一　四宗要文纂補三巻 - 翻刻

翻刻

【十二ページ上段】
行＿一。以明＿二 五種雜行＿一也。《割書：文》。
○同下《割書：八｜右》云。爲＿二極惡最下之人＿一。說＿二極善最上之法＿一。例如＿下
彼無用淵源之病。非＿二 中道府藏之藥＿一。卽不＿中能治＿上。今此五
逆重病淵源。亦是念佛靈藥府藏。非＿二此藥＿一者。何治＿二此
病＿一。《割書：文》。　能破此卷《割書：二十｜六帋》引＿二觀經等＿一。《割書：云云》。
○同下《割書：廿一｜帋》云。又說＿二定散＿一。爲顯＿三念佛超＿二-過餘善＿一。若無＿二
定散＿一。何顯＿二念佛特秀＿一。例如＿三法華秀＿二 三說上＿一。若無＿二 三說＿一。
何顯＿二法華第一＿一。故今定散諸善。爲＿レ廢而說。念佛三昧。
爲＿レ立而說。《割書：文》。
△中正論九《割書：七八｜帋》曰。觀經一向專念無量壽佛文者。非＿下抑＿二-
止諸行＿一之義＿上。但說＿二歸佛信心深切＿一也。何者。觀經三輩往
生文。雖＿三倶有＿二 一向專念言＿一。而上輩中。有＿二沙門行＿一。有＿二發
菩提心德＿一。且說＿二修諸功德＿一。修諸之言。豈不＿レ攝＿二諸敎行＿一。
知一向之言。非＿レ捨＿二餘行＿一。又中輩中。亦有＿二發菩提心行＿一。
說＿二多少善根＿一。且有＿二施戒造塔等福田＿一也。其下輩文。雖＿レ
不＿レ擧＿二所修善根＿一。而有＿二當發無上菩提之心言＿一。是則菩提
之行。又言＿二若聞深法歡喜信樂＿一。是豈不＿二聞法受持行＿一乎。

【十二ページ下段】
以知。中輩下輩。倶非＿レ謂＿下捨＿二餘行＿一。而爲＿中 一向念佛＿上。但
是訓＿二深信歸佛＿一而已。若如＿二法然所立＿一。則三輩諸文。如何
通＿レ之乎。明知。法然也。違＿二-戻一向專念文旨＿一也。《割書：文》。
△法然。或許＿二諸經諸行＿一。《割書：此擇｜集《割書：九右》》蓋有＿二 四意＿一曰。一準＿二觀經
定散二善＿一。一往許＿レ之。其實不＿レ許。二爲＿二 上機＿一許＿レ之。《割書：大原｜談義》
三爲＿二往生助緣＿一許＿レ之。四爲＿二現世祈禱＿一許＿レ之。《割書：法然｜傳記。》
△摧邪輪莊嚴記《割書：十一｜左》曰。總言＿レ之者。汝之邪集所立。若
順＿二 一經一論一文一義＿一者。我何判爲＿二邪義＿一乎。佛法中總
無＿二汝之邪言＿一也。能違敎理。難＿二 一一出＿一レ之。且擧＿二大綱＿一。餘
義可＿二準＿一レ思之。《割書：文》。
△安國論《割書：十五｜帋》曰。予雖＿レ爲＿二少量＿一。忝學＿二大乘＿一。蒼蠅附＿二驥
尾＿一。而渡＿二萬里＿一。碧蘿懸＿二松頭＿一。而延＿二千尋＿一。弟子生＿二 一佛之
子＿一。事＿二諸經之王＿一。何見＿二佛法之衰微＿一。不＿レ起＿二心情之哀惜＿一。
其上涅槃經云。若善比丘￣アテ。見＿二壞＿レ法者＿一。置不＿二呵責駈遣
擧處＿一。當＿レ知。是人佛法中怨。若能駈遣呵責擧處。是我弟
子眞聲聞也。余雖＿レ不＿レ爲＿二善比丘之身＿一。爲＿レ遁＿二佛法中怨之
責＿一。唯撮＿二大綱＿一。粗示＿二 一端＿一。《割書：等文》。

