一　四宗要文纂補三巻 - 翻刻

翻刻

【二六ページ上段】
疏。或令＿二 人尋＿一。或自思擇。全捨＿二自宗他宗之偏黨＿一。專探＿二
權智實智之深奥＿一。遂得＿二 一乗眞實之理。五乗方便之説＿一
者也。既開＿二今生蒙＿一。何遺＿二遺死之恨＿一。
◯同《割書：二｜右》云。言＿二諸有所作常爲一事＿一。故知從＿二王宮誕生之
始＿一。至＿二雙林寂滅之終＿一。所有三業。共爲＿二 一乗＿一。非＿二唯四華
六動之靈瑞＿一。非＿二唯四辯八音之尊教＿一。金鏘馬麥。皆是一
乗之弄胤。愛語呵責。悉爲＿二種智之因縁＿一。乃至行住坐臥。
語默作作。皆爲＿下以＿二佛知見＿一。示＿中悟衆生＿上。若不＿レ爾者。有＿二文
理乖角之過＿一。《割書：文。》
◯同《割書：二｜紙》云。木牛木馬之語。半字満字之教。初雖＿レ示＿二諸乗
異＿一。後終到＿二 一切智＿一。若不＿レ爾。便有＿二説法捨縁過＿一。《割書：文。》
◯同中《割書：廿｜八》曰。日本一州。圓機純一。朝野遠近。同歸＿二 一
乗＿一。緇素貴賤。悉期＿二成佛＿一。《割書：至》當來世惡人。聞＿三佛説＿二 一乗＿一。
迷惑不＿二信受＿一。破＿レ法墮＿二惡道＿一。《割書：文。》
△法華寶塔品云。爾時寶塔中。出＿二大音聲＿一歎言。善哉善
哉。釋迦牟尼世尊。能以＿二平等大慧教菩薩法佛所護念妙
法華經＿一。爲＿二大衆説。如＿レ是如＿レ是。釋迦牟尼世尊。如＿二所説＿一

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者。皆是眞實。《割書：文。》
△文句八《割書：卅二｜紙》云。塔出爲両。一發＿二音聲＿一以證＿レ前。二開＿レ
塔以起＿レ後。證前者。證＿二 三周説法皆是眞實＿一。《割書：至。》又證＿二迹門
流通持教功深。弘宣力大。皆眞實＿一也。《割書：至。》起後者。若欲＿レ
開＿レ塔。須＿レ集＿二分身＿一。明玄付囑。聲徹＿二 下方＿一。召＿二本弟子＿一論＿二
壽量＿一。《割書：文。》
△阿彌陀經云。舎利弗。如＿三我今日。讚＿二歎阿彌陀佛不可
思議功德＿一。東方亦有＿二阿閦鞞佛。須彌相佛。《割書：至。》如＿レ是恆河
沙數諸佛＿一。各於＿二其國＿一。出＿二廣長舌相＿一。徧覆＿二 三千大千世
界＿一。説＿二誡實言＿一。汝等衆生。當＿レ信＿下是稱讚不可思議功德。
一切諸佛所護念經＿上。《割書：文。》文次。説＿二南西北上下。都六方諸
佛所讚＿一。其言如＿二東方＿一。是隨宜之權説。於＿レ文可＿レ見。然慈
恩彌陀經通讚下《割書：六。》撰擇傳弘五《割書：卅。》群疑論。永觀往生十
因《割書：五｜紙》等。以權濫＿レ實。
△守護國家論《割書：六十｜九紙》曰。於＿二阿彌陀經＿一者。全無＿下如＿二法華經＿一
證明＿上。但釋迦一佛。雖＿下向＿二舎利弗＿一。説言＿中我一人非《割書：　｜■》説《割書：　｜■》阿
彌陀經＿一。六方諸佛。出＿レ舌覆＿二 三千＿一。説＿中阿彌陀經＿上。此等釋

