一　四宗要文纂補三巻 - 翻刻

翻刻

【十四ページ上段】
經云。我土不毁。常在靈山。豈離＿二伽耶＿一。別求＿二常寂＿一。非＿三寂
光外。別有＿二娑婆＿一。《割書：文》
△守護國家論《割書：六十｜一帋》云。爾前淨土。久遠實成。釋迦如來。
所現淨土。實皆穢土也。《割書：至》。至＿二壽量品＿一。定＿二實淨土＿一時。此
土卽定＿二淨土＿一了。但至＿二兜率安養十難＿一者。不＿レ改＿二爾前名
目＿一。於＿二此土＿一付＿二兜率安養等名＿一。例如＿下此經雖＿レ有＿二 三乘名＿一。
不＿レ有＿中 三乘＿上。故不須更指觀經等也。釋意是也。《割書：文》。
△同《割書：十八｜九帋》云。西方極樂。娑婆隣近故。最下淨土故。日輪
東出西沒故。諸經多勸＿レ之。隨非＿三淨土祖師。獨勸＿二此義＿一。
天台妙樂等。亦依＿二爾前經＿一日。且有＿二此筋＿一。亦非＿二獨人師＿一。
龍樹天親有＿二此意＿一。是一義也《割書：文》。
△文句記十《割書：六十｜二》云。佛囑累已。大事功畢。隨＿二物偏好＿一故。
乘乘不同。眞如實相是所乘之理。一乘因果是所乘之事。
苦行等《割書：等＿二-取妙音普門三昧乘乘。總持乘乘｜嚴王誓願乘乘。普賢神通乘乘＿一。》是乘乘緣。隨＿二物機
宜＿一故。使＿二弘者隨＿レ緣不等＿一。故所乘體。皆妙法也。《割書：文》。
△惠心觀心略要集云。於此命終者。修＿二-行法華＿一。惡業命
終也。卽往安樂世界者。住＿二安樂行＿一也。安樂行者。法華經

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行也。生蓮華中者。生＿二理解＿一入＿二妙法蓮華法門中＿一。《割書：文》。
△吾高祖也。出＿二於澆漓＿一。以弘＿二絕待之法＿一也。然至＿レ論＿二方
軌＿一。則爲＿二相待正意＿一矣。故祖判往往。禁＿二-斷相似謗法＿一也
錄内三十《割書：卅一》。同卅一。《割書：六九》。廿六。《割書：四十｜九》等。當＿三以＿レ之爲＿二好
龜鑑＿一也。文殊問經云。一切天神。悉皆當＿レ禮。一切林樹。
悉皆當＿レ禮。一切山神。悉皆當＿レ禮。古昔居處。悉皆當＿レ禮。諸
有大樹。悉皆當＿レ禮。諸雜神像。悉皆當＿レ禮。摩醯首羅。毘紐。
拘摩勒。梵天。閻羅王。龍。毘沙門。因陀羅。《割書：至》。與＿二邪見＿一相
似。是等可＿レ捨。不＿二禮拜＿一。《割書：已上。｜略引。》圓智性曰。吾宗禁＿二相似謗
法＿一。正依＿二此經＿一。或人言＿二入亦家也。出亦家也。何不可之
有＿一。是誤＿レ自誤＿レ他之毒矢也。
○無量壽經儀軌《割書：不｜空》云。昔在＿二靈山＿一名＿二妙法＿一。今在＿二西方＿一
名＿二阿彌陀＿一。濁世末代名＿二觀音＿一。三世利益同一體。《割書：文》。
勢至經云。我於＿二 四十年＿一。說＿二淨土法門＿一。《割書：文》。
○涅槃疏云。法華涅槃。二處中間。今赴＿二觀經＿一。《割書：文》。
華嚴第三祖。法藏國師善見論曰。法華已後。涅槃最初。二
處中間。觀經等也。《割書：文》。