【十三ページ上段】
○往生禮讚《割書：卅三｜帋》云。又如＿二無量壽經云＿一。若我成佛。十方衆
生。稱＿二我名號＿一。下至＿二 十聲＿一。若不＿レ生者。不＿レ取＿二正覺＿一。彼佛
今現在世成佛。當＿レ知。本誓重願不＿レ虛。衆生稱念。必得＿二
往生＿一。《割書：文》。
△中正論。出＿二 十種彌陀＿一。往見。今依＿二舊本＿一。擧＿二 三種＿一《割書：加以＿二｜私注＿一》
彌│鼓音聲陀羅尼經說。國名＿二淸泰＿一。父名＿二月上轉輪聖
前│王＿一。母名＿二殊勝妙顔＿一。子名＿二月明＿一。奉事弟子。名＿二無垢
彌│勝＿一。智惠弟子名＿二攪光＿一。神足弟子名＿二大化＿一。魔名＿二無勝＿一。
陀│提婆名＿二寂靜＿一云。是釋尊在＿二瞻波城＿一。說＿二鼓音聲陀羅
　│尼＿一時。擧＿二念佛行人證＿一也。
△無量壽經云。過去久遠劫。世自在王佛所。法藏比丘
發＿二 六八願＿一。十劫已前成＿二正覺＿一。西方取＿レ土。名＿二彌陀如來＿一。
《割書：取意｜記之。》經正文曰。阿難白＿レ佛。法藏菩薩。爲＿三已成佛而取＿二
滅度＿一。爲＿レ未＿二成佛＿一。爲＿二今現在＿一。佛告＿二阿難＿一。法藏菩薩。今
已成佛。現在＿二西方＿一。去＿レ此十萬億刹。其佛世界。名曰＿二安樂＿一。
阿難又問。其佛成道已來。爲＿レ逕＿二幾時＿一。佛言成佛。凡歷＿二
十劫＿一。《割書：文》。

【十三ページ下段】
迹│法華第三化城品說＿レ之。父大通智勝佛未＿二出家＿一時。
門│有＿二 十六子＿一。其第九之王子。乃三千塵點劫已前成佛。
彌│西方取＿レ土。誓＿二-言常樂說是妙法華經＿一。無量義經云。
陀│文辭雖＿レ 一。而義各異。《割書：文》。
○玄義十《割書：四十｜五帋》云。文字是一。而義別異。《割書：文》。
本│　法華第七藥王品說。濁世女人。聞＿二是經＿一。如＿レ說行。於＿レ
門│此命終。卽往＿二安樂世界彌陀住處＿一。生＿二蓮華上＿一。此是
彌│顯本已後之說。故身土倶勝。比＿二之爾前迹門＿一。雲壤
陀│杳絕者也。
○文句記十《割書：六十｜九》云。若有女人等者。此中只云＿二得聞是
經。如說修行。卽淨土因＿一。不＿レ須＿三更指＿二觀經等＿一也。　問。如
何修行。　答。旣云＿二如說修行＿一。卽依＿レ經立＿レ行。具如＿下分別
功德品中。直觀＿二此土＿一。四土具足＿上。故此佛身。卽三身也。故
此大衆。卽一切衆。以＿二惑未＿一レ斷故。故安樂行。是同居淨
土之氣分也。故不＿レ離＿二同居穢＿一。見＿二同居淨＿一。《割書：文》
△同九《割書：末｜初》云。此之娑婆。卽本應身所居之土。今日迹居。
不＿レ移＿二於本＿一。但今昔時異。見＿レ燒者謂＿レ近。照＿レ本者達＿レ遠。故

