翻刻
【二頁上段】
四宗要文上
延山日朝󠄁上人撰 後學 英園纂補
○淨土宗以《返り点：二》三經一論＿一立＿レ宗。
觀無量壽經一卷。《割書：王宮 耆闍｜崛山二會。》劉宋。《割書：西｜域。》畺良耶舍譯。
無量壽經二卷。《割書：王舍城 耆闍｜崛山一會。》曹魏。《割書：西｜域。》康僧鎧翻󠄁譯。
阿彌陀經一卷。《割書：給孤獨園｜一會之說。》姚秦。《割書：西｜域。》羅什三藏譯。
往生淨土論一卷。天親菩薩造󠄁。大唐菩提流支譯。
祖師
○《割書：天｜竺》菩提流支三藏。
○《割書：支｜那》曇鸞法師造󠄁。淨土論註二卷。《割書：諸經難行道󠄁。陸路歩行。｜三經 易行道󠄁。水中乘船。》
△鸞者。佛滅後一千四百二十五年生。六十七歲沒。始宗＿二
三論＿一。講《返り点：二》四論＿一。後値＿二菩提流支＿一。受＿二觀經＿一。成《返り点：二》一家＿一。
○《割書：二｜祖》道󠄁綽禪師。造󠄁《返り点：二》安樂集二卷＿一。《割書：諸宗諸經。聖󠄁道󠄁門。未有一人。淨｜土三經。淨土門。可＿二通󠄁入＿一路。》
△綽者。佛滅後一千五百廿一年生。八十四歲沒。始𣵀槃
宗。晩見＿二鸞之碑文＿一。而歸＿二淨土＿一也。《割書：以＿レ居＿二西河＿一。｜亦呼＿二西河＿一。》
○《割書：三｜祖》善導󠄁大師。造󠄁《返り点：二》五部疏九卷＿一。《割書：諸經。雜行。千中無一。｜彌陀。正行。百卽百生。》五部
【二頁下段】
疏者。《割書：法事贊。往生禮贊。觀念法門。｜般舟贊。散善義 都九卷也。》
△導󠄁者。天台滅後十七年生。始行＿二法華維摩󠄁《返り点：一》。一時閉＿レ眼
探＿二藏經＿一。乃得＿二觀經＿一。故專《返り点：二》十六觀＿一。又見＿二綽公＿一。受＿二雙觀經＿一
恢󠄁《返り点：一》-張之＿一。
懷感禪師。造󠄁《返り点：二》群疑論＿一。而判󠄁《返り点：二》一代聖󠄁敎＿一。
小康法師。
○《割書：日本｜開祖》法然上人。造󠄁《返り点：二》選󠄁擇集二卷＿一。《割書：難聖󠄁雜者。法華等捨󠄁閉閣抛｜易淨正者。一念往生彌陀佛》
△法然名＿二源空＿一。生＿二於作州稻岡＿一。《割書：當＿二末法八十二年。長｜承二年丑四月七日＿一。》十五
歲上＿二叡峯＿一。事＿二黑谷叡空＿一。閲《返り点：二》三大部＿一。五繙＿二藏經＿一。四十三
歲。見＿二惠心往生要集＿一。而弃＿二台宗＿一。立＿二淨土宗＿一。居＿二于吉水＿一
張皇。一時蒙＿二逆󠄁鱗於有＿一＿レ事。建永二年。《割書：改＿二元｜承元＿一。》二月廿
八日。見＿レ改＿一名藤井元彥＿一。所＿レ流＿二于讚岐＿一。《割書：和漢三才圖會七十｜一。(廿日)。斬＿二住蓮󠄀》
《割書：於江州馬淵＿一。斬＿二安樂於六條河原＿一。《割書：已上。》親｜鸞亦所＿レ改＿二名於藤井善信＿一。越後配󠄁流也。》年八十。建曆二年正月
廿五日終󠄁焉。弘通󠄁三十七年。曾爲＿二關白藤相國兼󠄁實公＿一。
著《返り点：二》選󠄁擇集＿一焉。而死後所＿レ焚＿二-壞板于山門＿一也。當＿二死後十
五年＿一。嘉祿二年丙戌。六月廿六日。命＿二祇園犬神人＿一。穿＿二-掘
大谷法然死骸＿一。而流＿二于鴨川＿一矣。然法然傳記。曰＿下徒弟
【三頁上段】
聞＿二山門之間議＿一。法蓮覺阿等。窃祕＿二骸於嵯峨廣隆寺＿一。而
後火＿中-葬于西山粟生野＿上。是事難＿レ信。謂反＿下山門狀。云＿中滅後
之今。亦刎＿中死骨＿上故。又是 徒弟（ヱンジヤ）之證故。況傳記 從（モトヨリ）多＿二杜
