata is truly a compassionate father and mother who, through various skillful means, arouses our supreme faith and also explains various skillful expedient teaching gates - not just one. This is only for us, ordinary beings with inverted views. If one cultivates according to the teachings, then through every gate one sees buddhas and obtains birth in pure lands. If one sees or hears people practicing good, one immediately assists them with good. If one sees or hears people following teachings, one praises them according to the teachings. If one hears people explaining practices, one immediately follows those practices in accordance. If one hears that people have realization, one immediately rejoices in that realization according to it. What is the meaning? For those who do so, they equally take all buddhas as teachers and take the Dharma as mother, with shared nurturing and intimate affection that is not external. One must not disparage others' teachings and practices that have karmic connection while praising one's own essential dharmas with karmic connection. This immediately constitutes self-destruction of the

【Fifty-third Page Upper Section】
Dharma-eyes of all buddhas. Once the Dharma-eye is extinguished, there is no way to step on the correct path of enlightenment. How could one be able to enter the gate of pure lands?" Lamenting sorrowfully, he said: "Born blind, believing in and running after karma, following karma to fall into deep pits, giving free rein to these fires of greed and hatred, harming oneself and harming others, long submerged in the ocean of ignorance - even if encountering driftwood, there is eternally no karmic connection. Practitioners, etc., must constantly arouse minds of praise and accordance toward all ordinary and sage realms, not generating disputes, jealousy, and resentment. Why is this so? It is to guard one's own body, speech, and mental activities, fearing the arising of unwholesome karma. Furthermore, this creates cyclic existence no different from before. If one can protect and purify the three activities in relation to self and others' realms, this is the correct cause for birth in buddha-lands." Question: "Since you say that purity of the three activities is the cause for birth in pure lands, how does one perform activities to merit the name 'pure'?" Answer: "Regarding all unwholesome dharmas, completely cutting off and not performing [activities of] self and others' body, speech, and mind - this is called 'purity.' Moreover, regarding good [dharmas] that correspond to self and others' body, speech, and mind, one immediately arouses supreme rejoicing mind. Like the rejoicing in what buddhas and bodhisattvas do, I also rejoice likewise. Through these good roots, one dedicates [merit] for rebirth in pure lands. Therefore it is called the 'correct cause.'"

Jaku privately reflects: "Master Dōshaku's orientation toward the essence of understanding and practice is certainly beyond discussion. Regarding the Pure Land dharma, the thoroughness of his personal practice and the earnest compassion of his teaching others are probably unmatched in ancient and modern times. What is regrettable is that those in later generations who cling perversely to this master's words and phrases are like ox hair in number, while those who truly accord with this master's real meaning are rarer than unicorn horns. Although this is what the degenerate age brings about, one cannot help but feel deeply moved."

Fifth, judging teachings and establishing the school: This contains two parts. First clarifying teachings, then discussing the school. Within first clarifying teachings,

【Fifty-third Page Lower Section】
there are also two parts. First, generally clarifying Pure Land teachings; second, specifically judging teachings regarding the three Pure Land sutras. First, generally clarifying Pure Land teachings means that all Mahāyāna provisional and ultimate teachings, principles, practices, and fruits are all Pure Land teachings. Among all Mahāyāna provisional and ultimate practices, accomplishing non-retrogression has difficulty and ease. This Pure Land dharma gate is the easy practice path and the secret technique for saving and embracing sentient beings who fear retrogression. Therefore one should judge only through the two paths of difficult and easy, and should not dare to make detailed judgments of teachings' superiority or inferiority. Second, specifically judging teachings regarding the three Pure Land sutras means that generally all Mahāyāna dharmas are divided into two: first, provisional; second, ultimate. This sutra is included in Mahāyāna ultimate teachings. It is primarily for embracing sentient beings who have retreated from the three vehicles, enabling them to enter the group of those with correct determination in Mahāyāna. Secondarily, it embraces bodhisattvas of deep stages, enabling them to gain the benefit of advancing on the path and reducing rebirths.

Jaku privately reflects: "Pure Land dharma gates should only be judged through the two paths of difficult and easy, and not be analyzed and judged through the four teachings, five teachings, etc. - this constitutes its school character. For example, Xianshou judged the Brahmā's Net Sutra through transformative and regulatory teachings, but did not judge it through the five teachings."

