一　四宗要文纂補三巻 - 翻刻

翻刻

【二八ページ上段】
留＿二此經＿一。止住百歳。其有＿二衆生＿一。値＿二此經＿一者。隨＿二意所願＿一。
皆可＿二得道＿一。《割書：文。》△同本異譯大阿彌陀經。《割書：支謙譯｜廿八紙。》曰。我般
泥洹去。後經道留止千歳。千歳後經道斷絶。我皆慈愛。
特留＿二此經法＿一。止住百歳。百歳中竟休止斷絶。在＿二心所願＿一。
皆可＿二得道＿一。《割書：文。》異譯平等覺經。《割書：下十｜三》曰。我般涅槃去。後經
道留止千歳。千歳後達道斷絶。在＿二心所願＿一。皆可＿二得道＿一。《割書：已｜上》
以＿レ批判＿レ彼。佛意昭晰矣。
◯往生禮讚《割書：十二｜紙》曰。萬年三寶滅。此經住百年。爾時聞
一念＿一。皆當＿レ得＿レ生＿レ彼。《割書：已｜上》導之私情之甚。其面如＿レ鐵也。舊
本擧所慈恩西方要決《割書：廿｜紙》《割書：云云。》其意同＿二禮讚＿一。今省＿レ之避＿レ
煩。
△思益經四曰。如＿二劫盡燒時＿一。諸陂池江河泉源在＿レ前枯
竭。然後大海。乃當＿二消盡＿一。正法滅時。亦復如＿レ是。諸行小
道小法先盡。然後菩薩大海之心正法乃滅。祖書十《割書：十八｜紙》
同廿二《割書：十一｜紙》經王金湯編七《割書：卅｜二》
◯文句二《割書：四十｜七紙》所讚既謬。毀在＿二其中＿一。還成＿二増減両謗＿一。
何謂＿二歎德＿一。《割書：文。》◯記《割書：五十｜一》云。諸師既不＿レ曉＿二於五時＿一。安知＿二
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菩薩本迹＿一。故曰＿二所讚既謬等＿一。以＿レ藏歎＿レ通。尚已成＿レ失。以＿レ
偏歎＿レ圓。過莫大矣。還成＿二増減両謗＿一者。只此一謬義招＿二
二失＿一。經無＿二 三教＿一。苦欲＿レ増＿レ之。抑＿レ圓成＿レ偏。減豈過＿レ此。《割書：文。》
△無量義經説法品云。我先道場菩提樹下。端坐六年。得＿レ
成＿二阿耨多羅三藐三菩提＿一。以＿二佛眼＿一觀＿二 一切諸法＿一。不＿レ可＿二
宜説＿一。所以者何。知＿二諸衆生性欲不同＿一。性欲不同。種種説＿レ
法。種種説＿レ法。以＿二方便力＿一。四十餘年。未顯＿二眞實＿一。是故
衆生。得道差別。不＿レ得＿三疾成＿二無上菩提＿一。
△教大師註釋《割書：中十｜五》云。釋迦一代四十餘年所説教。略有＿二
四教及以八教＿一。所謂樹王華嚴。鹿苑阿含。坊中方等。鷲峰
等般若。演＿二-説一乗＿一。大小菩薩。歴劫修行。小乗三藏教。大乗
通教。大乗別教。大乗圓教。頓教漸教。不定教。祕密教。如＿レ是
等。前四味各各不同。是故名爲＿二種種説法＿一。言＿二以方◯實＿一
者。但説＿二隨他五種性等門外方便差別權教帶權一乗＿一。未＿レ
顯＿二隨自一佛乗等露地眞實平等直道捨權一乗＿一。是故説
言＿二以◯實＿一。《割書：至。》未＿レ解＿二直道一乗海路＿一。未＿レ乗＿二純圓六度固船＿一。
未＿レ得＿二實相方便順風＿一。是故横道三乗險路歩行。歴劫多＿二
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留難＿一處。勤苦妄想夢裡大河。是故説言＿二不得疾成無上
菩提＿一。《割書：文。》
△玄義五《割書：卅七｜紙》云。無量義經云。成道已來。四十餘年。未＿レ
顯＿二眞實＿一。法華始顯＿二眞實＿一。《割書：文。》
△又説法品。初説四諦十二縁。次説方等十二部經。摩
訶般若。華嚴海空。宜＿二-説菩薩歴劫修行＿一。《割書：文。》
△文句《割書：四之五｜十六》若十方佛。唯説＿二 一法＿一。即是教一。假名引
導。即方便教也。牒＿二假名三教＿一。顯＿二佛慧一教＿一。其文分明。
同《割書：百一｜紙》曰。五乗是曲而非＿レ直。通別偏傍而非＿レ正。今皆捨＿二
彼偏曲＿一。但説＿二正直一道＿一。《割書：文。》
△守護章《割書：上上｜十四》云。於一佛乗者。根本法華教。《割書：至。》妙法華
之外。更無＿二 一句經＿一。唯一佛乗之外。更無＿二餘乗＿一等。《割書：文。》
◯一乗要決下《割書：四｜十》云。佛既説言＿二法華眞實。前未顯實＿一。何
強背＿二佛教＿一。爲＿二法華怨敵＿一耶。《割書：文。》
淨士【ママ】宗破要文大略《割書：終》
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△附録親鸞破
親鸞傳繪云。建仁三年癸亥。四月五日。夜寅時。親鸞
夢之記曰。六角堂救世菩薩。示＿二-現顔容端嚴之聖僧之
形＿一。而著＿二白衲袈裟＿一。坐＿二廣大白蓮華＿一。告＿二-命于善信＿一言。
行者宿報設女犯。我成玉女身被犯。一生之間能荘嚴。
臨終引導生極樂。《割書：文。》
大佛頂首楞嚴經六《割書：三｜紙》觀音普現色身文中云。若有＿二女
子＿一。好學＿二出家＿一。持＿二諸禁戒＿一。我於＿二彼前＿一。現＿二比丘尼身＿一。而
爲説＿レ法。令＿二其成就＿一。《割書：至。》若有＿二衆生＿一。不＿レ壞＿二男根＿一。我於＿二
彼前＿一。現＿二童男身＿一。而爲説＿レ法。令＿二其成就＿一。《割書：文。》
續種論一《割書：二｜紙》云。鸞雖＿二愚昧＿一。亦是住持僧寶之一分者
也。寧爲＿二應以婦女身得度之人品＿一乎。普現等流大士。
豈有＿下如＿レ斯不＿レ應＿二 人品＿一之告勅＿上乎。《割書：至。》既揀＿二不壞男根
之人＿一。寧却有＿下説＿二我成玉女身被犯＿一之理＿上乎。《割書：至。》正使有＿二
此夢示＿一。鸞也少有＿二 人心＿一。猶須＿二回顧＿一。涅槃經云。如＿下瞿
師羅經中。佛爲＿二瞿師羅＿一説＿上。若天魔梵。變爲＿二佛形＿一。具＿二-
足荘＿三-嚴三十二相八十種好＿一。圓光一尋。面貌圓満。猶

