一　四宗要文纂補三巻 - 翻刻

翻刻

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疏曰。說＿二法華＿一時。預＿二淸淨衆＿一。至＿二涅槃時＿一。引＿二逆罪者＿一。《割書：已｜上》
五者闍王弑＿レ父之後。得＿二柔順忍＿一。普超經說＿レ之。夫觀經責＿レ
父。普超懺悔。普超者法華已前說。台荆之所＿二定判＿一。孰敢
疑貽。觀經已後之普超。猶法華已前也。況其觀經。法華
已前之說明明也。《割書：已上｜取意》已下云云。自＿二 十八帋＿一。至＿二卅五帋＿一。
須＿二往撿＿一。妙義論。《割書：六之四｜十五》
○觀經得益之相。繫珠錄三《割書：二｜帋》具文。
△觀無量壽經《割書：圖經中｜十一》云。時韋提希。見＿二佛世尊＿一。自絕＿二瓔
珞＿一。擧身投＿レ 地。號泣向＿レ佛白言。世尊我宿何罪。生＿二此惡
子＿一。世尊復有＿二何等因緣＿一。與＿二提婆達多＿一共爲＿二眷屬＿一。唯願
世尊。爲＿レ我廣說＿二無憂惱處＿一等。《割書：文》。　今謂。此詢最爲一大
事也。然世尊。何故不＿二陳答＿一也。曰有＿二圓機＿一。而無＿二圓時＿一故。
又彼經帶權故。　開目抄下。《割書：六｜七》倂案。
△註維摩經十《割書：九｜左》云。羅什曰。小乘法中。五逆罪及犯＿二 四
重禁＿一。則皆棄而不＿レ救。大乘深法。則無＿レ不＿レ救。《割書：文》。
△文句七《割書：四十｜一》云。他經但記＿二菩薩＿一。不＿レ記＿二 二乘＿一。但記＿レ善
不＿レ記＿レ惡。但記＿レ男不＿レ記＿レ女。但記＿二 人天＿一。不＿レ記＿レ畜。今經皆

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記。
○善導遺言。吾毎日阿彌陀經六十卷。念佛十萬返無＿レ怠。
三衣如＿二身皮＿一。瓶鉢同＿二兩眼＿一。不＿レ見＿二女人＿一。而一期生三十
年。不＿レ眠專念＿二阿彌陀＿一。持＿二諸禁戒＿一。不＿レ犯＿二 一戒＿一。決定順次
生＿二極樂上品上＿一。未來世比丘。不＿レ捨＿レ戒念佛。捨＿レ戒雖＿二念
佛＿一。往生則難＿レ得。口不＿レ飮＿レ酒。不＿レ喫＿二 五辛肉食等＿一。是名＿レ
持＿二禁戒＿一。吾遺弟。能守＿二此遺言＿一。可＿レ如＿二兩眼與＿レ命＿一。《割書：已｜上》
○觀念法門《割書：七｜帋》云。行者等眷屬六親。若來看病。勿＿レ令＿レ有＿下
食＿二酒肉五辛＿一 人＿上。若有必不＿レ得＿レ向＿一【二点ヵ】病人邊＿一。卽失＿二正念＿一。鬼
神交亂。病人狂死。墮＿二 三惡道＿一。《割書：文》。
○疏記《割書：四末｜廿七》縱有＿二宿善＿一。如＿二恆河沙＿一。終無＿下自成＿二菩提＿一之
理＿上。
△蓮祖戒體成佛義《割書：内九三｜十八》引＿レ記訖曰。雖＿レ有＿二稱名讀經。造
像起塔。五戒十善。色無色禪定。無量無邊善根＿一。若不＿レ起＿二
法華開會菩提心＿一者。不＿レ可＿三全出＿二 六道四生＿一也。《割書：文》。
○選擇集。《割書：下｜廿四》云。以＿二念佛＿一爲＿二多善根＿一。以＿二雜善＿一爲＿二小善
根＿一之文。阿彌陀經云。不＿レ可＿下以＿二少善根福德因緣＿一。得＿レ生＿中

