Dialogue Between a Sage and a Fool

 Shogu Mondo-sho Part I

聖愚問答鈔 上

The Cage of the Triple World

ST: 夫生を受しより死を免れざる理りは、賢き御門より卑き民に至るまで人ごとに是を知といへども、實に是を大事とし是を歎く者、千萬人に一人も有がたし。夫生を受しより死を免れざる理りは、賢き御門より卑き民に至るまで人ごとに是を知といへども、實に是を大事とし是を歎く者、千萬人に一人も有がたし。無常の現起するを見ては、疎きをば恐れ親きをば歎くといへども、先立ははかなく、留るはかしこきやうに思て、昨日は彼のわざ今日は此事とて、徒らに世間の五欲にほだされて、白駒のかげ過やすく、羊の歩み近づく事をしらずして、空く衣食の獄につながれ、徒らに名利の穴にをち、三途の舊里に歸り、六道のちまたに輪回せん事、有人誰か不歎、誰か不悲。

Having received birth as a human being, there is no escaping death. Though all know this, from a sage emperor down to the lowest commoner, of those who truly consider this great matter and lament it, there is not even one person in ten million. When we observe impermanence, we fear the unfamiliar and lament over the passing of the familiar. Those who came before us have passed away, but we think it is smarter to stay [in this world]. Yesterday was one thing, today it is another, [and so we remain] bound by the five desires of worldliness in vain. [Our life passes as swiftly as a galloping] white horse passing a gap in a wall. We are as unwitting as sheep led to the slaughter. We are chained to the hell of our hunger for food and clothing, and have fallen into the pit of fame and fortune in vain. We keep returning to our old home of the three [evil] destinies, continuing to wander in the six destinies of samsara. Is there anyone who wouldn’t lament? Who wouldn’t be sorrowful?

ST: 嗚呼老少不定は娑婆の習ひ、會者定離は浮世のことはりなれば、始て驚くべきにあらねども、正嘉の初め世を早うせし人のありさまを見るに、或は幼き子をふりすて、或は老たる親を留めをき、いまだ壯年の齡にて黄泉の旅に趣く心の中、さこそ悲しかるらめ、何もかなしみ、留るもかなしむ。

Alas! For old and young alike, uncertainty is the way of this Saha world. It is the rule of this floating world that we meet only to part again. I was not caught by surprise, but [I was at a loss] when I saw the state of the people who died early in the beginning of the Shoka era. Some people had to forsake their young children, while others had to leave behind their aged parents who remained alive. What was in their hearts when they had to face a journey to the Yellow Springs [of the afterlife] when they were not yet even in the prime of life? Both the dying and those remaining alive must have been full of sadness.

ST (351, l5-6): 彼楚王伴神女殘情於一⽚之朝雲劉氏値仙客慰思於七世之後胤如予者緣底休愁。かる山左のいやしき心なれば身には思のなかれかしと云けん人の古事さへ思出られて、末の代のわすれがたみにもとて、難波のもしほ草をかきあつめ、水くきのあとを形の如くしるしをく地。悲哉痛哉。

The king of Chu’s divine consort left behind a page [of poetry] expressing her feelings in terms of [clouds in the] morning or rain [in the evening]. Liu was also [the brief] companion of an immortal, and [upon returning home] was comforted by the seventh generation of his descendants. But how can a person like myself find consolation for this grief? I remember there was a person long ago who said he was free of grief because he was just a lowly woodcutter in the mountains. As a memento for later generations, [I record these thoughts of mine] just as in Naniwa, marks are left like brush strokes in the sand after the seaweed is collected.

ST (351, l12): 悲哉痛哉。我等無始より已來、無明の酒に醉て六道四生に輪回して、或時は焦熱大焦熱の炎にむせび、或時は紅蓮大紅蓮の冰にとぢられ、或時は餓鬼飢渴の悲みに値て、五百生の間飲食の名をも聞ず。或時は畜生害の苦をうけて、小きは大きなるにのまれ、短きは長きにまかる、是を選害の苦と云。或時は修羅闘靜の苦をうけ、或時は人間に生れて八苦をうく。生‧老‧病‧死‧愛別離苦‧怨憎會苦‧求不得苦‧五盛陰苦等也。或時は天上に生れて五衰をうく。

It is so sad, it is so painful! From the beginningless past, we have been drunk on the wine of ignorance and are repeatedly reborn among the six destinies and four kinds of birth. Sometimes we are choking amidst [the smoke and flames of] the [Hell of] Great Burning Heat. Sometimes we are trapped in the ice of the Red Lotus [Hell] and the Great Red Lotus [Hell]. Sometimes we bring upon ourselves the agony and sorrow of the hungry ghosts who suffer hunger and thirst, not even hearing the words “food” and “drink” for five hundred lifetimes. Sometimes we suffer the agony of animals who are torn apart and consumed, as the small are swallowed up by the large and the short are vanquished by the long. Sometimes we endure the agony of the asura in their war [with the gods]. Another time we are born as a human being and experience the eight kinds of suffering: birth, aging, illness, death, separation from what is loved, encountering what is disliked, not getting what is desired, and the inherent suffering of the five aggregates subject to clinging. Another time we are born in heaven and experience the five signs of decay.

ST (352, l3): 如此三界の間を車輪のごとく回り、父子の中にも親の親たる子の子たる事をさとらず、夫婦の會遇るも會遇たる事をしらず、迷へる事は羊目に等く、暗き事は狼眼に同じ。我を生たる母の由來をもしらず、生を受たる我身も死の終りをしちず。

Like a wheel we roll around in the triple world, never realizing that we have been parent and child to each other throughout countless lifetimes, or that husbands and wives are continuing relationships from past lives. With the eyes of sheep, we are lost. With the eyes of wolves, we are in darkness. We do not even know the origin of the mother who gave us birth, nor do we, who have received life, know when death will finally claim us.

ST (352, l5): 嗚呼難受人界の生をうけ、難値如来の聖敎に値奉れり。一眼の⿔の浮木の穴にあへるがごとし。今度若生死のきづなをきらず、三界の籠樊を出ざらん事かなしかるべし、かなしかるべし。

Alas! We received a human birth, which is hard to receive, and we have met the sacred teaching of the Tathagata, which is difficult to meet. It is as if we were the one-eyed turtle patiently seeking the hole of a floating log to rest in [and have finally found it]. If we miss this chance to cut the bond of birth and death and escape the cage of the triple world we shall be very sad indeed.

ST (352, l8): 爰に或智人來示云、汝が所歎實に爾はり。如此無常のことはりを思知り、善心を發す者は麟角よりも希也。此ことはりを覺らずして、悪心を發す者は牛毛よりも多し。汝早く生死を離れ菩提心を發さんと思はば、吾最第一の法を知れり、志あらば爲汝説之聞しめん。

Now a wise man came, saying, “What you are lamenting about is true. Those who are aware of the impermanence of things and give rise to a mind that seeks what is good are rarer than the horn of a qilin. Those who are unaware of this and give rise to a mind that seeks what is evil are more numerous than the hairs on a cow. If you wish to be quickly delivered from the cycle of birth and death and generate the thought of awakening (bodhicitta), then I know the foremost Dharma [for accomplishing that]. If it is your will, I will expound it so that you can hear it.”

The Teaching of the Discipline School

ST (352, l10) 其時愚人座より起て合掌云、我は日来外典を擧し、風月に心をよせて、いまだ佛教と云事を委細にしらず。願くは上人為我是を説給へ。

Then, this fool rose from his seat, pressed his palms together, and said, “I have been studying non-Buddhist scriptures for a long time, filling my mind [with scenes of] gentle breezes and bright moonlight, so I do not yet know much about what is called Buddhism. I hope that your reverence will explain it to me.”

ST (353, l1) 其時上人の云、汝耳を伶倫が耳に寄せ、目を離朱が眼にかって、心をしづめて我が教をきけ。爲汝説之。夫佛教は八萬の聖教多けれども、諸宗の父母たる事戒律にはしかず。されば天竺には世親‧馬鳴等の薩堀、唐土には慧嚝‧道宣と云し人是を重んず。我朝には人皇四十五代聖武天皇の御宇に、鑒眞和尙此宗と天台宗と兩宗を渡して、東大寺の戒壇立た。自爾已來至當世崇重年舊り尊貴日に新なり。

At that time, the reverend said, “Make your ears like the ears of Ling Lun, your eyes like the eyes of Li Zhu, quiet your mind and listen to my teachings. Then I will explain it to you. In Buddhism, there are as many as eighty thousand holy teachings, but the father and mother of all the schools are the precepts and disciplinary rules. Therefore, in India, Vasubandhu, Ashvaghosha, and other bodhisattvas, and in China, Huikuang, Daoxuan, and others such as them held these [teachings] in great esteem. In our country, during the reign of the 45th sovereign, Emperor Shomu, Preceptor Jianzhen brought over two schools [of Buddhism], this [Discipline] school as well as the Tiantai school, and he also established the precept platform at Todaiji Temple. From that time until the present, reverence for these precious [teachings] of years past is renewed daily.

ST (353, l4) 就中極樂寺良觀上人は上一人より下萬民に至て生身の如來と是を仰ぎ奉る。見彼行儀實以て爾也。飯嶋の津にて六浦の關米を取ては、諸國の道を作り七道に木戸をかまへて人別の錢を取ては、諸河に橋を渡す。慈悲は⿑如来、徳行は越先達。

“Consider, Reverend Ryokan of Gokurakuji Temple, whom everyone, from the ruler down to the common people, looks up to and reveres as a living Tathagata in the flesh. We see that his conduct truly lives up to this! He collected rice from the Mutsura checkpoint at the port of Iijima, built roads for the country, set up wooden gates throughout the seven districts, collected tolls from everyone who passed through, and then built bridges across many rivers. His compassion is equal to the Tathagata, and his virtuous acts transcend those of past sages.

ST (353, l5) 汝早く生死を離れんと思はば、五成‧二百五十戒を持ち、慈悲をふかくして物の命を殺さずして、良觀上人の如く作道渡橋。是第一の法也。汝持んや否や。

“If you wish to be quickly delivered from the cycle of birth and death, you must uphold the five precepts and the two hundred and fifty precepts, deepen your compassion, abstain from killing living beings, and like Reverend Ryokan, build roads and bridges. This is the most important Dharma of all. Are you prepared to uphold it or not?”

ST (353, l7) 愚人彌、合掌云、能能持ち奉んと思ふ。具に為我是を説給へ。抑五戒‧二百五十戒と云事は我等末存知。委細に是を示し給へ。

This fool, all the more, pressed his palms together and said, “I would very much like to receive and uphold it. Expound it for my sake. To begin with, you said that there are five precepts and two hundred and fifty precepts but we do not yet know about them. Please explain them in detail.”

ST (353, l10) 智人云、汝は無下に愚也。五戒‧二百五十戒と云事をば孩兒も是をしる。然れども汝が爲に説之。五戒者一には不殺生戒、二には不偸盗戒、三には不妄語戒、四には不邪淫戒、五には不飲酒戒是也。二百五十戒の事は多き間略之。

The wise man said, “You are so foolish! Even children know about the five precepts and the two hundred and fifty precepts. But I will expound it for your sake. The five precepts are: first, the precept not to kill; second, the precept not to steal; third, the precept not to lie; fourth, the precept not to engage in sexual misconduct; and fifth, the precept not to consume intoxicants. Because the two hundred and fifty precepts are so numerous, I will not explain them at this time.”