現代語訳

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この経を留めて、百歳の間止住させる。衆生有りて、この経に値う者は、意の願う所に随って、皆道を得ることができる。△同本異訳の大阿弥陀経（支謙訳）に曰く。我が般泥洹して去った後、経道は千歳留止する。千歳後に経道は断絶する。我は皆慈愛して、特にこの経法を留めて、百歳の間止住させる。百歳の中が終われば休止断絶する。心の願う所に在りて、皆道を得ることができる。異訳の平等覚経に曰く。我が般涅槃して去った後、経道は千歳留止する。千歳後に達道は断絶する。心の願う所に在りて、皆道を得ることができる。以上によって彼を批判すれば、仏意は昭らかである。

○往生礼讃に曰く。万年にして三宝滅し、この経は百年住する。その時一念を聞けば、皆当に彼に生を得るべし。（善）導の私情の甚だしきこと、その面は鉄の如しである。旧本に挙げる所の慈恩の西方要決、その意は礼讃と同じである。今これを省いて煩を避ける。

△思益経四に曰く。劫尽きて焼く時の如く、諸の陂池江河泉源が前に枯渇し、然る後に大海がまさに消尽するように、正法滅時も、亦た復かくの如し。諸行小道小法が先ず尽き、然る後に菩薩大海の心の正法がすなわち滅する。

