一　四宗要文纂補三巻 - 翻刻

翻刻

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滅罪法＿一。聞已歡喜。應＿レ時卽發＿二菩提之心＿一。是名＿二 下品下生
者＿一。是名＿二 下輩生想＿一。名＿二第十六觀＿一。《割書：文。》
○善導觀經疏《割書：四｜帋》曰。雖＿下在＿二華中＿一。多劫不＿レ開＿上。可＿レ不＿レ勝＿下阿
鼻地獄之中。長時永劫。受＿中諸苦痛＿上也。《割書：文。》
△法華經云。貴賤上下＿一。持戒毁戒。威儀具足。及不具足。
正見邪見。利根鈍根。等雨＿二法雨＿一。《割書：文。》
△天台。以＿二觀經＿一囑＿二頓敎＿一者何也。曰。正機之韋提希。從＿下
現證＿中無生＿上。故判爲＿レ頓。而非＿レ謂＿二唯圓＿一也。繫珠錄五《割書：十五。》
○可觀山家義苑。破＿三古人言＿二 十六觀經。部帶敎不帶＿一云。
法華已前。圓未＿レ開＿レ偏。部敎倶帶。若到＿二法華＿一。圓旣開＿レ偏。
一切不＿レ帶。今問。十六觀正宗一圓。爲＿レ開未開。若未＿レ開＿レ
偏。如何得＿レ云＿二此敎不帶＿一。《割書：文。》
○遺敎經《割書：或提｜謂經》云。釋迦如來。滅後末世。善道出＿レ世。可＿レ
導＿二惡人＿一。《割書：云云。》補者曰。提謂經未＿レ撿。遺敎經無＿二此文＿一。但
天親造。眞諦譯。遺敎經論《割書：廿｜五》云。如＿三善導示＿二 人善道＿一。《割書：已｜上》
疑此文訛轉歟。
○傳敎大師。中堂禮拜文曰。三世常住。淨妙法身。摩訶

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毘盧遮那。亦名＿二釋迦＿一。妙法敎主。轉時祕稱名＿二藥師瑠璃
光如來＿一。《割書：云云》△《割書：出｜處》略秀句中《割書：終》云。予祕＿二壽量品敎主＿一。造＿二藥
師像＿一。爲＿二延暦寺本尊＿一。非＿二常途藥師＿一故。禮＿二-拜此本尊＿一文。
誦＿二 三世○來＿一。《割書：文。》祖書八《割書：廿八。》
○大勢至經云。以＿二平形念珠＿一者。此是外道弟子也。非＿二我
弟子＿一。我遺弟。必可＿レ用＿二圓形念珠＿一。超＿二-越次第＿一者。因＿二妄語
之罪＿一。必墮＿二 地獄＿一。《割書：文。》
○山門申狀曰。近來有＿二 二夭怪＿一。人驚＿二耳目＿一。所謂達磨邪
法。念佛哀音也。法然墓所。仰＿二-付感神院犬神人＿一。令＿二破
郤＿一。其後及＿二 上奏＿一。蒙＿二裁許＿一畢。七月上旬。法勝寺御八講
之次。自＿二山門＿一相＿二-觸南都＿一。淸水寺祇薗邊。南都山門爲＿二末
寺＿一。專修輩入＿二草庵＿一。悉令＿二破卻＿一。仰＿二-付侍聽＿一。搦＿二-取之＿一間。
禮讚音黑色衣。京洛中惣以留畢。張本三人《割書：隆寛。成｜覺。空阿。》雖＿レ
被＿レ定＿二遠流＿一。逐電之間。未＿レ向＿二配所＿一。山門于＿レ今訴申處也。
此十一日僉議曰。法然房於＿二所造選擇＿一者。謗法書也。天
下不＿レ可＿レ止＿二-留之＿一。仍在在處處所＿レ持。竝其印板。大講堂
取上。爲＿レ報＿二 三世佛恩＿一。可＿二燒失＿一之由。奏聞仕候定。被＿二仰