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迦一佛説也。諸佛不＿二敢來＿一。此等權文。四十餘年間。教主
權佛始覺佛也。佛權故。諸説亦權。故四十餘年權佛説。
不＿レ可＿レ信＿レ之。今法華涅槃。久遠實成圓佛之實説也。又多
寶十方諸佛。來證＿二明之＿一。故可＿レ信＿レ之。《割書：文。》
△開目抄《割書：上下｜八》金光明經。四佛自＿二 四方＿一現。阿彌陀經。六
方諸佛。出＿二廣長舌＿一。大集經。十方諸佛。集＿二大寶坊＿一。引＿二合
此等於法華經＿一撿＿レ之。譬如＿下黄石與＿二黄金＿一。白雲與＿二白山＿一。
白氷與＿二銀鏡＿一。青色與＿中黑色＿上。誰不＿レ別＿レ之。但有＿二翳眼者。眇
目者。一眼者。邪見者＿一。不＿レ能＿レ分＿二別之＿一。《割書：文。》
◯一乗要決下《割書：卅七｜紙》曰。何等諸經。先説＿二他經＿一。唱＿二前教未
實＿一。後令＿三他佛證＿二諸説眞實＿一。唯法華經。獨有＿二此事＿一耳。若
五乗眞實。前深密等經。説＿二 三乗五性＿一。何言＿二 四十餘年未
顯眞實＿一。若一乗方便。今法華經。説＿二唯一乗＿一。何言＿二諸佛
法久後要當説眞實廣説諸經此經第一＿一。若顯了教名＿二未
顯眞實＿一。隱密教名＿二眞實＿一。是令＿下佛語成＿中顚倒＿上也。又實勝
權劣。人天共了。若五乗實。一乗權者。餘經應＿二第一＿一。法
華非＿二第一＿一。亦諸佛妄宣言。多寶悞證。非＿レ削＿二法華之文＿一。何

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成＿二 五實一權＿一。《割書：文。》
△文句八《割書：卅九｜紙》云。大集明＿二若干佛與欲＿一。華嚴亦説＿三 十方若
干佛同説＿二華嚴＿一。大品亦云＿三千佛同説＿二般若＿一。皆不＿レ云＿二是
釋迦分身＿一。準＿二今經＿一者。應＿二是分身＿一。彼帶＿二方便＿一故。時中不＿二
顯説＿一耳。今經非＿二但數多＿一。亦直説＿二是分身咸來與欲＿一也。《割書：文。》
△大集經《割書：廿一｜十二》寶幢分陀羅尼品云。爾時西方安養世界。
無量壽佛。亦與＿二無量神通菩薩＿一。發＿二彼世界＿一。一念來＿二至娑
婆世界。釋迦如來方處＿一等。《割書：文。》《割書：祖書廿六 四十五｜峨眉集十五 二十等。》
△守護章中上《割書：九｜紙》法華爲權謗＿二法華＿一。此二種義。都不＿二正
義＿一。一切學人。不＿レ可＿二信受＿一。所以者何。其師所＿レ墮。弟子亦
墮。檀那亦墮。金口明説。嗚呼不＿レ可＿レ不＿レ愼哉。《割書：文。》
◯涅槃迦葉品《割書：會疏卅｜二卅六》曰。遠＿二離善友＿一。不＿レ聞＿二正法＿一。住＿二惡法＿一
者。沈＿二没阿鼻地獄＿一。《割書：已上｜取意。》
△涅槃梵行品《割書：會疏十｜五卅五》云。善男子。如來雖＿レ無＿二虗妄之言＿一。若
知＿下衆生因＿二虗妄説＿一得＿中法利＿上。隨＿レ宜方便。則爲説＿レ之。
△法華方便品云。若但讚佛乗。《割書：至。》分別説諸果。《割書：文。》
◯無量壽經云。當來之世。經道滅盡。我以＿二慈悲哀愍＿一。特

現代語訳

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疏を、或いは人をして尋ねしめ、或いは自ら思択し、全く自宗他宗の偏党を捨てて、専ら権智実智の深奥を探り、遂に一乗真実の理、五乗方便の説を得たのである。既に今生の蒙昧を開いたからには、何ぞ遺死の恨みを遺さんや。

○同書に云く。「諸有の所作常に一事の為」と言う。故に王宮誕生の始めより、双林寂滅の終わりに至るまで、有する所の三業は、共に一乗の為なり。ただ四華六動の霊瑞のみに非ず、ただ四弁八音の尊教のみに非ず。金鎗馬麦も、皆これ一乗の弄引なり。愛語呵責も、悉く種智の因縁と為す。乃至行住坐臥、語黙動作も、皆仏知見を以って衆生に示悟せしむる為なり。若しそうでなければ、文理乖角の過ちがある。

○同書に云く。木牛木馬の語、半字満字の教えも、初めは諸乗の異なりを示すと雖も、後には終に一切智に到る。若しそうでなければ、便ち説法捨縁の過ちがある。

○同中巻に曰く。日本一州は、円機純一にして、朝野遠近、同じく一乗に帰す。緇素貴賤、悉く成仏を期す。当来世の悪人は、仏が一乗を説くを聞いて、迷惑して信受せず、法を破って悪道に堕す。