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○文句二《割書：七十｜四帋》云。普超經第三決疑品云。阿闍世。從＿二文
殊＿一懺悔。得＿二柔順忍＿一。命終入＿二賓吒羅地獄＿一。卽入卽出。生＿二
上方佛土＿一。得＿二無生忍＿一。彌勒出世時。復來＿二此界＿一。名＿二不動
菩薩＿一。後當＿二作佛＿一。號＿二淨界如來＿一。其迹旣爾。本豈可＿レ量。說＿二
法華＿一時。預＿二淸淨衆＿一。至＿二涅樂時＿一。引＿二逆罪者＿一。何異＿下迦葉
於＿二法華＿一受記。於＿二涅槃＿一不＿レ堪＿中付囑＿上。不＿レ可＿三迷＿レ迹惑＿二基本＿一
也。觀解者。貪愛母。無用父。害＿レ之故稱＿レ逆。逆卽順也。行＿二
於非道＿一。通＿二-達佛道＿一。《割書：文》。
○記二《割書：七十｜九帋》云。說＿二法華＿一時者。據＿下得＿二柔順忍＿一。在＿中法華前＿上
故。在＿二法華＿一爲＿二淸淨衆＿一。至＿二涅槃時＿一。身瘡始發。悔得＿二初
果＿一。故知。爲＿レ引＿二逆罪者＿一耳。此乃全作＿二大權釋＿一。故引＿二迦
葉＿一爲＿レ例。《割書：文》。
△觀無量壽經《割書：圖經｜中七》云。爾時王舍大城。有＿一 一太子＿一。名＿二阿
闍世＿一。隨＿二-順調達惡友之敎＿一。取＿二-執父王頻沙羅＿一。幽閉置＿二於
七重室内＿一。《割書：文》。
△繫珠五《割書：十八｜帋》云。良忠。淨土宗要集。《割書：五之｜廿六。》計＿二觀經說時＿一。
或依＿二善見論＿一。與＿二法華＿一同時。或引＿二涅槃＿一。爲＿二法華涅槃之

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中間＿一。《割書：云云》。余察＿二其意＿一。恐＿三開經曰。諸經方便一刀之被＿二截
斷＿一。欲＿下躍＿二-出四十餘年之歲限＿一。奔＿中-越未顯眞實之分域＿上。姧【姦+干】
謀之頑論也。縱雖＿下其觀經與＿二法華＿一。同時及後說＿上。旣法華
經。超＿二-過三說＿一。彼經若非＿二已說＿一。應＿二是今當說＿一。終不＿レ能＿レ
脫＿二 三說網中＿一。奈得＿レ免＿二-出未顯眞實區域＿一。妙樂疏記。《割書：六之｜卅六》
云。縱有＿レ經。云＿二諸經之王＿一。不＿レ云＿二已今當說最爲第一＿一。兼
但對帶。其義可＿レ知。《割書：已｜上》若言＿二同時之說＿一者。攝＿二今說隨他意
中＿一。若言＿二後說＿一者。攝＿二當說隨他意中＿一也。今正依＿二-準經疏＿一。
示＿三觀經者法華之前說。固非＿二後說＿一。一者觀經說＿二太子＿一。法
華說＿二闍王＿一。故知。前說後說誠分明也。善導釋＿レ經曰。《割書：序分義｜二七帋》
太子者。彰＿二其位＿一。《割書：已｜上》二者法華云。韋提希子。阿闍世王。至＿二
法華會＿一。旣以＿二父王被＿レ弑之後＿一故。擧＿レ母標＿レ子。然觀經時。
父王猶在。其被＿二幽閉＿一故。知觀經是前。法華是後。如＿レ瞻＿二
白日＿一。三者觀經時。調達現在。敎＿二逆於太子＿一。至＿二法華時＿一。
調達墮＿二阿鼻＿一得＿レ記。是觀經前。法華後也明矣。四者觀經
時。阿闍世正造＿二逆罪＿一。法華正爲＿二列衆＿一。法華經云。阿闍
世王。與＿二若干百干眷屬＿一。倶各禮＿二佛足＿一。退坐＿二 一面＿一。天台

