翻刻
【二十二頁上段】
リテ。人中ニ生シテ。國王大臣長者トナルコトヲヱテ。
富貴自在ナリ。タトヒ善知識アレトモ。アへテ信用セ
ス。貪瞋放逸ノユヘニ。ヒロクモロ〳〵ノツミヲツク
ル。コノ惡業ニ乘シテ。ヒトタヒ三途ニイリヌレハ。無
量劫ヲへテ。地獄ヨリイテヽハ。貧賤ノ人身ヲウク。モ
シ善知識ニアハサレハ。カヘリテ地獄ニオツ。カクノ
コトク輪廻シテ。今日ニイタルマテ。《割書：■【国構えに考】テ一｜本無》人人ミナ
カクノコトシ。コレヲ難行道トナツク《割書：■【国構えに考】ク下一｜本有ナリ》トイ
ヘリ。ツキニ。易行道ノ義ヲ釋スル文ニイハク。凡夫
ハ力ナケレハ。タヽスヘカラク。モハラ阿彌陀佛ヲ
念シテ。スナハチ三昧ヲウへシ。業成スルヲモテノユ
ヘニ。臨終ニ念ヲオサメテ生スルコトヲウルコト。決
定シテウタカハス。阿彌陀佛ヲミタテマツリテ。無生
忍ヲ證シテオ《割書：■【国構えに考】オ一｜本作ヲ》ハリテ。三界ニカヘリキタリテ。
無生忍ニ乘シテ。苦ノ衆生ヲスクヒ。ヒロク佛事ヲホ
トコスコト。心ニマカセテ自在ナリ。カルカユへニ論
ニイハク。地獄ノ門ニ遊戲ストイフハ。カノ國ニ生
【二十二頁下段】
シオハリテ。無生忍ヲヱオハリテ。生死ノ國ニカヘリ
イリテ。地獄ヲ敎化シテ。苦ノ衆生ヲスクフ。コノ因緣
ヲモテ。淨土ニ生セムトモトメハ。ネカハクハ。ソノ敎
ヲシレ。カルカユヘニ。十住毘婆沙論ニイヒテ。易行道
トナツクトイヘリ。ナカム《割書：■【国構えに考】ム一｜本無ン》ツクニ。和尚觀經ヲ
決了シタマフトキ。化前發起ノ二別ヲタテタル。コノ
二門ノコヽロナリ。サレハ。自宗佗宗。トモニ一代ヲ二
門ニ分別スルウへハ。聖道ノ諸門ハ。聖者ノ修行ニカ
ナヒ。念佛ノ一行ハ。凡夫ノ所修ニ應セルコト。異論ア
ルヘカラス。シカレハ。ワカ機分ヲハカラム《割書：■【国構えに考】ム一｜本作ン》トキ。
三乘ノ分ニアツカラスハ。凡夫ノ行用ニタへタル。易行
ニ歸セムコト。決定出離ノ要道タルヘキモノナリ。化
前發起ノ二別トイフハ。一代化前ノ諸敎ハ。聖人ヲ益
シ。觀經所說ノ念佛ハ。凡夫ヲ攝ストイフコトナリ。コ
レスナハチ。釋尊出世シテ。八萬四千ノ法門ヲトキタ
マフコトハ。三乘五乘ヲシテ。オナシク一實眞如ノ理
性ヲ覺《割書：■【国構えに考】覺一｜本作學》セシメムカ《割書：■【国構えに考】カ一｜本無》タメナリ。シカルニ。根
【二十三頁上段】
性利ナルモノハ。ミナ益ヲエシカトモ。鈍根無智ノモ
ノハ。開悟シカタキカユヘニ。カノ劣機ノタメニ。淨
土ノ門ヲヒラキテ。佛ノ願力ニ乘シテ。淨土ニ生シ。淨
土ニシテ無生ノサトリヲウヘシトシメスナリ。コノ
義。玄義ノ序題門ニミエタリ。スナハチ。眞如廣大ナ
リ。五乘《割書：■【国構えに考】五乘一本｜作コシヨウ》モソノ邊ヲハカラス。法性深高ナリ。
十聖モソノ際ヲキハムルコトナシトイヒテ。シカモ。
ソノ眞如ノ理性ハ。蠢蠢ノ心ヲイテス。凡聖齊圓ナリ
ト釋シテノチ。タヽシ。垢障覆深ナルヲモテ。淨體顯
照スルニヨシナシトイヒテ。コノ浄體ヲアラハサム
カタメニ。大悲西化ヲカクシテ。オトロキテ火宅ノ門
ニイルトイフ以下ハ。釋尊出世ノ元意ヲ敍シ。一代五
乘ノ說敎ヲアクルナリ。緣ニシタカフモノハ。スナハ
チミナ。解脫ヲカ《割書：■【国構えに考】カ下一｜本有ウ》フルトイフニイタルマテハ。
ソノ五乘八萬ノ敎益ヲアカスナリ。コレ聖道《割書：■【国構えに考】聖道一｜本作淨土》