○文句二に云く。所讃が既に謬れば、毀がその中に在り。還って増減両謗を成す。何を歎徳と謂うのか。○記に云く。諸師が既に五時を暁らず、安んぞ

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菩薩の本迹を知らん。故に「所讃既に謬なり等」と曰う。蔵を以って通を歎ずるも、尚お已に失を成す。偏を以って円を歎ずるは、過ちこれより大なるはなし。還って増減両謗を成すとは、ただこの一謬義が二失を招く。経に三教無きに、苦しんでこれを増さんと欲し、円を抑えて偏を成すは、減がこれに過ぐることがあろうか。

△無量義経説法品に云く。我先に道場菩提樹下にて、端坐六年して、阿耨多羅三藐三菩提を成ずることを得た。仏眼を以って一切諸法を観ずるに、宜しく説くべからず。所以は何ん。諸の衆生の性欲同じからざることを知る。性欲同じからざれば、種々に法を説く。種々に法を説くこと、方便力を以ってすること四十余年、未だ真実を顕さず。是の故に衆生、得道差別して、疾く無上菩提を成ずることを得ず。

△（伝）教大師註釈に云く。釈迦一代四十余年の所説教には、略して四教及び八教有り。所謂樹王華厳、鹿苑阿含、坊中方等、鷲峰等の般若、一乗を演説す。大小菩薩、歴劫修行す。小乗三蔵教、大乗通教、大乗別教、大乗円教、頓教漸教、不定教、秘密教、かくの如き等で、前四味は各各不同である。是の故に名づけて種々説法と為す。「方便力を以って」と言うは、ただ随他の五種性等の門外方便差別権教帯権一乗を説いて、未だ随自の一仏乗等の露地真実平等直道捨権一乗を顕さず。是の故に「方便力を以って」と説く。未だ直道一乗の海路を解せず、未だ純円六度の固船に乗らず、未だ実相方便の順風を得ず。是の故に横道三乗の険路を歩行して、歴劫に多くの

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留難処あり。勤苦妄想夢裏の大河なり。是の故に「疾く無上菩提を成ずることを得ず」と説く。

△玄義五に云く。無量義経に云く。成道已来、四十余年、未だ真実を顕さず。法華始めて真実を顕す。

△又説法品に云く。初めに四諦十二縁を説き、次に方等十二部経、摩訶般若、華厳海空を説いて、菩薩歴劫修行を宜説す。

△文句に云く。若し十方仏がただ一法のみを説けば、即ちこれ教一なり。仮名もて引導するは、即ち方便教なり。仮名三教を牒して、仏慧一教を顕す。その文分明なり。同じく曰く。五乗はこれ曲にして直に非ず。通別は偏傍にして正に非ず。今皆彼の偏曲を捨てて、ただ正直一道を説く。

△守護章に云く。一仏乗とは、根本法華教なり。妙法華の外に、更に一句の経も無し。ただ一仏乗の外に、更に余乗無し等。

○一乗要決下に云く。仏既に法華真実、前未だ実を顕さずと説く。何ぞ強いて仏教に背いて、法華の怨敵と為すのか。

浄土宗破の要文大略終わり

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△附録　親鸞破

親鸞伝絵に云く。建仁三年癸亥、四月五日、夜寅の時、親鸞の夢の記に曰く。六角堂の救世菩薩、顔容端厳の聖僧の形を示現して、白衲の袈裟を著け、広大白蓮華に坐して、善信に告命して言わく。行者の宿報もし女犯を設けば、我玉女の身と成りて犯せられ、一生の間に能く荘厳し、臨終に引導して極楽に生ぜしめん。

大仏頂首楞厳経六の観音普現色身の文中に云く。若し女子有りて、出家を好学し、諸の禁戒を持たば、我彼の前において、比丘尼身を現じて、而も為に法を説いて、その成就を令む。若し衆生有りて、男根を壊らざれば、我彼の前において、童男身を現じて、而も為に法を説いて、その成就を令む。

