一　四宗要文纂補三巻 - 翻刻

翻刻

【二四ページ上段】
姓。四者身相。一切如來。於＿二此四法＿一。有＿二増減相＿一。非＿二餘功
德＿一。《割書：文。》
△要集記《割書：三之｜卅七》曰。大集經第五巻賢護分。云＿二般舟經＿一。《割書：文。》
△止眞記《割書：二本十七｜第三義》云。爲＿二般舟三昧法門主＿一也。又良忠觀
念法門記《割書：下｜廿七》曰。般舟經意。以＿二彌陀＿一爲＿二法門主＿一。《割書：文。》
◯弘決二《割書：本四。文殊問｜經釋上坐下。》云。諸經所讚。多在＿二彌陀＿一。故以＿二西
方＿一。而爲＿二 一準＿一。《割書：文。》言雖＿四經不＿三局令＿レ向＿二西方＿一。既説＿二專念一
佛＿一。故其一佛。應＿レ定＿二孰方＿一乎。謂諸經多讚＿二彌陀＿一故。以＿レ
之爲＿二 一準＿一也。知是擧＿二 一例＿一耳。非＿レ謂＿二彌陀最勝＿一。
◯止觀五云。第七正修＿二止觀＿一者。前六重依＿二修多羅＿一以開＿二
妙解＿一。今依＿二妙解＿一以立＿二正行＿一。《割書：文。》弘決《割書：上｜二》曰。爲＿レ簡＿二偏圓＿一
故云＿二妙解＿一。《割書：文。》
△台祖言＿二西方＿一者。是隨＿レ機隨縁之方便也。梁氏肅。讚＿二 天
台＿一曰。等覺歟妙覺歟。不＿レ可＿レ得＿二而知＿一。《割書：統｜紀》智證授決集《割書：上｜卅九》
曰。天台位居＿二第五品中＿一。死生自在。巻舒然＿レ礙。驗＿二其行事＿一。
殆隣＿二法雲＿一。《割書：第十｜地名。》相似五品。皆是卑謙。對＿レ問而答也。《割書：已｜
上》
知是地上無生忍位也。百佛世界。分身散影。應變出没。

【二四ページ下段】
畢竟自在。何固＿二執西方＿一乎。拒＿二其終＿一乃言＿二觀音來迎＿一者。
即是軌＿レ物隨＿レ縁之化導也矣。
◯弘決一《割書：上｜四十四》云。令＿レ唱＿二法華觀無量壽二部經題＿一。《割書：至。》大
師生存。常願＿レ生＿二兜率＿一。臨終乃云＿二觀音來迎＿一。當＿レ知軌＿レ物
隨＿レ機。設＿レ化不＿レ可＿二 一準＿一。《割書：文。》
◯止觀二《割書：十八｜紙》云。別＿二有一巻＿一。名＿二法華三昧＿一。是天台大師
所＿レ著。流＿二傳於世＿一。行者宗＿レ之。此則兼＿二於説嘿＿一。不＿二復別論＿一
也。《割書：文。》
◯法華三昧行法《割書：四｜紙》云。於＿二道場中＿一。敷＿二好高座＿一。安＿二置法
華經一部＿一。亦未＿三必須安＿二形像舎利。并餘經典＿一。唯置＿二法華
經＿一。《割書：文。》
◯文句六《割書：七｜帋》云。舊《割書：光｜宅》以＿二西方無量壽佛。以合長者＿一。今
不＿レ用＿レ之。西方佛別縁異。佛別故。隱顯義不＿レ成。縁異故。
子父義不＿レ成。又此經首末。全無＿二其旨＿一。閉＿レ眼穿鑿。今依＿レ
文附＿レ義。乃至舎那著脱近。尚不＿レ知。彌陀在＿レ遠。何嘗變
換。《割書：文。》
◯記六《割書：十｜紙》云。彌陀釋迦二佛既殊。豈令＿三彌陀隱＿二珍玩服＿一。