門ノコヽロナリ。ツキニ。シカルニ。衆生障重ニシテ。
悟ヲトルモノアキラメカタシト。イフヨリハ。觀經起
【二十三頁下段】
化ノ宗致ヲ辨ス。コレハ《割書：■【国構えに考】コレハ｜一本無》釋尊定散ノ要門ヲ
開說シテ。息慮凝心廢惡修善ノ道理ヲシメシ。彌陀別
意ノ弘願ヲ顯彰シテ。善惡凡夫。皆乘大願ノ利益ヲホ
トコセリ。コレ淨土門ノコヽロナリ。カクノコトク。
二門ヲ分別シテコヽロウルニ。淨體無由顯照ノ義ヲ
モテミレハ。隨緣者卽皆蒙解脫ノ利益ハ。隨分ノ益ナ
リ。眞實ニ淨體ヲ顯照スル。證悟ノ位ニハアラストキ
コエタリ。コレ世末代ニヲヨヒ。人下根ナルカユヘナ
リ。マタ觀念法門ノ釋ニ。釋迦出現シテ。五濁ノ凡夫
ヲ度セムカタメニ。スナハチ大悲ヲモテ。十惡ノ因ノ
《割書：■【国構えに考】ノ一｜本無》三途ノ苦ヲ果報トスルコトヲ開示シ。マタ。平等
ノ智慧ヲモテ。人天廻シテ。彌陀佛國ニ生スルコトヲ
悟入セシムトイヘル。釋尊出世ノ元意。凡夫ヲ度セム
カタメニ。彌陀ノ敎ヲ。トキタマフトミヘタリ。問テ
イハク。文句ノ第一ノ釋ノコトキハ。三乘根性感＿二佛出
世＿一餘不＿レ能＿レ感トイヘリ。シカルニ。凡夫ノタメニ出世
ストイフコトイカム。《割書：■【国構えに考】ム一｜本作ン》コタヘテイハク。出世ノ元
現代語訳
【二十二頁上段】
によって、人中に生まれて、国王・大臣・長者となることを得て、富貴自在である。たとえ善知識があっても、あえて信用せず、貪瞋放逸のゆえに、広く諸々の罪を作る。この悪業に乗じて、ひとたび三途に入ってしまえば、無量劫を経て、地獄より出ても、貧賤の人身を受ける。もし善知識に会わなければ、かえって地獄に堕ちる。このように輪廻して、今日に至るまで、人々みなこのようである。これを難行道と名づけるという。
次に、易行道の義を釈する文に言わく、凡夫は力がないから、ただすべからく、もっぱら阿弥陀仏を念じて、すなわち三昧を得るべし。業が成就するゆえに、臨終に念を収めて往生することを得ること、決定して疑いなし。阿弥陀仏を見奉って、無生忍を証し終わって、三界に帰り来たって、無生忍に乗じて、苦しむ衆生を救い、広く仏事を行うこと、心のままに自在なり。それゆえに論に言わく、地獄の門に遊戯するというのは、かの国に往生し終わって、
【二十二頁下段】
し終わって、無生忍を得終わって、生死の国に帰り入って、地獄を教化して、苦しむ衆生を救う。この因縁をもって、浄土に生まれんと求めば、願わくはその教えを知れ。それゆえに、十住毘婆沙論に言いて、易行道と名づけるという。なかんずく、和尚が観経を決了したまうとき、化前発起の二別を立てたる。この二門の心なり。されば、自宗他宗、ともに一代を二門に分別する上は、聖道の諸門は、聖者の修行に適い、念仏の一行は、凡夫の所修に応ずることは、異論があるべからず。しかれば、我が機分を図らんとき、三乗の分に与からずば、凡夫の行用に堪えたる、易行に帰すること、決定出離の要道たるべきものなり。化前発起の二別というのは、一代化前の諸教は、聖人を益し、観経所説の念仏は、凡夫を摂するということなり。これすなわち、釈尊出世して、八万四千の法門を説きたまうことは、三乗五乗をして、等しく一実真如の理性を覚らしめんがためなり。しかるに、根
【二十三頁上段】