現代語訳

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経に言う。『我が土は毀れず、常に霊山にあり』と。どうして伽耶を離れて、別に常寂を求めようか。寂光の外に別に娑婆があるのではない。」《註：文》

△守護国家論《註：六十一紙》に言う。「爾前の浄土は、久遠実成の釈迦如来の現された浄土であるが、実は皆穢土である。《註：至》寿量品に至って実の浄土を定める時、この土が即ち浄土と定まった。ただ兜率・安養十難に至っては、爾前の名目を改めず、この土において兜率・安養等の名を付ける。例えば、この経には三乗の名があるといえども、三乗は無いようなものである。故に更に観経等を指す必要はない。釈の意はこれである。」《註：文》

△同《註：十八九紙》に言う。「西方極楽は、娑婆と隣近であるが故に、最下の浄土であるが故に、日輪が東に出て西に没するが故に、諸経は多くこれを勧める。随って浄土の祖師のみが独りこの義を勧めるのではない。天台・妙楽等も、また爾前経に依って、且つこの筋がある。また独りの人師でもない。龍樹・天親にもこの意がある。これ一義である。」《註：文》

△文句記十《註：六十二》に言う。「仏が嘱累し已って、大事の功畢る。物の偏好に随うが故に、乗々同じからず。真如実相は所乗の理である。一乗因果は所乗の事である。苦行等《註：妙音・普門三昧乗々、総持乗々、厳王誓願乗々、普賢神通乗々等を取る》はこれ乗々の縁である。物の機宜に随うが故に、弘者をして縁に随って等しからざらしむ。故に所乗の体は、皆妙法なり。」《註：文》

△恵心の観心略要集に言う。「『於此命終者』とは、法華を修行して、悪業命終するなり。『即往安楽世界者』とは、安楽行に住するなり。安楽行とは、法華経の

【十四ページ下段】
行なり。『生蓮華中者』とは、理解に生じて妙法蓮華の法門中に入る。」《註：文》

△我が高祖は、澆漓の世に出でて、絶待の法を弘むるなり。然るに方軌を論ずるに至っては、則ち相待の正意とするなり。故に祖の判は往々にして、相似謗法を禁断するなり。録内三十《註：三十一》、同三十一《註：六十九》、二十六《註：四十九》等。当にこれを以って好き亀鑑とすべきなり。文殊問経に言う。『一切の天神、悉く皆当に礼すべし。一切の林樹、悉く皆当に礼すべし。一切の山神、悉く皆当に礼すべし。古昔の居処、悉く皆当に礼すべし。諸の大樹有らば、悉く皆当に礼すべし。諸の雑神像、悉く皆当に礼すべし。摩醯首羅、毘紐、拘摩勒、梵天、閻羅王、龍、毘沙門、因陀羅《註：至》と。邪見と相似たり。是等は捨つべし。礼拝せず。』《註：已上略引》円智性が言う。『我が宗は相似謗法を禁ずるは、正にこの経に依る。或る人が「入るも亦た家なり、出るも亦た家なり。何の不可なることか有らん」と言う。是れ自を誤り他を誤るの毒矢なり。』

○無量寿経儀軌《註：不空》に言う。『昔霊山に在りては妙法と名づけ、今西方に在りては阿弥陀と名づけ、濁世末代には観音と名づく。三世の利益同一体。』《註：文》

勢至経に言う。『我れ四十年に於いて、浄土法門を説く。』《註：文》

○涅槃疏に言う。『法華・涅槃、二処の中間、今観経に赴く。』《註：文》

華厳第三祖、法蔵国師の善見論に言う。『法華已後、涅槃最初、二処の中間、観経等なり。』《註：文》

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○文句二《註：七十四紙》に言う。『普超経第三決疑品に言う。阿闍世、文殊より懺悔して、柔順忍を得、命終して賓吒羅地獄に入り、即入即出して、上方の仏土に生じ、無生忍を得。弥勒出世の時、復たこの界に来たりて、不動菩薩と名づく。後当に作仏すべし。浄界如来と号す。その迹既に爾り、本豈に量るべけんや。法華を説く時、清浄衆に預り、涅楽の時に至りて、逆罪者を引く。何ぞ迦葉の法華に於いて受記し、涅槃に於いて付嘱に堪えざると異ならん。迹に迷いて本を惑わすべからざるなり。観解とは、貪愛の母、無用の父、これを害するが故に逆と称す。逆は即ち順なり。非道を行じて、仏道に通達す。』《註：文》