ST (353, l10) 其時に愚人礼拝恭敬して云、我自今日深く比法を持ち奉るべし。

Then, this fool respectfully made obeisance and said, “From this day on, I will uphold this Dharma with profound reverence.”

The Teaching of the Pure Land School

ST (353-4, l11-) 爰に予が年来の知音成所に隠居せる居士一人あり。爲訪予愁歎來れるが、始には往事渺茫として似夢事をかたり、終には行末の冥冥として難辨事を談ず。欝を散し思をのべて後、問予云、抑人の有世誰か後生を思はざらん。貴邊何なる佛法をか持て出離をねがひ、又亡者後世をも訪給や。

Then, a close friend of many years, a householder who lived nearby in retirement, came to visit me in my sadness. At first, he spoke of how the things of the past were remote and vague, like things in a dream. Finally, he talked about how dark and gloomy the future is, so difficult to foresee. After dispersing my gloom and expressing his thoughts, he asked me, “Whoever is alive in this world can’t help but think about the life to come. May I ask which Buddha Dharma you uphold for salvation, and to pray for those who have departed for the next life?”

ST (353-4, l11-l2) 予答云、一日或上人來て爲我五戒二百五十戒を授け給へり。實に以て心肝にそみて貴し。我深く良觀上人の如く、及ばぬ身にもわろき道を作り、深き河には橋をわたさんと思へる地。

I answered, “One day, a certain reverend came who bestowed upon me the five precepts and the two hundred and fifty precepts. Truly, because of this, I hold him in my heart with great esteem. Even though I cannot compare to Reverend Ryokan, it is my wish to make roads through perilous wildernesses and build bridges across deep rivers.”

ST (354, l2-l5) 其時居士示して云、汝が道心貴きに似て愚か也。今談ずる處の法は淺ましき小乘の法也。されば佛は則八種の諭を設け、文殊は又十七種の差別を宣たり。或は螢火日光の諭を取り、或は水精瑠璃の諭あり。爰を以て三國の人師も其破文非ー。

Then the householder pointed out, “Your aspiration for the Way is noble, but it seems you are acting foolishly. The Dharma we are now discussing is the shallow Dharma of the hinayana. That is why the Buddha set forth eight kinds of comparisons, and why Manjushri also declared that there are seventeen kinds of differences [between hinayana and Mahayana]. Or take the comparison between [the light of] a firefly and that of sunlight, Or the comparison between a quartz crystal and lapis lazuli. Consequently, the ordinary teachers of the three countries (India, China, and Japan) have written more than a few things to rout [the hinayana].

ST (354, l5-6) 次に行者の尊重の事。必ず人の敬ふに依て法の貴きにあらず。されば佛は依法不依人と定め給へり。

“Next, concerning the high esteem you hold for practitioners, the nobility of the Dharma does not rely on whether people are always respected. Therefore, the Buddha has established that one should rely on the Dharma, not upon persons.

ST (354, l6-9) 我傳聞上古の特律の聖者の振舞は言殺言收有知浄之語行雲廻雪作死屍之想。而に今の律僧の振舞を見るに、布絹財寶をたくはへ、利錢借請を業とす。教行旣に相違せり、誰か是を信受せん。

“I have heard it said that in ancient times the conduct of the sages who observed the special discipline was such that if they had to speak of ‘killing’ or ‘hoarding’ they used wise and pure proverbs, and while they drifted like clouds or swirled like snow they would visualize corpses. However, observing the conduct of the monastic sangha that follows the discipline today, we see that they engage in the accumulation of silk cloth and precious jewels. They make a business out of lending money at interest. Their teachings and practices have long since deviated. Who could have faith in them?

ST (354, l9-11) 次に道を作り橋を渡す事、還て人の歎き也。飯嶋の津にて六浦の關米を取る、諸人の歎き是多し。諸國七道の木戸、是も旅人のわづらい只在北事眼前の事なり。汝不見否や。

“Next, as for building roads and bridges, it only causes people grief. The collection of rice from the Mutsura checkpoint at the port of Iijima has caused grief to a great many people. You can see for yourself here in the north that the wooden gates throughout the seven districts have caused difficulty for travelers. Don’t you see this?”

ST (354, l11-12) 愚人作色云く、汝が智分をもて上人を謗し奉り、其法を誹る事無謂‧知て云歟、愚にして元歟、おそろし、おそろし。

This fool, getting red in the face, said, “With your partial knowledge you are slandering those worthy of reverence, and pointlessly criticizing their Dharma [teachings]. Do you know what you are talking about, or are you just being foolish? [What you are saying] is dreadful, dreadful!”

ST (354-5, l12-14) 其時居土笑て云、鳴呼おろかなりおろかなり。彼宗の僻見をあらあら申すべし。抑敎に有大小宗に權實。鹿苑施小の昔は化城の戸ぼそに導くといへども、鷲峯開顯の筵には其得益更に無之。

Then the householder laughed and said, “Ah, how foolish, how foolish! Let me give you a rough explanation of the biased views of that school. In the first place, there are Mahayana and hinayana teachings and provisional and true schools. Long ago, the hinayana teaching of the Deer Park [period] was a guide leading to entry into the magic city. Still, when the mats were laid down for the [teachings of] opening and revealing at Eagle Peak, there were no further benefits to be gained from it.”

ST (354-5, l12-1) 其時愚人茫然として居士に問て云く、文證現證實に以て然也。さて何なる法を持てか離生死速に成佛耶。

Then, dumbfounded, this fool asked the householder, “Both the documentary proof and actual proof indicate that what you say is true, so what kind of Dharma should we keep to be delivered from the cycle of birth and death and quickly attain buddhahood?”

ST (355, l1-9) 居士示して云く、我在俗の身なれども深く佛道を修行して、幼少より多くの人師の語を聞き、粗經敎をも開見るに、末代我等が如くなる無悪不造のためには念佛往生の敎にしくはなし。されば慧心僧都は夫往生極樂之教行濁世末代之目足也と云ひ、法然上人は諸經の要文を集て一向専修の念佛を弘め給ふ。中にも彌陀の本願は諸佛超過の崇重也。始無三悪趣の願より終り得三法忍の願に至るまで、いづれも悲願目出けれども、第十八の願殊に我等が爲に殊勝也。又十悪五逆をもきらはず、一念多念をもえらはず。されば上一人より下萬民に至まで、此宗をもてなし給事他に異なり。又往生の人それ幾ぞや。

The householder pointed out, “Even though I am a layperson, I have earnestly practiced the Buddha Dharma. Since I was very young I have listened to the words of many ordinary teachers and roughly looked over the teachings in the sutras. For we who live in the Latter Age, nothing equals the teaching of nembutsu for rebirth in the pure land to become like those for whom there is no longer any evil or wrongdoing. Therefore, Bishop Eshin said that the teachings and practices for rebirth in the Pure Land of Utmost Bliss are the eyes and feet of those who live in this degenerate Latter Age. Reverend Honen collected essential passages from all the sutras to propagate the completely exclusive practice of nembutsu. In particular, the original vows of Amitabha are profoundly revered because they surpass those of all other buddhas. From the initial vow that there will be no three evil destinies [in his land] to the final vow [that bodhisattvas who hear his name] will obtain the three patient acceptances [of the non-arising] of dharmas, all of these compassionate vows are auspicious, but the eighteenth vow is particularly rare and extraordinary. In addition, [even those who have committed] the ten evil acts and five heinous transgressions are not excluded, and both [those who practice] once-calling [and those who practice] many-calling will be included. Therefore, everyone from the highest person to the lowest commoner, welcomes this school with distinction. And how many people have attained rebirth in the pure land because of it?”

ST (355, l9-12) 其時愚人云。實に小を恥て大を慕ひ、淺を去て深に就は、佛敎の理のみに非ず、世間にも是れ法也。我早く彼宗にうつらんと思ふ。委細に彼旨を語り給へ。彼佛の悲願の中に五逆十悪をも簡ばずと云へる、五逆とは何等ぞや、十悪とは如何。

Then this fool said, “Truly we should be ashamed of the small and long for the great, leave the shallow and enter the depths. This is not only a principle of Buddhism but the worldly Dharma as well. I think that I should quickly convert to this school. Please tell me more about its principles in detail. It is said that in the compassionate vow of that Buddha, not even [those who have committed] the five heinous transgressions and ten evil acts are overlooked. What do you mean by the five heinous transgressionand what are the ten evil acts?”

ST (355, l12-14) 智人の云、五逆とは殺父‧殺母‧殺阿羅漢‧出佛身血‧彼和合僧是を五逆と云地。十悪とは身三‧口四‧意三地。身三とは殺‧盜‧婬、口四とは妄語‧綺語‧悪口‧兩⾆、意三とは食‧瞋‧癡、是を十悪と云也。

The knowledgeable one said, “The five heinous transgressions are killing one’s father, killing one’s mother, killing an arhat, injuring the Buddha, and causing a schism in the Sangha. These are the five heinous transgressions. The ten evil acts consist of three bodily acts, four verbal acts, and three mental acts. The three bodily acts are killing, stealing, and sexual misconduct. The four verbal acts are lying, idle chatter, harsh speech, and malicious speech. The three mental acts are greed, hatred, and delusion. These are the ten evil acts.”

ST (355-6, l14-1) 愚人云、我今解ぬ。今日よりは他力往生に憑を懸べき也。

This fool said, “Now I understand them. From today onwards, I shall depend upon Other-power for rebirth in the pure land!”

The Teaching of the Mantra School

ST (356, l1-3) 爰に愚人又云、以の外盛にいみじき密宗の行人あり。是も予が歎きを訪んが爲に來臨して、始には狂言綺語のことはりを示し、終には顯密二宗の法門を談して、問い予云、抑汝は何なる佛法をか修行し、何なる經論をか讀誦し奉るや。

Then this fool also said, “There is a remarkably devoted practitioner of the esoteric school. This person has come to console me in my grief. At first, what he said was only crazy talk and idle chatter, but finally, he spoke of the Dharma gates of the two schools of exoteric and esoteric [Buddhism]. He asked me what kind of Buddha Dharma I am practicing and which sutras and treatises I am reading and reciting.”

ST (356, l3-5) 予答云、我一日或居士の教に依て、浄土の三部經を讀奉り、西方極樂の教主に憑を深く縣る地。

I told him, “One day, according to the teachings of a certain householder, I respectfully read the three Pure Land sutras and have come to deeply depend upon the Lord Teacher of the Western Paradise of Utmost Bliss.”

ST (356, l5-8) 行者え、佛教に有二種。一には顯教、二には密教也。顯教の極理は不及密教初門云云。汝が執心の法を聞けば釋迦の顯教地。我が所持の法は大日覺王の祕法也。實に三界の火宅を恐れ、寂光の寶臺を願はば、須く顯教をすてゝ、密教につくべし。

The practitioner said, “In Buddhism, there are two kinds [of teachings]. First, there are exoteric teachings and, second, there are esoteric teachings. It is said that the highest principles of the exoteric teachings cannot compare with the initial gate of the esoteric teachings initial gate. It sounds like the Dharma you are devoted to is the exoteric teaching of Shakyamuni [Buddha]. The Dharma that I possess is the secret Dharma of the Mahavairochana the Lord of Awakening. Truly, if you fear the burning house of the triple world, and hope for the treasure towers of [Pure Land of] Tranquil Light, then you must abandon the exoteric teachings and adhere to the esoteric teachings.”