現代語訳

【十二ページ上段】
行」を以って「五種雑行」を明らかにする。」《註：文》

○同下《註：八右》に言う。「極悪最下の人のために、極善最上の法を説く。例えば、彼の用いることのできない淵源の病には、中道の府蔵の薬でなければ、即ち治すことができないように。今この五逆重病の淵源もまた、これ念仏の霊薬の府蔵である。この薬でなければ、何でこの病を治そうか。」《註：文》能破此巻《註：二十六紙》に観経等を引く。《註：云云》

○同下《註：二十一紙》に言う。「また定散を説くのは、念仏が余の善を超過することを顕すためである。もし定散がなければ、何で念仏の特秀を顕そうか。例えば法華が三説の上に秀でるように、もし三説がなければ、何で法華第一を顕そうか。故に今定散諸善は、廃するために説き、念仏三昧は、立てるために説く。」《註：文》

△中正論九《註：七八紙》に言う。「観経の一向専念無量寿仏の文は、諸行を抑止する義ではない。ただ帰仏信心の深切を説くのである。何となれば、観経の三輩往生の文は、倶に一向専念の言があるといえども、上輩中には、沙門行があり、発菩提心の徳があり、且つ諸功徳を修すことを説く。『修諸』の言は、どうして諸教行を摂さないだろうか。知んぬ、一向の言は、余行を捨てるのではない。また中輩中にも、また発菩提心の行があり、多少の善根を説き、且つ布施戒律造塔等の福田がある。その下輩の文は、修する善根を挙げないといえども、『当に無上菩提の心を発すべし』の言がある。これ則ち菩提の行である。また『もし深法を聞いて歓喜信楽すれば』と言う。これは聞法受持の行ではないか。

【十二ページ下段】
以って知んぬ。中輩下輩は、倶に余行を捨てて一向念仏をするというのではない。ただこれ深信帰仏を訓えるのみである。もし法然の立てる所の如くならば、則ち三輩の諸文を、如何に通じようか。明らかに知んぬ、法然は、一向専念の文旨に違戻するのである。」《註：文》

△法然は、或いは諸経諸行を許す。《註：此の択集《註：九右》》蓋し四意がある。曰く、一に観経の定散二善に准じて、一往これを許すが、その実許さない。二に上機のためにこれを許す。《註：大原談義》三に往生の助縁のためにこれを許す。四に現世の祈祷のためにこれを許す。《註：法然伝記》

△摧邪輪荘厳記《註：十一左》に言う。「総じて言えば、汝の邪集の立てる所が、もし一経一論一文一義に順うならば、我何ぞ邪義と判じようか。仏法中には総じて汝の邪言は無いのである。能く教理に違う。一々これを出すのは難しい。且つ大綱を挙げ、余の義は准じて思うべし。」《註：文》

△安国論《註：十五紙》に言う。「予は少量たりといえども、忝くも大乗を学ぶ。蒼蝿が驥の尾に附いて万里を渡り、碧蘿が松頭に懸かって千尋を延ぶるように。弟子は一仏の子に生まれ、諸経の王に事える。何ぞ仏法の衰微を見て、心情の哀惜を起こさないだろうか。その上涅槃経に言う。『もし善比丘が、法を壊る者を見て、置いて呵責駈遣挙処しなければ、当に知るべし、是の人は仏法中の怨である。もし能く駈遣呵責挙処すれば、是れ我が弟子真の声聞なり』と。余は善比丘の身でないといえども、仏法中の怨の責を遁れるために、唯だ大綱を撮り、粗く一端を示す。」《註：等文》

【十三ページ上段】
○往生礼讃《註：三十三紙》に言う。「また無量寿経に言うが如く、『もし我れ成仏せば、十方衆生、我が名号を称し、下は十声に至るまで、もし生まれざれば、正覚を取らじ』と。彼の仏は今現在世に成仏している。当に知るべし、本誓重願は虚しからず、衆生称念すれば、必ず往生を得る。」《註：文》

