翻刻
【五二頁上段】
辟支佛意＿一。《割書：文。》 安然普通󠄁廣釋下《割書：十｜六》倂案。
○弘決二云。乍起󠄁《返り点：二》三途󠄁之心＿一。不＿レ生《返り点：ニ》二乘心＿一。《割書：文。》
△秀句下《割書：廿｜四》曰。小乘持戒。卽菩薩煩惱。《割書：文。》《割書：淸淨戒經｜之意也。》
△顯戒論中《割書：十｜六》曰。二乘禁戒經律等者。於＿二小乘當分＿一。雖＿レ
名＿二正見＿一。而望󠄂《返り点：二》此佛戒＿一時。名＿二邪見經律＿一。《割書：文。》
△天台大師。授佛性戒儀曰。衆生悟＿二-入佛之知見＿一。莫＿レ不＿レ
具󠄁《返り点：二》-足一切戒善＿一。是名＿二眞󠄀實受戒＿一等。《割書：文。》
△蓮󠄀祖戒體成佛義《割書：内卅｜九》曰。法華已前諸經之中。雖＿レ說＿二不
殺生戒＿一。若依＿二法華之意＿一。則爾前󠄁敎主。殺生第一也。何者
法華已前󠄁敎主。雖＿レ持＿二世間不殺生戒＿一。未＿レ持＿二出世不殺生
戒＿一。殺《返り点：ニ》二乘闡提等九界衆生＿一。不＿レ令＿二成佛＿一。佛尙旣然。何
況弟子。然於＿二法華經＿一。悉令＿二成佛＿一。
△普通󠄁廣釋下《割書：十｜六》曰。能說＿二法華＿一。是名＿二持戒＿一。雖＿レ犯＿二律儀＿一。
能攝＿二善法＿一。亦利＿二衆生＿一。豈非＿二持戒＿一。雖＿レ持＿二律儀＿一。不＿レ攝＿二善
法＿一。猶󠄁如＿下木石帶＿中-持衣鉢＿上。《割書：文。》錄内十八。《割書：四十｜一紙。》外五《割書：卅七｜八紙。》
○𣵀槃經六曰。受＿二-持是經＿一。而毁＿レ戒者。卽是衆生大惡知
識。非＿二我弟子＿一。是魔󠄁眷屬￣ト。《割書：文。》錄内廿《割書：廿｜紙》
【五二頁下段】
○梵網經背大向小戒文曰。若佛子。心背＿二大乘常住經
律＿一。言＿レ非＿二佛說＿一。而受＿二-持二乘￣ト外道󠄁《送り仮名：トノ》惡見。一切禁戒。邪
見經律＿一者。犯＿二輕垢罪＿一。《割書：文。》顯戒論中《割書：十六。》
○顯戒論曰。大乘持俗。小乘僧上居。大乘行者。又在家
俗男俗女近󠄁《返り点：二》出家＿一。小乘比丘不＿二親近󠄁《返り点：一》。《割書：文。》未見此文。
○提謂經曰。五戒爲＿二諸佛之母＿一。欲＿レ求＿二佛智＿一。讀＿二此經＿一。《割書：文》
○顯戒論曰。自今已後。不＿レ受＿二聲聞利益＿一。永乖＿二小乘之威
儀＿一卽自誓願。棄＿二-捨󠄁二百五十戒＿一也。《割書：本論無文 訝｜緣起󠄁乎。未考。》
○山家末法燈明記《割書：首書｜九紙》曰。𣵀槃等經。且制＿二正法之世破
戒＿一。非＿二於像末代比丘＿一。其名雖＿レ同。而時有＿レ異。《割書：文。》
○同《割書：六｜紙》曰。今時是像法最末時也。彼時行事。旣同＿二末法＿一。
然則於＿一末法中＿一。但有＿二言敎＿一。而無＿二行證＿一。若有＿二戒法＿一。可＿レ有＿二
破戒＿一。旣無＿二戒法＿一。由＿レ持＿二何戒＿一。而有＿二破戒＿一。破戒尙無。何況
持戒。故大集曰。佛𣵀槃後。無戒滿＿レ州。《割書：云云。》 問云。諸經
律中。廣制＿二破戒＿一。不＿レ聽＿二入衆＿一。破戒尙爾。何況無戒。而今
重論＿二末法無戒＿一。豈無＿レ瘡自以傷哉。《割書：言無｜益也。》答。此理不＿レ然。
正像末法。所有行事。廣載＿二諸經＿一。内外道󠄁俗。誰不＿二披諷＿一。豈
【五三頁上段】
貪＿二-求自身邪活＿一。隱＿二-蔽持國正法＿一乎。今所＿レ論。末法唯有＿二
