一　四宗要文纂補三巻 - 翻刻

翻刻

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欣＿二淨土＿一之類。豈捨＿二妙法＿一哉。就＿レ 中源空。當＿二念佛餘暇＿一。披＿二
天台教文＿一。凝＿二信心於玉泉之流＿一。致＿二渇仰於銀池之風＿一。舊
習猶存。本心何忘。只憑＿二冥覽＿一。只仰＿二衆察＿一。但老後遁世之
輩。愚昧出家之類。或入＿二草庵＿一剃＿二除頭＿一。或臨＿二私窓＿一言之
次。以＿二極樂＿一可＿レ爲＿二所期＿一。以＿二念佛＿一可＿レ爲＿二所行＿一由。時時諷
陳。是則齡衰不＿レ能＿二練行＿一。性鈍不＿レ堪＿二研精＿一之間。暫置＿二難
解難入之門＿一。誡＿二示易行易往之道＿一。佛智猶設＿二方便＿一。凡慮
豈無＿二斟酌＿一乎。敢非＿レ存＿二教之是非＿一。只偏思＿二機之堪否＿一也。
此條若可＿レ爲＿二法滅之縁＿一。向後宜＿レ從＿二停止＿一。愚蒙竊誡宜＿レ斷。
本來不好＿二化導＿一。天性不＿レ專＿二弘教＿一。此外以＿二僻義＿一弘通。以＿二
處誕＿一披露。尤可＿レ有＿二糾斷＿一。炳誡所＿レ 望也。所＿レ欣也。此等子
細。先年御沙汰時。進＿二起請＿一畢。其後于＿レ今不＿レ變。雖＿レ不＿レ能＿二
重陳＿一。嚴誡既重疊之間。誓狀又及＿二再三＿一。上件子細。一事
一言。以＿二虚言＿一設＿二會釋＿一者。毎日七萬遍念佛。空失＿二其利＿一。
墮＿二在三途＿一。現當二世依身。常沈＿二重苦＿一。永受＿二楚毒＿一。伏乞。
梵天。帝釋。四大天王。日本六十餘州大小神祇。殊山王
三聖。一切部類。當寺諸尊。満山護法。垂＿二證明知見＿一給。

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仍沙門源空敬白。元久二年乙丑。二月日。《割書：已｜上》七箇制文。
及此起請眞筆。在＿二嵯峨二尊院＿一。挩繩錄《割書：十八｜紙》裁。
△知禮十義書序曰。夫評＿二論佛法＿一者。必須＿下解＿レ義決定。發＿レ
言誠諦。知＿レ勝知＿レ負。能進能退＿上。儻心無＿二所詣＿一。自語相違。
已負而更進者。必不＿レ可＿二與論＿レ道＿一。吾祖之垂誡也。《割書：已｜上》
止觀第七《割書：七十七｜紙》曰。若四種三昧。修集方便。通如＿二 上説＿一。
唯法華懺。別約＿二 六時五悔＿一。重作＿二方便＿一。今就＿二 五悔＿一。明＿二其
位相＿一。《割書：云云。》五悔者。懺悔。勸請。隨喜。回向。發願。

　　　　　│《割書：一。大意。─有五略┐一。發大心。｜二。釋名。　　　　│二。修大行。─明四種三昧┐》
　　　　　│《割書：三。體相。　　　　│三。感大果。　　　　　　│｜四。攝法。　　　　│四。裂大網。　　　　　　│》
◯止觀十章│《割書：五。偏圓。　　　　│五。歸大處。　　　　　　│｜六。方便。　　　　　　　　　　　　　　　　　│》
　　　　　│《割書：七。正觀。　　　　　　　　　　　　　　　　　│｜八。果報。　　　　　　　　　　　　　　　　　│》
　　　　　│《割書：九。起教。　　　　　　　　　　　　　　　　　│｜十。指歸。　　　　　　　　　　　　　　　　　│》
┌────────────────┘
│一。常坐三昧《割書：本尊彌陀。又文殊。依＿二般若部内文殊説經。文殊｜問經＿一。》