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乃使＿三釋迦著＿二弊垢衣＿一。然當＿下釋迦無＿二珍服可＿レ隱＿一。彌陀唯勝
妙形＿上。況宿昔縁別。化導不同。結縁如＿レ生。成熟如＿レ養。生
養縁異。父子不＿レ成等。《割書：文。》
△今此三界文。土宗無問的證。祖書廿六《割書：四十二三｜四十八》十九
《割書：卅三四》廿《割書：十一。》卅五《割書：卅八｜三十。》十六《割書：六十｜一。》省＿二紙費＿一不＿レ裁。冀往
看。《割書：繫珠錄六｜五十一等。》
◯玄義分《割書：三｜紙》云。仰惟。釋迦此方發遣。彌陀即彼國來迎。
彼喚此遣。豈容＿レ不＿レ去也。《割書：文。》
△龍樹大論九《割書：十七。》云。雖＿三佛無＿二嫉妬心＿一。然以＿二行業世世
清淨＿一故。亦不＿三 一世界有＿二 二佛出＿一。百億須彌山。百億日月。
名爲＿二 三千大千世界＿一。如＿レ是十方恆河沙三千大千世界。名
爲＿二 一佛世界＿一。是中更無＿二餘佛＿一。實一釋迦牟尼佛。是一佛
世界中。常化＿二作諸佛種種法門。種種身。種種因縁。種種
方便＿一。以度＿二衆生＿一。以＿レ是故。多持經中。一時一世界無＿二 二
佛＿一。不＿レ言＿二 十方無佛＿一。《割書：文。》
△秀句下《割書：廿四｜紙》云。論宗經宗。九易故。易＿レ信易＿レ解。法華六
難之故。難＿レ信難＿レ解。淺易深難。釋迦所判。去＿レ淺就＿レ深。丈

【二五ページ下段】
夫之心也。《割書：文。》
△守護章下《割書：下｜四》云。何貴＿二隨功淺寶＿一。輙賤＿二大功髻珠＿一耶。《割書：至》
法華爲＿レ權。三世佛怨。《割書：文。》
◯記三《割書：下｜八》云。若稱＿二歎昔＿一。豈非＿レ毀＿レ今。《割書：文。》略秀句上。《割書：三。》
◯秀句云。褒＿二美前代政道＿一。則非＿レ毀＿二當時成敗＿一。依＿二憑爾
前諸經＿一。則可＿レ成＿二今經怨敵＿一。爲＿二幼稚子＿一。與＿二竹馬草鷄＿一。全
非＿二父母本意＿一。且爲＿二養育方便＿一。《割書：文。》此文古來未撿。
◯慧心僧都念佛事。永觀二年甲申。造＿二往生要集＿一。《割書：二｜巻》而
過＿二 二十二年＿一後。寛弘三年丙午。造＿二 一乗要決＿一《割書：三｜巻》
◯往生要集序云。夫往生極樂之教行。濁世末代目足也。
道俗貴賤。誰不＿レ歸者。但顯密教法。其文非＿レ 一。事理業
因。其行惟多。利智精進人。未＿レ爲＿レ難。如＿レ予頏魯之者豈
敢。《割書：云云。》是故依＿二念佛一門＿一。聊集＿二經論要文＿一披＿レ之。修＿レ之
易＿レ覺易＿レ行。《割書：云云。》　祖書十《割書：廿三｜四》深撿。
◯一乗要決上《割書：初》云。諸乗權實。古來諍也。倶據＿二經論＿一。互
執＿二是非＿一。余寛弘丙午歳。冬十月。病中歎曰。雖＿レ遇＿二佛法＿一。
不＿レ了＿二佛意＿一。苦終空＿レ手。後悔何追。爰經論文義。賢哲章