△法華宝塔品に云く。その時宝塔の中より、大音声を出して嘆じて言わく。善哉善哉、釈迦牟尼世尊。能く平等大慧教菩薩法仏所護念妙法華経を以って、大衆の為に説く。かくの如し、かくの如し。釈迦牟尼世尊、説く所の如き

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者は、皆これ真実なり。

△文句八に云く。塔の出現は両つの為なり。一には音声を発して以って前を証し、二には塔を開いて以って後を起こす。前を証すとは、三周の説法皆これ真実なりと証す。又た迹門流通の持教功深く、弘宣力大なること、皆真実なりと証す。後を起こすとは、若し塔を開かんと欲せば、須らく分身を集むべし。玄妙なる付嘱を明かし、声下方に徹して、本弟子を召して寿量を論ず。

△阿弥陀経に云く。舎利弗よ、我が今日の如く、阿弥陀仏の不可思議功徳を讃嘆するように、東方にも亦た阿閦鞞仏、須弥相仏、かくの如き恒河沙数の諸仏有り。各々その国において、広長舌相を出し、遍く三千大千世界を覆って、誡実の言を説く。汝等衆生、当にこの称讃不可思議功徳一切諸仏所護念経を信ずべし。文の次に、南西北上下を説いて、都て六方の諸仏の所讃を説く。その言葉は東方の如し。これは随宜の権説であることが、文において見ることができる。然るに慈恩の弥陀経通讃下、撰択伝弘五、群疑論、永観往生十因等は、権を以って実に濫す。

△守護国家論に曰く。阿弥陀経においては、全く法華経の如き証明無し。ただ釈迦一仏、舎利弗に向かって、我一人阿弥陀経を説くに非ずと説言すると雖も、六方の諸仏、舌を出して三千を覆い、阿弥陀経を説く。これ等は釈

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迦一仏の説なり。諸仏は敢えて来たらず。これ等は権文なり。四十余年間は、教主は権仏始覚仏なり。仏権なる故に、諸説も亦た権なり。故に四十余年の権仏の説は、これを信ずべからず。今法華涅槃は、久遠実成円仏の実説なり。又た多宝十方の諸仏、来たってこれを証明す。故にこれを信ずべし。

△開目抄に云く。金光明経は、四仏自ら四方より現ず。阿弥陀経は、六方の諸仏、広長舌を出す。大集経は、十方の諸仏、大宝坊に集まる。これ等を法華経に引き合わせてこれを検するに、譬えば黄石と黄金、白雲と白山、白氷と銀鏡、青色と黒色のようなもので、誰がこれを別たざらんや。ただ翳眼の者、眇目の者、一眼の者、邪見の者のみが、これを分別することができない。

○一乗要決下に曰く。何等の諸経が、先に他経を説いて、前教未だ実ならずと唱え、後に他仏をして諸説真実なりと証せしむるか。ただ法華経のみが、独りこの事有るのみ。若し五乗真実ならば、前の深密等の経で、三乗五性を説くのに、何ぞ四十余年未だ真実を顕さずと言うのか。若し一乗方便ならば、今の法華経で、ただ一乗のみを説くのに、何ぞ諸仏法久しく後に要当に真実を説くべし、広く諸経を説くもこの経第一なりと言うのか。若し顕了教を未だ真実を顕さずと名づけ、隠密教を真実と名づけるならば、これは仏語を顛倒と成さしむるなり。又た実は権に勝り、人天共に了知す。若し五乗実、一乗権ならば、余経応に第一たるべく、法華は第一に非ず。亦た諸仏妄りに宣言し、多宝誤って証することとなる。法華の文を削らずして、何ぞ

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五実一権を成さんや。

△文句八に云く。大集は若干の仏の与欲を明かし、華厳も亦た十方の若干の仏同じく華厳を説くと説き、大品も亦た千仏同じく般若を説くと云う。皆これは釈迦の分身と云わず。今経に準ずれば、応に分身たるべし。彼は方便を帯ぶる故に、時中顕説せざるのみ。今経は但だ数多のみに非ず、亦た直ちにこれ分身咸く来たって与欲すと説くなり。