続種論一に云く。鸞愚昧なりと雖も、亦たこれ住持僧宝の一分の者なり。寧ろ応に婦女身を以って得度すべき人品なるべきか。普現等流の大士、豈にかくの如く人品に応ぜざる告勅有らんや。既に男根を壊らざる人を簡ぶ。寧ろ却って我玉女身と成りて犯せらるという道理有らんや。正使此の夢示有りとも、鸞も少しく人心有らば、猶お須らく回顧すべし。涅槃経に云く。瞿師羅経中の如く、仏瞿師羅の為に説く。若し天魔梵、仏形に変じて、三十二相八十種好を具足荘厳し、円光一尋、面貌円満なりとも、猶お

英語訳

【Page 28, Upper Section】
preserve this sutra and let it remain for one hundred years. If there are sentient beings who encounter this sutra, according to their wishes, all can attain the Way. △The Great Amitabha Sutra (translated by Zhi Qian), which is a different translation of the same source, states: "After I pass into nirvana, the scriptural Way will remain for one thousand years. After one thousand years, the scriptural Way will be cut off. I, with universal loving-kindness, will especially preserve this sutra-dharma and let it remain for one hundred years. When the hundred years end, it will cease and be cut off. According to what the heart wishes, all can attain the Way." The different translation, the Sutra of Equal Enlightenment, states: "After I pass into nirvana, the scriptural Way will remain for one thousand years. After one thousand years, the Way of attainment will be cut off. According to what the heart wishes, all can attain the Way." By criticizing them based on the above, the Buddha's intention becomes clear.

○The Liturgy for Rebirth states: "When ten thousand years pass and the Three Treasures perish, this sutra will remain for one hundred years. At that time, those who hear even one moment of mindfulness will all attain birth in that [Pure Land]." (Shan)dao's personal feelings are extreme—his face is like iron. The Western Essential Decisions by Cien mentioned in the old text has the same meaning as the Liturgy. I now omit it to avoid tedium.

△The Śrīmālādevī Sutra 4 states: "Just as when the kalpa ends in conflagration, the various ponds, lakes, rivers, and springs dry up first, and then the great ocean finally disappears completely, so too when the True Dharma perishes. The various practices, minor paths, and minor dharmas perish first, and then the True Dharma of the bodhisattva's ocean-like mind finally disappears."

○Sentence Commentary 2 states: "When the praise is already mistaken, slander is contained within it. This in turn creates both the slanderers of addition and subtraction. What can this be called 'praising virtue'?" ○The Record states: "Since the various masters do not understand the five periods, how can they know

【Page 28, Lower Section】
the original and trace aspects of bodhisattvas? Therefore it says 'the praise is already mistaken, etc.' To praise the Shared [teaching] using the Tripiṭaka already constitutes an error. To praise the Perfect [teaching] using the Partial—no fault could be greater. 'Creating both the slanderers of addition and subtraction' means that this one mistaken doctrine attracts two faults. The sutra has no three teachings, yet they painfully want to add them. To suppress the Perfect and establish the Partial—could subtraction exceed this?"

△The Dharma Preaching chapter of the Sutra of Immeasurable Meanings states: "Previously, under the bodhi tree at the place of enlightenment, sitting upright for six years, I attained anuttarā-samyak-saṃbodhi. Observing all phenomena with the Buddha eye, they are not suitable for preaching. Why? Because I know that sentient beings' natures and desires are not the same. Since their natures and desires are not the same, I preached various dharmas. Preaching various dharmas through the power of expedient means for forty-plus years, I have not yet revealed the true reality. Therefore sentient beings attain the Way through different [paths] and cannot quickly achieve unsurpassed bodhi."

△The (Dengyō) Great Master's Commentary states: "The teachings that Śākyamuni preached during his lifetime of forty-plus years roughly comprise four teachings and eight teachings. Namely: the Avataṃsaka at the tree king, the Āgamas at the deer park, the Vaipulya in the monastery, the Prajñāpāramitā at Vulture Peak and elsewhere, expounding the One Vehicle. Great and small bodhisattvas practice through countless kalpas. The Tripiṭaka teaching of the Lesser Vehicle, the Shared teaching of the Greater Vehicle, the Distinct teaching of the Greater Vehicle, the Perfect teaching of the Greater Vehicle, sudden teaching, gradual teaching, indeterminate teaching, secret teaching—such as these, the former four flavors each differ from the others. Therefore they are called 'preaching various dharmas.' Speaking of 'through the power of expedient means' refers to preaching only the provisional teachings that follow others—the One Vehicle that carries the provisional through the expedient distinctions of the five natures and other outer gate methods—without yet revealing the One Vehicle that abandons the provisional—the true reality of equal and direct path of the One Buddha Vehicle that follows oneself in the open ground. Therefore it says 'through expedient means.' Not yet understanding the ocean route of the direct path One Vehicle, not yet boarding the solid ship of the pure perfect six pāramitās, not yet obtaining the favorable wind of true reality expedient means, therefore walking on foot the dangerous roads of the horizontal path Three Vehicles, encountering many