ST (356, l8-9) 愚人驚いて云、我いまだ顯密二道と云事を聞ず。何なるを顯数と云ひ、何なるを密数と云へるや。

This fool exclaimed in astonishment, “I have not yet heard of this matter of the two ways of the exoteric and esoteric. What is meant by exoteric teachings and what is meant by esoteric teachings?”

ST (356, l9-11) 行者云、予は是頑愚にして敢て腎を存ぜず。雖然今擧一二文挑汝矇昧。顯教者舎利弗等の請に依て、應身如來の説給諸教也。密教者爲自受法樂法身大日如來の金剛薩埵を所化として説給處の大日經等の三部也。

The practitioner said, “I am obstinate and foolish and do not presume to know what is essential. Nevertheless, let me cite one or two passages to challenge your ignorance. The exoteric teachings are the many teachings expounded at the request of Shariputra and others by the Tathagata of the Accommodative-body. The esoteric teachings were expounded by Vajrasattva, a transformation of Mahavairochana Tathagata, who is the Dharma-body of the self-enjoyment of the bliss of the Dharma. These teachings were given in the Mahavairochana Sutra and the rest of the three [Mantra sutras].”

ST (356, l11-12) 愚人云、實に以て然なり。先非をひるがへして賢き教に付奉んと思也。

This fool said, “That is indeed true. I think I will turn away from my past mistaken [beliefs] and devote myself to these worthy teachings instead.”

The Teaching of the Zen School

ST (356, l12-14) 又爰に萍のごとく諸州を回り、蓬のごとく縣縣に轉ずる非人の、それとも知ず来り門の柱に寄立て含笑語る事なし。

Consequently, there was a vagrant who drifted around the various provinces like duckweed and rolled on from district to district like tumbleweed. Before I knew it, he arrived and stood leaning on a gatepost, smiling but saying nothing.

ST (356-357, l14-l2) あやしみをなして是を問に始には云事なし。後に強て問を立る時、彼が云、月蒼蒼として風忙忙たりと。形質常に異に、言語又通ぜず。其至極を尋れば當世の禪法是也。

Suspicious, I asked him what this was all about, but at first, he did not respond. After a while, I asked him again more insistently and he said, “The moon is very pale and the wind is very blustery. Form and nature are always changing, and language fails to bring understanding. The ultimate that you seek is the Zen Dharma in the world today.”

ST (357, l2-4) 予彼人の有樣を見、其言語を聞て、佛道の良因を問時、非人云、修多羅の教は月をさす指、教網は是言語にとどこほる妄事なり。我心の本分におちつかんと出立法其名を禪と云也。

I observed this person’s appearance, heard what he had to say, and then asked him about the good causes of the Buddha Way. The vagrant replied, “The teachings of the sutras are a finger pointing at the moon. Their doctrinal nets are falsities confined to [the limits of] language. The Dharma for settling into the true nature of your mind and embarking [on the way] is called Zen.”

ST (357, l4) 愚人云、願くは我聞んと思ふ。

This fool said, “I would like to hear about it.”

ST (357, l4-7) 非人元、實に其志深くば向壁坐禪して本心の月を澄しめよ。爰を以て西天には二十八祖系観れず、東土には六祖の相博明白也。汝是を悟らずして教網にかゝる。不便不便。是心卽佛、卽心是佛なれば此身の外に更に何にか佛あらんや。

The vagrant said, “If your aspiration is truly deep, then sit in meditation facing the wall and clarify the moon of your original mind. You can see that this has been passed down through the lineage of twenty-eight ancestors in the Western Heaven (India), while in the Eastern Land (China), the transmission of the six ancestors is clear and evident. If you are not enlightened about this, you will be caught in the doctrinal net, an unpleasant inconvenience. The mind is itself the Buddha. Since this present mind is the Buddha, outside of this body, what Buddha can there be?”

ST (357, l7-12) 愚人聞此語つくづくと觀諸法、閑に案義理云、佛教萬差にして理非難明。宜哉、常啼は東に請ひ、藥王は臂を焼き、樂法は皮を剝。善知識實に難値。或は教内と談じ、或は教外と云。此ことはりを思に未究淵底、臨法水者深淵の思を懐き、見人師族は薄氷の心を成せり。爰を以て金言には依法不依人と定め、又爪上土の譬あり。若佛法の眞僞をしる人あらば尋て師とすべし、求て崇べし。

This fool heard these words and deeply contemplated all these Dharmas. Calmly considering these different doctrines, I said, “Buddhism has a multitude of different teachings, so it is difficult to clarify what is in accord with its principles as opposed to what deviates from them. Naturally, Ever Weeping went inquiring about it in the east, Good Treasures sought for it in the south, Medicine King burned his arms for it, and Gladdened by Dharma peeled off his skin for it. A good friend is truly hard to find. Some say that the teachings are in [the sutras], while others say the teachings are outside [the sutras]. In thinking over this, not yet having fathomed its depths to the bottom, it seems that one who looks over the waters of the Dharma feels as though they have fallen into an abyss, and upon seeing a person who is lineage master they feel as though they are walking on thin ice. This is why it was established by [the Buddha’s] golden words that we should “rely on the Dharma, not upon the person,” and also why [the Buddha] told the simile of a bit of soil on a fingernail. If there is anyone who can discern truth or falsehood within the Buddha Dharma, then I must seek him out and revere him as my teacher.”

Seeking and Finding the Sage

ST (357-358, l12-l4) 夫人界に生を受るを天上の絲にたとへ、佛法の視聽は浮木の穴に類せり。身を輕して法を重すべしと思に依て衆山に攀、歎きに引れて諸寺を回る。足に任せて一の巖窟に至るに、後には青山峨峨として松風常樂我浄を奏し、前には碧水湯湯として岸うつ波四徳波羅蜜を響かす。深谷に開敷せる花も中道實相の色を顯し、廣野に綻ぶる梅も界如三千の薰を添ふ。言語道斷心行所滅せり。可謂商山の四皓の所居とも、又不知古佛經行の迹歟。景雲朝に立、靈光夕に現ず。嗚呼心を以て計るべからず、詞を以て宣べからず。

It is as difficult for a man to receive birth into the human realm as it is to thread a needle by lowering the thread from the heavens, and to see and hear the Buddha Dharma is as rare as [a turtle] finding a floating log with [the right-sized] hole in it. I considered that I should regard myself lightly, but the Dharma as a weighty matter. Therefore, I hiked over many mountains [searching for a good teacher], and out of grief, I wandered from temple to temple. Following my feet, I came to a rocky cave. Green mountains towered behind it, and the sound of the wind blowing through their pines played the melody of eternity, bliss, self, and purity. Blue waters were rushing before it, the waves hitting the shore with the echoes of the paramitas of the four virtues. The flowers blooming in the deep valley also revealed the true colors of the true reality of the middle way. The plum blossoms beginning to open in the vast fields added the fragrance of the three thousand realms. I was speechless, and all my thoughts came to a stop. One could say it was the dwelling place of the Four Whiteheads of Mount Shang, or else, for all I knew, an ancient buddha had passed through here and left his footprints. Auspicious clouds arose in the morning, and a numinous light appeared in the evening. Alas, the mind cannot encompass it, words cannot describe it!

ST (358, l4-6) 予此砌に沈吟とさまよひ、彷徨とたちもとをり、徙倚とたゝずむ。此處に忽然として一の聖人坐す。其行儀を拝すれば法華讀誦の聲深く心肝に変て、閑窻の戸ほそを伺へば玄義の牀に臂をくたす。

At that time, I pondered as I wandered about, sometimes walking back and forth and sometimes standing still or leaning on something. Suddenly, I came upon a sage sitting [inside a hut built in the cave]. As I observed his conduct, the sound of his reverent reading and reciting of the Dharma Flower [Sutra] deeply moved my heart. Peering through a narrow window, I saw that he was resting his elbows on a desk and [pondering] the profound meaning.

ST (358, l6-7) 。爰に聖人予が求法の志を酌知て、詞を和げ予に問て云、汝なにゝ依て此深山の窟に至れるや。

Then the sage, understanding my aspiration to seek the Dharma, gently asked me, “How is it that you found your way to this cave deep in the mountains?”

ST (358, l7-8) 予答云、生をかろくして法をおもくする者也。聖

I replied, “[I came here] because I regard life lightly but the Dharma as weighty.”

ST (358, l8) 聖人問云、其行法如何。

The sage asked, “What is your method of practice?”

ST (358, l8-10) 予答云、本より我は交俗塵未辨出離。適値善知識始には律、次には念佛‧眞言‧竝に禪、此等を聞といくども未辨眞僞。

I answered, “From the beginning, I have dwelt amid the world’s dust and not yet discerned how to renounce it. By chance, I met valuable good friends: the first was of the Discipline school, after that, Nembutsu, then Mantra, and finally Zen. I have heard all this, but am not yet able to discern what is true from what is false.”

ST (358, l10-11)  聖人云、汝が詞を聞に實に以て然也。身をかろくして法をおもくするは先聖の教へ、予が存ずるところ地。

The sage said, “I hear what you are saying, and it is truly like this. To regard the body lightly but the Dharma as a weighty is indeed the teaching of past sages. I know it well.

ST (358-359, l11-l6) 抑上は非想の雲の上、下は那落の底までも、生をうけて死をまぬかるゝ者やはある。然れば外典のいやしきをしえにも、朝有紅顔誇世路夕爲白骨朽郊原と云へり。雲上に交て雲のびんづらあざやかに、雪たもとをひるがへすとも、其樂みをおもへば夢の中の夢也。山のふもと蓬がもとはうぬの栖也。玉の臺‧錦の帳も後世の道にはなにかせん。小野小町‧衣通姫が花の姿も無常の風にちり、樊噲‧張良が武藝に達せしも獄卒の杖をかなしむ。されば心ありし古人の云、あはれなり鳥べの山の夕煙をくる人とてとまるべきかは。末のつゆ本のしづくや世の中のをくれさきだつためしなるらん。先亡後滅の理り始て驚くべきにあらず。願ふても願ふべきは佛道、求めても求むべきは經敎也。抑汝が云ところの法門をきけば、或は小乘、或は大乘、位の高下は且く置之、還て惡道の業たるべし。

“From the [Heaven of] Neither Perception nor Non-Perception above the clouds, down to the bottom of hell, are there any who are born who do not also die? Therefore, even in the lowly teachings of the non-Buddhist scriptures, it is said, ‘Though in the morning you have rosy cheeks in the pride [of your youth] as you travel down the path of life, by the evening, you will be nothing more than white bones rotting in the fields.’ [Even if you were] up in the clouds with your hair intricately done up like a cloud and your sleeves fluttering like snow, such pleasures would only be a dream within a dream. Your resting place will be under the weeds at the foot of a mountain. Your jeweled daises and brocade hangings will mean nothing when you’re on the path to the afterlife. The winds of impermanence scattered the flower-like beauty of Ono no Komachi and Princess Sotōri, while Fan Kuai and Zhang Liang, who attained great skill in martial arts, came to rue all they had done when they felt the staves of the wardens of hell. Thus, with great feeling, people of old wrote:

How pitiful the evening smoke,

On Mt. Toribe!

Those who have come here,

How long should they stay?

Dew on the branch tips,

Drops on the trunk,

All must leave this world

As their passing shows.