撰＿一故也。凡法然。自＿二生存元久元子年＿一。至＿二死後仁治元子
年＿一。三十七年之間。追放之宣旨。都及＿二 五般＿一。《割書：錄内卅六｜擧之往見。》如
上之事。具在＿二法然傳記。及王代一覽。東鑑等＿一。須者往看。
元久元年。山門議＿二念佛追却事＿一。法然聞＿レ之驚愕。卽記＿二
七箇誡文＿一。以示＿二門弟＿一。且書＿二誓盟於一紙＿一。以上＿二于山門＿一。
切陳謝。而其文與＿二選擇集＿一。矛盾不＿レ尠。中正論。《割書：九之四｜十七。》繫
珠錄。《割書：六之｜卅九。》啓蒙。《割書：三之｜廿六。》等破＿レ之。往撿。 法然在＿二讚州生
福寺＿一。自彫＿二勢至像＿一。而記＿二 一頌於像背＿一曰。法然本地身。大
勢至菩薩。爲＿レ度＿二衆生＿一故。顯＿二-置此道場＿一。我毎日影響。擁＿二-
護歸依衆＿一。必引＿二-導極樂＿一。若我此願念。不＿レ令＿二成就＿一者。永
不＿レ取＿二正覺＿一。《割書：出傳記｜七之卷。》
○十住毘婆沙論。《割書：龍樹造。｜羅什譯。》第五易行品云。汝言＿四阿惟越致
地。是法甚難。久乃可＿レ得。若有＿三易行道。疾得＿レ至＿二阿惟越
致地＿一者。是乃怯弱下劣之言。非＿二是大人志幹之說＿一。汝若
【三ページ下段】
必欲＿レ聞＿二此方便＿一。今當＿レ說＿レ之。佛法有＿二無量門＿一。如＿二世間道
有＿レ難有＿レ易。陸道歩行別苦。水道乘船＿レ則樂＿一。菩薩道亦如＿レ
是。或有＿二勤行精進＿一。或有＿下以＿二信方便＿一。易行疾至＿二阿惟越
致地＿一者＿上。《割書：文》
○往生淨土論註上《割書：初》曰。謹案＿二龍樹菩薩十住毘婆沙＿一云。
菩薩求＿二阿毘跋致＿一。有＿二 二種道＿一。一者難行道。二者易行道。
難行道者。謂於＿二 五濁之世＿一。於＿二無佛時＿一。求＿二阿毘跋致＿一爲＿レ
難。此難乃有＿二多途＿一。粗言＿二 五三＿一。以示＿二義意＿一。一者外道相。
《割書：修醤｜反。》善亂＿二菩薩法＿一。二者聲聞自利。障＿二大慈悲＿一。三者無顧
惡人。破＿二他勝德＿一。四者顚倒善果。能壞＿二梵行＿一。五者唯是
自力無＿二佗力持＿一。如＿レ斯等事。觸＿レ目皆是。譬如＿二陸路歩行
則苦＿一。易行道者。言但以＿二信佛同緣＿一。願生＿二淨土＿一。乘＿二佛願
力＿一。便得＿三往＿二-生彼淸淨土＿一。佛力住持。卽入＿二大乘正定之聚＿一。
正定卽是阿毘跋致。譬如＿二水路乘＿レ船則樂＿一。此無量壽經
優婆提舍。蓋上衍之極致。不退之風航者也。《割書：文》。
△本論者。但明＿下到＿二阿毘跋致＿一之菩薩之行。有＿中難易二道＿上
也。而曇鸞。約＿二之五濁無佛世＿一。成＿レ解者何也。吁甚矣誤
現代語訳
【二ページ上段】
四宗要文上
延山日朝上人撰 後学 英園纂補
○浄土宗は三経一論をもって宗を立てる。
観無量寿経一巻。《註：王宮・耆闍崛山二会》劉宋の《註：西域》畺良耶舎訳。
無量寿経二巻。《註：王舎城・耆闍崛山一会》曹魏の《註：西域》康僧鎧翻訳。
阿弥陀経一巻。《註：給孤独園一会の説》姚秦の《註：西域》羅什三蔵訳。
往生浄土論一巻。天親菩薩造。大唐菩提流支訳。
祖師
○《註：天竺》菩提流支三蔵。
○《註：支那》曇鸞法師造。浄土論註二巻。《註：諸経は難行道で陸路の歩行、三経は易行道で水中の乗船》
△鸞は、仏滅後一千四百二十五年に生まれ、六十七歳で没した。初めは三論を宗とし、四論を講じていた。後に菩提流支に値遇して観経を受け、一家を成した。