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下＿一候歟。嘉祿三年。十月十五日。
○又健保年中申狀日【曰】。近有＿二 二夭怪＿一。所謂達磨之邪法。
與＿二念佛哀音＿一也。附佛法外道。吾朝更出現。夭恠之至可＿レ
愼。何强撰＿二亡圀流浪之伴＿一。爲＿二伽藍傳持之主＿一。似＿レ無＿レ 人＿二
于朝＿一。非＿レ有＿レ訕＿二于代＿一乎。《割書：朝師。採＿レ要裁之。具｜内卅六卅一紙》
△從＿二山門＿一。告＿二別院雲居寺＿一。書曰。可＿三早禁＿二-斷一向專修惡
行＿一事。右頃年已來。愚蒙結＿レ黨。姧穴會衆。名曰＿二專修＿一。旁
闐閭心無＿二 一分之慧解＿一。口吐＿二衆罪之惡言＿一。寄＿二言於一念
十聲之悲願＿一。不＿三敢憚＿二 三毒五蓋之重惡＿一。盲瞑之輩。不＿レ辨＿二
是非＿一。唯以＿二順情＿一。多信＿二-伏愚誨＿一。笑＿二持戒修善之人＿一。號＿二之
雜行＿一。謗＿二鎭國護王之敎＿一。稱＿二之魔業＿一。擯＿二-棄諸善＿一。選＿二-擇衆
惡＿一。罪積＿二山嶽＿一。報招＿二泥梨＿一。毒氣深入。禁而無＿レ改。偏嗜＿二
欲樂＿一。不＿レ能＿二自止＿一。猶如＿二蒼蠅爲＿レ唾所＿レ黏＿一。何異＿二狂狗逐＿レ電
而走＿一。振＿二 三寸之舌＿一。拔＿二衆生之眼目＿一。爲＿レ養＿二 五陰之身＿一。滅＿二
諸佛之肝心＿一。此只爲＿二佛法之怨魔＿一。專可＿レ謂＿二緇門之夭怪＿一。
是以邪師存生之昔。永沈＿二罪條＿一。滅後之今。亦刎＿二屍骨＿一。其
徒住連。《割書：考【考を四角枠で囲む】連恐｜蓮歟》安樂。賜＿二死於原野＿一。成覺薩生蒙＿二刑遠流＿一。

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以＿二此現罰＿一。可＿レ察＿二其後報＿一。方今爲＿レ護＿二釋尊遺法＿一。且爲＿レ救＿二
衆生塗炭＿一。宜＿下仰＿二諸國末寺庄園神人寄人等＿一。重禁＿中-斷彼
邪法＿上。縱雖＿二片時＿一。不＿レ可＿レ令＿レ寄＿二-宿彼凶類＿一。縱雖＿二 一言＿一。不＿レ
可＿レ聽＿二其邪說＿一。若又山門諸部之内。有＿二專修興行之輩＿一者。
永處＿二重科＿一。勿＿レ有＿二寬宥＿一者。依＿二 三千衆徒僉議＿一。所＿レ仰如件。
延應二年。《割書：改元｜仁治。》
○一牧起請曰。叡山黑谷沙門源空。敬白＿二當寺住持。三
寶護法善神御寶前＿一。右源空壯年之昔日。窺＿二 三觀之戸＿一。衰
老之今時。伺＿二善導之章疏＿一。《割書：六字正｜本無之。》望＿二 九品之境＿一。是又先
賢之古跡。非＿二 下愚之新願＿一。而近日風聞云。源空偏勸＿二念
佛敎＿一。謗＿二餘敎法＿一。諸宗依＿レ之陵夷。諸行依＿レ此滅亡。《割書：云云。》傳＿二-
聞此旨＿一。心神驚怖。終縡聞＿二山門＿一。議及＿二衆從＿一。可＿レ加＿二炳誡＿一
之由。被＿レ申＿二-達貫首＿一畢。此條。一者悲＿二衆勘＿一。一者喜＿二衆恩＿一。
所＿レ悲者。以＿二貧道之身＿一。忽及＿二山洛之禁＿一。所＿レ悦者。消＿二謗法
之名＿一。永止＿二華夷之誹＿一。若非＿二衆徒糺斷＿一者。爭慰＿二貧道愁
歎＿一哉。凡彌陀本願云。唯除五逆。誹謗正法。《割書：云云。》勸＿二念佛＿一
之徒。爭謗＿二正法＿一。慧心要集云。開＿二 一實道＿一。入＿二普賢道＿一。《割書：云云。》