“The principle that we will die sooner or later is not something that should come as a surprise to us. If you wish for anything, you should wish for the Buddha Way. If you seek anything, you should seek the teachings of the sutras. It seems that the Dharma gates you have been telling me about are probably those of the hinayana or possibly the Mahayana, but let their rank and status be set aside for now, for they are all practices that will return you to the evil destinies.”

The Lotus Sutra as the Original Intention of the Buddha’s Appearance

ST (359, l6-l9) 爰に愚人驚て云、如来一代の聖教はいづれも衆生を利せんが爲也。始め七處八會の筵より終り跋提河の儀式まで、何れか釋尊の所説ならざる。設ひ一分の勝劣をば判ずとも、何ぞ悪道の因と云べきや。

Thereupon, this fool was astonished and said, “But all the holy teachings of the Tathagata’s lifetime are for the benefit of sentient beings! From the beginning at the seven places and eight assemblies [of the Flower Garland Sutra] until the end of the Hiranyavati River ceremony [of teaching the Nirvana Sutra], what is not the teaching of Shakyamuni the World Honored One? Even if one discerns a slight difference wherein some [teachings] surpass inferior [teachings], which [teaching] could be called the cause of evil destinies?”

ST (359, l9-l10) 聖人云、如来一代の聖教に有權有實有大有小。又顯密二道相分其品非一。須く其大途を示して汝が迷を悟らしめん。

The sage said, “In all the holy teachings of the Tathagata’s lifetime, there is the provisional, and there is the true, there is the great [vehicle], and there is the small [vehicle]. Moreover, the two ways of the exoteric and esoteric found among them are not the same. I will show you the great path and help you realize why you are confused.

ST (359-360, l10-l2) 夫三界の教主釋尊󠄂十九歳にして伽耶城を出て、檀特山に籠て難行苦行し、三十成道の刻に三惑頓に破し無明の大夜爰に明しかば、須く本願に任せて一乘妙法蓮華經を宣べしといへども、機緣萬差にして其機不堪佛乘然れば四十餘年に所被の機緣を調へて、後八箇年に至て出世の本懷たる妙法蓮華經を説給へり。

“When the Lord Teacher Shakyamuni of the triple world was nineteen years old, he left the city of Gaya. He secluded himself in Mount Dandaloka to undergo the difficult and painful practice of austerities. At the age of thirty, he attained the way, suddenly broke through the three categories of delusions, and illuminated the great night of ignorance. Following his original vow, he should have proclaimed the One Vehicle of the Sutra of the Lotus Flower of the Wonderful Dharma. However, people have myriad capacities and conditions, and [he knew they] did not [currently] have the capacity for the Buddha Vehicle. Therefore, for forty years or more, he developed their capacities. Then, for eight years, he fulfilled his original purpose for appearing in the world by expounding the Sutra of the Lotus Flower of the Wonderful Dharma.

ST (359-360, l14-l3) 然れば佛の御年七十二歳にして、序分無量義經に説定て云、我先道場菩提樹下端坐六年得成阿耨多羅三藐三菩提。以佛眼觀一切諸法不可宣説。所以者何。知諸衆生性欲不同。性欲不同，種種説法。種種説法以方便力。四十餘年未顯眞實。

“Then, at the venerable age of seventy-two, in the Infinite Meanings Sutra, which is the introductory portion [of the Threefold Lotus Sutra], he stated, ‘Having sat upright at the place of awakening beneath the Bodhi tree for six years, I was able to attain unsurpassed, complete, and perfect awakening. Observing all phenomena with the buddha eye, I saw they are inexpressible. Why is this? I know that all sentient beings have different natures and desires. Because their natures and desires are not the same, I expounded the Dharma variously. I expounded the Dharma variously through the power of skillful means. For more than forty years, I have not yet fully revealed the truth.’

ST (360, l3-7) 此文の意は佛の御年三十にして寂滅道場菩提樹下に坐して、佛眼を以て一切衆生の心根を御覽ずるに、衆生成佛の直道たる法華経をば説べからず。是を以て空拳を擧て嬰兒をすかすが如く、様様のたばかりを以て四十餘年が間は、いまだ眞實を顯さずと年紀をさして、青天に日輪の出、暗夜に滿月のかゝるが如く、説定させ給へり。

“The meaning of this passage is that when the Buddha, at the age of thirty, sat in the place of awakening under the Bodhi tree, he observed the innermost thoughts of all sentient beings with the buddha eye, and did not expound the Lotus Sutra, which is the direct way for sentient beings to attain buddhahood. Therefore, as if waving an empty fist to humor a baby, he used various strategies for more than forty years but still did not reveal the truth despite the passing of years. Just as the sun appears in the blue sky, or a full moon arises on a dark night, he clearly explained this [use of skillful means].

ST (360, l7-8) 此文を見て, 何ぞ同じ信心を以て佛の虚事と說る>法華已前の權教に執著して、めづらしからぬ三界の故宅に歸るべきや。

“Seeing this passage, why should we, with the same faith [that we could have in the Lotus Sutra], adhere to the worthless matters of the Buddha and the provisional teachings taught before the Dharma Flower [Sutra]? Should we return to our old home of the triple world that is all too familiar?

ST (360, l8-10) されば法華經の一巻方便品云、正直捨方便但説無上道文。此文の意は前四十二年の經經、汝が語るところの念佛‧眞言‧禪‧律を正直に捨よと也。

“Therefore, in the ‘Skillful Means’ chapter of fascicle one of the Lotus Sutra, it says, ‘I have honestly abandoned skillful means. I will only expound the unsurpassed way.’ This passage means that you should honestly abandon all the teachings of the sutras of the previous forty-two years, including [the teachings of] the Nembutsu, Mantra, Zen, and Discipline [schools] that you speak of.

ST (360, l10-12) 此文明白なる上、重ていましめて第二卷譬喩品云、但樂受持大乘經典乃至不受餘經一偈文。此文の意は、年紀かれこれ煩はし、所詮法華經より自餘の經をば一偈をも受くべからずとなり。

“The [meaning of the] above passage is obvious. Heavily admonishing us, the ‘A Parable’ chapter of the second fascicle [of the Lotus Sutra] says, ‘They only enjoy accepting and upholding the Mahayana sutra canon, even if they do not accept a single verse from the remaining sutras.’ This passage means that regardless of what year [in the life of the Buddha that teaching comes from] that worries you, in the end, you should not accept a single verse from any sutra except the Lotus Sutra.

ST (360-361, l12-l1) 然るに八宗の異義蘭菊に、道俗形ちを異にすれども、一同に法華經をば崇る由を云。されば此等の文をばいかが辨へたる。正直に捨よと云て餘經の一偈をも禁るに、或は念佛、或は真言、或は禪、或は律、是餘經にあらずや。

“Nevertheless, though there are the orchids and chrysanthemums of the different interpretations of the eight schools, and despite the differences in the appearance of [people of] the way and the worldly, all say they revere the Lotus Sutra. In that case, how should these passages be interpreted? They say ‘honestly abandon’ and prohibit even a single verse from the remaining sutras. But aren’t the Nembutsu, the Mantra, the Zen, and the Discipline [teachings based on] the remaining sutras?

ST (361, l1-4) 今此妙法蓮華經者諸佛出世の本意、衆生成佛の直道也。されば釋尊は付屬を宣べ、多寶は證明を遂げ、諸佛は舌相を梵天に付て皆是眞實と宣給へり。此經は一字も諸佛の本懷、一點も多生の助也。一言一話も虚妄あるべからず。

“Now this Sutra of the Lotus Flower of the Wonderful Dharma is the original intention of all buddhas for their appearance in the world, for it is the direct way for sentient beings to attain buddhahood. Therefore, Shakyamuni the World Honored One proclaimed its transmission, Many Treasures completed its verification, and all the buddhas extended their tongues to the [Heaven of] Brahma and declared, ‘[What you say] is all true.’ Every character of this sutra is the original intention of all buddhas, and every brush stroke can assist one for many lifetimes. There is not a single word or speech in it that is false.

ST (361, l4-7) 此經の禁を用ざる者は諸佛の舌をきり、賢聖をあざむく人に非ずや。其罪實に怖るべし。されば二卷に云、若人不信毀謗此經則斷一切世間佛種文。此文の意は若人此經の一偈一句をも背ん人は過去現在未來三世十方の佛を殺さん罪と定む。

“Aren’t those who do not abide by the prohibitions of this sutra those who cut off the tongues of all buddhas and try to deceive worthies and sages? This transgression is truly dreadful. Therefore, in the second fascicle [of the Lotus Sutra] it says, ‘If there are people who have no faith but slander this sutra, then they will be eliminating all the world’s seeds of buddhahood.’ The meaning of this passage is that anyone who disregards even a single verse or single sentence from this sutra is deemed to have committed the transgression of killing the buddhas of the ten directions and three existences of past, present, and future.

Critique of the Nembutsu School

ST (361, l7-l10) 經敎の鏡をもて常世にあてみるに、法華經をそむかぬ人は實に以て有がたし。事の心を案ずるに不信の人尙無間を免れず。況や念佛の祖師法然上人は法華經をもて念佛に對して抛よと云云。五千七千の經敎に何れの處にか法華經を抛よと元文ありや。

“Using the mirror of the sutras to reflect upon the ordinary world, those who do not deviate from the Lotus Sutra are truly rare. Considering the matter carefully, even a person without faith cannot escape the Hell of Incessant Suffering. Moreover, the founder of the Nembutsu [school], Reverend Honen, is said to have cast away the Lotus Sutra in favor of nembutsu. Where in the five thousand or seven thousand [fascicles of] the sutra teachings is there any mention of casting away the Lotus Sutra?

ST (361, l10-l14) 三昧發得の行者生身の彌陀佛とあがむる善導和尙、五種の雜行を立てゝ、法華經をば千中無一とて千人持つとも一人も佛になるべからずと立たり。經文には若有聞法者無一不成佛と談じて、此經を聞けば十界の依正皆佛道を成ずと見たり。爰を以て五逆の調達は天王如来の記䇷に豫り、非器五障の龍女も南方に頓覺成道を唱ふ。況や復蛣蜣の六卽を立てゝ機を漏す事なし。

“The Preceptor Shandao, a practitioner who attained samadhi and was revered as the living Amitabha Buddha, established the five miscellaneous practices and declared that even if a thousand people were to uphold the Lotus Sutra, not a single person out of those thousand would attain buddhahood. [Yet,] a passage from [the Lotus] Sutra states, ‘If there are those who hear the Dharma, not one will fail to attain buddhahood.’ If one hears this sutra, then it will be seen that all within the ten realms, encompassing their circumstantial and direct [karmic recompense], will attain the Buddha Way. Therefore, it is even foretold that Devadatta, who committed the five heinous transgressions, will someday become Heavenly King Tathagata. Even the dragon girl, incapable [of attaining buddhahood due to] the five obstacles, went to the south to chant and attained the way of sudden awakening. Moreover, it is established that even a dung beetle has six degrees of identity, so even it does not lack the chance [to attain buddhahood].

ST (361-362, l14-l2) 善導の言と法華の文と實に以て天地雲泥せり。何れに付べきや。就中其道理を思に、諸佛衆經の怨敵、聖僧衆人の讎敵也。經文の如くならば、爭か無間を免るべきや。

“The words of Shandao and the passages of the Lotus Sutra are truly as different as heaven and earth. Which one should we choose? Thinking over his arguments, they are sworn enemies of all buddhas and the majority of sutras, the enemies of the holy Sangha and the people. If it is as the sutras say, can we avoid the contentious Hell of Incessant Suffering?”