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彼國＿上。《割書：文》。
○文句五《割書：九十｜四帋》云。今經明＿二小善成佛＿一。此取＿二緣因＿一爲＿二佛種＿一。
若不＿レ信＿二小善成佛＿一。卽斷＿二世間佛種＿一也。《割書：文》。
○記《割書：五末｜五十八》此經遍開＿二 六道佛種＿一。若謗＿二此經＿一。義當＿レ斷
也。《割書：文》。
△蓮祖當體義《割書：内之廿｜三廿四》云。日蓮曰。此經是通＿二 十界佛種＿一。若
謗＿二此經＿一。義是當＿レ斷＿二 十界佛種＿一。是人於＿二無間＿一。決定墮罪。
何得＿二出期＿一耶。《割書：文》。六道十界啓運抄廿《割書：廿三》。
○文句九云。法華之前。未＿レ說＿二成佛＿一。《割書：文》。未撿。
△記四本《割書：七十》云。佛之一字。唯局＿二此經＿一。《割書：文》。
△傳敎大師秀句上云。法華已前。諸經之中。盛說＿二成佛＿一。
非＿二佛本意＿一。故不＿二成佛＿一。故經云。終不＿下以＿二小乘＿一濟＿中-度於衆
生＿上。《割書：文》。
△記四本《割書：五十｜帋》曰。今依＿レ義附＿レ文。略有＿二 十雙＿一。以辨＿二異相＿一。
與＿二 二乘近記＿一。開＿二如來遠本＿一。《割書：一｜也》隨喜歎＿二第五十人＿一。聞益
至＿二 一生補處＿一。《割書：二｜也》釋迦指＿二 三逆調達＿一爲＿二本師＿一。文殊以＿二 八歲
龍女＿一爲＿二所化＿一。《割書：三｜也》凡聞＿二 一句＿一。咸與＿二授記＿一。守＿二-護經名＿一。功不＿レ

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可＿レ量。《割書：四｜也》聞＿レ品受持。永辭＿二女質＿一。若聞＿二讀誦＿一。不老不死。《割書：五｜也》
五種法師。現獲＿二相似＿一。四安樂行。夢入＿二銅輪＿一。《割書：六｜也》若惱亂
者。頭破＿二 七分＿一。有＿二供養者＿一。福過＿二 十號＿一。《割書：七｜也》況已今當。一代
所＿レ絕。歎＿二其敎法＿一。十喩稱揚。《割書：八｜也》縱地涌出。阿逸多不＿レ識＿二
一人＿一。東方蓮華龍尊王。未＿レ知＿二其相＿一。《割書：九｜也》況迹化擧＿二 三千墨
點＿一。本成喩＿二 五百微塵＿一。《割書：十｜也》本迹事希。諸經不＿レ說。《割書：文》。
○秀句云。權智所作。唯有＿二名字＿一。無＿レ有＿二實義＿一。《割書：文》。
○大論云。以＿二大乘＿一謗＿二小乘＿一。諸佛慈悲也。以＿二小乘＿一謗＿二大
乘＿一。諸佛怨敵也。《割書：云云》。又云。以＿レ大破＿レ小。皆可＿レ破也。《割書：文未｜考。》
○文句四曰。善弱無＿レ識。毁＿二-謗大乘＿一。墮＿二-落三途＿一。《割書：云云》。
○慈覺云。雖＿下墮＿二 地獄＿一。歷＿中無量劫＿上。於＿二小乘法＿一。不＿レ可＿二取＿レ
手口讀＿一。《割書：云云》。
○釋籤一《割書：末｜十七》云。諸佛世尊。唯以＿二 一大事因緣＿一故。出＿二-現
於世＿一。故知。出世本意。意在＿二佛乘＿一。佛乘方得＿三名爲＿二大事＿一。
當＿レ知。佛乘只是妙法。故可＿レ證＿レ名。《割書：文》。
○天台維摩疏十《割書：卅八｜帋》曰。若止供＿二-養一佛＿一。於＿二餘佛＿一無＿二功
德＿一。若謗＿二 一佛＿一。於＿二餘佛＿一無＿レ罪。若供＿二-養佛母實相＿一之相。卽