○記二《註：七十九紙》に言う。『法華を説く時とは、柔順忍を得るに拠って、法華の前に在るが故に。法華に在りて清浄衆と為し、涅槃の時に至りて、身瘡始めて発し、悔いて初果を得。故に知んぬ、逆罪者を引くが為のみ。此れ乃ち全く大権の釈と作す。故に迦葉を引いて例と為す。』《註：文》

△観無量寿経《註：図経中七》に言う。『爾の時王舎大城に、一太子有り、阿闍世と名づく。調達の悪友の教に随順して、父王頻沙羅を取執し、幽閉して七重室内に置く。』《註：文》

△繋珠五《註：十八紙》に言う。『良忠、浄土宗要集《註：五之二十六》に、観経の説時を計るに、或いは善見論に依って、法華と同時とし、或いは涅槃を引いて、法華・涅槃の

【十五ページ下段】
中間とす。《註：云云》余その意を察するに、恐らくは諸経方便を一刀に截断せられ、四十余年の歳限を躍り出で、未顕真実の分域を奔り越えんと欲する、姦謀の頑論なり。縦ひその観経が法華と、同時及び後説なりと雖も、既に法華経は、三説を超過す。彼の経もし已説に非ずんば、応に是れ今当説なるべし。終に三説の網中を脱るること能わず。奈んぞ未顕真実の区域を免れ出ることを得ん。妙楽の疏記《註：六之三十六》に言う。『縦ひ経有りて、諸経の王と云うとも、已今当説最も第一為りと云わず。兼但対帯、その義知るべし。』《註：已上》もし同時の説と言わば、今説随他意中に摂す。もし後説と言わば、当説随他意中に摂するなり。今正しく経疏に依り准じて、観経は法華の前説なることを示す。固より後説に非ず。一には観経は太子と説き、法華は闍王と説く。故に知んぬ、前説後説誠に分明なり。善導の経を釈して言う。《註：序分義二十七紙》『太子とは、その位を彰す。』《註：已上》二には法華に言う。『韋提希子阿闍世王』と。法華会に至るは、既に父王被弑の後を以ての故に、母を挙げて子を標す。然るに観経の時は、父王猶お在り。その幽閉せらるるが故に。知んぬ観経は是れ前、法華は是れ後なること。白日を瞻るが如し。三には観経の時、調達現在して、太子に逆を教ゆ。法華の時に至りて、調達阿鼻に墮して記を得。是れ観経前、法華後なること明らかなり。四には観経の時、阿闍世正に逆罪を造る。法華に正に列衆と為す。法華経に言う。『阿闍世王、若干百千の眷属と、倶に各々仏足を礼し、退いて一面に坐す』と。天台

英語訳

【Page 14, Upper Section】
The sutra says: 'My land is not destroyed and always exists on Vulture Peak.' How could one leave Gaya and separately seek eternal tranquility? There is no separate saha world outside of the tranquil light." {Note: Text}

△The Treatise on Protecting the Nation {Note: 61 sheets} says: "The pure lands before [the Lotus Sutra] are pure lands manifested by Shakyamuni Tathagata of eternal original enlightenment, but in reality they are all defiled lands. {Note: Until} When reaching the Lifespan chapter and establishing the true pure land, this land is immediately established as the pure land. However, regarding the ten difficulties of Tushita and Amitabha's land, without changing the previous designations, names like Tushita and Amitabha's land are applied to this land. For example, although this sutra has the names of three vehicles, there are no three vehicles. Therefore, there is no need to further point to the Contemplation Sutra, etc. This is the meaning of the commentary." {Note: Text}