ST (362, l2-l5) 爰に愚人作色云汝以賤身恣吐莠言。悟而言歟迷而言歟理非難辨。忝も善導和尙は彌陀善逝の應化、或は勢至菩薩の化身と云へり。法然上人も亦然也。善導の後身といへり。上古の先達たる上、行徳秀發し、解了底を極めたり。何ぞ悪道に堕給と云や。

Then, flushed with annoyance, this fool said, “You, a person of lowly rank, freely spew such vile words! It is hard to tell whether you are speaking out of enlightenment or speaking out of confusion, whether what you say is reasonable or should be censured. Graciously, we may say that the Preceptor Shandao was a responsive transformation of the Well Gone Amitabha or possibly a transformation-body of Great Power Obtainer Bodhisattva. We may also say the same of Reverend Honen, who is said to have been a rebirth of Shandao. These illustrious leaders of the past excelled in virtuous conduct and reached the pinnacle of understanding. How can you say they have fallen into evil destinies?”

ST (362, l5-l9) 聖人云、汝が言然也。予も仰て信を取こと如此。但佛法は強に人の貴賤には依べからず。只經文を先とすべし。身の賤をもて其法を輕ずる事なかれ。有人樂 生悪死有人樂死悪生の十二字を唱へし毗摩大國の狐は帝釋の師と崇められ、諸行無常等の十六字を談せし鬼神は雪山童子に貴まる。是必ず狐と鬼神との貴きに非ず。只法を重ずる故也。

The sage said, “What you say is indeed so. I also believe in what you say. However, the Buddha Dharma should not depend on the superiority or inferiority of people. Only the sutras must come first. Do not take the Dharma lightly because of the lowly status of the person teaching it. The fox of the great country of Bhima who recited the twelve-character verse, ‘There are people who love life and hate death and there are people who love death and hate life,’ was revered as the teacher of Shakra. The demon who spoke the sixteen characters, ‘All conditioned phenomena are impermanent, [this is the Dharma of arising and ceasing. When cessation and arising cease, This is the bliss of tranquil cessation,]’ was revered by the Young Ascetic of the Himalayas. This is certainly not because of the nobility of foxes and demons. It is solely because of the importance placed on the Dharma.

ST (362, l10-l12) されば我等が慈父教主釋尊󠄂、雙林最後の御遺言・涅槃經の第六には、依法不依人とて、普賢・文殊等の等覺已還の大薩埵法門を説給ふとも、經文を手に把らずは用ゐざれとなり。

“Therefore, our loving father, Lord Teacher Shakyamuni, in the final testament he gave between the two trees [recorded in] fascicle six of the Nirvana Sutra, said, ‘Rely on the Dharma, not upon the person.’ Even if Universal Sage or Manjushri should expound the Dharma gate of great bodhisattvas for returning to preliminary awakening, if they are not holding the sutras in their hands, it will be of no use to you.

ST (362-363, l12-l2) 天台大師云與修多羅合者錄而用え。無文無義不可信受文。釋の意は經文に明ならんを用よ。文證無らんをば捨よと也。傳教大師云。依憑佛説莫信口傳文。前の釋と同意也。龍樹菩薩云、依修多羅白論不依修多羅黒論文。意は經の中にも法華已前の權教をすてゝ此經につけよと也。經文にも論文にも、法華に對して諸餘の經典を捨よと云事分明也。

“Great Master Tiantai said, ‘That which agrees with the sutras, a person should write down and use. One must not put faith in any writing that does not [agree with the sutras] in letter or meaning.’ The meaning of this explanation is that one should use what is made clear in the sutras but abandon that which does not have documentary proof. Great Master Dengyo said, ‘Rely on the Buddha’s teaching; do not put faith in oral transmissions.’ This is in agreement with the previous explanation. Nagarjuna Bodhisattva said, ‘Rely on treatises that clarify the sutras. Do not rely on treatises that obscure the sutras.’ This means that among all the sutras, one should abandon the provisional teachings taught before the Dharma Flower [Sutra] and adhere to this sutra. Both sutras and treatises clearly state that one should abandon all other scriptures in favor of the Dharma Flower [Sutra].

ST (363, l2-l4) 然るに開元の錄に所擧五千七チの經卷に、法華經を捨よ乃至抛よと嫌ふことも、又攝雜行捨之と云經文も全く無し。されば慥の經文を勘へ出して、善導‧法然の無間の苦を救はるべし。

“However, in the records of the Kaiyuan period, among the five thousand seven hundred fascicles of the listed sutras, there is no mention of abandoning or casting away the Lotus Sutra, nor is there any sutra passage that says to include it among the miscellaneous practices that are to be abandoned. Therefore, you must thoroughly examine the scriptures to save Shandao and Honen from the Hell of Incessant Suffering.

ST (363, l4-l11) 今世の念佛の行者‧俗男‧俗女、經文に違するのみならず、又師の敎にも背けり。五種雜行とて、念佛申さん人のすつべき日記、善導の釋有之。其雜行者選擇云第一讀誦雜行者除上觀經等往生淨土經已外於大小乘顯密諸經受持讀誦悉名讀誦雜行。乃至第三禮拜雜行者除上禮拜彌陀已外於一切諸餘佛‧菩薩等及諸世天禮拜恭敬悉名禮拜雜行。第四稱名雜行者除上稱彌陀名號已外稱自餘一切佛•菩薩等及諸世天等名號悉名稱名雜行。第五讚歎供養雜行者除上彌陀佛已外於一切諸餘佛•菩薩等及諸世天等讚歎供養悉名讚歎供養雜行文。

“In this world, practitioners of nembutsu, laymen, and laywomen, not only disobey the sutras but also turn their backs on the teachings of their masters. The five miscellaneous practices are described in Shandao’s explanation about the daily record that those who recite the nembutsu should keep. Regarding these miscellaneous practices, A Collection [of Passages on the Nembutsu Chosen in the Original Vow] says, ‘First, the miscellaneous practice of reading and reciting: Apart from the Contemplation Sutra and other sutras on rebirth in the Pure Land as mentioned above, to receive, keep, read, and recite any of the various sutras of the great and small vehicles, whether exoteric or esoteric, is called the miscellaneous practice of reading and reciting. … Third, the miscellaneous practices of making obeisance: Apart from making obeisance to Amitabha, as mentioned above, making obeisance and paying reverence to any other buddhas, bodhisattvas, or the various gods of this world is called the miscellaneous practice of making obeisance. Fourth, the miscellaneous practice of invoking the name: Apart from invoking the name of Amitabha as mentioned above, invoking the name of any other buddhas, bodhisattvas, or the various other gods of this world is called the miscellaneous practice of invoking the name. Fifth, the miscellaneous practice of praising and making offerings: Apart from [making offerings to] Amitabha Buddha as mentioned above, praising and making offerings to any other buddhas, bodhisattvas, or the various other gods of this world is called the miscellaneous practice of praising and making offerings.’

ST (363-364, l11-l2) 此釋の意は第一の讀誦雜行者、念佛申さん道俗男女、讀べき經あり、讀まじき經ありと定たり。讀まじき經は法華經‧仁王經‧藥師經‧大集經‧般若心經‧轉女成佛經‧北斗壽命經、ことさらうち任せて諸人讀るゝ八卷の中の觀音經、此等の諸經を一句一偈も讀ならば、たとひ念佛を志す行者なりとも、雜行に被攝不可往生云云。予以愚眼世を見るに、設ひ念佛申す人なれども、出經經を讀人は多く師弟敵對して七逆罪と成りぬ。

“The meaning of this explanation regarding the first miscellaneous practice, that of reading and reciting, is that it has been determined that for practitioners of nembutsu, both [people of] the way and the worldly, whether male or female, there are sutras that should be read and there are sutras that should not be read. The sutras that should not be read are the Lotus Sutra, the Benevolent Kings Sutra, the Medicine Master Sutra, the Great Assembly Sutra, the Heart of the Prajna Paramita Sutra, the Transformation of Women So They Can Attain Buddhahood Sutra, the Big Dipper Lifespan Sutra, and especially the World Voice Perceiver Sutra among the eight volumes [of the Lotus Sutra] that everyone reads without exception. If one reads even a single phrase or a single verse of these sutras, even if one is a practitioner who aspires to recite the nembutsu, it is said that those who engage in such miscellaneous practices cannot attain rebirth in the Pure Land. In my humble opinion, even among those who recite the nembutsu, many read these sutras and have become adversaries to their masters, thereby committing the seven heinous transgressions.

ST (364, l2-6) 又第三の禮拜雜行者念佛の行者は彌陀三尊より外は上に所擧諸佛‧菩薩‧諸天‧善神を禮するをば禮拜雜行と名け又禁之。然るを日本は神國として伊奘諾‧伊奘册尊此國を作り、天照大神垂迹御坐して、御裳濯河の流れ久して今にたえず。豈此國に生を受て此邪義を用ゆべきや。又普天の下に生れて三光の恩を蒙りながら、誠に日月星宿を破する事尤有恐。

“Moreover, concerning the third miscellaneous practice, that of making obeisance, except for the three honored ones of Amitabha [and his two bodhisattva attendants] mentioned above, rites of praise for any buddhas, bodhisattvas, or any of the heavenly benevolent deities are called the miscellaneous practice of making obeisance and it is forbidden to practitioners of the nembutsu. However, Japan was created as a land of the gods by Izanagi and Izanami, Amaterasu Omikami descended and took her seat here, and the Mimosuso River has flowed continually since that time long ago down to the present. How could one be born in this country and follow such wicked doctrines? Moreover, being born under the heavens and receiving the grace of the three lights, it would indeed be extremely fearful to break our bonds with the sun, moon, and stars.

ST (364, l6-l12) 又第四の稱名雜行者、念佛申さん人は、唱べき佛菩薩の名あり、唱まじき佛菩薩の名あり。唱べき佛菩薩の名者、彌陀三尊の名號、唱まじき佛菩薩の名號者、釋迦‧藥師‧大日等の諸佛、地藏‧普賢‧文殊‧日月星、二所三嶋熊野羽黒天照大神八幡大菩薩此等の名を一遍も唱ん人は念佛を十萬遍百萬遍申したりとも、此佛菩薩日月神等の名を唱る過に依て無間にはおつとも、往生すべからずと云云。我見世間念佛を申す人も此等の諸佛‧菩薩‧諸天‧善神の名を唱る故に、是又師の教に背けり。

“Moreover, concerning the fourth miscellaneous practice, that of invoking the name, for those who practice nembutsu there are names of buddhas and bodhisattvas that should be chanted, and there are names of buddhas and bodhisattvas that should not be chanted The names of the buddhas and bodhisattvas that should be chanted are the names of the three honored ones of Amitabha [and his two bodhisattva attendants]. The names of the buddhas and bodhisattvas that should not be chanted are all the buddhas such as Shakyamuni, Medicine Master, and Mahavairochana, as well as the names of Earth Repository, Universal Sage, Manjushri, the sun, moon, and stars, the [gods of the] two shrines [in Izu and Hakone], Mishima [Shrine], Kumano [Shrine], Haguro [Shrine], Amaterasu Omikami, and the Great Bodhisattva Hachiman. It is said that a person who chants [these names] even once, even if they were to practice the nembutsu a hundred thousand times or a million times, will crawl into the Hell of Incessant Suffering and will not be reborn in the Pure Land because of chanting the names these buddhas, bodhisattvas, and gods such as those of the sun and moon. I see that the nembutsu practitioners in this world who chant the names of all the buddhas, bodhisattvas, heavenly beings, and benevolent deities are also going against the teachings of their masters.