△中正論に十種の弥陀を出す。往見せよ。今旧本に依って、三種を挙げる。《註：私注を加える》

前弥陀│鼓音声陀羅尼経に説く。国を清泰と名づけ、父を月上転輪聖王と名づけ、母を殊勝妙顔と名づけ、子を月明と名づける。奉事弟子を無垢勝と名づけ、智慧弟子を攪光と名づけ、神足弟子を大化と名づけ、魔を無勝と名づけ、提婆を寂静と名づけるという。これは釈尊が瞻波城にあって、鼓音声陀羅尼を説いた時に、念仏行人の証を挙げたのである。

△無量壽経に言う。過去久遠劫に、世自在王仏の所で、法蔵比丘が六八願を発し、十劫已前に正覚を成じ、西方に土を取って、弥陀如来と名づく。《註：取意してこれを記す》経の正文に言う。「阿難仏に白して言う。法蔵菩薩は、已に成仏して滅度を取るや、未だ成仏せざるや、今現在なるや。仏阿難に告ぐ。法蔵菩薩は、今已に成仏し、西方に現在す。此を去ること十万億刹、その仏世界を安楽と名づく。阿難また問う。その仏の成道已来、幾時を経るや。仏言く、成仏してより、凡そ十劫を歴たり。」《註：文》

【十三ページ下段】
迹門弥陀│法華第三化城品にこれを説く。父大通智勝仏が未だ出家しない時、十六子があった。その第九の王子が、乃ち三千塵点劫已前に成仏し、西方に土を取り、『常に楽しんでこの妙法華経を説く』と誓言した。無量義経に言う。『文辞は一なりといえども、而も義は各々異なる』と。《註：文》

○玄義十《註：四十五紙》に言う。「文字は一なれど、而も義は別異である。」《註：文》

本門弥陀│法華第七薬王品に説く。濁世の女人、この経を聞いて、説の如く行ずれば、此に於いて命終して、即ち安楽世界弥陀の住処に往き、蓮華の上に生ずる。これは本顕し已後の説であるが故に、身土倶に勝れている。これを爾前迹門に比すれば、雲壤杳絶するものである。

○文句記十《註：六十九》に言う。「『もし女人あって』等とは、此の中にただ『是の経を聞くことを得て、説の如く修行すれば、即ち浄土の因』と言い、更に観経等を指す須はない。問う。如何に修行するか。答う。既に『説の如く修行』と言えば、即ち経に依って行を立てる。具に分別功德品中の如し。直ちに此の土を観ずれば、四土具足す。故に此の仏身は、即ち三身なり。故に此の大衆は、即ち一切衆である。惑未だ断ぜざるを以ての故に。故に安楽行は、是れ同居浄土の気分なり。故に同居の穢を離れずして、同居の浄を見る。」《註：文》

△同九《註：末初》に言う。「此の娑婆は、即ち本応身の居する所の土である。今日の迹居は、本に移らず。ただ今昔の時異なるのみ。焼を見る者は近しと謂い、本を照らす者は遠しと達す。故に

英語訳

【Page 12, Upper Section】
practices" to clarify the "five types of mixed practices."" {Note: Text}

○The same, lower {Note: 8 right} says: "For the extremely evil and lowest people, [we] teach the extremely good and highest dharma. For example, just as that useless deep-rooted illness cannot be cured unless it is with the medicine from the treasury of the middle way, this deep-rooted severe illness of the five grave sins is also the treasury of the spiritual medicine of nembutsu. Without this medicine, how could this illness be cured?" {Note: Text} The Nōha-shibon volume {Note: 26 sheets} cites the Contemplation Sutra, etc. {Note: And so on}

○The same, lower {Note: 21 sheets} says: "Moreover, [the Buddha] taught meditative and non-meditative [practices] to reveal that nembutsu surpasses other good deeds. If there were no meditative and non-meditative practices, how would the special excellence of nembutsu be revealed? For example, just as the Lotus excels above the three teachings - if there were no three teachings, how would the supremacy of the Lotus be revealed? Therefore, the various good deeds of meditative and non-meditative practices are taught in order to be abandoned, while nembutsu samadhi is taught in order to be established." {Note: Text}