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│一。常行三昧《割書：本尊同前。依＿二方等部般舟三昧經＿一。》
│三。半行半坐三昧《割書：本尊七佛。又普賢。依＿二方等經法華經＿一。》
│四。非行非坐三昧《割書：本尊觀音。大品般若意。約＿二諸經善惡無記｜三性＿一。》
◯妙樂弘決五《割書：上｜初》云。如＿二大意中＿一。雖＿レ云＿三發心十種不同。及
四種三昧。明＿二行差別＿一。但列＿二頭數＿一。辨＿レ相未＿レ足。是故京都未＿レ
渉＿二於十境十觀＿一。方便望＿レ正。稍似＿二行始＿一。若望＿二正觀＿一。全未＿レ
論＿レ行。《割書：文。》
◯玄義九《割書：卅七｜紙》云。《割書：判麤｜妙下。》依＿二諸經方法＿一。常行等行。以＿レ傍爲＿レ
體。體行倶麤。以＿レ正爲＿レ體。則行麤體妙。《割書：文。》
◯弘決二《割書：本｜二》云。四行莫＿レ不＿三皆縁＿二實相＿一。《割書：文。》
△妙樂止觀義例《割書：初｜紙》云。散引＿二諸文＿一。該＿二乎一代＿一。文體正意
唯歸＿二 二經＿一。《割書：法華｜涅槃。》乃至即是實相。爲＿二行正體＿一。《割書：至。》所以始末
皆依＿二法華＿一。此即法華三昧之妙行也。《割書：文。》
△繫玉録四《割書：七十｜紙》云。夫止觀四種三昧。行異理同。是故
同用＿二 十乗之法＿一。倶顯＿二法華實相＿一。所以常坐之中。念＿二彌陀
應佛＿一。肯非＿二止觀正行＿一。只是睡眼等外障起時。且爲＿二助縁＿一
念＿二應■＿一耳。天台智者。建＿二立法華開顯之妙行＿一。且爲＿二助

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縁＿一念＿二彌陀應佛＿一。此是開顯之上念佛。豈與＿二善導法然所
立。一向專修念佛＿一。其得同乎。《割書：文。》
◯止觀二《割書：九。般舟三昧｜經。常行三昧》文曰。若唱＿二彌陀＿一。即是唱＿二 十方佛＿一
功德等。但專以＿二彌陀＿一。爲＿二法門主＿一。擧＿レ要言＿レ之。歩歩聲聲
念念。唯在＿二阿彌陀佛＿一。意論＿二止觀＿一者。念＿下西方阿彌陀佛。
去＿レ此十方億佛刹。在＿二寶地。寶池。寶樹。寶堂。衆菩薩中
央＿一。坐説法＿上。《割書：文。》同《割書：六｜紙》云。常行三昧者。先明＿二方法＿一。次勸
修。《割書：至。》此法出＿二般舟三昧經＿一。《割書：文。》
△文殊説經云。善男子。善女子。欲＿レ入＿二 一行三昧＿一。應＿下處＿二
空閑＿一。捨＿二諸亂＿一。意不＿レ取＿二相貌＿一。繫＿二心一佛＿一。專稱＿二名號＿一。隨＿二
佛方所＿一。端身正向。能終＿二 一佛＿一。念念相續＿上。即是念中。能
見＿二過去未來現在諸佛＿一。何以故。念＿二 一佛＿一功德。無量無邊
又與＿二無量諸佛功德＿一無＿レ 二。不思議佛法等無＿二分別＿一。皆乗＿二
一如＿一。成＿二最正覺＿一。悉具＿二無量功德無量辨才＿一。如＿レ是入＿二 一
行三昧＿一者。盡知＿二恆沙諸佛法界無差別相＿一。《割書：文。》
△彌勒大士瑜伽論《割書：卅八｜五左》云。一切如來。一切功德。平等平
等。無有＿二差別＿一。唯除＿二 四法＿一。一者壽量。二者名號。三者族

現代語訳

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浄土を欣求する類である。どうして妙法を捨てることがあろうか。その中でも源空は、念仏の余暇に当たって、天台教文を披読し、玉泉の流れに信心を凝らし、銀池の風に渇仰を致している。旧習なお存し、本心何ぞ忘れんや。ただ冥覧を憑み、ただ衆察を仰ぐ。ただし老後遁世の輩、愚昧出家の類が、或いは草庵に入って髪を剃り除け、或いは私窓に臨んで言う次第に、極楽を期する所とし、念仏を所行とすべき由を、時時諷陳する。これは則ち齢衰えて練行に能わず、性鈍くして研精に堪えざる間に、暫く難解難入の門を置き、易行易往の道を誡示するのである。仏智なお方便を設ける。凡慮どうして斟酌無からんや。敢えて教の是非を存するに非ず。ただ偏に機の堪否を思うのみである。この条もし法滅の縁と為すべくんば、向後宜しく停止に従うべし。愚蒙窃かに誡めて宜しく断つべし。本来化導を好まず、天性弘教を専らとせず。この外に僻義を以って弘通し、妄誕を以って披露することあらば、尤も糾断有るべし。炳誡は望む所なり。欣ぶ所なり。これ等の子細、先年の御沙汰の時、起請を進め畢んぬ。その後今に于いて変わらず。重陳に能わずと雖も、厳誡既に重畳の間、誓状又た再三に及ぶ。上件の子細、一事一言、虚言を以って会釈を設くる者は、毎日七万遍の念仏、空しくその利を失い、三途に堕在し、現当二世の依身、常に重苦に沈み、永く楚毒を受けん。伏して乞う。梵天、帝釈、四大天王、日本六十余州の大小神祇、殊に山王三聖、一切部類、当寺諸尊、満山護法、証明知見を垂れ給え。