ST (364-5, l12-l2) 第五の讚歎供養雜行者、念佛申ん人は供養すべき佛は彌陀三尊を供養せん外は、上に所擧佛菩薩諸天善神に香華のすこしをも供養せん人は念佛の功は貴とけれども、此過に依て雜行に攝すと是をきらふ。然るに世をみるに、社壇に詣でては幣帛を捧げ、堂舎に臨ては禮拝を致す。是又師の教に背けり。汝若不審ならば選擇を見よ。其文明白也。

Concerning the fifth miscellaneous practice, that of praising and making offerings, those who practice the nembutsu should make offerings to no one but the three honored ones of Amitabha [and his two bodhisattva attendants] mentioned above. Those who offer even a little incense or a few flowers to the buddhas, bodhisattvas, or any of the heavenly benevolent deities mentioned above, although they value the merit of chanting the nembutsu, will be considered those who engage in miscellaneous practice. However, when observing the world, we see [nembutsu practitioners] making pilgrimages to shrines to offer money and silks or entering the halls [of shrines and temples] to worship and offer prayers. In this, they are also going against the teachings of their masters. If you doubt me, just look at A Collection of Passages on the Nembutsu Chosen in the Original Vow. That text is very clear about this.

ST (365, l2-l6) 又善導和尚觀念法門經云，酒肉五辛誓發願手不捉口不喫。若違此語卽願身口俱著悪瘡文。此文意は念佛申さん男女尼法師は酒を不飮魚鳥を不食。其外にら（韮）ひる（薤）等の五つのからくくさき物を不食。是を不特念彿者は今生には悪瘡身に出て、後生には無間に堕べしと云云。然るに念佛申す男女尼法師此誡をかへりみず、恣に酒をのみ魚鳥を食ふ事、劍を飮む譬にあらずや。

“Moreover, Preceptor Shandao’s Contemplation and Mindfulness Dharma Gate Sutra says, ‘Wine, meat, and the five pungent vegetables, I vow not to touch with my hands or eat with my mouth. If one violates this vow, may their body and speech be afflicted with sores.’ The meaning of this passage is that the men, women, nuns, and monks who recite the nembutsu do not drink alcohol and do not eat fish or birds. In addition, they do not eat the five types of pungent vegetables such as leeks and scallions. It is said that those nembutsu practitioners who do not abide by this will be afflicted by loathsome sores on their bodies in this life and fall into the Hell of Incessant Suffering in their next life. However, the men, women, nuns, and monks who practice the nembutsu do not heed this admonition but indulge in drinking and eating fish and birds. Isn’t this like swallowing swords?

ST (365, l6-l8) 爰に愚人云。誠行是聞此法門念佛法門實雖往生其行儀難修行。況彼所憑經論皆以權說也。不可往生之條分明也。

Then this fool said, “Indeed, as I listen to your description of this Dharma gate, [I realize that] even if this Dharma gate of the nembutsu does lead to rebirth in the Pure Land, its rites and practices are difficult to cultivate. Moreover, the sutras and treatises they rely on are all provisional teachings. Their prohibitions against rebirth in the Pure Land are clearly stated.”

Critique of the Mantra School

ST (365, l8-l11) 但破眞言事無其謂。夫大日經者大日覺王祕法也。大日如來より系不亂善無畏不空傳之、弘法大師は日本に弘兩界曼陀羅尊高三十七尊祕奧者也。然に顯教極理尚不及密教初門。爰を以て後唐院は法華尚不及況自餘教乎と釋し給へり。此事如何が心うべきや。

“However, that is no reason to break with the Mantra [teachings]. The Mahavairochana Sutra is the secret Dharma of Mahavairochana, the King of Awakening. It has been transmitted from Mahavairochana Tathagata in an unbroken lineage to Shubhakarasimha and Amoghavajra. In Japan, the Great Master Kobo spread the secret [teachings concerning] the thirty-seven honored ones of the mandalas of the two realms. Therefore, the highest principle of the exoteric teachings still cannot be compared to the initial gate of the esoteric teachings. Consequently, [Great Master Chisho who erected] the Later Tang Hall explained that even the Dharma Flower [Sutra] cannot be compared to it, much less the other teachings. What do you think about this?”

ST (365, l11-l12) 聖人示云、予も始は大日に懸憑、密宗に寄志。然れども見彼宗最底其立義も亦謗法也。

The sage said, “I too, at first, imagined that I could rely upon Mahavairochana and was devoted to the esoteric school. However, looking more deeply into it, I found that its fundamental principles also slander the Dharma.

ST (365-366, l12-l3) 汝所云高野の大師は嵯峨天皇の御宇の人師也。然るに皇帝より佛法の淺深を判釋すべき由宣旨を給て、十住心論十巻造之。此書廣博なる間、取要三卷縮之其名を號秘藏寶鑰。始自異生羝羊心終至秘密莊嚴心十に分別し、第八法華‧第九華嚴‧第十眞言と立てゝ、法華は華嚴にも劣れば大日經には三重の劣と判じて、如此乘乘自乘得佛名望後作戲論書て、法華經を狂言綺語と云、釋尊をば無明に迷へる佛と下せり。

“As you say, the Great Master of Koya, was a teacher during the reign of Emperor Saga. However, the emperor issued a decree stating that the superficiality or profundity of the Buddhist teachings should be discerned. Thus, the Ten Abiding States of Mind Treatise in ten fascicles was composed. Because this work is extensive, its essence has been condensed into a work of three fascicles called the Precious Key to the Secret Treasury. Ten [stages of mind] are discerned [in that work], starting with the mind of a ram and ending with the mind of secret adornment. It establishes the Dharma Flower [Sutra] as the eighth stage, the Flower Garland as the ninth stage, and the Mantra [teachings] as the tenth stage. The Dharma Flower [Sutra] is considered inferior to the Flower Garland [Sutra] and in third place below the Mahavairochana Sutra. ‘In this way, each vehicle appropriates the Buddha’s name for itself, but from the perspective of the subsequent vehicle, the previous claim is just a conceptual proliferation.’ He also said that the Lotus Sutra is just crazy talk and idle chatter and regarded Shakyamuni the World Honored One as a buddha lost in ignorance.

ST (366, l3-l5) 仍て傅法院建立せし弘法の弟子正覺房は、法華經は大日經のはきものとりに及ばず、釋迦佛は大日如來の牛飼にも足らずと書り。

“Consequently, Shokaku-bo, the disciple of Kobo who established Denboin Temple, wrote that the Lotus Sutra is not even worthy to be the sandals of the Mahavairochana Sutra and that Shakyamuni Buddha is not even fit to be the cowherd of Mahavairochana Tathagata.

ST (366, l5-l7) 汝静心聞け。一代五千七千の經数、外典三千餘巻にも、法華經は戲論三重の劣、華嚴經にも劣り、釋尊は無明に迷へる佛にて、大日如來の牛飼にも足らずと云慥なる文ありや。設ひさる文有と云とも能能思案あるべき歟。

“Listen with a calm mind. Where does it say, in all the five thousand or seven thousand sutras taught [by the Buddha during his] lifetime or the three thousand or more fascicles of the non-Buddhist scriptures, that the Lotus Sutra is just a conceptual proliferation, or in the third place below [the Mahavairochana Sutra], even inferior to the Flower Garland Sutra, or that Shakyamuni the World Honored One is a buddha lost in ignorance who is not even fit to be the cowherd of Mahavairochana Tathagata? Even if there is such a passage, we should think it over carefully.

ST (366, l7-l11) 經教は自西天泊東土時、譯者の意築に隨て經論の文不定也。さて後奏の羅什三藏は我漢土の佛法を見るに多く梵本に違せり。我所譯經若誤りなくば、我死して後身は不浄なれば焼ると云とも、⾆計は焼ざらんと常に説法し給に、奉焼時御身は皆骨となるといへども、御⾆計は青蓮華の上に光明を放て、日輪を映奪し給き。難有事也。

“When the teachings of the sutras were brought from India to China, the text of the sutras and treatises was not fixed and varied according to the interpretations of the translators. Afterward, the Tripitaka Master Kumarajiva saw that much of the Buddha Dharma in China differed from the Sanskrit texts. He always said, ‘If my sutra translations are not in error, even if my body is burned after death due to its impurity, my tongue will not be burned.’ When his body was reduced to bones when it was cremated, his tongue emitted light from atop a blue lotus that outshone the sun’s radiance. What a rare occurrence!

ST (366, l11-l13) さてこそ殊更彼三藏所譯の法華經は唐土にやすやすと弘まらせ給しか。然れば延暦寺の根本大師、諸宗を責給しには、講法華三藏は⾆の不燒験あり、汝等が依經は皆誤れりと破し給ふは是也。

“Indeed, the Lotus Sutra translated by Tripitaka Master Kumarajiva was easily spread in China. Therefore, the Great Master Konpon of Enryakuji Temple censured all the schools by saying, ‘It is evident that the tongue of the Tripitaka Master who interpreted the Dharma Flower [Sutra] was not burned, but the sutras you rely on are all mistaken.’

ST (366-367, l13-l2) 涅槃經にも我佛法は他國へ移ん時誤り多かるべしと說給へば、經文に設ひ法華經はいたずら事、釋尊をば無明に迷へる佛也とありとも。權敎實敎‧大乘小乘‧說時前後。者能能尋ぬべし。

“The Nirvana Sutra says that when our Buddha’s Dharma is spread to other countries there will be many errors. Even if there are sutra passages that claim the Lotus Sutra is useless, or that Shakyamuni the World Honored One is a buddha lost in ignorance, one should be able to discern whether these are found in provisional teachings or the true teaching, from the Mahayana or Hinayana, and whether they are from earlier or later periods [of the Buddha’s lifetime of teachings], and the ability of the translators.

ST (367, l2-l3) 所謂老子孔子は九思一言三思一言、周公旦は食するに三度吐き、沐するに三度にぎる。外典のあさましき猶如是。況や内典の深義を習はん人をや。

“It is said that Laozi and Confucius thought nine times before speaking a single word, or thought three times before speaking a single word. King Wen of Zhou spat out his food three times while eating and wrung out [his hair] three times while bathing [in order not to keep visitors waiting]. If even those who study the meager non-Buddhist scriptures are like this, how much more so those who study the profound meaning of the Buddhist scriptures?

ST (367, l3-l5) 其上此義經論に迹形もなし。人を毀り法を謗じては悪道に墮べしとは弘法大師の釋也。必墮地獄無疑者也。

“Furthermore, there is no trace of this idea [that the Lotus Sutra is useless] in the sutras and treatises. The Great Master Kobo’s own teachings say that those who disparage people and slander the Dharma are bound to fall into evil destinies. So [those who teach such things] will certainly fall into hell without a doubt.”