○《註：二祖》道綽禅師。安楽集二巻を造る。《註：諸宗諸経は聖道門で未だ一人もなく、浄土三経は浄土門で通入すべき路である》
△綽は、仏滅後一千五百二十一年に生まれ、八十四歳で没した。初めは涅槃宗であったが、晩年に鸞の碑文を見て浄土に帰依した。《註：西河に居住したため、西河とも呼ばれる》
○《註：三祖》善導大師。五部疏九巻を造る。《註：諸経は雑行で千中無一、弥陀は正行で百即百生》五部
【二ページ下段】
疏とは、《註：法事讃・往生礼讃・観念法門・般舟讃・散善義、都合九巻である》
△導は、天台（智顗）滅後十七年に生まれた。初めは法華・維摩を行じていた。一時目を閉じて蔵経を探ったところ、観経を得た。故に十六観を専らとした。また綽公に見えて観経を受け、これを恢張した。
懐感禅師。群疑論を造り、一代聖教を判定した。
小康法師。
○《註：日本開祖》法然上人。選択集二巻を造る。《註：難聖雑なるものは法華等を捨閉閣抛し、易浄正なるものは一念往生弥陀仏》
△法然は源空と名乗り、作州稲岡に生まれた。《註：末法八十二年、長承二年丑四月七日に当たる》十五歳で叡峰に上り、黒谷叡空に仕えた。三大部を閲し、五度蔵経を繙いた。四十三歳の時、恵心の往生要集を見て台宗を捨て、浄土宗を立てた。吉水に居住して張皇した。一時逆鱗に触れる事があった。建永二年《註：元に改め承元》二月二十八日、名を藤井元彦に改めさせられ、讃岐に流された。《註：和漢三才図会七十一（二十日）住蓮を江州馬淵で斬り、安楽を六条河原で斬った。以上。親鸞もまた名を藤井善信に改めさせられ、越後配流となった》年八十、建暦二年正月二十五日に終焉した。弘通三十七年。かつて関白藤相国兼実公のために選択集を著した。そして死後、山門でその板を焚き壊された。死後十五年に当たる嘉禄二年丙戌六月二十六日、祇園の犬神人に命じて大谷の法然の死骸を穿り掘らせ、鴨川に流した。しかし法然伝記では、弟子が
【三ページ上段】
山門の間議を聞いて、法蓮・覚阿等が密かに遺骸を嵯峨の広隆寺に秘匿し、後に西山粟生野で火葬したという。この事は信じ難い。山門の状に反するというのは、滅後の今も死骨を刎ねるというのは、また弟子の証言であるからである。況んや伝記は元来杜撰が多いからである。凡そ法然は、生存の元久元年から死後の仁治元年まで三十七年の間、追放の宣旨が都合五度に及んだ。《註：録内三十六挙これを往見せよ》上記の事は、法然伝記・王代一覧・東鑑等に具体的に記載されている。須らく往って見るべきである。
元久元年、山門が念仏追却の事を議した。法然はこれを聞いて驚愕し、即座に七箇条の誡文を記して門弟に示し、且つ誓盟を一紙に書いて山門に上り、切に陳謝した。しかしその文は選択集と矛盾することが少なくない。中正論《註：九の四十七》・繋珠録《註：六の三十九》・啓蒙《註：三の二十六》等がこれを破している。往って検討せよ。法然は讃州生福寺にあって、自ら勢至像を彫り、像の背に一頌を記して言った。「法然本地身、大勢至菩薩、為度衆生故、顕置此道場。我毎日影響、擁護帰依衆、必引導極楽。若我此願念、不令成就者、永不取正覚。」《註：伝記七の巻に出る》