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仍って沙門源空敬白す。元久二年乙丑、二月日。《註：已上》七箇の制文及びこの起請の真筆は、嵯峨二尊院に在り。挩縄録《註：十八紙》に裁す。

△知礼の十義書序に曰く。夫れ仏法を評論する者は、必ず須らく義を解して決定し、言を発して誠諦なるべし。勝を知り負を知り、能く進み能く退くべし。儻し心に詣る所無く、自語相違し、已に負けて更に進む者は、必ず与に道を論ずべからず。吾が祖の垂誡なり。《註：已上》

止観第七《註：七十七紙》に曰く。若し四種三昧、修集の方便は、通じて上説の如し。唯だ法華懺のみ、別に六時五悔に約して、重ねて方便を作す。今五悔に就いて、その位相を明かす。《註：云云》五悔とは、懺悔、勧請、随喜、回向、発願である。

○止観十章［図表：止観の十章構成と四種三昧の関係を示す］

一、常坐三昧《註：本尊弥陀。又た文殊。般若部内の文殊説経、文殊問経に依る》

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二、常行三昧《註：本尊同前。方等部の般舟三昧経に依る》
三、半行半坐三昧《註：本尊七仏。又た普賢。方等経、法華経に依る》
四、非行非坐三昧《註：本尊観音。大品般若の意。諸経の善悪無記の三性に約す》

○妙楽の弘決五《註：上初》に云く。大意中の如く、発心十種不同及び四種三昧と雖も、行の差別を明かすが、ただ頭数を列し、相を弁ずること未だ足らず。是の故に京都未だ十境十観を渉らず。方便を正に望むれば、稍や行始に似たり。若し正観に望まば、全く未だ行を論ぜず。《註：文》

○玄義九《註：三十七紙》に云く。《註：粗妙を判ずる下》諸経の方法に依れば、常行等の行は、傍を以って体と為す。体行倶に粗なり。正を以って体と為せば、則ち行粗にして体妙なり。《註：文》

○弘決二《註：本二》に云く。四行皆実相を縁ぜざることなし。《註：文》

△妙楽の止観義例《註：初紙》に云く。散じて諸文を引き、一代に該ねる。文体正意は唯だ二経《註：法華涅槃》に帰す。乃至即ち是れ実相、行の正体と為す。《註：至》所以に始末皆法華に依る。これ即ち法華三昧の妙行なり。《註：文》

△繋玉録四《註：七十紙》に云く。夫れ止観の四種三昧、行異なりて理同じ。是の故に同じく十乗の法を用い、倶に法華実相を顕す。所以に常坐の中に、弥陀応仏を念ずるは、肯えて止観の正行に非ざらんや。只是れ睡眼等の外障起る時、且く助縁と為して応仏を念ずるのみ。天台智者、法華開顕の妙行を建立し、且く助

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縁と為して弥陀応仏を念ず。これは是れ開顕の上の念仏なり。豈に善導・法然所立の、一向専修念仏と、その得同じからんや。《註：文》

○止観二《註：九。般舟三昧経。常行三昧》の文に曰く。若し弥陀を唱うれば、即ち是れ十方仏の功徳等を唱うるなり。ただ専ら弥陀を以って、法門の主と為す。要を挙げてこれを言わば、歩歩声声念念、唯だ阿弥陀仏に在り。意に止観を論ずれば、西方阿弥陀仏を念じ、此を去ること十万億仏刹、宝地・宝池・宝樹・宝堂・衆菩薩の中央に在りて、坐して説法するを念ず。《註：文》同《註：六紙》に云く。常行三昧とは、先ず方法を明かし、次に勧修す。《註：至》この法は般舟三昧経に出づ。《註：文》