性利なる者は、みな益を得たりといえども、鈍根無智の者は、開悟し難きがゆえに、かの劣機のために、浄土の門を開きて、仏の願力に乗じて、浄土に生じ、浄土にして無生の悟りを得よと示すなり。この義、玄義の序題門に見えたり。すなわち、真如広大なり、五乗もその辺を測らず。法性深高なり、十聖もその際を究むることなしと言いて、しかも、その真如の理性は、蠢蠢の心を出でず、凡聖斉円なりと釈して後、ただし、垢障覆い深きをもって、浄体顕照するによしなしと言いて、この浄体を現さんがために、大悲西化を隠して、驚きて火宅の門に入るという以下は、釈尊出世の元意を述べ、一代五乗の説教を明かすなり。縁に従う者は、すなわちみな、解脱を蒙るというに至るまでは、その五乗八万の教益を明かすなり。これ聖道門の心なり。次に、しかるに、衆生障重にして、悟を取る者明らめ難しと、言うよりは、観経起
【二十三頁下段】
化の宗致を弁ず。これは釈尊定散の要門を開説して、息慮凝心廃悪修善の道理を示し、弥陀別意の弘願を顕彰して、善悪凡夫、皆大願に乗ずる利益を行こせり。これ浄土門の心なり。このように、二門を分別して心得るに、浄体無由顕照の義をもって見れば、随縁者即皆蒙解脱の利益は、随分の益なり。真実に浄体を顕照する、証悟の位にはあらずと聞こえたり。これ世末代に及び、人下根なるがゆえなり。また観念法門の釈に、釈迦出現して、五濁の凡夫を度せんがために、すなわち大悲をもって、十悪の因の三途の苦を果報とすることを開示し、また、平等の智慧をもって、人天回して、弥陀仏国に生ずることを悟入せしむという。釈尊出世の元意、凡夫を度せんがために、弥陀の教を、説きたまうと見えたり。問うて言わく、文句の第一の釈のごときは、三乗根性感仏出世、余能わず感ずと言えり。しかるに、凡夫のために出世すということいかん。答えて言わく、出世の元
英語訳
【Page 22, Upper Section】
Through this, one is born among humans and attains the status of king, minister, or wealthy person, enjoying wealth and freedom. Even if there are good spiritual friends, one does not trust them, and due to greed, anger, and indulgence, one creates various sins extensively. Riding on this evil karma, once one enters the three evil paths, even after countless eons when one emerges from hell, one receives a body of poverty and low status. If one does not meet good spiritual friends, one falls back into hell. Transmigrating in this way until today, all people are like this. This is called the difficult practice path.