現代語訳

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疏に言う。「法華を説く時、清浄衆に預り、涅槃の時に至りて、逆罪者を引く。」《註：已上》
五には闍王が父を弑した後、柔順忍を得たことを普超経が説いている。そもそも観経では父を責め、普超経では懺悔している。普超経は法華已前の説であることを台荊が定判している。誰が敢えて疑いを抱こうか。観経已後の普超経でさえ、猶お法華已前である。況してその観経は、法華已前の説であることが明々白々である。《註：已上取意》已下云々。十八紙より三十五紙に至るまで、往って検すべし。妙義論《註：六之四十五》

○観経の得益の相について、繋珠録三《註：二紙》に具文あり。

△観無量寿経《註：図経中十一》に言う。「時に韋提希、仏世尊を見て、自ら瓔珞を絶ち、挙身地に投じ、号泣して仏に向かって白して言う。世尊よ、我れ宿世に何の罪ありて、此の悪子を生ぜしや。世尊よ、復た何等の因縁ありて、提婆達多と共に眷属と為るや。唯願わくは世尊、我が為に広く無憂悩処等を説きたまえ。」《註：文》今謂う。この問いは最も一大事である。然るに世尊は、何故答えを陳べないのか。曰く、円機はあるが、円時が無いからである。また彼の経は権を帯びるが故である。開目抄下《註：六七》併せ案ぜよ。

△註維摩経十《註：九左》に言う。「羅什曰く、小乗法中には、五逆罪及び四重禁を犯せば、則ち皆棄てて救わず。大乗深法には、則ち救わざることなし。」《註：文》

△文句七《註：四十一》に言う。「他経は但だ菩薩に記するのみで、二乗には記せず。但だ善に記するのみで悪には記せず。但だ男に記するのみで女には記せず。但だ人天に記するのみで畜には記せず。今経は皆

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記する。」

○善導の遺言。「吾れ毎日阿弥陀経六十巻、念仏十万返怠ること無し。三衣は身皮の如く、瓶鉢は両眼と同じ。女人を見ず、而して一期の生三十年、眠らずして専ら阿弥陀を念じ、諸の禁戒を持ちて、一戒をも犯さず。決定して順次に極楽上品上生を遂ぐべし。未来世の比丘よ、戒を捨てずして念仏せよ。戒を捨てて念仏すと雖も、往生は則ち得難し。口に酒を飲まず、五辛肉食等を喫せず。是れを禁戒を持すと名づく。吾が遺弟よ、能くこの遺言を守らば、両眼と命とに如くべし。」《註：已上》

○観念法門《註：七紙》に言う。「行者等の眷属六親、若し来たりて病を看るとも、酒肉五辛を食する人有らしむること勿れ。若し有らば必ず病人の辺に向かうことを得ず。即ち正念を失い、鬼神交乱し、病人狂死して、三悪道に堕す。」《註：文》

○疏記《註：四末二十七》「縦い宿善有りて、恒河沙の如くなりとも、終に自ら菩提を成ずるの理無し。」

△蓮祖の戒体成仏義《註：内九三十八》に記を引き訖りて曰く。「称名読経、造像起塔、五戒十善、色無色禅定、無量無辺の善根有りと雖も、若し法華開会の菩提心を起こさずんば、六道四生を全く出づべからざるなり。」《註：文》

○選択集《註：下二十四》に言う。「念仏を以って多善根と為し、雑善を以って小善根と為すの文。阿弥陀経に言う。少善根福徳因縁を以って、彼の国に生ずることを得べからず。」