現代語訳

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滅罪の法を説く。聞き終えて歓喜し、応時に即座に菩提の心を発す。これを下品下生と名づける。これを下輩生想と名づける。第十六観と名づける。《註：文》

○善導の観経疏《註：四紙》に曰く。「華の中に在りと雖も、多劫開かずとも、阿鼻地獄の中にて、長時永劫に諸の苦痛を受くるに勝らずや。」《註：文》

△法華経に言う。「貴賤上下、持戒毀戒、威儀具足及び不具足、正見邪見、利根鈍根に、等しく法雨を雨らす。」《註：文》

△天台が、観経を頓教に属するのは何故か。曰く、正機の韋提希は、現証によって無生を証したゆえに、頓教と判定する。しかし唯円とは言わない。繫珠録五《註：十五》

○山家義苑を観るべし。古人が「十六観経は、部も教も帯せず」と言うのを破って云う。「法華以前は、円はまだ偏を開いておらず、部教ともに帯する。若し法華に到れば、円が既に偏を開き、一切帯せず。今問う。十六観の正宗一円は、開くためか未だ開かざるためか。若し未だ偏を開かずんば、如何にしてこの教は帯せずと言えるか。」《註：文》

○遺教経《註：或いは提謂経》に言う。「釈迦如来、滅後末世に、善道出世して、悪人を導くべし。」《註：云々》補者曰く、提謂経は未だ検せず。遺教経にこの文無し。ただ天親造、真諦訳の遺教経論《註：二十五》に言う。「善導の如く人に善道を示す。」《註：已上》この文の訛転かと疑う。

○伝教大師、中堂礼拝文に曰く。「三世常住、浄妙法身、摩訶

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毘盧遮那。亦た釈迦と名づく。妙法の教主、転時の秘は薬師瑠璃光如来と称名す。」《註：云々》△《註：出処》略秀句中《註：終》に言う。「予は寿量品の教主を秘し、薬師像を造り、延暦寺の本尊と為す。常途の薬師に非ざる故に、この本尊を礼拝する文には、三世○来を誦す。」《註：文》祖書八《註：二十八》

○大勢至経に言う。「平形の念珠を用いる者は、これは外道の弟子なり。我が弟子に非ず。我が遺弟は、必ず円形の念珠を用うべし。次第を超越する者は、妄語の罪により、必ず地獄に堕す。」《註：文》

○山門申状に曰く。「近来二つの夭怪有り。人の耳目を驚かす。所謂達磨の邪法、念仏の哀音なり。法然の墓所を、感神院の犬神人に仰せ付けて、破却せしめ、その後上奏に及び、裁許を蒙り畢んぬ。七月上旬、法勝寺御八講の次に、山門より南都に相触れ、清水寺祇園辺り、南都山門の末寺として、専修の輩の草庵に入るを、悉く破却せしめ、侍聴に仰せ付け、搦め取らしむる間、礼讃の音と黒色の衣、京洛中総じて留め畢んぬ。張本三人《註：隆寛、成覚、空阿》遠流に定められしと雖も、逐電の間に、未だ配所に向かわず。山門今に於いて訴申する処なり。この十一日僉議して曰く、法然房の所造の選択は、謗法の書なり。天下これを止留すべからず。仍って在在処処の所持、並びにその印板を、大講堂に取り上げ、三世の仏恩に報いるため、焼失すべき由を奏聞仕り候。定めて仰せ

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下されん候か。嘉禄三年、十月十五日。

○又た健保年中の申状に曰く。「近頃二つの夭怪有り。所謂達磨の邪法と念仏の哀音なり。仏法に附する外道、吾が朝に更に出現す。夭怪の至り慎むべし。何ぞ強いて亡国流浪の伴を撰び、伽藍伝持の主と為すや。朝に人無きが如く似たり。代に訕る有るに非ずや。」《註：朝師、要を採りてこれを裁す。具内三十六三十一紙》