名字比丘＿一。此名字爲＿二世眞󠄀實＿一。更無＿レ論＿レ由。設末法中。有＿二
持戒＿一者。旣是怪異。如＿二市有＿一＿レ虎。此誰可＿レ信。《割書：文。》 草山集
卅《割書：十一｜紙》中正論《割書：十九之｜六十四五》孰是。
○止觀四《割書：七｜紙》曰。中道󠄁之戒無＿二戒不＿一＿レ備。故名＿二具󠄁足＿一。此是持＿二
中道󠄁第一義諦戒＿一也。《割書：文。》祖書卅九《割書：十｜九》中正論十九《割書：八十｜一。》
○又《割書：十二｜紙》當＿レ知。中道󠄁妙觀。戒之正體。上品淸淨究竟持
戒。《割書：文。》 又《割書：廿四｜紙》曰。若犯＿レ重者。佛法死人。小乘無＿二懺法＿一。
若依＿二大乘＿一。許＿二其懺悔＿一。《割書：文。》
○大戒論一《割書：七｜紙》云。近󠄁代有＿下執＿二小戒《返り点：一》人＿上。遠󠄁背＿二大聖󠄁之訓＿一。
近󠄁斷《返り点：二》三寶之種＿一者也。《割書：文。》
○弘決四云。戒無＿二大小＿一。由＿二受者心期＿一。《割書：文。》
○傳敎大師曰。梵網小乘之戒。人能持＿レ戒。一得永不＿レ失
之戒。戒能持《返り点：レ》人。《割書：云云。》
○末法燈明記《割書：十二｜紙》曰。次像法千年中。初五百年。持戒
漸減。破戒漸增。雖＿レ有＿二戒行＿一。而無＿二證果＿一。《割書：文。》
○又《割書：十四｜紙》曰。次像法後半󠄁。持戒減少。破戒巨多。《割書：文。》
【五三頁下段】
○說法明眼論云。八自行不淨。不＿レ行＿二如來眞󠄀傳之性戒＿一。
徒持＿二如來方便之淺戒＿一。故自行不淨。《割書：文。》
○弘決四曰。下品別敎菩薩。中品圓敎菩薩。上品是佛。唯
佛一人具󠄁《返り点：二》上戒＿一等。《割書：文。》
○止觀一《割書：五十｜三紙》曰。寶梁經云。比丘不＿レ修＿二比丘法＿一。大千無＿二
唾處＿一。況受《返り点：二》人供養＿一。六十比丘。悲泣白＿レ佛。我等乍死。不＿レ
能＿レ受《返り点：二》人供養＿一。佛言。汝起󠄁《返り点：二》慙愧心＿一。善哉善哉。一比丘白＿レ
佛。何等比丘。能受＿二供養＿一。佛言。若在＿二比丘數＿一。修＿二僧業＿一。得＿二
僧利＿一者。是人能受＿二供養＿一。四果向是僧數。三十七品是僧
業。四果是僧利。比丘重白＿レ佛。若發＿二大乘心＿一者。復云何。
佛言。若發＿二大乘心＿一。求《返り点：二》一切智＿一。不＿レ墮＿レ數。不＿レ修＿レ業。不＿レ得＿レ
利。能受＿二供養＿一。比丘驚問云。何是人能受＿二供養＿一。佛言。是
人受＿レ衣。用敷＿二大地＿一。受＿二摶食＿一。若＿二須彌山＿一。亦能畢報＿二施主
之恩＿一。當＿レ知。小乘之極果。不＿レ及＿二大乘之初心＿一。《割書：文。》
○弘決一《割書：下五｜十二》云。寶梁下。約＿レ事以明＿二生善滅惡＿一。歎＿二菩提
心＿一。初引＿二寶梁＿一。卽是生善。彼經比丘品。及沙門品云。比
丘有《返り点：二》三十六垢＿一。謂欲覺。瞋恚。自讚毁佗。求利因利。求利
現代語訳
【五二頁上段】
（声聞・）辟支仏の意を生じるなかれ。〔文〕安然『普通広釈』下（十六）を倂せて案ずべし。
○『弘決』二に云う。たちまち三途の心を起こすとも、二乗の心を生ぜざれ。〔文〕
△『秀句』下（二十四）に曰く。小乗の持戒は、すなわち菩薩の煩悩なり。〔文〕〔『清浄戒経』の意なり。〕
△『顕戒論』中（十六）に曰く。二乗の禁戒・経律等は、小乗の当分においては正見と名づくといえども、この仏戒に望むときは、邪見の経律と名づく。〔文〕