○十住毘婆沙論《註：龍樹造、羅什訳》第五易行品に言う。「汝が言う阿惟越致地は、この法は甚だ難しく、久しくしてやっと得られるものである。もし易行道があって、速やかに阿惟越致地に至ることができるなら、これは怯弱下劣の言で、大人の志幹の説ではない。汝がもし
【三ページ下段】
必ずこの方便を聞きたいなら、今これを説こう。仏法には無量の門がある。世間の道に難易があるように、陸道の歩行は特に苦しく、水道で船に乗るのは楽である。菩薩道もまたこのようである。或いは勤行精進があり、或いは信方便をもって易行し、速やかに阿惟越致地に至る者がある。」《註：文》
○往生浄土論註上《註：初》に言う。「謹んで龍樹菩薩の十住毘婆沙を案ずるに、菩薩が阿毘跋致を求めるには二種の道がある。一つは難行道、二つは易行道である。難行道とは、五濁の世において、無仏の時に阿毘跋致を求めることの困難を言う。この難しさには多くの道筋があり、粗く五三を言って義意を示そう。一つは外道相善が菩薩法を乱すこと、二つは声聞の自利が大慈悲を障げること、三つは無顧の悪人が他の勝徳を破ること、四つは顛倒善果が梵行を壊すこと、五つは唯だ自力のみで他力の持がないことである。このような事は、目に触れる皆これである。譬えば陸路を歩行するのは苦しいようなものである。易行道とは、但だ仏を信じ同縁をもって浄土に往生を願い、仏願力に乗ずれば、便ち彼の清浄土に往生することを得る。仏力住持により、即座に大乗正定の聚に入る。正定とは即ち阿毘跋致である。譬えば水路で船に乗るのは楽なようなものである。この無量寿経優婆提舎は、蓋し上衍の極致、不退の風航である。」《註：文》
△本論は、但だ阿毘跋致に到る菩薩の行に難易二道があることを明かすのみである。しかるに曇鸞が、これを五濁無仏世に約して解釈するのは何故か。ああ甚だしいかな誤り
英語訳
【Page 2, Upper Section】
Essential Texts of the Four Schools, Volume 1
Compiled by Master Nisso of Mount Enzan Supplemented by Later Student Eien
○The Pure Land School establishes its teaching based on three sutras and one treatise.
Contemplation Sutra, 1 volume. {Note: Two assemblies at the royal palace and Vulture Peak} Translated by Kalayasas of Liu Song {Note: Western Regions}.
Infinite Life Sutra, 2 volumes. {Note: One assembly at Rajagriha, Vulture Peak} Translated by Sanghavarman of Cao Wei {Note: Western Regions}.
Amida Sutra, 1 volume. {Note: Teaching of one assembly at Jetavana} Translated by Tripitaka Master Kumarajiva of Yao Qin {Note: Western Regions}.