現代語訳

【二四ページ上段】
姓、四には身相である。一切の如来は、この四法について、増減の相があるが、その他の功徳についてはそうではない。《註：文》

△要集記《註：三之三十七》に曰く。大集経第五巻賢護分に、般舟経と云う。《註：文》

△止真記《註：二本十七第三義》に云く。般舟三昧の法門主と為すなり。又た良忠の観念法門記《註：下二十七》に曰く。般舟経の意は、弥陀を以って法門主と為す。《註：文》

○弘決二《註：本四。文殊問経釈上坐下》に云く。諸経の讃する所、多くは弥陀に在り。故に西方を以って一準と為す。《註：文》言うこころは、経は西方に向かうことを局限しないと雖も、既に専ら一仏を念ずると説く。故にその一仏は、応に何れの方を定むべきか。謂く諸経多く弥陀を讃ずる故に、これを以って一準と為すなり。これは一例を挙げるのみと知るべし。弥陀最勝と謂うに非ず。

○止観五に云く。第七に正しく止観を修するとは、前の六重は修多羅に依って以って妙解を開き、今は妙解に依って以って正行を立つ。《註：文》弘決《註：上二》に曰く。偏円を簡別する為の故に妙解と云う。《註：文》

△台祖が西方と言うは、これ機に随い縁に随う方便なり。梁氏粛、天台を讃じて曰く。等覚か妙覚か、得て知るべからず。《註：統紀》智証の授決集《註：上三十九》に曰く。天台の位は第五品中に居し、死生自在、巻舒然として礙なし。その行事を験するに、殆んど法雲に隣る。《註：第十地名》相似五品は、皆これ卑謙にして、問に対して答うるなり。《註：已上》

これは地上無生忍位なりと知るべし。百仏世界に、分身散影し、応変出没す。

【二四ページ下段】
畢竟自在なり。何ぞ西方に固執せんや。その終を拒むに乃ち観音来迎と言うは、即ちこれ物を軌として縁に随う化導なり。

○弘決一《註：上四十四》に云く。法華・観無量寿二部の経題を唱えしむ。《註：至》大師生存の時、常に兜率に生ぜんと願う。臨終に乃ち観音来迎と云う。当に知るべし、物を軌とし機に随い、化を設くることは一準とすべからず。《註：文》

○止観二《註：十八紙》に云く。別に一巻有り、法華三昧と名づく。これは天台大師の著する所なり。世に流伝す。行者これを宗とす。これは則ち説黙を兼ね、復た別に論ぜず。《註：文》

○法華三昧行法《註：四紙》に云く。道場中に於いて、好き高座を敷き、法華経一部を安置す。亦た必ずしも形像・舎利、并びに余の経典を安ずることを須いず。唯だ法華経を置くのみ。《註：文》

○文句六《註：七紙》に云く。旧《註：光宅》は西方無量寿仏を以って長者に合す。今はこれを用いず。西方の仏は別、縁は異なり。仏別なる故に、隠顕の義成らず。縁異なる故に、子父の義成らず。又たこの経の首末、全くその旨無し。眼を閉じて穿鑿す。今は文に依り義に附く。乃至舎那の著脱近きも、尚お知らず。弥陀は遠きに在り。何ぞ嘗て変換せんや。《註：文》

○記六《註：十紙》に云く。弥陀・釈迦二仏既に殊なり。豈に弥陀をして珍玩の服を隠さしめ、

【二五ページ上段】
乃ち釈迦をして弊垢の衣を著せしめんや。然るに当に釈迦には珍服の隠すべき無く、弥陀は唯だ勝妙の形なるべし。況んや宿昔の縁別にして、化導同じからず。縁を結ぶは生の如く、成熟は養の如し。生養の縁異にして、父子成らず等。《註：文》

△今この三界の文、土宗問答の的証無し。祖書二十六《註：四十二三四十八》十九《註：三十三四》二十《註：十一》三十五《註：三十八三十》十六《註：六十一》紙費を省き裁せず。冀くは往きて看よ。《註：繫珠録六五十一等》