△天台大師、授仏性戒儀に曰く。衆生が仏の知見に悟り入れば、一切の戒善を具足せざることなし。これを真実受戒と名づく等。〔文〕
△蓮祖『戒体成仏義』（内三十九）に曰く。法華以前の諸経の中において、不殺生戒を説くといえども、法華の意によれば、爾前の教主は殺生第一なり。何となれば、法華以前の教主は、世間の不殺生戒を持つといえども、出世の不殺生戒を持たず、二乗・闡提等の九界衆生を殺して、成仏させなかった。仏すらすでにしかり、いわんや弟子においてをや。然るに法華経においては、悉く成仏せしむ。
△『普通広釈』下（十六）に曰く。よく法華を説くは、これを持戒と名づく。律儀を犯すといえども、よく善法を摂め、また衆生を利するならば、どうして持戒にあらざらんや。律儀を持つといえども、善法を摂めず、なお木石が衣鉢を帯持するがごとし。〔文〕〔録内十八（四十一紙）・外五（三十七・八紙）〕
○『涅槃経』六に曰く。この経を受持しながら戒を毀る者は、すなわちこれ衆生の大悪知識にして、わが弟子にあらず、魔の眷属なり。〔文〕〔録内廿（廿紙）〕
【五二頁下段】
○『梵網経』背大向小戒文に曰く。もし仏子、心に大乗の常住の経律に背き、仏説にあらずと言いて、二乗と外道との悪見・一切の禁戒・邪見の経律を受持する者は、軽垢罪を犯す。〔文〕〔顕戒論中（十六）〕
○『顕戒論』に曰く。大乗は俗（在家）を持し、小乗の僧はその上に居る。大乗の行者、また在家の俗男・俗女が出家に親近し、小乗の比丘に親近しない。〔文〕〔この文いまだ見ず。〕
○『提謂経』に曰く。五戒は諸仏の母なり。仏智を求めんと欲すれば、この経を読むべし。〔文〕
○『顕戒論』に曰く。今より以後、声聞の利益を受けず、永く小乗の威儀に乖き、すなわち自ら誓願して、二百五十戒を棄捨する。〔本論にこの文なし、いぶかし。縁起によるか。いまだ考えず。〕
○山家（最澄）『末法燈明記』（首書・九紙）に曰く。『涅槃』等の経は、ひとまず正法の世の破戒を制するものであって、像末代の比丘に対するものではない。その名は同じといえども、時に異なりあり。〔文〕
○同（六紙）に曰く。今の時は像法の最末の時なり。その時の行事は、すでに末法と同じ。然らば末法の中においては、ただ言教あるのみにして、行証なし。もし戒法あれば、破戒あるべし。すでに戒法なければ、何の戒を持つことによりて破戒あらんや。破戒すらなし、いわんや持戒においてをや。ゆえに『大集』に曰く、仏涅槃の後、戒なき者が州に満つ。〔云云〕 問いて云く。諸経律の中に、破戒を広く制して、衆に入ることを許さず。破戒すらしかり、いわんや無戒においてをや。しかるに今、重ねて末法無戒を論ずるは、どうして瘡なくして自ら傷つくるにあらずや。〔言うこと益なし。〕答う。この理しからず。正・像・末法において行事するところは、諸経に広く載せられ、内外・道俗、誰かこれを披き諷せざらんや。どうして
【五三頁上段】
自身の邪なる活計を貪り求め、国を持する正法を隠蔽せんや。今論ずるところは、末法にはただ名字比丘あるのみ、この名字をもって世の真実となす、さらに論ずる由なし。たとえ末法の中に持戒の者あるも、すでにこれ怪異なり、市に虎があるようなもの、これを誰が信ずべきや。〔文〕〔草山集三十（十一紙）・中正論（十九の六十四・五）孰是。〕