△文殊説経に云く。善男子、善女人、一行三昧に入らんと欲せば、応に空閑に処し、諸乱を捨て、意に相貌を取らず、心を一仏に繋け、専ら名号を称し、仏の方所に随い、身を端し正しく向かい、能く一仏を終え、念念相続すべし。即ち是れ念中に、能く過去未来現在の諸仏を見る。何を以っての故に。一仏を念ずる功徳は、無量無辺なり。又た無量諸仏の功徳と無二なり。不思議の仏法等しく分別無し。皆一如に乗じて、最正覚を成じ、悉く無量の功徳無量の弁才を具す。是の如く一行三昧に入る者は、尽く恒沙の諸仏法界無差別相を知る。《註：文》

△弥勒大士の瑜伽論《註：三十八・五左》に云く。一切如来、一切功徳、平等平等にして、差別有ること無し。唯だ四法を除く。一には寿量、二には名号、三には族

英語訳

【Page 22, Upper Section】
are those who aspire to the Pure Land. How could they abandon the wonderful dharma? Among them, Genkū, during his leisure from nembutsu practice, reads the Tiantai doctrinal texts, concentrates his faith in the streams of Jade Spring, and directs his yearning toward the winds of Silver Pond. His old practices still remain; how could he forget his original mind? He simply relies on invisible observation and looks up to the assembly's examination. However, when those who have renounced the world in old age, those ignorant types who have entered the monastic life, either enter grass huts and shave their heads, or when speaking privately at their windows, they repeatedly advocate that the Pure Land should be what one aspires to and nembutsu should be one's practice. This is because their age has declined and they cannot engage in disciplined practice, their nature is dull and they cannot bear intensive study, so they temporarily set aside the gate that is difficult to understand and difficult to enter, and teach and show the path that is easy to practice and easy to reach. Even the Buddha's wisdom establishes expedient means. How could ordinary consideration lack discretion? I dare not maintain judgments about the right and wrong of teachings; I only consider whether [practitioners'] capacities are suitable or not. If this matter could become a cause for the destruction of the dharma, it would be appropriate to cease it henceforth. The ignorant and benighted should be secretly admonished and it should be stopped. Originally I did not favor teaching and guiding; by nature I do not specialize in propagating the dharma. If beyond this there is propagation through heterodox doctrines or exposure through false statements, there should certainly be investigation and prohibition. Clear admonishment is what I hope for and what I rejoice in. Regarding these details, during the official examination in previous years, I submitted a sworn statement. Since then until now, nothing has changed. Although I cannot repeat [my statement], since the stern admonishment has been repeated, my sworn statement has also been made two or three times. Regarding the above details, if anyone provides false explanations for even one matter or one word, may their daily recitation of 70,000 nembutsu lose all benefit, may they fall into the three evil paths, may their bodies in this life and the next constantly sink into heavy suffering, and may they eternally receive painful torment. I humbly beseech: Brahmā, Indra, the Four Great Heavenly Kings, the great and small deities of Japan's sixty-odd provinces, especially the Three Sages of the Mountain King, all their categories, all the honored ones of this temple, and all the dharma protectors of the entire mountain, please bear witness and observe.

【Page 22, Lower Section】
Therefore, the monk Genkū respectfully submits this. Second year of Genkyū, year of the metal ox, second month. {Note: Above} The seven prohibition texts and the original handwriting of this sworn statement are kept at Nison-in in Saga. Recorded in the Rope-Binding Record {Note: 18 pages}.

△The preface to Zhili's Ten Doctrines states: "Those who critique and discuss the Buddha-dharma must understand the doctrine definitively and speak truthfully and sincerely. They must know victory and defeat, be able to advance and retreat. If their minds have no destination, their words contradict themselves, and having already lost they still advance, they absolutely cannot be engaged in discussions about the Way. This is the admonishment handed down by our patriarch." {Note: Above}

The Cessation and Contemplation, Chapter 7 {Note: 77 pages} states: "If the preparatory methods for cultivating and assembling the four kinds of samādhi generally follow the above explanation, only the Lotus Repentance separately takes the six periods and five repentances to create additional preparatory methods. Now, based on the five repentances, their positions and characteristics are clarified." {Note: And so on} The five repentances are: confession, invitation, rejoicing, merit transfer, and vow-making.