○玄義分《註：三紙》に云く。仰ぎ惟うに、釈迦はこの方より発遣し、弥陀は即ち彼の国より来迎す。彼喚び此遣す。豈に去らざることを容れんや。《註：文》

△龍樹の大論九《註：十七》に云く。仏に嫉妬の心無しと雖も、然れども行業世世清浄なるを以っての故に、亦た一世界に二仏出づること有らず。百億の須弥山、百億の日月、名づけて三千大千世界と為す。是の如き十方恒河沙の三千大千世界、名づけて一仏世界と為す。この中に更に余仏無し。実に一釈迦牟尼仏、この一仏世界中に、常に諸仏の種種の法門、種種の身、種種の因縁、種種の方便と化作して、以って衆生を度す。是を以っての故に、多持経中に、一時一世界に二仏無しと、十方に仏無しと言わず。《註：文》

△秀句下《註：二十四紙》に云く。論宗・経宗、九易の故に、信じ易く解し易し。法華は六難の故に、信じ難く解し難し。浅易深難は、釈迦の所判なり。浅を去り深に就くは、丈

【二五ページ下段】
夫の心なり。《註：文》

△守護章下《註：下四》に云く。何ぞ随功の浅宝を貴び、輙ち大功の髻珠を賤しむや。《註：至》法華を権と為すは、三世仏の怨なり。《註：文》

○記三《註：下八》に云く。若し昔を称歎せば、豈に今を毀るに非ざらんや。《註：文》略して秀句上《註：三》

○秀句に云く。前代の政道を褒美すれば、則ち当時の成敗を毀るに非ず。爾前の諸経に依憑すれば、則ち今経の怨敵と成すべし。幼稚の子の為に、竹馬草鶏を与うるは、全く父母の本意に非ず。且く養育の方便と為すのみ。《註：文》この文は古来未だ検せず。

○慧心僧都の念仏の事。永観二年甲申、往生要集《註：二巻》を造る。而して二十二年を過ぎて後、寛弘三年丙午、一乗要決《註：三巻》を造る。

○往生要集序に云く。夫れ往生極楽の教行は、濁世末代の目足なり。道俗貴賎、誰か帰せざる者あらんや。但し顕密の教法、その文一に非ず。事理の業因、その行惟だ多し。利智精進の人には、未だ難しと為さず。予が如き頏魯の者、豈に敢えてせんや。《註：云云》是の故に念仏一門に依り、聊か経論の要文を集めてこれを披き、これを修するに覚り易く行じ易し。《註：云云》祖書十《註：二十三四》深く検せよ。

○一乗要決上《註：初》に云く。諸乗の権実は、古来の諍いなり。倶に経論に拠り、互いに是非を執す。余寛弘丙午の歳、冬十月、病中に歎じて曰く。仏法に遇うと雖も、仏意を了せず。苦しみ終に手を空しくす。後悔何ぞ追わん。爰に経論の文義、賢哲の章

英語訳

【Page 24, Upper Section】
lineage, and fourth, bodily characteristics. All Tathāgatas have characteristics of increase and decrease regarding these four dharmas, but not regarding other merits. {Note: Text}

△The Commentary on the Essential Collection {Note: 3rd vol., 37} states: "In the fifth volume of the Mahāsaṃnipāta Sūtra, Bhadrapāla section, it is called the Pratyutpanna Sūtra." {Note: Text}

△The Commentary on Cessation and Truth {Note: 2nd book, 17, 3rd doctrine} says: "It serves as the master of the dharma gate of Pratyutpanna Samādhi." Also, Ryōchū's Commentary on the Contemplation Dharma Gate {Note: Lower, 27} states: "According to the meaning of the Pratyutpanna Sūtra, Amitabha serves as the master of the dharma gate." {Note: Text}

○Hongje 2 {Note: Book 4, Commentary on Mañjuśrī-paripṛcchā Sūtra, above sitting and below} says: "What the various sutras praise is mostly Amitabha. Therefore, the Western [direction] serves as one standard." {Note: Text} The meaning is: although the sutra does not limit [practice] to facing the Western direction, since it already speaks of exclusively contemplating one Buddha, which direction should that one Buddha be determined to be? It is said that because various sutras mostly praise Amitabha, this serves as one standard. One should know this is merely citing one example. It does not mean that Amitabha is supreme.