○『止観』四（七紙）に曰く。中道の戒は備わらない戒なし、ゆえに具足と名づく。これは中道第一義諦の戒を持することなり。〔文〕〔祖書三十九（十九）・中正論十九（八十一）〕
○また（十二紙）当知すべし。中道妙観は、戒の正体なり、上品清浄究竟の持戒なり。〔文〕 また（二十四紙）に曰く。もし重罪を犯せる者は、仏法において死んだ人なり。小乗には懺法なし。もし大乗によれば、その懺悔を許す。〔文〕
○『大戒論』一（七紙）に云う。近代、小戒を執する人あり、大聖の訓に遠く背き、近く三宝の種を断ずる者なり。〔文〕
○『弘決』四に云う。戒に大小なし、受ける者の心の期するところによる。〔文〕
○伝教大師曰く。梵網（の戒は）小乗の戒ではない。人よく戒を持てば、一たび得て永く失わざる戒なり、戒よく人を持す。〔云云〕
○『末法燈明記』（十二紙）に曰く。次に像法千年の中、初めの五百年は、持戒漸く減じ、破戒漸く増す。戒行あるといえども、証果なし。〔文〕
○また（十四紙）に曰く。次に像法の後半は、持戒減少し、破戒巨多なり。〔文〕
【五三頁下段】
○『説法明眼論』に云う。八、自行不浄とは、如来真伝の性戒を行ぜず、いたずらに如来方便の浅戒を持す、ゆえに自行不浄なり。〔文〕
○『弘決』四に曰く。下品は別教の菩薩、中品は円教の菩薩、上品はこれ仏なり。ただ仏一人のみが上戒を具足す等。〔文〕
○『止観』一（五十三紙）に曰く。『宝梁経』に云う。比丘が比丘の法を修めざれば、大千（世界）に唾を吐く処なし、いわんや人の供養を受けるにおいてをや。六十の比丘、悲泣して仏に白す、「我等は死ぬとも、人の供養を受けることあたわず」と。仏言う、「汝ら慙愧の心を起こした、善いかな善いかな」。一人の比丘、仏に白す、「いかなる比丘が供養を受けることができますか」と。仏言う、「もし比丘の数に在り、僧業を修め、僧利を得る者は、この人よく供養を受けることができる。四果向は僧数なり、三十七品は僧業なり、四果は僧利なり」と。比丘重ねて仏に白す、「もし大乗心を発せる者は、また云何ん」と。仏言う、「もし大乗心を発し、一切智を求め、数に墮ちず、業を修めず、利を得ずして、よく供養を受けることができる」と。比丘驚いて問うて云う、「何ゆえにこの人が供養を受けることができるのですか」と。仏言う、「この人は衣を受けて大地を敷くに用い、摶食（団食）を受ければ須弥山のごとし、またよく施主の恩を畢報することができる。当知すべし、小乗の極果は大乗の初心に及ばず」と。〔文〕
○『弘決』一（下・五十二）に云う。「宝梁の下においては、事に約して善を生じ悪を滅することを明かし、菩提心を歎ず。初め宝梁を引くは、すなわちこれ善を生ずること。かの経の比丘品および沙門品に云う。比丘に三十六垢あり、いわく欲覚・瞋恚・自讃毀他・利を求め利によりて利を求め（以下続く）
英語訳
**[Page 52, Upper Section]**
...mind of a pratyekabuddha. [End of citation.] One should also consult Annen's *Futsū Hirōshaku* (Comprehensive and Broad Explanations), vol. lower, folio 16.