△The Chūshō-ron 9 {Note: 78 sheets} says: "The text 'single-minded exclusive recitation of Amitayus Buddha' in the Contemplation Sutra is not the meaning of restraining various practices. It only teaches the depth of faith-mind in taking refuge in Buddha. Why? Although the text on the three grades of rebirth in the Contemplation Sutra all contain the words 'single-minded exclusive recitation,' in the superior grade there are monastic practices, the virtue of arousing bodhi-mind, and it teaches cultivating various merits. How could the words 'cultivating various' not include the practices of various teachings? Know that the words 'single-minded' do not mean abandoning other practices. Also in the middle grade, there are also practices of arousing bodhi-mind, teaching various good roots, and there are merit fields such as giving, precepts, building stupas, etc. Although the text on the lower grade does not mention cultivated good roots, it has the words 'should arouse the mind of supreme bodhi.' This is precisely the practice of bodhi. Also it says 'if hearing the profound dharma with joy and faithful delight' - is this not the practice of hearing dharma and upholding it?

【Page 12, Lower Section】
From this we know that both middle and lower grades do not mean abandoning other practices to engage in single-minded nembutsu. This only teaches deep faithful refuge in Buddha. If it were as Hōnen established, then how could the various texts on the three grades be understood? Clearly know that Hōnen violates the purport of the single-minded exclusive recitation text." {Note: Text}

△Hōnen sometimes permits various sutras and various practices. {Note: This Selection Collection {Note: 9 right}} There are generally four meanings: First, following the two good practices of meditative and non-meditative in the Contemplation Sutra, he permits them provisionally, but actually does not permit them. Second, he permits them for superior capacities. {Note: Ōhara Debate} Third, he permits them as auxiliary conditions for rebirth. Fourth, he permits them for prayers in the present world. {Note: Hōnen's Biography}

△The Adorning Record of Refuting Heretical Wheels {Note: 11 left} says: "Speaking generally, if what your heretical collection establishes accords with one sutra, one treatise, one text, one meaning, why would I judge it as heretical doctrine? In the Buddha-dharma there are absolutely none of your heretical words. [Your teachings] clearly violate the doctrines and principles. It would be difficult to point them out one by one. I just raise the main points, and other meanings can be considered accordingly." {Note: Text}

△The Ankoku-ron {Note: 15 sheets} says: "Although I am of small capacity, I humbly study the Mahayana. Like a blue fly attached to a fine horse's tail crossing ten thousand li, or green vines hanging from pine tops extending a thousand fathoms. This disciple was born as a child of one Buddha and serves the king of sutras. How could I see the decline of Buddha-dharma and not arouse heartfelt sorrow and regret? Moreover, the Nirvana Sutra says: 'If a good monk sees those who destroy the dharma but does not rebuke, expel, or expose them, know that this person is an enemy within the Buddha-dharma. If he can expel, rebuke, and expose them, this is my disciple, a true voice-hearer.' Although I am not a good monk, in order to escape the blame of being an enemy within the Buddha-dharma, I only grasp the main points and roughly show one aspect." {Note: Etc., text}

【Page 13, Upper Section】
○The Rebirth Ritual Praise {Note: 33 sheets} says: "Also, as the Infinite Life Sutra says: 'If I become Buddha, may the sentient beings of the ten directions who recite my name, down to ten recitations, be reborn [in my land]. If not, may I not attain perfect enlightenment.' That Buddha is now present in the world having achieved Buddhahood. We should know that the original vow and solemn promise is not in vain. If sentient beings recite [his name], they will certainly attain rebirth." {Note: Text}

△The Chūshō-ron presents ten types of Amitabha. See previous [discussions]. Now, following the old text, I present three types {Note: Adding private notes}:

Former Amitabha│Explained in the Drum-Sound Dharani Sutra. The country is named Pure Peace, the father is named Moon-Superior Wheel-Turning Holy King, the mother is named Supremely Excellent Wonderful Countenance, the son is named Moon Bright. The serving disciple is named Stainless Excellence, the wisdom disciple is named Stirring Light, the supernatural power disciple is named Great Transformation, the demon is named Invincible, the Devadatta is named Tranquil. This is when Shakyamuni was in Campa city teaching the Drum-Sound Dharani, citing the verification of nembutsu practitioners.