△大集経宝幢分陀羅尼品に云く。その時西方安養世界の無量寿仏も、亦た無量の神通菩薩と、彼の世界を発って、一念にして娑婆世界の釈迦如来の方処に来至す等。

△守護章中上に云く。法華を権と為すは法華を謗ずるなり。この二種の義は、都て正義に非ず。一切の学人、信受すべからず。所以は何ん。その師の墮する所に、弟子も亦た墮し、檀那も亦た墮す。金口明説なり。嗚呼慎まざるべからざるかな。

○涅槃迦葉品に曰く。善友を遠離し、正法を聞かず、悪法に住する者は、阿鼻地獄に沈没す。

△涅槃梵行品に云く。善男子よ、如来は虚妄の言無しと雖も、若し衆生が虚妄の説に因って法利を得ることを知れば、随宜方便として、則ちこれを為に説く。

△法華方便品に云く。若しただ仏乗を讃じて、分別して諸果を説く。

○無量寿経に云く。当来の世、経道滅尽す。我慈悲哀愍を以って、特に

英語訳

【Page 26, Upper Section】
commentaries—sometimes having people examine them, sometimes contemplating and choosing by himself, completely abandoning the partisan bias of his own and other schools, exclusively exploring the profound depths of provisional wisdom and real wisdom, and thus obtaining the principle of the One Vehicle's true reality and the explanation of the Five Vehicles as expedient means. Having already opened the ignorance of this present life, why would he leave behind the regret of dying?

○The same work says: "All activities are constantly for one purpose." Therefore, from the beginning of birth in the royal palace to the end of nirvana at the twin sal trees, all his three karmas were for the One Vehicle. Not only the spiritual auspices of the four flowers and six earthquakes, not only the venerable teachings of the four eloquences and eight tones—even the golden spear and horse fodder were all manifestations of the One Vehicle. Kind words and rebukes were all causes and conditions for omniscient wisdom. Even walking, standing, sitting, lying down, speaking, silence, and activity were all for showing and awakening sentient beings through Buddha wisdom and vision. If this were not so, there would be the fault of contradiction between text and principle.

○The same work says: The words of wooden oxen and wooden horses, the teachings of half-letters and complete letters—though initially showing the differences among various vehicles, ultimately all reach omniscient wisdom. If not, there would be the fault of abandoning conditions in teaching the Dharma.

○The same middle volume states: The single province of Japan has pure and unified faculties for the perfect [teaching]; from court to countryside, near and far, all equally take refuge in the One Vehicle. Monks and laypeople, noble and base, all aspire to Buddhahood... Evil people of future ages, hearing the Buddha preach the One Vehicle, will be confused and not believe or accept it, destroy the Dharma and fall into evil paths.

△The Treasure Tower chapter of the Lotus says: "At that time, from within the treasure tower came forth a great voice, praising and saying: 'Excellent! Excellent! Śākyamuni World-Honored One! You are able to preach to the great assembly with this Lotus Sutra of the Wonderful Dharma, which teaches bodhisattvas with equal great wisdom and is cherished and protected by the Buddha. Thus it is! Thus it is! Śākyamuni World-Honored One! What you have preached

【Page 26, Lower Section】
is all true reality."

△Sentence Commentary 8 says: The tower's appearance serves two purposes: first, it emits sounds to certify what came before; second, it opens the tower to initiate what comes after. Certifying what came before means certifying that the Dharma preaching of the three cycles is all true reality... It also certifies that the profound merit of upholding the teachings and the great power of propagation in the trace gate's circulation are all true reality... Initiating what comes after means: if one wishes to open the tower, one must gather the emanation bodies. Clarifying the mysterious entrustment, the voice penetrates to the lower regions, summoning the original disciples to discuss the lifespan.

△The Amitabha Sutra says: "Śāriputra, just as I today praise the inconceivable merits of Amitabha Buddha, in the eastern direction there are also Akṣobhya Buddha, Sumeru-appearance Buddha... such Buddhas numerous as the sands of the Ganges. Each in their own land extends the broad and long tongue mark, universally covering the great trichiliocosm, speaking truthful words: 'You sentient beings should believe this sutra of inconceivable merit praised and protected by all Buddhas.'" The text continues to explain the south, west, north, above, and below—altogether the praises of Buddhas in six directions. Their words are like those of the eastern direction. This is provisional teaching according to circumstances, as can be seen in the text. However, works like Cien's Commentary on the Amitabha Sutra, volume 6 of Senchaku, volume 5 of Denshū, the Gungi-ron, and Eikan's Ten Causes for Birth, etc., confuse the provisional with the real.