△The same {Note: 18-9 sheets} says: "The Western Pure Land is recommended by many sutras because it neighbors the saha world, because it is the lowest pure land, and because the sun rises in the east and sets in the west. Consequently, it is not only the Pure Land patriarchs who exclusively recommend this teaching. Tiantai, Miaole, etc., also following the pre-Lotus sutras, have this tendency. It is also not just individual masters. Nagarjuna and Vasubandhu also had this understanding. This is one interpretation." {Note: Text}

△The Commentary Record on Text and Meaning 10 {Note: 62} says: "After the Buddha entrusted [the dharma] and the great work was completed, because of beings' particular preferences, the various vehicles differ. True suchness and ultimate reality are the principle to be mounted. The cause and effect of the one vehicle are the phenomena to be mounted. Ascetic practices, etc. {Note: Taking the samadhi vehicles of Wonderful Sound and Universal Gate, dharani vehicles, solemn king vow vehicles, Samantabhadra supernatural power vehicles, etc.} are the conditions for these vehicles. Because they follow beings' capacities and circumstances, they cause those who propagate [the dharma] to differ according to conditions. Therefore, the essence of what is mounted is all the wonderful dharma." {Note: Text}

△Eshin's Brief Essentials of Mind-Contemplation says: "'At the end of this life' means ending one's life of evil karma through practicing the Lotus. 'Immediately going to the Land of Peace and Bliss' means dwelling in peaceful and blissful practice. Peaceful and blissful practice is the practice of the Lotus Sutra.

【Page 14, Lower Section】
'Being born in lotus flowers' means being born into understanding principle and entering the dharma gate of the Wonderful Lotus Sutra." {Note: Text}

△Our high patriarch appeared in a corrupt age to propagate the absolute dharma. However, when it comes to discussing proper standards, it becomes the true intent of the relative. Therefore, our patriarch's judgments frequently prohibit similar slander of the dharma. Record volumes 30 {Note: 31}, same 31 {Note: 69}, 26 {Note: 49}, etc. These should be taken as excellent models. The Manjushri Inquiry Sutra says: "All heavenly spirits should be worshipped. All forest trees should be worshipped. All mountain spirits should be worshipped. All ancient dwelling places should be worshipped. All large trees should be worshipped. All various divine images should be worshipped. Maheshvara, Vishnu, Kumara, Brahma, Yama King, dragons, Vaishravana, Indra {Note: until}." This resembles wrong views. These should be abandoned and not worshipped. {Note: Above, abbreviated quotation} Enshō says: "Our school prohibits similar slander of the dharma precisely based on this sutra. Some people say 'Entering is also home, leaving is also home - what could be wrong with this?' This is a poisonous arrow that misleads oneself and others."

○The Infinite Life Sutra Ritual Manual {Note: Amoghavajra} says: "Formerly on Vulture Peak named Wonderful Dharma, now in the West named Amitabha, in the defiled world of the final age named Avalokiteshvara. The benefits of the three periods are the same one body." {Note: Text}

The Mahasthamaprapta Sutra says: "For forty years I have taught the Pure Land dharma gate." {Note: Text}

○The Nirvana Commentary says: "Between the two places of the Lotus and Nirvana, now [the Buddha] went to [teach] the Contemplation Sutra." {Note: Text}

The third patriarch of Huayan, National Master Fazang's Treatise on Excellent Views says: "After the Lotus, at the beginning of the Nirvana, between these two places are the Contemplation Sutra, etc." {Note: Text}