△The Infinite Life Sutra says: In the distant past kalpa, at the place of World-Sovereign King Buddha, the monk Dharmakara made forty-eight vows, achieved perfect enlightenment ten kalpas ago, established a land in the west, and was named Tathagata Amitabha. {Note: Recorded with the essential meaning} The sutra's exact text says: "Ananda addressed the Buddha: 'Has Bodhisattva Dharmakara already become Buddha and passed into nirvana, or has he not yet become Buddha, or is he presently [existing]?' The Buddha told Ananda: 'Bodhisattva Dharmakara has now already become Buddha and presently exists in the west, ten trillion Buddha-lands from here. That Buddha world is called Land of Peace and Bliss.' Ananda again asked: 'Since that Buddha achieved enlightenment, how much time has passed?' The Buddha said: 'Since becoming Buddha, altogether ten kalpas have passed.'" {Note: Text}

【Page 13, Lower Section】
Trace-gate Amitabha│This is explained in the Lotus Sutra Chapter 3, Parable of the Phantom City. When the father, Buddha Great Universal Wisdom Excellence, had not yet left home, he had sixteen sons. The ninth prince achieved Buddhahood three thousand dust-particle kalpas ago, established a land in the west, and vowed "to always joyfully teach this Wonderful Lotus Sutra." The Infinite Meaning Sutra says: "Although the words and phrases are the same, the meanings are each different." {Note: Text}

○The Profound Meaning 10 {Note: 45 sheets} says: "The written words are the same, yet the meanings are distinctly different." {Note: Text}

Original-gate Amitabha│The Lotus Sutra Chapter 7, Medicine King chapter explains: If women in the defiled world hear this sutra and practice as taught, at the end of this life they immediately go to the Land of Peace and Bliss where Amitabha dwells and are born on lotus flowers. This is teaching after the original [Buddha] was revealed, therefore both body and land are superior. Compared to the previous trace-gate [teachings], they are separated like clouds and earth.

○The Commentary Record on the Text and Meaning 10 {Note: 69} says: "'If there are women' etc. - here it only says 'obtaining to hear this sutra and practicing as taught is immediately the cause of the pure land,' without needing to further point to the Contemplation Sutra, etc. Question: How does one practice? Answer: Since it says 'practice as taught,' one establishes practice according to the sutra. It is detailed as in the Chapter on Distinguishing Merits. Directly contemplating this land, the four lands are complete. Therefore this Buddha body is precisely the three bodies. Therefore this great assembly is precisely all beings. Because delusions are not yet cut off. Therefore the peaceful and blissful practice is the essence of the pure land of common residence. Therefore, without leaving the defiled [land] of common residence, one sees the pure [land] of common residence." {Note: Text}

△The same 9 {Note: end-beginning} says: "This saha [world] is precisely the land where the original response-body dwells. Today's trace-dwelling does not move from the original. Only the times of now and past are different. Those who see burning consider it near; those who illuminate the original understand it as distant. Therefore
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【Page 12, Upper Section】
practices" to clarify the "five types of mixed practices."" {Note: Text}

○The same, lower {Note: 8 right} says: "For the extremely evil and lowest people, [we] teach the extremely good and highest dharma. For example, just as that useless deep-rooted illness cannot be cured unless it is with the medicine from the treasury of the middle way, this deep-rooted severe illness of the five grave sins is also the treasury of the spiritual medicine of nembutsu. Without this medicine, how could this illness be cured?" {Note: Text} The Nōha-shibon volume {Note: 26 sheets} cites the Contemplation Sutra, etc. {Note: And so on}