ST (367, l5-l8)  爰に愚人茫然とほれ、忽然となげひて良久して云、此大師は内外の明鏡、衆人の導師たり。徳行世に勝れ、名譽普く聞えて、或は唐土より三鈷を八萬餘里の海上をなぐるに卽日本に至り、或は心經の旨をつづるに蘇生の族途に彳む。然ば此人ただ人にあらず。大聖權化の垂迹也。仰て信を取んにはしかじ。

Then this fool, dumbfounded, suddenly sighed and after a long while said, “This Great Master [Kobo] is a clear mirror of the Buddhist and non-Buddhist teachings, a guiding master for all people. In virtuous practices, he surpasses everyone in the world. His reputation is known far and wide. Supposedly, he hurled a three-pronged diamond pounder from China across the ocean more than 80,000 li until it landed in Japan. Supposedly, when he composed an explanation of the main points of the Heart Sutra, those who recovered from illness [because of it] crowded the streets. Therefore, he was no ordinary person. He was the manifest trace of a great sage’s provisional transformation. How can we not look up to him and have faith in him?”

ST (367, l8-l10) 聖人云予も始めは然なり。但佛道に入て理非を勘へ見るに、佛法の邪正は必ず得通自在にはよらず。是を以て佛は依法不依人と定め給へり。前に示すが如し。

The sage said, “I also used to think this way.” However, upon entering the Buddha Way and learning to discern right from wrong, I observed that the distinction between the correct and the incorrect in the Buddha Dharma does not necessarily depend on gaining mastery of supernatural powers. Therefore, the Buddha established the principle of ‘rely on the Dharma, not upon the person,’ as I pointed out before.

ST (367, l10-l14) 彼阿伽陀仙は恒河を⽚耳にただへて十二年、耆兎仙は一日の中に大海をすひほす。張階は霧を吐き、欒巴は雲を吐く。然れども未知佛法是非、因果の道理をも辨へず。異朝の法雲法師は講經勤修の砌に須臾に天華をふらせしかども、妙樂大師は感應若斯猶不稱理とて、いまだ佛法をばしらずと破し絵。

“The rishi Agastya kept the Ganges River in one of his ears for twelve years, while the rishi Jitsu drank the vast ocean in a single day. Zhang Jie exhaled mist, and Luan Ba exhaled clouds. However, they do not discern the right and wrong of the Buddha Dharma, nor do they understand the principles of cause and effect. Dharma Master Fayun of China while diligently practicing and lecturing on the sutra, momentarily caused the heavenly flowers to fall, but Great Master Miaole said that even if the resonance and response [to his lectures] was like this, they still did not accord with the principle [of the Lotus Sutra]. Even now, they break with the Buddha Dharma without understanding it.

ST (367-368, l14-l2) 夫此法華經と申は已今當の三説を嫌て、已前の經をば未顯眞實と打破り、肩を竝ぶる經をば今説の文を以てせめ、已後の經をば當説の文を以て破る。實に三説第一の經也。

“This Lotus Sutra rejects the three expoundings of ‘have, am now, and will.’ The sutras that came before it are done away with because they have not yet revealed the truth. Those sutras presuming to stand shoulder to shoulder with it are rebuked by the words ‘am now expounding.’ The sutras to follow it are broken by the words ‘will expound.’ Truly, the [Lotus] Sutra is the foremost of the three expoundings.

ST (368, l2-l5) 第四巻云、藥王今告汝我所説經典而於此經中法華最第一文。此文の意は靈山會上に藥王菩薩と申せし菩薩に佛告て云く、始華嚴より終𣵀槃經に至まで無量無邊の經恆河沙等數多し。其中には今の法華經最第一と説れたり。然るを弘法大師は一の字を三と讀れたり。

“The fourth fascicle [of the Lotus Sutra] says, ‘Medicine King, now I tell you, I have expounded many sutras and among those sutras the Dharma Flower [Sutra] is the foremost.’ The meaning of this passage is that, at the assembly on Vulture Peak, the Buddha told the bodhisattva known as Medicine King Bodhisattva that beginning with the Flower Garland and ending with the Nirvana Sutra there are countless, infinite sutras, as numerous as the sands of the Ganges, but among them, the Lotus Sutra he was currently expounding is the foremost. However, Great Master Kobo read the character for ‘foremost’ as ‘third.’

ST (368, l5-l8) 同巻云、我爲佛道於無量土從始至今廣説諸經而於其中此經第一。此文の意は又釋尊無量の國土にして或は名字を替、或は年紀を不同になし、種種の形を現じて、所説諸經の中には此法華經を第一と定められたり。

“In the same fascicle it says, ‘For the sake of the Buddha Way, in innumerable lands, From the beginning until now, I have widely expounded many sutras, and among them, this sutra is foremost.’ The meaning of this passage is that Shakyamuni the World Honored One, in his innumerable lands, sometimes changes his name, sometimes alters his lifespan, and manifests in various forms, but among all the sutras he expounded, he established the Lotus Sutra as the foremost.

ST (368, l8-l12) 同第五巻には、最在其上と宣て大日經‧金剛頂經等の無量の經の頂に此經は有べしと説れたるを、弘法大師は最在其下と謂へり。釋尊と弘法と、法華經と寶鑰とは實に以て相違せり。釋尊を捨奉て弘法に付べき歟。又弘法を捨てゝ釋尊に付奉るべき歟。又經文に背て人師の言に隨ふべき歟。人師の言を捨てゝ金言を仰ぐべき歟。用捨心に有べし。

“The fifth fascicle [of the Lotus Sutra] says, ‘…it is the most superior’ and so this sutra is declared to be the pinnacle of countless sutras such as the Mahavairochana Sutra and the Diamond Peak Sutra, but Great Master Kobo considered it to be in the lowest place. Shakyamuni the World Honored One and Kobo, the Lotus Sutra and the Precious Key to the Secret Treasury, truly contradict each other. Should we abandon Shakyamuni the World Honored One and devote ourselves to Kobo? Or should we abandon the teachings of Kobo and instead follow Shakyamuni the World Honored One? Or should we go against the passages of the sutra and follow the words of an ordinary teacher? Or should we abandon the words of an ordinary teacher and seek the golden words [of the Buddha]? Think carefully about which to adopt and which to abandon.

ST (368-369, l12-l1) 又第七巻藥王品に擧十諭歎敎第一は水譬也。江河を諸經に譬へ大海を法華に譬へたり。然るを大日經は勝れたり、法華は劣れりと云人は、卽大海は小河よりもすくなしと云ん人也。然るに今の世の人は海の諸河に勝る事をば知どいへども、法華經の第一なる事をば辨へず。

“Also, in the seventh fascicle of the Medicine King Chapter, the first of the ten comparisons is the analogy of the waters. The rivers are analogous to the various sutras, and the great ocean is analogous to the Dharma Flower [Sutra]. Those who say that the Mahavairochana Sutra is superior and the Dharma Flower [Sutra] is inferior are like those who say that the great ocean is less than a small river. However, although the people of today know that the ocean is superior to all rivers, they do not recognize that the Lotus Sutra is foremost.

ST (369, l1-l4) 第二は山の譬なり。衆山を諸經に譬へ須彌山を法華に譬へたり。須彌山は上下十六萬八千由旬の山地。何れの山か肩を此ぶべき。法華經を大日經に劣ると云人は富士山は須彌山より大也と云ん人也。

“The second is the analogy of the mountains. Multitudes of mountains are compared to the various sutras, and Mount Sumeru is compared to the Lotus Sutra. Mount Sumeru is a mountain measuring 168,000 yojanas from top to bottom. Those who say that the Lotus Sutra is inferior to the Mahavairocana Sutra are like those who say that Mount Fuji is greater than Mount Sumeru.

ST (369, l4-l5) 第三は星月の譬也。諸經を星に譬へ法華經を月に譬ふ。月と星とは何れ勝りたりと思へるや。

“The third is the analogy of the stars and the moon. The various sutras are compared to the stars, while the Lotus Sutra is compared to the moon. Which do you think is superior, the moon or the stars?

ST (369, l5-l8) 乃至次下には此經亦復如是 一切知來所説 若菩薩所説 若聲聞所説 諸經法中最爲第一 とて此法華經は只釋尊一代の第一と説給のみにあらず、大日及藥師‧阿彌陀等の諸佛、普賢‧文殊等の菩薩の一切の所説諸經の中に此法華經第一と説けり。されば若此經に勝たりと云經有ば外道天魔の説と知べき也。

“Further on it says, ‘This sutra is also like this. Among all the teachings of the sutras expounded by all the tathagatas, or expounded by bodhisattvas, or expounded by voice-hearers, it is the foremost.’ Thus, this Lotus Sutra is not merely the foremost teaching of all the holy teachings of Shakyamuni the World Honored One’s lifetime. Among all the teachings of the various buddhas such as Mahavairochana, Medicine Master, or Amitabha, or bodhisattvas such as Universal Sage or Manjushri, the Lotus Sutra is proclaimed as the foremost. Therefore, if any sutras claim to surpass this sutra, they should be known as the teachings of non-Buddhist or heavenly devils.

ST (369, l8-l11) 其上大日如來と云は久遠實成の教主釋尊、四十二年和光同塵應其機時 三身即一知来暫く毘盧遮那と示せり。是故に開顯實相の前には釋迦の應化と見えたり。爰を以て普賢經には釋迦牟尼佛名毗盧遮那遍一切處其佛住處名常寂光と読けり。

“This Mahavairochana Tathagata, also known as the Lord Teacher Shakyamuni the World Honored One who attained buddhahood in the remotest past, dimmed his radiance for forty-two years to mingle with the dust [of the world] in response to the capacities of the [people of the] time and manifested the three bodies as one, temporarily appearing as Vairochana. Consequently, before the revelation of the true reality, [Vairochana] was seen as an accommodative transformation of Shakyamuni. Therefore, the Universal Sage Sutra says, ‘Shakyamuni is called Vairochana the All-Pervading. This buddha’s dwelling is called Eternally Tranquil Light.’

ST (369-370, l11-l1) 今法華經は十界互具‧一念三千‧三諦卽是‧四土不二と談ず。其上に一代聖教の骨髓たる二乗作佛‧久遠實成は今經に限れり。汝所語大日經‧金剛頂經等の三部の祕經に此等の大事ありや。善無畏‧不空等此等の大事の法門を盗取て、己が經の眼目とせり。本經本論には迹形もなき誑惑なり。急急是を改むべし。

“Now the Lotus Sutra discusses the mutual possession of the ten realms, the three thousand realms in a single thought-moment, the threefold truth as they are, and the non-duality of the four lands. Above all, the core of all the holy teachings of the Buddha’s lifetime, the attainment of buddhahood by adherents of the two vehicles and the attainment of buddhahood in the remotest past, is limited to this sutra. Are there such important matters in the three secret sutras you mentioned, such as the Mahavairocana Sutra and the Diamond Peak Sutra? Shubhakarasimha and Amoghavajra, having stolen the essential teachings of this Dharma gate, have made them the focus of their own sutras. There is no trace of these deceptions in the original sutras and treatises. You must hurry to correct this.

ST (370, l1-l4) 抑大日經者四教含藏して盡形壽戒等を明せり。唐土の人師は天台所立の第三時方等部の經なりと定めたる權教也。あさましあさまし。汝實に道心あらば急て先非を悔べし。夫以此妙法蓮華經者一代の觀門を一念にすべ、十界の依正を三千につづめたり。

“To begin with, the Mahavairochana Sutra contains the treasury of the four teachings and clarifies the precepts for longevity that are exhausted when the body dies. The ordinary teachers of China have determined that it is a provisional teaching of the sutras belonging to the Expanded period, the third period established by the Tiantai [school]. It is shameful, shameful! If you truly have a mind aspiring for the Way, you should quickly repent for your past mistakes. Thus, this Sutra of the Lotus Flower of the Wonderful Dharma sums up all gates of contemplation [taught by the Buddha during his] lifetime into a single thought-moment, and encompasses all the circumstantial and direct [karmic recompense] of the ten realms into the three thousand realms.”