○Cessation and Contemplation 5 says: "The seventh, properly cultivating cessation and contemplation: the previous six stages depend on the sutras to open wonderful understanding; now one depends on wonderful understanding to establish proper practice." {Note: Text} Hongje {Note: Upper 2} states: "It says 'wonderful understanding' in order to distinguish between partial and complete [teachings]." {Note: Text}

△When the Tiantai patriarch spoke of the "Western [direction]," this was expedient means following [practitioners'] capacities and conditions. Liang Zisu praised Tiantai saying: "Whether equal enlightenment or wonderful enlightenment cannot be known." {Note: Comprehensive Records} The Collected Authorizations of Zhizheng {Note: Upper 39} states: "Tiantai's position resided in the fifth stage, with mastery over death and life, rolling and unrolling without obstruction. Examining his conduct, he nearly approached the Dharma Cloud [stage]. {Note: Name of the tenth stage} The corresponding five stages are all expressions of humility in responding to questions." {Note: Above}

One should know this is the position of the patience of no-birth on the stages. In a hundred Buddha worlds, he manifested multiple bodies and scattered reflections, appearing and disappearing through transformations.

【Page 24, Lower Section】
Ultimately free. Why would he rigidly adhere to the Western [direction]? When he approached his end and spoke of "Avalokiteśvara's welcoming," this was precisely teaching and guiding by following conditions to serve as a model for beings.

○Hongje 1 {Note: Upper 44} says: "He had [people] chant the titles of the two sutras, the Lotus and the Contemplation of Immeasurable Life... When the Great Master was alive, he constantly vowed to be born in Tuṣita. At his deathbed, he spoke of 'Avalokiteśvara's welcoming.' One should know that serving as a model for beings and following their capacities, establishing transformations cannot follow one standard." {Note: Text}

○Cessation and Contemplation 2 {Note: 18 pages} says: "There is a separate volume called 'Lotus Samādhi,' authored by Great Master Tiantai. It has been transmitted in the world. Practitioners take this as their foundation. This combines speaking and silence, and does not discuss them separately." {Note: Text}

○The Lotus Samādhi Practice Method {Note: 4 pages} says: "In the practice hall, spread out a fine high seat and place a complete Lotus Sutra. It is not necessarily required to install images, relics, and other sutras. Only place the Lotus Sutra." {Note: Text}

○Sentence Commentary 6 {Note: 7 pages} says: "The old [interpretation] {Note: Guangzhai} matches the Western Amitabha Buddha with the elder. Now we do not use this. The Western Buddha is different, the conditions are different. Because the Buddha is different, the meaning of concealment and revelation does not hold. Because the conditions are different, the meaning of son and father does not hold. Moreover, from beginning to end, this sutra completely lacks such meaning. This is speculation with closed eyes. Now we depend on the text and attach to the meaning... Even the putting on and taking off of Vairocana nearby is still unknown. Amitabha is distant. How could there ever be transformation and exchange?" {Note: Text}

○Commentary 6 {Note: 10 pages} says: "Since Amitabha and Śākyamuni are two different Buddhas, how could one make Amitabha conceal jeweled garments and robes,

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and make Śākyamuni wear shabby, soiled clothing? However, Śākyamuni should have no jeweled garments to conceal, while Amitabha has only supremely wonderful form. Moreover, their past conditions are different, their teaching and guidance are not the same. Forming connections is like giving birth, bringing to maturity is like nurturing. When birth and nurturing conditions differ, father and son relationships do not form, etc." {Note: Text}

△Now regarding this text about the triple world, the Pure Land school has no definitive proof in their questions and answers. Patriarchal Writings 26 {Note: 42-3, 48}, 19 {Note: 33-4}, 20 {Note: 11}, 35 {Note: 38, 30}, 16 {Note: 61}. To save paper costs, I will not transcribe them. I hope you will go and examine them. {Note: Jade-Binding Record 6, 51, etc.}