Next, in the text explaining the meaning of the easy practice path, it says: Since ordinary beings lack power, they should simply concentrate exclusively on mindfulness of Amida Buddha and immediately attain samādhi. Because the practice is accomplished, attaining birth by concentrating the mind at the time of death is certain without doubt. After seeing Amida Buddha and realizing the patience of non-birth, one returns to the three realms, and riding on the patience of non-birth, saves suffering sentient beings and extensively performs Buddha-work with complete freedom according to one's will. Therefore the treatise says that "playing at the gates of hell" means after being born in that land,
【Page 22, Lower Section】
after being born and attaining the patience of non-birth, one returns to the lands of birth and death, teaches and transforms hell-beings, and saves suffering sentient beings. With this causation, if one seeks to be born in the Pure Land, one should understand that teaching. Therefore, it is said in the Commentary on the Ten Stages that this is called the easy practice path. Particularly, when the Master made decisive commentary on the Contemplation Sūtra, he established the two distinctions of "before transformation" and "arousing aspiration." This is the heart of these two gates. Therefore, since both our own school and other schools distinguish the entire teaching period into two gates, there can be no disagreement that the various gates of the Holy Path correspond to the practice of sages, while the single practice of nembutsu responds to what ordinary beings should cultivate. Therefore, when we consider our own spiritual capacity, if we do not partake in the portion of the three vehicles, taking refuge in the easy practice that ordinary beings can endure should be the essential path of definite liberation. The two distinctions of "before transformation" and "arousing aspiration" mean that the various teachings before the transformation of the entire period benefit sages, while the nembutsu taught in the Contemplation Sūtra embraces ordinary beings. This means that Śākyamuni's appearance in the world and his teaching of the 84,000 dharma gates was to make the three vehicles and five vehicles equally awaken to the principle-nature of the one true suchness. However, while those of sharp faculties
【Page 23, Upper Section】
all gained benefit, those of dull faculties and no wisdom find awakening difficult, so for those of inferior capacity, the Pure Land gate is opened, teaching them to ride on the Buddha's vow-power, be born in the Pure Land, and attain the enlightenment of non-birth in the Pure Land. This meaning appears in the introductory section of the Profound Meaning. Namely, it says that suchness is vast and extensive—even the five vehicles cannot fathom its extent; dharma-nature is deep and lofty—even the ten sages cannot exhaust its limit. Yet it explains that this principle-nature of suchness does not leave the minds of even the most lowly beings, and ordinary beings and sages are equally perfect. However, it says that because defilement and obstructions cover deeply, there is no way for the pure essence to manifest clearly. To reveal this pure essence, concealing the great compassion's western transformation and being startled to enter the gate of the burning house—from this point on describes the original intention of Śākyamuni's appearance in the world and clarifies the teaching period of the one period and five vehicles. Up to the point where it says that those who follow conditions all receive liberation, it clarifies the teaching benefits of those five vehicles and 84,000 [dharma gates]. This is the heart of the Holy Path gate. Next, from saying "However, sentient beings' obstructions are heavy and those who attain awakening are difficult to discern," it discusses the essential purpose of the Contemplation Sūtra's arising
【Page 23, Lower Section】
and transformation. This is where Śākyamuni opened and explained the essential gate of meditative and non-meditative practices, showing the principle of calming thoughts, concentrating the mind, abandoning evil and cultivating good, and Amida manifested the great vows of his special intention, causing both good and evil ordinary beings to all accomplish the benefits of riding on the great vow. This is the heart of the Pure Land gate. Understanding the two gates distinguished in this way, when viewed through the meaning of "no way for the pure essence to manifest clearly," the benefit of "those who follow conditions all receive liberation" is a partial benefit. It is understood that this is not the stage of realization where the pure essence truly manifests clearly. This is because the world has reached the final age and people are of inferior faculties. Also in the commentary on the Contemplation Methods, it says that Śākyamuni appeared to save ordinary beings of the five turbidities, immediately using great compassion to reveal that the ten evils as cause result in the suffering of the three evil paths as karmic retribution, and also using equal wisdom to turn humans and devas around and make them realize entry into birth in Amida's Buddha-land. It appears that the original intention of Śākyamuni's appearance in the world was to teach Amida's teaching in order to save ordinary beings. The question is asked: According to the commentary in the first volume of Wenju, it says "Only the faculties of the three vehicles can stimulate the Buddha's appearance in the world; others cannot stimulate it." However, how can it be said that he appeared for the sake of ordinary beings? The answer is: The original [intention] of appearing in the world