△山門より別院雲居寺に告げて、書して曰く。「一向専修の悪行を早く禁断すべき事。右頃年已来、愚蒙党を結び、奸穴衆を会す。名づけて専修と曰う。旁ねて閭に闐ち、心に一分の慧解も無し。口に衆罪の悪言を吐く。言を一念十声の悲願に寄せて、敢えて三毒五蓋の重悪を憚らず。盲瞑の輩、是非を弁ぜず。唯だ順情を以って、多く愚誨を信伏す。持戒修善の人を笑い、これを雑行と号し、鎮国護王の教を謗り、これを魔業と称す。諸善を擯棄し、衆悪を選択す。罪は山岳に積み、報いは泥梨を招く。毒気深く入り、禁ずるも改まり無し。偏に欲楽を嗜み、自ら止むること能わず。猶お蒼蠅の唾の黏する所と為るが如し。何ぞ狂狗の電を逐いて走るに異ならんや。三寸の舌を振るい、衆生の眼目を抜く。五陰の身を養わんが為に、諸仏の肝心を滅す。これ只だ仏法の怨魔と為り、専ら緇門の夭怪と謂うべし。是を以って邪師存生の昔、永く罪条に沈む。滅後の今、亦た屍骨を刎ぬ。その徒住蓮《註：考 蓮か》、安楽、原野に死を賜る。成覚薩生、刑と遠流を蒙る。

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この現罰を以って、その後報を察すべし。方今釈尊の遺法を護らんが為、且つ衆生の塗炭を救わんが為、宜しく諸国の末寺庄園神人寄人等に仰せて、重ねて彼の邪法を禁断すべし。縦い片時と雖も、彼の凶類をして寄宿せしむべからず。縦い一言と雖も、その邪説を聴くべからず。若し又た山門の諸部の内に、専修興行の輩有らば、永く重科に処し、寛宥有ることなかれ。三千衆徒の僉議により、仰ぐ所件の如し。延応二年《註：改元仁治》。

○一牧の起請に曰く。「叡山黒谷の沙門源空、敬って当寺住持、三宝護法善神の御宝前に白す。右源空、壮年の昔日、三観の戸を窺い、衰老の今時、善導の章疏を伺う。《註：六字正本これ無し》九品の境を望む。これ又た先賢の古跡にして、下愚の新願に非ず。而るに近日風聞に云う、源空偏に念仏教を勧め、余教法を謗り、諸宗これに依りて陵夷し、諸行これに依りて滅亡すと。《註：云々》この旨を伝聞し、心神驚怖す。終に山門に聞き、衆徒に議して、炳誡を加うべき由を、貫首に申し達せられ畢んぬ。この条、一つには衆勘を悲しみ、一つには衆恩を喜ぶ。悲しむ所は、貧道の身を以って、忽ち山洛の禁に及ぶ。悦ぶ所は、謗法の名を消し、永く華夷の誹りを止む。若し衆徒の糺断に非ずんば、争でか貧道の愁嘆を慰めん。凡そ弥陀の本願に言う、唯五逆を除く、誹謗正法《註：云々》念仏を勧むる徒、争でか正法を謗らん。慧心の要集に言う、一実道を開き、普賢道に入る《註：云々》

英語訳

【Page 20, Upper Section】
explaining the dharma for eliminating sins. Having heard this, [the person] rejoices and immediately generates the mind of bodhi. This is called the lower grade, lower birth. This is called the contemplation of lower grade birth. This is called the sixteenth contemplation." {Note: Text}

○Shandao's Commentary on the Contemplation Sutra {Note: Scroll 4} says: "Although one remains in the lotus flower unopened for many kalpas, is this not better than receiving all kinds of suffering for long periods and eternal kalpas in Avici Hell?" {Note: Text}