Treatise on Birth in the Pure Land, 1 volume. Composed by Bodhisattva Vasubandhu. Translated by Bodhiruci of Great Tang.
Patriarchs:
○{Note: India} Tripitaka Master Bodhiruci.
○{Note: China} Dharma Master Tanluan composed Commentary on Pure Land Treatise, 2 volumes. {Note: Various sutras are the difficult practice path like walking on land; the three sutras are the easy practice path like riding a boat on water}
△Luan was born 1,425 years after Buddha's parinirvana and died at age 67. Initially he followed the Three Treatise school and lectured on the Four Treatises. Later he encountered Bodhiruci, received the Contemplation Sutra, and established his own school.
○{Note: Second Patriarch} Chan Master Daochuo. Composed Collection of Peace and Bliss, 2 volumes. {Note: Various schools and sutras are the path of sages with not one person succeeding; the three Pure Land sutras are the Pure Land gate that can be entered}
△Chuo was born 1,521 years after Buddha's parinirvana and died at age 84. Initially he belonged to the Nirvana school, but in his later years saw Luan's stele inscription and converted to Pure Land. {Note: Because he resided in Xihe, he is also called Xihe}
○{Note: Third Patriarch} Great Master Shandao. Composed Five Commentaries in 9 volumes. {Note: Various sutras are miscellaneous practices with not one in a thousand succeeding; Amida is correct practice with one hundred out of one hundred being reborn} The Five
【Page 2, Lower Section】
Commentaries are: {Note: Dharma Service Hymns, Birth Ritual Hymns, Contemplation Methods, Pratyutpanna Hymns, Commentary on Miscellaneous Good Acts - totaling 9 volumes}
△Dao was born 17 years after Tiantai's death. Initially he practiced the Lotus and Vimalakirti sutras. Once he closed his eyes and searched through the tripitaka, obtaining the Contemplation Sutra. Therefore he specialized in the sixteen contemplations. He also met Master Chuo, received the Contemplation Sutra, and greatly expanded it.
Chan Master Huaigan composed the Treatise on Various Doubts and judged the entire Buddhist teaching.
Dharma Master Xiaokang.
○{Note: Japanese Founder} Master Honen composed the Senjaku-shu, 2 volumes. {Note: The difficult, sacred, and miscellaneous like the Lotus should be abandoned, discarded, closed away, and cast off; the easy, pure, and correct is one-thought rebirth through Amida Buddha}
△Honen was named Genku and born in Inaoka, Sakushu. {Note: Corresponding to the 82nd year of the final dharma age, the 7th day of the 4th month of Chosho 2, year of the ox} At age 15 he ascended Mount Hiei and served Eiku of Kokutani. He read through the three major works and perused the tripitaka five times. At age 43, he saw Eshin's Collection of Essentials for Birth and abandoned the Tendai school to establish the Pure Land school. He resided at Yoshimizu and promoted it extensively. At one time he incurred imperial displeasure. On the 28th day of the 2nd month of Kenei 2 {Note: Changed to Jogen}, his name was changed to Fujii Motohiko and he was exiled to Sanuki. {Note: According to the Wakan Sansai Zue 71: (20th day) Juren was executed at Mabuchi in Goshu, Anraku was executed at Rokujo riverbank. Above. Shinran also had his name changed to Fujii Zenshin and was exiled to Echigo} At age 80, he died on the 25th day of the 1st month of Kenryaku 2. He propagated the teaching for 37 years. He once wrote the Senjaku-shu for Chancellor and Minister Fujiwara no Kanezane. After his death, the printing blocks were burned and destroyed at Mount Hiei. Fifteen years after his death, on the 26th day of the 6th month of Karoku 2, year of the dog, the Gion dog-spirit people were commanded to dig up Honen's corpse from Otani and cast it into the Kamo River. However, Honen's biography says that his disciples
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heard the deliberations at Mount Hiei, and Horen, Kaku-a and others secretly hid the remains at Koryuji Temple in Saga, then later cremated them at Awono in the western mountains. This matter is hard to believe. What contradicts the Mount Hiei account is that even now after death they would sever the dead bones, and this is also testimony from disciples. Moreover, biographies are generally full of fabrications. Generally, from Honen's lifetime in Genkyu 1 until Ninji 1 after his death - during these 37 years, imperial edicts of banishment occurred five times in total. {Note: See the 36 examples listed in the records} The above matters are recorded in detail in Honen's biography, the Chronicle of Imperial Reigns, the Azuma Kagami, etc. One should go and examine them.