○The same, lower {Note: 21 sheets} says: "Moreover, [the Buddha] taught meditative and non-meditative [practices] to reveal that nembutsu surpasses other good deeds. If there were no meditative and non-meditative practices, how would the special excellence of nembutsu be revealed? For example, just as the Lotus excels above the three teachings - if there were no three teachings, how would the supremacy of the Lotus be revealed? Therefore, the various good deeds of meditative and non-meditative practices are taught in order to be abandoned, while nembutsu samadhi is taught in order to be established." {Note: Text}

△The Chūshō-ron 9 {Note: 78 sheets} says: "The text 'single-minded exclusive recitation of Amitayus Buddha' in the Contemplation Sutra is not the meaning of restraining various practices. It only teaches the depth of faith-mind in taking refuge in Buddha. Why? Although the text on the three grades of rebirth in the Contemplation Sutra all contain the words 'single-minded exclusive recitation,' in the superior grade there are monastic practices, the virtue of arousing bodhi-mind, and it teaches cultivating various merits. How could the words 'cultivating various' not include the practices of various teachings? Know that the words 'single-minded' do not mean abandoning other practices. Also in the middle grade, there are also practices of arousing bodhi-mind, teaching various good roots, and there are merit fields such as giving, precepts, building stupas, etc. Although the text on the lower grade does not mention cultivated good roots, it has the words 'should arouse the mind of supreme bodhi.' This is precisely the practice of bodhi. Also it says 'if hearing the profound dharma with joy and faithful delight' - is this not the practice of hearing dharma and upholding it?

【Page 12, Lower Section】
From this we know that both middle and lower grades do not mean abandoning other practices to engage in single-minded nembutsu. This only teaches deep faithful refuge in Buddha. If it were as Hōnen established, then how could the various texts on the three grades be understood? Clearly know that Hōnen violates the purport of the single-minded exclusive recitation text." {Note: Text}

△Hōnen sometimes permits various sutras and various practices. {Note: This Selection Collection {Note: 9 right}} There are generally four meanings: First, following the two good practices of meditative and non-meditative in the Contemplation Sutra, he permits them provisionally, but actually does not permit them. Second, he permits them for superior capacities. {Note: Ōhara Debate} Third, he permits them as auxiliary conditions for rebirth. Fourth, he permits them for prayers in the present world. {Note: Hōnen's Biography}

△The Adorning Record of Refuting Heretical Wheels {Note: 11 left} says: "Speaking generally, if what your heretical collection establishes accords with one sutra, one treatise, one text, one meaning, why would I judge it as heretical doctrine? In the Buddha-dharma there are absolutely none of your heretical words. [Your teachings] clearly violate the doctrines and principles. It would be difficult to point them out one by one. I just raise the main points, and other meanings can be considered accordingly." {Note: Text}

△The Ankoku-ron {Note: 15 sheets} says: "Although I am of small capacity, I humbly study the Mahayana. Like a blue fly attached to a fine horse's tail crossing ten thousand li, or green vines hanging from pine tops extending a thousand fathoms. This disciple was born as a child of one Buddha and serves the king of sutras. How could I see the decline of Buddha-dharma and not arouse heartfelt sorrow and regret? Moreover, the Nirvana Sutra says: 'If a good monk sees those who destroy the dharma but does not rebuke, expel, or expose them, know that this person is an enemy within the Buddha-dharma. If he can expel, rebuke, and expose them, this is my disciple, a true voice-hearer.' Although I am not a good monk, in order to escape the blame of being an enemy within the Buddha-dharma, I only grasp the main points and roughly show one aspect." {Note: Etc., text}