△The Lotus Sutra says: "On noble and base, high and low, those who maintain precepts and those who break precepts, those with complete deportment and those without, those with right views and wrong views, those with sharp faculties and dull faculties, [the Buddha] equally rains down the dharma rain." {Note: Text}

△Why does Tiantai classify the Contemplation Sutra as sudden teaching? It is said: Because Vaidehi, being the proper recipient, attained realization of the unborn through direct experience, it is judged as sudden teaching. However, this does not mean it is solely perfect [teaching]. Pearls on a String Record 5 {Note: 15}

○One should examine the Yamaga Gien. Breaking the ancient view that "the sixteen contemplations sutra has neither sectarian classification nor doctrinal affiliation," it says: "Before the Lotus, the perfect had not yet opened the partial, so both sectarian and doctrinal affiliations remained. When reaching the Lotus, since the perfect had already opened the partial, nothing is affiliated. Now we ask: regarding the one perfect [teaching] in the main section of the sixteen contemplations, is it for opening or not yet opened? If the partial is not yet opened, how can one say this teaching has no affiliation?" {Note: Text}

○The Testament Sutra {Note: Or possibly the Trapusha Sutra} says: "After the extinction of Shakyamuni Tathagata in the final age, Shandao will appear in the world to guide evil people." {Note: And so on} The compiler says: The Trapusha Sutra has not been examined. The Testament Sutra does not contain this passage. However, the Testament Sutra Treatise {Note: 25} composed by Vasubandhu and translated by Paramārtha says: "Like Shandao showing people the good path." {Note: Above} This is suspected to be a corruption of that text.

○The Great Teacher Dengyō, in his text for worship in the Central Hall, said: "The eternally abiding pure and wonderful dharma-body of the three periods, Mahavairocana, also called Shakyamuni, the teaching master of the wonderful dharma, in the secret of changing times is called Medicine Buddha Lapis Lazuli Light Tathagata." {Note: And so on}

【Page 20, Lower Section】
△{Note: Source} Abbreviated, in the Elegant Phrases {Note: End} it says: "I, keeping secret the teaching master of the Lifespan chapter, created an image of the Medicine Buddha as the main object of worship for Enryaku-ji. Since this is not an ordinary Medicine Buddha, in the text for worshipping this main object of worship, one recites 'Buddhas of the Three Periods...'" {Note: Text} Ancestral Writings 8 {Note: 28}

○The Mahāsthāmaprāpta Sutra says: "Those who use flat prayer beads are disciples of heterodox paths, not my disciples. My remaining disciples must use round prayer beads. Those who skip the proper sequence will definitely fall into hell due to the sin of false speech." {Note: Text}

○The Yamamon petition states: "Recently there have been two demonic aberrations that startle people's ears and eyes: namely, the heterodox dharma of Bodhidharma and the mournful sounds of nembutsu. Hōnen's grave site was entrusted to the shrine servants of Kanjin-in to be destroyed. After that, it was reported to the court and permission was received. In early July, following the Eight Lectures at Hōshō-ji, Yamamon contacted Nanto, and around Kiyomizu-dera and Gion, which are branch temples of Nanto and Yamamon, all grass huts where the exclusive practitioners entered were completely destroyed. Orders were given to attendants to arrest them, and the sounds of liturgical chanting and black robes were completely prohibited throughout Kyoto. The three ringleaders {Note: Ryūkan, Jōgaku, Kūa}, although sentenced to exile, escaped before reaching their places of banishment. Yamamon continues to petition about this matter. On this eleventh day, the assembly decided: Hōnen-bō's composition, the Senchaku, is a book that slanders the dharma. It should not be allowed to remain anywhere under heaven. Therefore, all copies held everywhere, along with their printing blocks, should be brought to the Great Lecture Hall and burned to repay the debt to the Buddhas of the three periods. This was petitioned to the court. Surely it will be

【Page 21, Upper Section】
decreed. Karyaku 3, tenth month, fifteenth day.