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《註：文》

○文句五《註：九十四紙》に言う。「今経は小善成仏を明かす。此れは縁因を取りて仏種と為す。若し小善成仏を信ぜずんば、即ち世間の仏種を断ずるなり。」《註：文》

○記《註：五末五十八》「此の経は遍く六道の仏種を開く。若し此の経を謗らば、義当に断ずべし。」《註：文》

△蓮祖の当体義《註：内之二十三二十四》に言う。「日蓮曰く、此の経は是れ十界の仏種に通ず。若し此の経を謗らば、義は是れ当に十界の仏種を断ずべし。是の人無間に於いて、決定して罪に堕す。何ぞ出期を得んや。」《註：文》六道十界啓運抄二十《註：二十三》。

○文句九に言う。「法華の前には、未だ成仏を説かず。」《註：文》未検。

△記四本《註：七十》に言う。「仏の一字、唯此の経に局る。」《註：文》

△伝教大師の秀句上に言う。「法華已前、諸経の中に、盛んに成仏を説くは、仏の本意に非ず。故に成仏せず。故に経に言う。終に小乗を以って衆生を済度せず。」《註：文》

△記四本《註：五十紙》に言う。「今義に依って文に附し、略して十双有りて、以って異相を弁ず。二乗に近記を与え、如来の遠本を開く《註：一也》。随喜して第五十人を歎じ、聞益一生補処に至る《註：二也》。釈迦三逆の調達を指して本師と為し、文殊八歳の龍女を以って所化と為す《註：三也》。凡そ一句を聞けば、咸く授記を与え、経名を守護すれば、功量るべからず

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《註：四也》。品を聞き受持すれば、永く女質を辞し、若し読誦を聞けば、不老不死《註：五也》。五種法師、現に相似を獲得し、四安楽行、夢に銅輪に入る《註：六也》。若し悩乱する者は、頭七分に破れ、供養する者有らば、福十号に過ぐ《註：七也》。況してや已今当、一代の絶する所、其の教法を歎じ、十喩称揚す《註：八也》。縦い地涌出すとも、阿逸多一人をも識らず。東方蓮華龍尊王、未だその相を知らず《註：九也》。況してや迹化三千の墨点を挙げ、本成五百の微塵に喩う《註：十也》。本迹の事希なり、諸経説かず。」《註：文》

○秀句に言う。「権智の所作は、唯名字有るのみで、実義有ること無し。」《註：文》

○大論に言う。「大乗を以って小乗を謗るは、諸仏の慈悲なり。小乗を以って大乗を謗るは、諸仏の怨敵なり。」《註：云云》また言う。「大を以って小を破るは、皆破るべし。」《註：文未考》

○文句四に言う。「善弱にして識無く、大乗を毀謗して、三途に堕落す。」《註：云云》

○慈覚に言う。「地獄に堕して、無量劫を歴るとも、小乗法に於いては、手に取り口に読むべからず。」《註：云云》

○釈籤一《註：末十七》に言う。「諸仏世尊は、唯一大事因縁を以っての故に、世に出現したもう。故に知んぬ、出世の本意は、意仏乗に在り。仏乗方に大事と名づくることを得。当に知るべし、仏乗は只是れ妙法なり。故に名を証すべし。」《註：文》

○天台の維摩疏十《註：三十八紙》に言う。「若し止だ一仏を供養すれば、余仏に於いて功徳無し。若し一仏を謗らば、余仏に於いて罪無し。若し仏母実相の相を供養すれば、即ち

英語訳

【Page 16, Upper Section】
The commentary says: "When the Lotus was taught, he joined the pure assembly; when the time of nirvana came, he guided those with transgressive sins." {Note: Above}
Fifth, the Universal Transcendence Sutra explains that King Ajatashatru attained patient acceptance after murdering his father. The Contemplation Sutra criticizes the father, while the Universal Transcendence Sutra speaks of repentance. That the Universal Transcendence Sutra was taught before the Lotus has been definitively determined by Tiantai masters. Who would dare to doubt this? Even the Universal Transcendence Sutra, which came after the Contemplation Sutra, was still before the Lotus. How much more clearly evident is it that the Contemplation Sutra was taught before the Lotus! {Note: Above, paraphrased} Below and so on. From page 18 to page 35 should be consulted. Treatise on Wonderful Meanings {Note: 6, 45}

○Regarding the benefits obtained from the Contemplation Sutra, see the complete text in Tied Jewels Record 3 {Note: 2 sheets}.