△The Treatise on Protecting the Nation states: "Regarding the Amitabha Sutra, there is completely no certification like that of the Lotus Sutra. Though Śākyamuni Buddha told Śāriputra that he alone did not preach the Amitabha Sutra, and the Buddhas of the six directions extended their tongues to cover the trichiliocosm and preached the Amitabha Sutra, these are all the preaching of the one Buddha Śākyamuni. The [other] Buddhas did not dare to come. These are provisional texts. During the forty-plus years, the teaching lord was a provisional Buddha, a Buddha of initial enlightenment. Because the Buddha was provisional, all teachings were also provisional. Therefore, the preaching of the provisional Buddha of forty-plus years should not be believed. Now the Lotus and Nirvana are the real preaching of the eternally accomplished perfect Buddha. Moreover, Prabhūtaratna and Buddhas of the ten directions came to certify this. Therefore it should be believed."

△The Kaimoku-shō states: "In the Golden Light Sutra, four Buddhas appear from the four directions. In the Amitabha Sutra, Buddhas of the six directions extend their broad long tongues. In the Mahāsaṃnipāta Sutra, Buddhas of the ten directions gather at the Great Jewel Hall. When these are compared with the Lotus Sutra and examined, it is like [comparing] yellow stone with gold, white clouds with white mountains, white ice with silver mirrors, blue color with black color—who would not distinguish them? Only those with clouded eyes, those with impaired vision, those with one eye, and those with wrong views cannot make such distinctions."

○The Essential Decisions on the One Vehicle, Lower volume, states: "Which sutras first preach other sutras, proclaim that previous teachings were not yet real, then have other Buddhas certify that all teachings are true reality? Only the Lotus Sutra alone has this characteristic. If the Five Vehicles were true reality, why do the previous sutras like the Saṃdhinirmocana, which teach the Three Vehicles and Five Natures, say that for forty-plus years the true reality had not yet been revealed? If the One Vehicle were expedient, why does the present Lotus Sutra, which teaches only the One Vehicle, say that the Buddhas' Dharma will eventually preach the true reality, and though many sutras have been preached extensively, this sutra is foremost? If explicit teachings are called 'not yet revealing true reality' and implicit teachings are called 'true reality,' this makes the Buddha's words contradictory. Moreover, that the real surpasses the provisional is understood by humans and gods alike. If the Five Vehicles are real and the One Vehicle provisional, then other sutras should be foremost and the Lotus should not be foremost. This would also make all Buddhas speak falsely and Prabhūtaratna certify mistakenly. Without excising the text of the Lotus, how could

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'five real, one provisional' be established?"

△Sentence Commentary 8 says: "The Mahāsaṃnipāta clarifies the approval of various Buddhas, the Avataṃsaka also speaks of various Buddhas of the ten directions jointly preaching the Avataṃsaka, and the Mahāprajñāpāramitā also says that a thousand Buddhas jointly preach the Prajñāpāramitā. None of these say they are emanations of Śākyamuni. According to the present sutra, they should be emanations. Because they carry expedient means, they simply do not explicitly state it at that time. The present sutra not only [speaks of] large numbers, but also directly states that they are emanations who all come to give approval."

△The Dhāraṇī chapter of the Jeweled Banner section of the Mahāsaṃnipāta Sutra says: "At that time, Amitāyus Buddha of the Western Land of Peace and Bliss, also together with innumerable spiritually powerful bodhisattvas, departed from that world and in one thought-moment came to the place where Śākyamuni Tathāgata of the Sahā world was situated, etc."

△The Middle Part of the Protective Chapter says: "To regard the Lotus as provisional is to slander the Lotus. Both these types of doctrines are not correct principles. All students should not believe and accept them. Why? Where the teacher falls, disciples also fall, and donors also fall. This is clearly stated by the golden mouth [of the Buddha]. Alas! How can one not be careful!"

○The Kāśyapa chapter of the Nirvana Sutra states: "Those who distance themselves from good friends, do not hear the correct Dharma, and dwell in evil dharmas sink into Avīci Hell."

△The Brahmacaryā chapter of the Nirvana says: "Good son, though the Tathāgata has no false words, if he knows that sentient beings will gain Dharma benefit through false explanations, he will speak accordingly as expedient means."

△The Expedient Means chapter of the Lotus says: "If one merely praises the Buddha Vehicle... distinguishing and explaining the various fruits."

○The Sutra of Immeasurable Life says: "In the coming age, when the scriptural path is completely extinguished, I, with compassionate mercy, will especially