Second, clarifying the school: Ancient masters all followed their original schools in cultivating Pure Land dharmas, not separately establishing a school. When it came to Yoshimizu, a separate school was established, as already described above. However, establishing or not establishing each has its reasoning. The reason why ancient worthies did not separately establish [a school] was probably because students of various schools - Huayan, Sanlun, Yogācāra, Nanshan, Tiantai, etc. - followed their respective schools in seeking great enlightenment. One category feared retrogression and wished to be reborn in pure lands to quickly achieve non-retrogression, and therefore cultivated Pure Land dharmas. This completely presented no obstruction
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<translation_en>
【Fifty-second Page Upper Section】
These are people of superior birth. All other merits should be completely dedicated to rebirth, as should be understood. Next, following the Pratyutpanna-samādhi Sutra, the dharma of Buddha-mindfulness samādhi is demonstrated. Next, methods such as entering the practice hall are clarified. All of these together are essential practices for aspiring to be born in pure lands. They should be examined and investigated. The so-called "four cultivations" are: respectful cultivation, exclusive cultivation, uninterrupted cultivation, and long-term cultivation. First, respectful cultivation means respectfully prostrating to that Buddha and all those holy assemblies, etc. Therefore it is called "respectful cultivation." Taking one's entire life as the period, one vows never to cease. This is long-term cultivation. Second, exclusive cultivation means exclusively calling that Buddha's name, exclusively contemplating, exclusively thinking, exclusively prostrating, exclusively praising that Buddha and all holy assemblies, etc., not mixing in other practices. Therefore it is called "exclusive cultivation." Vowing with one's entire life as the period not to cease, this is long-term cultivation. Third, uninterrupted cultivation means continuously performing respectful prostrations, calling names and offering praise, remembering and contemplating, dedicating merit and making vows, with mind-moments continuing without letting other activities intervene. Therefore it is called "uninterrupted cultivation." Also, not letting greed, hatred, and afflictions intervene, repenting immediately upon transgression, not allowing separation by thoughts, time, or days, constantly maintaining purity - this is also called "uninterrupted cultivation." Taking one's entire life as the period, vowing never to cease - this is long-term cultivation. Moreover, bodhisattvas who have already escaped birth and death dedicate the good dharmas they create to seeking buddha-fruition. This is self-benefit. Teaching and transforming sentient beings throughout endless future kalpas - this is benefiting others. However, sentient beings of the present time are all bound by afflictions and have not yet escaped sufferings such as evil destinies and birth-and-death. Following conditions to arouse practices, they should completely and quickly dedicate all good roots, aspiring to be reborn in Amitābha Buddha's land. Having arrived in that land, with nothing more to fear, the four cultivations as above naturally and spontaneously function, with self-benefit and benefiting others being completely fulfilled. This follows the four cultivations explained in treatises such as the Mahāyāna-saṃgraha and Vijñānavāda treatises, adapting them to demonstrate the practices of exclusive cultivators. Also, in the Rebirth

【Fifty-second Page Lower Section】
Liturgy of Praise, repentance is extensively clarified: "Repentance has three grades: superior, middle, and inferior. Superior repentance refers to when blood flows from one's own pores and blood emerges from the eyes - this is called superior repentance. Middle repentance refers to when hot sweat emerges from pores throughout the body and blood flows from the eyes - this is called middle repentance. Inferior repentance refers to when there is slight fever throughout the body and tears emerge from the eyes - this is called inferior repentance. Although these three grades have differences, they indicate people who have long planted good roots of the liberation portion, causing them in this life to respect the Dharma and value people without sparing body and life. Even for small transgressions, if one repents, one can penetrate heart and body. Those who can repent like this, regardless of duration, will have all heavy obstructions completely extinguished at once. If not like this, even if one rushes about day and night for twelve hours, there will ultimately be no benefit. For those who cannot do this, one should know that even if unable to shed tears and blood, etc., those who can achieve sincere and thorough [repentance] are the same as the above." The Pratyutpanna Praise says: "Respectfully addressing all fellow practitioners of rebirth: We should greatly feel shame and regret. Śākyamuni Tathāgata is truly a compassionate father and mother who, through various skillful means, arouses our supreme faith and also explains various skillful expedient teaching gates - not just one. This is only for us, ordinary beings with inverted views. If one cultivates according to the teachings, then through every gate one sees buddhas and obtains birth in pure lands. If one sees or hears people practicing good, one immediately assists them with good. If one sees or hears people following teachings, one praises them according to the teachings. If one hears people explaining practices, one immediately follows those practices in accordance. If one hears that people have realization, one immediately rejoices in that realization according to it. What is the meaning? For those who do so, they equally take all buddhas as teachers and take the Dharma as mother, with shared nurturing and intimate affection that is not external. One must not disparage others' teachings and practices that have karmic connection while praising one's own essential dharmas with karmic connection. This immediately constitutes self-destruction of the