○The Ten Chapters of Cessation and Contemplation [Chart showing the structure of the ten chapters of Cessation and Contemplation and their relationship to the four kinds of samādhi]

1. Constantly Sitting Samādhi {Note: Main object of worship is Amitabha, also Mañjuśrī. Based on the Mañjuśrī Sūtra and Mañjuśrī-paripṛcchā in the Prajñāpāramitā section}

【Page 23, Upper Section】
2. Constantly Walking Samādhi {Note: Main object of worship same as above. Based on the Pratyutpanna Samādhi Sūtra in the Vaipulya section}
3. Half-Walking Half-Sitting Samādhi {Note: Main object of worship is the Seven Buddhas, also Samantabhadra. Based on the Vaipulya Sūtra and Lotus Sutra}
4. Neither-Walking-Nor-Sitting Samādhi {Note: Main object of worship is Avalokiteśvara. Based on the meaning of the Mahāprajñāpāramitā, concerning the three natures of good, evil, and neutral in various sutras}

○Miaolle's Hongje 5 {Note: Upper, beginning} says: "As in the Great Intention section, although it speaks of the ten different types of generating the aspiration and the four kinds of samādhi to clarify the differences in practice, it merely lists the categories and the explanation of characteristics is insufficient. Therefore, it has not yet engaged with the ten objects and ten contemplations. When preparatory [practices] are compared to the proper, they somewhat resemble the beginning of practice. If compared to proper contemplation, practice has not been discussed at all." {Note: Text}

○The Profound Meaning 9 {Note: 37 pages} says: "{Note: Below the judgment of coarse and subtle} According to the methods of various sutras, practices like constantly walking use the subsidiary as the essence. Both essence and practice are coarse. Using the proper as essence, then practice is coarse but essence is subtle." {Note: Text}

○Hongje 2 {Note: Original 2} says: "All four practices condition true characteristics." {Note: Text}

△Miaolle's Principles of Cessation and Contemplation {Note: First page} says: "Scattered quotations from various texts encompass the entire [Buddha's] lifetime [of teaching]. The proper meaning of the textual style returns only to two sutras {Note: Lotus and Nirvana}. Up to... this is true characteristics, serving as the proper essence of practice. {Note: Up to} Therefore, from beginning to end, all depends on the Lotus. This is precisely the wonderful practice of Lotus Samādhi." {Note: Text}

△The Jade-Binding Record 4 {Note: 70 pages} says: "The four kinds of samādhi in Cessation and Contemplation have different practices but the same principle. Therefore, they equally use the dharma of the ten vehicles and all reveal the true characteristics of the Lotus. Therefore, in constantly sitting, recollecting Amitabha as a response-body Buddha is certainly not the proper practice of cessation and contemplation. It is only when external obstacles like drowsiness arise that one temporarily recollects the response-body as an auxiliary condition. The Tiantai Master Zhiyi established the wonderful practice of Lotus opening and revelation, and temporarily as an auxiliary

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condition recollected Amitabha as a response-body Buddha. This is nembutsu based on opening and revelation. How could this be the same as the exclusive practice of nembutsu established by Shandao and Hōnen?" {Note: Text}

○The text of Cessation and Contemplation 2 {Note: 9. Pratyutpanna Samādhi Sūtra. Constantly Walking Samādhi} states: "If one chants Amitabha, this is chanting the merits of the Buddhas of the ten directions equally. But exclusively using Amitabha as the master of the dharma gate. To state the essential point: step by step, sound by sound, thought by thought, one abides only in Amitabha Buddha. When discussing cessation and contemplation in terms of intention, one contemplates Amitabha Buddha of the Western [Pure Land], located ten billion Buddha-lands away from here, in the center of jeweled ground, jeweled ponds, jeweled trees, jeweled halls, and bodhisattvas, sitting and expounding the dharma." {Note: Text} The same {Note: 6 pages} says: "Constantly Walking Samādhi: first clarify the method, then encourage its cultivation... This dharma appears in the Pratyutpanna Samādhi Sūtra." {Note: Text}

△The Mañjuśrī Sūtra says: "Good sons and good daughters, if you wish to enter the One-Practice Samādhi, you should dwell in a quiet place, abandon all distractions, let your mind not grasp at forms, bind your mind to one Buddha, exclusively recite the name, follow that Buddha's location, straighten your body and face correctly, be able to focus on one Buddha with thoughts continuously connected. In this recollection, you can see all Buddhas of past, future, and present. Why? The merit of recollecting one Buddha is immeasurable and limitless, and is not different from the merits of immeasurable Buddhas. The inconceivable Buddha-dharma is equally without discrimination. All ride the one suchness and achieve supreme perfect enlightenment, all fully possessing immeasurable merit and immeasurable eloquence. Those who thus enter One-Practice Samādhi completely know the non-differentiated characteristics of the dharma realm of Buddhas numerous as the sands of the Ganges." {Note: Text}

△The Yogācāra Treatise by Bodhisattva Maitreya {Note: 38, 5th left} says: "All Tathāgatas, all merits, are equally equal without any difference. Only four dharmas are excepted: first, lifespan; second, name; third, lineage