△The Contemplation of Infinite Life Sutra {Note: Illustrated Sutra, middle 11} says: "At that time Vaidehi, seeing the Buddha World-Honored One, removed her necklace, threw her whole body to the ground, and crying aloud said to the Buddha: 'World-Honored One, what sins did I commit in past lives to give birth to this evil son? World-Honored One, what causes and conditions led to my being related to Devadatta? I only wish the World-Honored One would extensively explain places without worry and anguish for me, etc.'" {Note: Text} Now I say: this inquiry is truly a great matter. But why did the World-Honored One not provide an answer? Because while there was a perfect capacity [in the questioner], there was no perfect time. Also because that sutra carries provisional [teachings]. See also Treatise on Opening the Eyes, latter part {Note: 67}.

△Commentary on the Vimalakirti Sutra 10 {Note: 9 left} says: "Kumarajiva said: In the Hinayana dharma, those who commit the five grave sins or violate the four heavy prohibitions are all abandoned and not saved. In the profound Mahayana dharma, there is none who cannot be saved." {Note: Text}

△Text and Meaning 7 {Note: 41} says: "Other sutras only give predictions to bodhisattvas, not to the two vehicles. They only give predictions to the good, not to the evil. They only give predictions to males, not to females. They only give predictions to humans and gods, not to animals. This sutra gives predictions to all

【Page 16, Lower Section】
of them."

○Shandao's final words: "Every day I [recite] sixty volumes of the Amitabha Sutra and念佛 one hundred thousand times without negligence. The three robes are like body and skin, the alms bowl like both eyes. I do not look at women, and for thirty years of my lifetime, I did not sleep but concentrated on念佛 to Amitabha, upholding all prohibitions without violating a single precept. I will definitely be reborn in the highest grade of the highest level of the Pure Land in the next life. Future monks should念佛 without abandoning the precepts. Though one may念佛 after abandoning the precepts, rebirth would be difficult to attain. The mouth should not drink alcohol nor consume the five pungent plants, meat, etc. This is called upholding the prohibitions. My remaining disciples, if you can guard these final words, they should be like both eyes and life itself." {Note: Above}

○Contemplation Dharma Gate {Note: 7 sheets} says: "When the practitioner's relatives and family come to visit the sick, do not allow anyone who eats alcohol, meat, and the five pungent plants [to approach]. If there are such people, they must not go near the sick person. [The sick person] will immediately lose right mindfulness, demons and spirits will create chaos, the sick person will die mad and fall into the three evil paths." {Note: Text}

○Commentary Record {Note: 4, end 27} "Even if one has past good karma like the sands of the Ganges, there is ultimately no principle by which one can achieve enlightenment by oneself."

△Nichiren's Treatise on the Precept-Body Attaining Buddhahood {Note: Inner 93, 18} quotes the Record and concludes: "Although one may have calling the name, reading sutras, making images, erecting pagodas, the five precepts and ten good deeds, form and formless meditative concentration, and immeasurable and boundless good roots, if one does not arouse the bodhi-mind of the Lotus Sutra's perfect integration, one cannot completely escape the six paths and four births." {Note: Text}

○Collection of Selections {Note: Lower 24} says: "The text that considers念佛 as many good roots and miscellaneous good deeds as few good roots. The Amitabha Sutra says: 'One cannot be born in that land through few good roots and merit as causes and conditions.'"

【Page 17, Upper Section】
{Note: Text}

○Text and Meaning 5 {Note: 94 sheets} says: "This sutra clarifies that small good deeds [can lead to] Buddhahood. This takes auxiliary causes as Buddha-seeds. If one does not believe that small good deeds [can lead to] Buddhahood, one cuts off the Buddha-seeds of the world." {Note: Text}

○Record {Note: 5, end 58} "This sutra universally opens the Buddha-seeds of the six paths. If one slanders this sutra, by principle they should be cut off." {Note: Text}

△Nichiren's Treatise on Essential Identity {Note: Inner 23-24} says: "Nichiren says: This sutra penetrates the Buddha-seeds of the ten realms. If one slanders this sutra, by principle one should cut off the Buddha-seeds of the ten realms. Such a person will definitely fall into the sin of the Avici Hell. How could they obtain a time of release?" {Note: Text} Treatise on the Initiation of the Six Paths and Ten Realms 20 {Note: 23}.