【Fifty-third Page Upper Section】
Dharma-eyes of all buddhas. Once the Dharma-eye is extinguished, there is no way to step on the correct path of enlightenment. How could one be able to enter the gate of pure lands?" Lamenting sorrowfully, he said: "Born blind, believing in and running after karma, following karma to fall into deep pits, giving free rein to these fires of greed and hatred, harming oneself and harming others, long submerged in the ocean of ignorance - even if encountering driftwood, there is eternally no karmic connection. Practitioners, etc., must constantly arouse minds of praise and accordance toward all ordinary and sage realms, not generating disputes, jealousy, and resentment. Why is this so? It is to guard one's own body, speech, and mental activities, fearing the arising of unwholesome karma. Furthermore, this creates cyclic existence no different from before. If one can protect and purify the three activities in relation to self and others' realms, this is the correct cause for birth in buddha-lands." Question: "Since you say that purity of the three activities is the cause for birth in pure lands, how does one perform activities to merit the name 'pure'?" Answer: "Regarding all unwholesome dharmas, completely cutting off and not performing [activities of] self and others' body, speech, and mind - this is called 'purity.' Moreover, regarding good [dharmas] that correspond to self and others' body, speech, and mind, one immediately arouses supreme rejoicing mind. Like the rejoicing in what buddhas and bodhisattvas do, I also rejoice likewise. Through these good roots, one dedicates [merit] for rebirth in pure lands. Therefore it is called the 'correct cause.'"

Jaku privately reflects: "Master Dōshaku's orientation toward the essence of understanding and practice is certainly beyond discussion. Regarding the Pure Land dharma, the thoroughness of his personal practice and the earnest compassion of his teaching others are probably unmatched in ancient and modern times. What is regrettable is that those in later generations who cling perversely to this master's words and phrases are like ox hair in number, while those who truly accord with this master's real meaning are rarer than unicorn horns. Although this is what the degenerate age brings about, one cannot help but feel deeply moved."

Fifth, judging teachings and establishing the school: This contains two parts. First clarifying teachings, then discussing the school. Within first clarifying teachings,

【Fifty-third Page Lower Section】
there are also two parts. First, generally clarifying Pure Land teachings; second, specifically judging teachings regarding the three Pure Land sutras. First, generally clarifying Pure Land teachings means that all Mahāyāna provisional and ultimate teachings, principles, practices, and fruits are all Pure Land teachings. Among all Mahāyāna provisional and ultimate practices, accomplishing non-retrogression has difficulty and ease. This Pure Land dharma gate is the easy practice path and the secret technique for saving and embracing sentient beings who fear retrogression. Therefore one should judge only through the two paths of difficult and easy, and should not dare to make detailed judgments of teachings' superiority or inferiority. Second, specifically judging teachings regarding the three Pure Land sutras means that generally all Mahāyāna dharmas are divided into two: first, provisional; second, ultimate. This sutra is included in Mahāyāna ultimate teachings. It is primarily for embracing sentient beings who have retreated from the three vehicles, enabling them to enter the group of those with correct determination in Mahāyāna. Secondarily, it embraces bodhisattvas of deep stages, enabling them to gain the benefit of advancing on the path and reducing rebirths.

Jaku privately reflects: "Pure Land dharma gates should only be judged through the two paths of difficult and easy, and not be analyzed and judged through the four teachings, five teachings, etc. - this constitutes its school character. For example, Xianshou judged the Brahmā's Net Sutra through transformative and regulatory teachings, but did not judge it through the five teachings."

Second, clarifying the school: Ancient masters all followed their original schools in cultivating Pure Land dharmas, not separately establishing a school. When it came to Yoshimizu, a separate school was established, as already described above. However, establishing or not establishing each has its reasoning. The reason why ancient worthies did not separately establish [a school] was probably because students of various schools - Huayan, Sanlun, Yogācāra, Nanshan, Tiantai, etc. - followed their respective schools in seeking great enlightenment. One category feared retrogression and wished to be reborn in pure lands to quickly achieve non-retrogression, and therefore cultivated Pure Land dharmas. This completely presented no obstruction