【Page 13, Upper Section】
○The Rebirth Ritual Praise {Note: 33 sheets} says: "Also, as the Infinite Life Sutra says: 'If I become Buddha, may the sentient beings of the ten directions who recite my name, down to ten recitations, be reborn [in my land]. If not, may I not attain perfect enlightenment.' That Buddha is now present in the world having achieved Buddhahood. We should know that the original vow and solemn promise is not in vain. If sentient beings recite [his name], they will certainly attain rebirth." {Note: Text}

△The Chūshō-ron presents ten types of Amitabha. See previous [discussions]. Now, following the old text, I present three types {Note: Adding private notes}:

Former Amitabha│Explained in the Drum-Sound Dharani Sutra. The country is named Pure Peace, the father is named Moon-Superior Wheel-Turning Holy King, the mother is named Supremely Excellent Wonderful Countenance, the son is named Moon Bright. The serving disciple is named Stainless Excellence, the wisdom disciple is named Stirring Light, the supernatural power disciple is named Great Transformation, the demon is named Invincible, the Devadatta is named Tranquil. This is when Shakyamuni was in Campa city teaching the Drum-Sound Dharani, citing the verification of nembutsu practitioners.

△The Infinite Life Sutra says: In the distant past kalpa, at the place of World-Sovereign King Buddha, the monk Dharmakara made forty-eight vows, achieved perfect enlightenment ten kalpas ago, established a land in the west, and was named Tathagata Amitabha. {Note: Recorded with the essential meaning} The sutra's exact text says: "Ananda addressed the Buddha: 'Has Bodhisattva Dharmakara already become Buddha and passed into nirvana, or has he not yet become Buddha, or is he presently [existing]?' The Buddha told Ananda: 'Bodhisattva Dharmakara has now already become Buddha and presently exists in the west, ten trillion Buddha-lands from here. That Buddha world is called Land of Peace and Bliss.' Ananda again asked: 'Since that Buddha achieved enlightenment, how much time has passed?' The Buddha said: 'Since becoming Buddha, altogether ten kalpas have passed.'" {Note: Text}

【Page 13, Lower Section】
Trace-gate Amitabha│This is explained in the Lotus Sutra Chapter 3, Parable of the Phantom City. When the father, Buddha Great Universal Wisdom Excellence, had not yet left home, he had sixteen sons. The ninth prince achieved Buddhahood three thousand dust-particle kalpas ago, established a land in the west, and vowed "to always joyfully teach this Wonderful Lotus Sutra." The Infinite Meaning Sutra says: "Although the words and phrases are the same, the meanings are each different." {Note: Text}

○The Profound Meaning 10 {Note: 45 sheets} says: "The written words are the same, yet the meanings are distinctly different." {Note: Text}

Original-gate Amitabha│The Lotus Sutra Chapter 7, Medicine King chapter explains: If women in the defiled world hear this sutra and practice as taught, at the end of this life they immediately go to the Land of Peace and Bliss where Amitabha dwells and are born on lotus flowers. This is teaching after the original [Buddha] was revealed, therefore both body and land are superior. Compared to the previous trace-gate [teachings], they are separated like clouds and earth.

○The Commentary Record on the Text and Meaning 10 {Note: 69} says: "'If there are women' etc. - here it only says 'obtaining to hear this sutra and practicing as taught is immediately the cause of the pure land,' without needing to further point to the Contemplation Sutra, etc. Question: How does one practice? Answer: Since it says 'practice as taught,' one establishes practice according to the sutra. It is detailed as in the Chapter on Distinguishing Merits. Directly contemplating this land, the four lands are complete. Therefore this Buddha body is precisely the three bodies. Therefore this great assembly is precisely all beings. Because delusions are not yet cut off. Therefore the peaceful and blissful practice is the essence of the pure land of common residence. Therefore, without leaving the defiled [land] of common residence, one sees the pure [land] of common residence." {Note: Text}

△The same 9 {Note: end-beginning} says: "This saha [world] is precisely the land where the original response-body dwells. Today's trace-dwelling does not move from the original. Only the times of now and past are different. Those who see burning consider it near; those who illuminate the original understand it as distant. Therefore