○The Commentary on the Profound Meaning {Note: 3 pages} says: "Looking up reverently, Śākyamuni dispatches from this realm, Amitabha welcomes from that land. When that [Buddha] calls and this [Buddha] dispatches, how could one not go?" {Note: Text}

△Nāgārjuna's Great Treatise 9 {Note: 17} says: "Although Buddhas have no jealous minds, because their conduct and karma are pure life after life, there are also no two Buddhas appearing in one world. A hundred billion Sumeru mountains, a hundred billion suns and moons, are called a trichiliocosm. Such trichiliocosms in the ten directions, numerous as the sands of the Ganges, are called one Buddha world. Within this there are no other Buddhas. Actually, one Śākyamuni Buddha, within this one Buddha world, constantly creates transformations as various Buddhas with various dharma gates, various bodies, various causes and conditions, various expedient means to save sentient beings. Therefore, in the Mahādhāraṇī Sūtra it says there are no two Buddhas at one time in one world, but does not say there are no Buddhas in the ten directions." {Note: Text}

△Elegant Phrases, Lower {Note: 24 pages} says: "The treatise tradition and sutra tradition are easy because of the nine easy [aspects], easy to believe and easy to understand. The Lotus has six difficult [aspects], therefore difficult to believe and difficult to understand. Shallow-easy and deep-difficult are Śākyamuni's judgments. Leaving the shallow and approaching the deep is the mind

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of a great person." {Note: Text}

△The Protective Chapter, Lower {Note: Lower 4} says: "Why value the shallow treasures of incidental merit and rashly despise the great jewel in the topknot of great merit?... To regard the Lotus as provisional is the enemy of the Buddhas of the three periods." {Note: Text}

○Commentary 3 {Note: Lower 8} says: "If one praises the past, is this not disparaging the present?" {Note: Text} Abbreviated from Elegant Phrases, Upper {Note: 3}

○Elegant Phrases says: "Praising and beautifying the governmental ways of previous dynasties does not disparage the successes and failures of the current time. Depending and relying on the various sutras of previous [periods] would make one an enemy of the present sutra. Giving bamboo horses and grass chickens to young children is completely not the original intention of the parents, but merely expedient means for nurturing." {Note: Text} This passage has not been examined since ancient times.

○Regarding the nembutsu practice of Abbot Eshin: In the second year of Eikan, year of the wood monkey, he composed the Essential Collection for Birth [in the Pure Land] {Note: 2 volumes}. Twenty-two years later, in the third year of Kankō, year of the fire horse, he composed the Essential Decisions on the One Vehicle {Note: 3 volumes}.

○The preface to the Essential Collection for Birth states: "The teaching and practice of birth in the Pure Land is the eyes and feet of the turbid world and latter age. Among monks and laypeople, noble and base, who would not take refuge? However, the exoteric and esoteric teachings and dharmas, their texts are not uniform. The karmic causes of phenomena and principle, their practices are merely numerous. For people of sharp wisdom and energetic progress, this is not yet difficult. How would someone dull like myself dare [attempt this]?... Therefore, depending on the single gate of nembutsu, I have briefly collected essential passages from sutras and treatises to examine and cultivate them, as they are easy to awaken to and easy to practice..." Carefully examine Patriarchal Writings 10 {Note: 23-4}.

○The Essential Decisions on the One Vehicle, Upper {Note: Beginning} says: "The provisional and real among the various vehicles has been a dispute since ancient times. All rely on sutras and treatises, mutually grasping right and wrong. In the winter of the tenth month of the Kankō year of the fire horse, while ill I sighed and said: 'Though I have encountered the Buddha-dharma, I do not understand the Buddha's intention. Suffering will end with empty hands. How can later regret be recovered?' Here, the textual meanings of sutras and treatises, the chapters of sages