【Page 15, Upper Section】
○Text and Meaning 2 {Note: 74 sheets} says: "The Universal Transcendence Sutra, Chapter 3 on Resolving Doubts says: Ajatashatru repented to Manjushri and attained patient acceptance. At death he entered Binjara Hell, immediately entering and immediately exiting, was born in Buddha lands of the upper directions, and attained the tolerance of non-arising. When Maitreya appears in the world, he will return to this realm named Immovable Bodhisattva. Later he will become Buddha titled Pure Realm Tathagata. Since his trace is thus, how can his original [nature] be measured? When the Lotus was taught, he joined the pure assembly; when the time of nirvana came, he guided those with transgressive sins. How is this different from Kashyapa receiving prediction in the Lotus but being unable to bear the entrustment in the Nirvana? One should not be confused by traces and doubt the fundamental. In contemplative interpretation: the mother of greed and love, the father of uselessness - harming them is called transgression. Transgression is immediately accordance. Practicing the non-path, one penetrates to the Buddha path." {Note: Text}

○Record 2 {Note: 79 sheets} says: "When the Lotus was taught: based on attaining patient acceptance, because it was before the Lotus, he was among the pure assembly at the Lotus. When the time of nirvana came, his bodily sores first appeared and through repentance he attained the first fruit. Therefore we know this was only to guide those with transgressive sins. This entirely makes it an interpretation of great expedient means. Therefore Kashyapa is cited as an example." {Note: Text}

△The Contemplation of Infinite Life Sutra {Note: Illustrated Sutra, middle 7} says: "At that time in the great city of Rajagriha, there was a prince named Ajatashatru. Following the teachings of the evil friend Devadatta, he seized his father King Bimbisara and confined him in a seven-layered chamber." {Note: Text}

△Tied Jewels 5 {Note: 18 sheets} says: "Ryōchū's Essential Collection of the Pure Land School {Note: 5, 26} calculates the time when the Contemplation Sutra was taught. Some, following the Treatise on Excellent Views, [say it was] simultaneous with the Lotus. Others cite the Nirvana [Sutra], [placing it] between the Lotus and Nirvana.

【Page 15, Lower Section】
{Note: And so on} I examine their intent and fear this is a stubborn argument of treacherous scheming that cuts off all expedient sutras with one stroke, wanting to leap out of the age limit of forty-plus years and rush beyond the boundaries of 'not yet revealing the truth.' Even if the Contemplation Sutra was taught simultaneously with or after the Lotus, since the Lotus Sutra transcends the three teachings, if that sutra is not among the 'already taught,' it should be among the 'now or future teachings.' It can never escape from within the net of the three teachings. How could it be freed from the domain of 'not yet revealing the truth'? Miaole's Commentary Record {Note: 6, 36} says: 'Even if there are sutras called "king of sutras," if they do not say "supreme among already taught, now teaching, and future teachings," the meaning of "concurrent, exclusive, contrasting, and inclusive" can be understood.' {Note: Above} If called simultaneous teaching, it is included in the 'now teaching according to others' capacities.' If called later teaching, it is included in the 'future teaching according to others' capacities.' Now, correctly following and conforming to the sutra commentaries, I show that the Contemplation Sutra was taught before the Lotus, definitely not after. First, the Contemplation Sutra speaks of 'prince,' the Lotus speaks of 'King Ajatashatru.' Therefore we know the distinction between earlier and later teaching is truly clear. Shandao's commentary on the sutra says {Note: Meaning of the Introductory Section, 27 sheets}: 'Prince clarifies his position.' {Note: Above} Second, the Lotus says 'Ajatashatru, son of Vaidehi.' When reaching the Lotus assembly, since it was after the father king was murdered, the mother is mentioned to indicate the son. However, at the time of the Contemplation Sutra, the father king was still alive but confined. Therefore we know the Contemplation Sutra was earlier, the Lotus later - as clear as looking at the bright sun. Third, at the time of the Contemplation Sutra, Devadatta was present, teaching transgression to the prince. By the time of the Lotus, Devadatta had fallen into Avici Hell and received a prediction. This clearly shows the Contemplation Sutra was earlier, the Lotus later. Fourth, at the time of the Contemplation Sutra, Ajatashatru was actively committing transgressive sins. In the Lotus he was properly among the assembled audience. The Lotus Sutra says: 'King Ajatashatru, together with several hundred thousand retainers, each paid homage at the Buddha's feet and withdrew to sit to one side.' Tiantai