○Text and Meaning 9 says: "Before the Lotus, [Buddhahood] was not yet taught." {Note: Text} Not yet examined.

△Record 4, main text {Note: 70} says: "The single word 'Buddha' is limited only to this sutra." {Note: Text}

△Great Master Dengyo's Excellent Phrases, first part, says: "Before the Lotus, extensively teaching Buddhahood in various sutras was not the Buddha's original intent. Therefore [beings did] not [attain] Buddhahood. Therefore the sutra says: '[The Buddha] will never save sentient beings through the Small Vehicle.'" {Note: Text}

△Record 4, main text {Note: 50 sheets} says: "Now following the meaning and adapting to the text, there are briefly ten pairs to distinguish the different characteristics. Giving near predictions to the two vehicles, opening the distant original [nature] of the Tathagata {Note: First}. Praising with joy the fiftieth person [who hears the dharma], with benefits of hearing reaching to the stage of one-lifetime-away-from-Buddhahood {Note: Second}. Shakyamuni pointing to the three transgressions of Devadatta as the original teacher, Manjushri taking the eight-year-old dragon girl as the one taught {Note: Third}. Anyone hearing one sentence all receive predictions, protecting the sutra's name brings immeasurable merit

【Page 17, Lower Section】
{Note: Fourth}. Hearing and upholding a chapter, permanently leaving the female form; if hearing recitation, neither aging nor dying {Note: Fifth}. The five types of dharma teachers presently obtaining the similar [benefits], the four peaceful and joyful practices, entering the copper wheel in dreams {Note: Sixth}. Those who cause disturbance have their heads split into seven pieces; those who make offerings have merit exceeding the ten epithets [of Buddha] {Note: Seventh}. Moreover, [this sutra being] what the entire lifetime of 'already taught, now teaching, and future teaching' cannot reach, praising its teaching dharma with ten metaphors {Note: Eighth}. Even though [bodhisattvas] emerged from the earth, Ajita does not recognize a single person; [regarding] Eastern Lotus Flower Dragon Honored King, their characteristics are unknown {Note: Ninth}. Moreover, the trace teaching raises [the example of] three thousand ink dots, the original [teaching] uses the metaphor of five hundred dust particles {Note: Tenth}. The matters of original and trace are rare; various sutras do not explain them." {Note: Text}

○Excellent Phrases says: "What is created by expedient wisdom has only names but no real meaning." {Note: Text}

○The Great Treatise says: "Using Mahayana to criticize Hinayana is the compassion of all Buddhas. Using Hinayana to criticize Mahayana is the enemy of all Buddhas." {Note: And so on} Also says: "Using the great to break the small, all can be broken." {Note: Text not yet examined}

○Text and Meaning 4 says: "Weak in good and without understanding, slandering Mahayana, falling into the three paths." {Note: And so on}

○Jikaku says: "Even if one falls into hell and passes through immeasurable kalpas, regarding the Hinayana dharma, one should not take it in hand or recite it with the mouth." {Note: And so on}

○Explanatory Notes 1 {Note: End 17} says: "All Buddha World-Honored Ones appear in the world solely because of the one great matter as cause and condition. Therefore we know the original intent of appearing in the world lies in the Buddha Vehicle. Only the Buddha Vehicle can be called the great matter. We should know that the Buddha Vehicle is simply the wonderful dharma. Therefore the name can be verified." {Note: Text}

○Tiantai's Vimalakirti Commentary 10 {Note: 38 sheets} says: "If one only makes offerings to one Buddha, there is no merit regarding other Buddhas. If one slanders one Buddha, there is no sin regarding other Buddhas. If one makes offerings to the characteristics of the Buddha-mother ultimate reality, then