In Genkyu 1, Mount Hiei deliberated on expelling the nembutsu practice. When Honen heard this he was shocked and immediately wrote down seven articles of precepts to show his disciples, and also wrote an oath on one sheet of paper to submit to Mount Hiei, earnestly apologizing. However, that text contradicts the Senjaku-shu in many places. The Chusei-ron {Note: 9th volume, 47th section}, Keiju-roku {Note: 6th volume, 39th section}, Keimo {Note: 3rd volume, 26th section} and others refute this. Go and examine it. While Honen was at Shofuku Temple in Sanuki Province, he carved an image of Seishi himself and inscribed a verse on the back of the image saying: "Honen's original ground body is the bodhisattva Mahasthamaprapta. In order to save sentient beings, he manifested and established this sacred place. My daily spiritual influence protects those who take refuge. I will surely guide them to the Pure Land. If I do not fulfill this vow, I will never attain perfect enlightenment." {Note: From the 7th volume of the biography}
○The Ten Stages Vibhasha Treatise {Note: Composed by Nagarjuna, translated by Kumarajiva}, Chapter 5 on Easy Practice, says: "What you call the stage of non-retrogression - this dharma is extremely difficult and can only be obtained after a long time. If there were an easy practice path by which one could quickly reach the stage of non-retrogression, this would be the words of the cowardly and inferior, not the teaching of a great person's aspiration. If you
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insist on hearing this expedient means, I will now explain it. The Buddha-dharma has immeasurable gates. Just as worldly paths have difficult and easy aspects - traveling on foot by land is particularly painful while riding a boat on water is pleasant - the bodhisattva path is also like this. Some involve diligent practice and vigorous effort, while others use faith as an expedient means for easy practice and quickly reach the stage of non-retrogression." {Note: Text}
○The Commentary on the Treatise on Birth in the Pure Land, Volume 1 {Note: Beginning} says: "Respectfully examining Bodhisattva Nagarjuna's Ten Stages Vibhasha, we see that for bodhisattvas seeking non-retrogression, there are two kinds of paths. The first is the difficult practice path. The second is the easy practice path. The difficult practice path refers to the difficulty of seeking non-retrogression in the five turbidities world during a time without buddhas. This difficulty has many aspects - roughly speaking five or three to show the meaning. First, the apparent good of non-Buddhists confuses the bodhisattva dharma. Second, the self-benefit of sravakas obstructs great compassion. Third, evil people without consideration destroy others' excellent virtues. Fourth, inverted good results can destroy pure conduct. Fifth, relying only on self-power without other-power support. Such matters as these meet the eye everywhere. It is like the suffering of walking on foot along a land route. The easy practice path means that by simply having faith in Buddha with the same conditions, aspiring to be born in the Pure Land, and riding on Buddha's vow-power, one can immediately be born in that pure land. Through Buddha's power and maintenance, one immediately enters the assembly of those in the correct determination of the Great Vehicle. Correct determination is precisely non-retrogression. It is like the pleasure of riding a boat along a water route. This Infinite Life Sutra Upadesa is the ultimate reach of the supreme vehicle, the sailing vessel of non-retrogression." {Note: Text}
△The original treatise merely clarifies that in the practices of bodhisattvas reaching non-retrogression, there are two paths - difficult and easy. But why does Tanluan interpret this in terms of the five turbidities world without buddhas? Alas, what a grave error