○Also, in a petition from the Kenpō era, it was said: "Recently there have been two demonic aberrations: namely the heterodox dharma of Bodhidharma and the mournful sounds of nembutsu. Heterodox teachings attached to Buddhism have appeared again in our country. These supremely strange aberrations should be feared. Why forcibly select companions of national ruin and wandering to be masters of monastery transmission? It seems as if there were no people in the court. Is this not slandering the era?" {Note: The court teacher selected the essential points and decided on this. Complete text: 36-31 pages}

△From Yamamon, informing the branch temple Unkyo-ji, the document states: "The matter of promptly prohibiting the evil practices of exclusive practice. Recently, ignorant people have formed factions and gathered in secret groups, calling themselves 'exclusive practitioners.' They fill the neighborhoods, having not a bit of wisdom or understanding in their hearts. They speak evil words of various sins from their mouths. Relying on words about the compassionate vows of one thought and ten recitations, they dare not fear the heavy evils of the three poisons and five hindrances. These blind and ignorant people cannot distinguish right from wrong. They simply follow their emotions and mostly believe and submit to foolish teachings. They laugh at people who maintain precepts and cultivate good, calling this 'mixed practice.' They slander the teachings that protect the nation and guard the king, calling this 'demonic activity.' They reject all good practices and select all evils. Their sins accumulate like mountains, and their retribution brings hell. The poisonous energy has penetrated deeply, and though prohibited, there is no reform. They are partial to desires and pleasures and cannot stop themselves. They are like flies stuck by saliva. How different are they from mad dogs chasing lightning while running? They wave their three-inch tongues and pluck out the eyes of sentient beings. To nourish their five-aggregate bodies, they destroy the heart and soul of all Buddhas. They are simply enemies and demons of the Buddha-dharma and should be called the demonic aberrations of the Buddhist order. Therefore, when the heterodox teacher was alive, he was permanently sunk in criminal charges. Now after his death, his corpse and bones were also destroyed. His followers Jūren {Note: Investigation - possibly Ren?}, Anraku were given death in the wilderness. Jōgaku and Sasshō received punishment of exile.

【Page 21, Lower Section】
From this present punishment, one can judge their future retribution. Now, to protect the Shakyamuni's remaining dharma and to rescue sentient beings from suffering, it is appropriate to order the branch temples, manor estates, shrine servants, and affiliated people of all provinces to strictly prohibit that heterodox dharma. Even for a moment, do not allow those evil types to lodge anywhere. Even for a single word, do not listen to their heterodox explanations. If there are also those among the various divisions of Yamamon who practice exclusive cultivation, punish them permanently with severe penalties and show no leniency. By the unanimous decision of three thousand monks and students, we command as stated above. Ennō 2 {Note: Era name changed to Jiji}

○In Ichiboku's oath document, it states: "The monk Genkū of Black Valley on Mount Hiei respectfully addresses the abbot of this temple and the precious presence of the Three Treasures, dharma-protecting good spirits. I, Genkū, in the days of my youth, peered through the door of the three contemplations, and now in my declining old age, I study Shandao's commentaries. {Note: The six characters are not in the original text} I aspire to the realm of the nine grades. This too follows the ancient traces of former sages and is not the new vow of one of inferior wisdom. However, recently I have heard rumors that Genkū exclusively recommends the nembutsu teaching and slanders other dharma teachings, causing various schools to decline and various practices to perish. {Note: And so on} Hearing this, my mind and spirit are alarmed and frightened. Finally, when this was heard by Yamamon and discussed among the assembly, it was reported to the chief abbot that severe admonishment should be added. Regarding this matter, on one hand I am saddened by the assembly's investigation, and on the other hand I rejoice in the assembly's kindness. What saddens me is that with this poor monk's body, I have suddenly been subject to prohibitions by the mountain and capital. What delights me is that the name of dharma-slanderer is erased and the slander of Chinese and barbarians is permanently stopped. If not for the assembly's investigation and judgment, how could this poor monk's grief and lamentation be comforted? Generally, Amitabha's fundamental vow says: 'Except only the five grave sins and slandering the correct dharma.' {Note: And so on} How could those who recommend nembutsu slander the correct dharma? Eshin's Essential Collection says: 'Open the one real path and enter the path of Samantabhadra.' {Note: And so on}