**○** The *Kōketsu* (Guanxin Shiji), vol. 2, states: "Rather suddenly arouse the mind of the three evil paths than give rise to the mind of the Two Vehicles." [End of citation.]
**△** The *Shūku* (Excellent Sentences), vol. lower (folio 24), states: "The precept-keeping of the Hīnayāna is itself a defilement for a bodhisattva." [End of citation.] [This reflects the meaning of the *Sūtra of Pure Precepts*.]
**△** The *Kenkai-ron* (Treatise Manifesting the Precepts), middle section (folio 16), states: "The prohibitory precepts, sūtras, and vinaya of the Two Vehicles, though called 'right view' within the scope of Hīnayāna, when compared with these Buddha-precepts are called sūtras and vinaya of wrong view." [End of citation.]
**△** The Great Master Tiantai (Zhiyi), in the *Ritual for Conferring the Precepts of Buddha-nature*, states: "When sentient beings awaken and enter into the wisdom and vision of the Buddha, they lack none of the virtuous precepts in their entirety. This is called truly receiving the precepts," etc. [End of citation.]
**△** The Patriarch of the Lotus (Nichiren), *Kaitai Jōbutsu-gi* (The Meaning of Precept-nature and Attaining Buddhahood) (Inner writings, vol. 39), states: "Among the various sūtras prior to the Lotus Sūtra, although the precept of not killing is taught, according to the meaning of the Lotus Sūtra, the teacher of those pre-Lotus teachings is in fact the foremost killer. Why? Because the teacher of pre-Lotus teachings, though upholding the worldly precept of not killing, did not uphold the supramundane precept of not killing—he killed the sentient beings of the nine realms, including those of the Two Vehicles and the icchantika, by not allowing them to attain Buddhahood. If even the Buddha was thus, how much more so his disciples? Yet in the Lotus Sūtra, all are caused to attain Buddhahood."
**△** The *Futsū Hirōshaku*, vol. lower (folio 16), states: "To be able to preach the Lotus Sūtra—this is called keeping the precepts. Even if one violates the vinaya code, if one gathers virtuous dharmas and benefits sentient beings, how is that not keeping the precepts? Even if one upholds the vinaya code, if one does not gather virtuous dharmas, it is like a block of wood or stone wearing a robe and carrying a begging bowl." [End of citation.] [Inner Record, vol. 18, folio 41; Outer vol. 5, folios 37–38.]
**○** The *Nirvāṇa Sūtra*, fascicle 6, states: "One who receives and upholds this sūtra yet violates the precepts is a great evil teacher to sentient beings, is not my disciple, and is a retainer of Māra." [End of citation.] [Inner Record, vol. 20, folio 20.]
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**○** The *Brahmā Net Sūtra*, precept text on turning away from the Great and toward the Small, states: "If a son of the Buddha turns his mind against the Mahāyāna, the ever-abiding sūtras and vinayas, and says they are not the Buddha's teaching, and instead receives and upholds the evil views of the Two Vehicles and those of non-Buddhist paths, all their prohibitory precepts and sūtras and vinayas of wrong view—that person commits a minor defiling offense." [End of citation.] [*Kenkai-ron*, middle section, folio 16.]