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obstacles through countless kalpas. This is the great river of diligent suffering and false thinking in dreams. Therefore it says 'cannot quickly achieve unsurpassed bodhi.'"

△Profound Meaning 5 states: "The Sutra of Immeasurable Meanings says: 'Since attaining the Way forty-plus years ago, I have not yet revealed the true reality. The Lotus first reveals the true reality.'"

△Also, the Dharma Preaching chapter states: "Initially I preached the Four Noble Truths and Twelve-link Dependent Origination, then preached the Vaipulya twelve-division sutras, Mahāprajñāpāramitā, and Avataṃsaka ocean-emptiness, appropriately preaching that bodhisattvas practice through countless kalpas."

△The Sentence Commentary states: "If the Buddhas of the ten directions preach only one dharma, this is the one teaching. Using provisional names to guide is the expedient teaching. Reviewing the three provisional teachings to reveal the one teaching of Buddha wisdom—this text is clear." The same work states: "The Five Vehicles are crooked, not straight. The Shared and Distinct are partial and subsidiary, not correct. Now all abandon that partial crookedness and preach only the correct direct one path."

△The Protective Chapter states: "Regarding the One Buddha Vehicle: this is the fundamental Lotus teaching... Outside the Wonderful Lotus, there is not even one sentence of sutra. Outside the One Buddha Vehicle alone, there are no other vehicles, etc."

○Essential Decisions on the One Vehicle, Lower volume, states: "Since the Buddha already said that the Lotus is true reality and that reality was not yet revealed before, why do you stubbornly oppose the Buddha's teaching and become an enemy of the Lotus?"

[End of] Essential Passages for Refuting the Pure Land School (Summary)

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△Appendix: Refutation of Shinran

The Illustrated Biography of Shinran states: "In the third year of Kennin (1203), year of the water boar, on the fifth day of the fourth month, at the hour of the tiger in the night, Shinran's dream record states: The Salvation Bodhisattva of Rokkakudō manifested the form of a holy monk with dignified countenance, wearing a white hemp kaṣāya, sitting on a vast white lotus, and commanding Zenshin, saying: 'Should the practitioner's karmic retribution involve sexual misconduct with women, I will become a jeweled maiden and be violated. During one lifetime I will be able to adorn [him], and at the end of life I will guide him to birth in the Pure Land of Bliss.'"

In the text on Avalokiteśvara's universal manifestation of physical forms in the Great Buddha Crown Śūraṅgama Sutra 6, it states: "If there are women who enjoy studying to leave home and uphold various precepts, I will manifest the form of a bhikṣuṇī before them and preach the Dharma for them, causing them to achieve [enlightenment]... If there are sentient beings who do not destroy their male organ, I will manifest the form of a young man before them and preach the Dharma for them, causing them to achieve [enlightenment]."

The Continuation of Lineage Treatise 1 states: "Although Ran [Shinran] is ignorant, he is also one member of the Sangha Treasure that maintains [the Dharma]. How could he be someone who should be saved through a woman's body? How could the great being of universal manifestation and equal flow have such a command that does not correspond to his human status?... Since it [the sutra] distinguishes those who do not destroy their male organ, how could there be the principle of 'I will become a jeweled maiden and be violated'?... Even if there were such a dream revelation, if Ran had even a little human conscience, he should still reflect. The Nirvana Sutra says: As in the Gośīrṣa Sutra, the Buddha spoke to Gośīrṣa: 'Even if heavenly demons or Brahmā transform into Buddha form, complete with the adornment of thirty-two marks and eighty excellent characteristics, with a circular light extending one fathom and perfect countenance, still...