**○** The *Kenkai-ron* states: "The Mahāyāna sustains the laity; those of the Hīnayāna clergy reside above them. Mahāyāna practitioners—including laymen and laywomen at home—should draw near to those who have left home, and should not draw near to Hīnayāna monks." [End of citation.] [This passage has not yet been located.]
**○** The *Taiyi Jing* (提謂経) states: "The five precepts are the mother of all Buddhas. One who wishes to seek the wisdom of the Buddha should read this sūtra." [End of citation.]
**○** The *Kenkai-ron* states: "From this day forward, one shall not receive the benefits of the śrāvakas, shall permanently depart from the decorum of the Hīnayāna, and shall hereby make a personal vow to abandon and relinquish the Two Hundred and Fifty Precepts." [This passage does not appear in the treatise itself—curious. Perhaps it is from a preface? Not yet investigated.]
**○** The Mountain School (Saichō/Dengyō Daishi), *Mappō Tōmyōki* (Record of the Lamp Illuminating the Final Dharma Age) (headnote, folio 9), states: "The *Nirvāṇa Sūtra* and other sūtras temporarily prohibit breaking the precepts in the Age of the True Dharma, and are not directed at monks of the Ages of Semblance and Decline. Though the names are the same, the times are different." [End of citation.]
**○** The same text (folio 6) states: "The present time is the final period of the Age of the Semblance Dharma. The practices of that time are already the same as those of the Age of the Final Dharma. In the Age of the Final Dharma, there is only doctrinal teaching; there is no practice or realization. If there were a system of precepts, there could be violation of precepts. Since there are already no precepts, by upholding which precept could one violate precepts? Violation of precepts does not even exist—let alone keeping precepts. Therefore the *Mahāsaṃnipāta Sūtra* (Daijikkyo) states: 'After the Buddha's nirvāṇa, those without precepts fill the provinces.'" [Etc.]
A question is posed: "The various sūtras and vinayas extensively prohibit breaking the precepts and do not allow entry into the assembly. This applies even to those who break precepts—how much more to those who have no precepts at all? Yet now we are again discussing the absence of precepts in the Final Dharma Age. Is this not like wounding oneself where there is no wound?" [In other words, the discussion is pointless.]
The answer: "This reasoning is not so. The practices of the Correct, Semblance, and Final Dharma Ages are extensively recorded in all the sūtras, and whether monks or laypeople, Buddhist or non-Buddhist, who does not read and recite them? How could one
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greedily seek one's own illicit livelihood and conceal the true Dharma that sustains the nation? What the present discussion argues is that in the Final Dharma Age there exist only 'nominal monks' (name-only monks); this designation is the truth of the world, and there is no further need for discussion. Even if there were someone keeping precepts in the Final Dharma Age, it would already be a strange aberration—like a tiger appearing in a marketplace. Who could believe it?" [End of citation.] [*Sōzan-shū*, vol. 30, folio 11; *Chūsei-ron*, vol. 19, pp. 64–65; which is correct?]
**○** The *Mohe Zhiguan* (Makashikan), vol. 4 (folio 7), states: "The precepts of the Middle Way lack no precept—therefore they are called 'complete.' This is the keeping of the precepts of the first truth of the Middle Way." [End of citation.] [Ancestral writings, vol. 39, folio 19; *Chūsei-ron*, vol. 19, p. 81.]
**○** The same text (folio 12): "One should know that the wondrous contemplation of the Middle Way is the true substance of the precepts—it is the highest, pure, and ultimate keeping of the precepts." [End of citation.] The same text (folio 24) states: "If one has committed a grave offense, that person is spiritually dead within the Buddha Dharma. In the Hīnayāna there is no method of repentance. If one relies upon the Mahāyāna, repentance is permitted." [End of citation.]
**○** The *Daikai-ron* (Great Precepts Treatise), vol. 1 (folio 7), states: "In recent times there are those who cling to the lesser precepts, who turn far away from the teaching of the Great Sage, and who thereby sever the seed of the Three Treasures." [End of citation.]
**○** The *Kōketsu* (Guanxin Shiji), vol. 4, states: "The precepts have no great or small—it depends on the aspiration of the one who receives them." [End of citation.]
**○** The Great Master Dengyō (Saichō) stated: "The Brahmā Net precepts are not the precepts of the Hīnayāna. When a person can keep the precepts, these are precepts that, once attained, are never lost. The precepts sustain the person." [Etc.]
**○** The *Mappō Tōmyōki* (folio 12) states: "Next, within the thousand-year Age of Semblance Dharma, during the first five hundred years, precept-keeping gradually diminishes and violation of precepts gradually increases. Though there is precept practice, there is no attainment of the fruits of realization." [End of citation.]
**○** The same text (folio 14) states: "Next, in the latter half of the Age of Semblance Dharma, precept-keeping diminishes greatly and violations of precepts become extremely numerous." [End of citation.]
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**○** The *Seppō Myōgen-ron* (Treatise on the Clear Eye for Preaching the Dharma) states: "Eighth, one's own practice is impure: one does not practice the innate precepts (性戒, *sei-kai*) of the true transmission of the Tathāgata; one vainly upholds only the shallow, provisional precepts of the Tathāgata—therefore one's own practice is impure." [End of citation.]
**○** The *Kōketsu* (vol. 4) states: "The lower grade corresponds to the bodhisattvas of the Separate Teaching; the middle grade corresponds to the bodhisattvas of the Perfect Teaching; the upper grade is the Buddha. Only the single person of the Buddha fully possesses the highest precepts," etc. [End of citation.]
**○** The *Mohe Zhiguan*, vol. 1 (folio 53), states: "The *Baoliangching* (Treasure-Beam Sūtra) states: 'If a monk does not practice the dharma of a monk, there is no place in the three-thousand-fold world where one may spit—let alone receive human offerings.' Sixty monks wept with sorrow and addressed the Buddha: 'We would rather die than receive human offerings.' The Buddha said: 'You have aroused a mind of shame and remorse—good, good!' One monk addressed the Buddha: 'What kind of monk is able to receive offerings?' The Buddha said: 'One who is counted among the monks, practices the business of the Sangha, and obtains the benefit of the Sangha—such a person is able to receive offerings. The four fruits and their approaches are the count of the Sangha; the thirty-seven factors of enlightenment are the business of the Sangha; the four fruits are the benefit of the Sangha.' The monk again addressed the Buddha: 'What of one who has awakened the mind of the Mahāyāna?' The Buddha said: 'One who has awakened the mind of the Mahāyāna and seeks all-knowledge does not fall into the count, does not practice the business, does not obtain the benefit—and yet is able to receive offerings.' The monk asked in astonishment: 'Why is such a person able to receive offerings?' The Buddha said: 'When such a person receives a robe, it is used to spread over the great earth; when such a person receives a ball of food, it is like Mount Sumeru—and yet that person is able to fully requite the kindness of the donor. Know well: the ultimate fruit of the Hīnayāna does not equal the initial aspiration of the Mahāyāna.'" [End of citation.]
**○** The *Kōketsu*, vol. 1 (lower, folio 52), states: "Below the Treasure-Beam [citation], in connection with concrete matters, it clarifies the production of virtue and elimination of evil, and praises the mind of enlightenment. The first citation of the *Treasure-Beam Sūtra* is an instance of producing virtue. In that sūtra's Chapter on Monks and Chapter on Śramaṇas it says: 'A monk has thirty-six defilements, namely: thought of desire, anger, self-praise and disparagement of others, seeking gain on account of gain, seeking gain [continues...]