Shogu Mondo-sho Part II

四三聖愚問答鈔 下

Critique of the Zen School

ST (370, l6-l8) 爰に愚人聊和て云、經文明鏡也。疑慮をいたすに及ばず。但し法華經は三說に秀で、一代に超るといへども、言說に拘はらず經文に留まらざる、我等が心の本分の禪の一法にはしくべからず。丸萬法を拂遣して言語の及ばざる處を禪法とは名けたり。

Feeling a bit calmer, this fool said, “The words of the sutras are a clear mirror. There is no need to harbor any doubts. However, although the Lotus Sutra excels the three expoundings [of “have, am now, and will”] and surpasses all [the holy teachings of the Buddha’s] lifetime, we should not be obsessed by words or confined to sutra passages, nor should we compare it to the one Dharma of Zen contemplation of the root of the mind. The Dharma of Zen is where myriad dharmas are brushed aside and language does not reach.

ST (370-371, l8-l1) されば跋提河の邊り沙羅林の下にして、釋尊金棺より御足を出し拈華微笑して、此法門を迦葉に付屬ありしより已来、天竺二十八祖系不亂。唐土には六祖次第に弘通せり。達磨は西天にしては二十八祖の終り、東土にしては六祖の始也。相傅をうしなはず、敎網に滞るべからず。

“Thus, under the sal trees by the banks of the Hiranyavati River, Shakyamuni the World Honored One stuck out his honorable feet from a golden coffin [so Mahakashyapa could pay homage] and twirled a flower [to which Mahakashyapa responded with] a subtle smile, and entrusted this Dharma gate to Mahakashyapa. Since then, the lineage of the twenty-eight Indian ancestors has remained unbroken. In China, the six ancestors gradually disseminated this teaching. Bodhidharma was the last of the twenty-eight Indian ancestors and the first of the six ancestors in China. We must not lose this inheritance or get stuck in the net of teachings.

ST (371, l1-l3) 爰を以て大梵天王問佛決疑經云吾有正法眼藏𣵀槃妙心實相無相微妙法門。敎外別傳。不立文字。付屬摩訶迦葉とて、迦葉に此禪の一法をば教外に傳ふと見えたり。都て修多羅の經教は月をさす指、月を見て後は指何かはせん。

“Thus, in the Buddha’s Responses to the Questions of Heavenly King Brahma Sutra, [the Buddha] says, ‘I have the subtle Dharma gate of the treasury of the eye of the True Dharma, the wondrous mind of nirvana, the true reality that is signless. It is a separate transmission outside the teachings. Not founded upon words and letters. I entrust it to Mahakashyapa.’ Therefore, we see that this one Dharma of Zen was transmitted to Mahakashyapa outside the teachings.

ST (371, l3-l5) 都て修多羅の經教は月をさす指、月を見て後は指何かはせん。心の本分禪の一理を知て後は、佛教に心を留むべしや。されば古人云、十二部經總是閑文字と云云。

“The teachings of the sutras are like a finger pointing to the moon; once you see the moon, you don’t need the finger anymore. After learning the foremost principle of the essence of Zen, why should we devote ourselves to Buddhism? Therefore, men of old said, ‘The twelve kinds of scriptures are all just idle words.’

ST (371, l5-l6) 仍て此宗の六祖慧能の壇經を披見するに實に以て然也。言下に契會して後は教何かせん。此理如何が辨んや。

“Consequently, when I read the Platform Sutra of the Sixth Ancestor Huineng of this school, I find this is the truth. Once you have agreed to this explanation, what need is there for further teachings? What do you make of this principle?”

ST (371, l6-l8) 聖人示して云、汝先置法門道理を案ぜよ。抑我不伺一代大途不究十宗淵底、國を諫め人を教ふべき歟。汝所談禪は我最前に習極て其至極を見るに甚以僻事也。

The sage said, “You must set aside this Dharma gate and think this through logically. To begin with, how can you admonish the country or educate the people without exhausting the great way of all [the holy teachings of the Buddha’s] lifetime or without getting to the bottom of the depths of the ten schools? This Zen you speak of is something I have practiced to the utmost and have seen through to the end, and it is very strange.

ST (371, l8-l9) 禪に三種あり。所謂如来禪と教禪と祖師禪と也。汝所言祖師禪等一端示之。聞知其旨。

“There are three types of Zen. The so-called Tathagata Zen, Doctrinal Zen, and Ancestral Zen. What you are talking about is ancestral Zen, and I will tell you a bit about it. Listen and you will understand its main points.

ST (371, l9-l12) 若離教傳之いはば、離教無理離理無教。理全教教全理と云道理、汝不知之乎。拈華微笑して迦葉に付屬し絵と云も是教也。不立文字と云四字も卽教也、文字也。此事和漢兩國に事舊ぬ。今いへば事新きに似たれども、一兩の文を勘て汝が迷を拂はしめん。

“You may say there is a transmission apart from the teachings, but apart from the teachings, there is no principle, and apart from principle, there are no teachings. Quite logically it is said, ‘The principle is the whole of the teaching and the teaching is the whole of the principle.’ Don’t you know this? The story about the twirled flower, subtle smile, and entrustment [of the Dharma] to Mahakashyapa is itself a teaching! The four characters [that mean] “not founded upon words and letters” are also a teaching of words and letters! Such things are an old affair in the two countries of China and Japan. Now, it may seem novel, but it is not, and I can provide a passage or two for you to consider that will clear up your confusion.

ST (371, l12-l14) 補註十一云又復若謂滞於言説者且娑婆世界將何以為佛事乎。禪徒豈不言説示人乎。無離文字談解脫義。豈不聞乎。

“Facicle eleven of the Additional Annotations to the Three Major Works of the Lotus School says, ‘Moreover, if you say that we must not be held back by words and speech; then how can we do the Buddha’s work in the Saha world at this time? Are the Zen followers silent when they are instructing others? You cannot discuss the meaning of liberation apart from words and letters. How else could anyone hear about it?’

ST (371-372, l14-l1) 乃至次下，豈達磨西來直指人心見性成佛。而華嚴等諸大乘經無此事耶。鳴呼世人何其愚也。汝等當信佛之所説。諸佛如來言無虛妄。

“Farther on, it says, ‘How can it be that Bodhidharma came from the West [to teach] “direct pointing to the human mind” and “seeing the true nature and attaining buddhahood”? Aren’t these matters in the Flower Garland and other Mahayana sutras? Alas, how foolish the world is! You should have faith in what the Buddha has expounded. The words of the buddha-tathagatas are never false.’

ST (372, l1-l7) 此文の意は若教文にとどこほり、言説にかゝはるとて、教の外に修行すといはば、此娑婆國にはさて如何がして佛事善根を作べき。さやうに云ところの禪人も、人に教る時は言を以て云はざるべしや。其上佛道の解了を云時、離文字義なし。又達磨西より來て直指人心佛也と云。是程の理は華嚴‧大集‧大般若等の法華巳前の權大乗經にも在在處處に談之。是をいみじき事とせんは無下に云がひなき事也。嗚呼今世の人何ぞ甚ひがめるや。只中道實相の理に契當せる妙覺果満の如來の誠諦の言を信ずべき也。

The meaning of this passage is that if one were to set aside the written teachings, including [the Buddha’s] discourses, and practice outside the teachings, then how could one carry on the Buddha’s work and plant wholesome roots in this Saha region? Even the Zen people who say such things, can’t help using words when teaching others. Furthermore, when it comes to the understanding of the Buddha Way, there is no separation from the meaning of the words and letters. Also, it is said that Bodhidharma came from the West and directly pointed to the mind, saying it is Buddha. This principle is already discussed everywhere in the Flower Garland, Great Assembly, Mahaprajnaparamita, and other provisional Mahayana sutras prior to the Dharma Flower [Sutra]. To regard this as a serious matter is to speak of it without any consideration. Alas, how can people these days be so pitiful? One should have faith in the true words of the Tathagata, who has attained the complete fruition of supreme subtle awakening in accordance with the principle of the true reality of the middle way.

ST (372, l7-l8) 又妙樂大師弘決ーに釋此理云世人蔑教尙理觀者誤哉誤哉。

“Furthermore, the first fascicle of Great Master Miaole’s Supplemental Amplifications on the Great Calming and Contemplation explains this principle by saying, ‘The ordinary people who belittle the teachings yet esteem the contemplation of principles are mistaken, oh so mistaken.’

ST (372, l8-l9) 此文の意は今の世の人人は觀心觀法を先として經教を尋學ばず。還て教をあなづり、經をかろしむる、是誤と云文也。

“The meaning of this passage is that people today prioritize contemplating the mind and contemplating the Dharma over studying the teachings of the sutras. On the contrary, they neglect the teachings and take the sutras lightly, which this passage says is a mistake.

ST (372, l10-l11) 其上當世の禪人自宗に迷へり。披見續高僧傳習禪初祖達磨大師博云藉教悟宗。如來一代の聖教の道理を習學し、法門の旨‧宗宗の沙汰を知べき也。

“Moreover, Zen people today are confused about their own school. Opening The Continued Biographies of Eminent Monks we see it is said in the account of the first ancestor of Zen practice, the Great Master Bodhidharma, ‘By depending on the teaching one can realize the gist.’ Therefore, one should study the principles of all the holy teachings of the Tathagata’s lifetime and understand the purpose of the Dharma gates and the transmissions of the various schools.

ST (372, l11-l13) 又達磨の弟子六祖第二祖慧可傅云，達磨禪師以四卷楞伽授可云我觀漢地唯有此經。仁者依行自世。

“Also, according to the account of Huike, the disciple of Bodhidharma and the second of the six ancestors [in China], ‘Zen Master Bodhidharma imparted the four-fascicle Lankavatara, saying, “When I observe China, [I see] there is only this sutra [that is superior]. The benevolent who rely on it and carry out [its teachings will be able to guide] the world themselves.”’

ST (372, l14)  此文の意は達磨大師天竺より唐土に來て四卷の楞伽經をもて授慧可云我見此國是經殊に勝れたり。汝持修行して成佛也。

“The meaning of this passage is that Great Master Bodhidharma came to China from India to impart the four-fascicle Lankavatara Sutra to Huike and said, ‘When I observe this country, [I see that] this sutra is particularly superior. You should keep it, put it into practice, and attain buddhahood.’

ST (372-373, l14-l6) 此等の祖師旣に經文を前とす。若依之依經云はば大乘歟、小乘歟、權教歟、實教歟、能能ふべし。或用經禪宗も楞伽經‧首楞嚴經‧金剛般若經等による。是皆法華已前の權教覆藏の説也。只諸經に是心卽佛卽心是佛等の理の方を説る一兩の文と句とに迷て、大小權實顯露覆藏をも尋ねず。只立不二不知而二謂己均佛の大慢を成せり。彼月氏の大慢が迹をつぎ、此尸那の三階禪師が古風を追。雖然大慢は生ながら入無間三階は死して成大蛇。をそろしをそろし。

“These ancestral masters long ago put the written sutras before them. But if it is said we must rely on sutras, we must ask: Are they Mahayana? Hinayana? Provisional? True? The Zen school also uses sutras such as the Lankavatara Sutra, Shuramgama Sutra, and the Diamond Cutter Prajna Sutra. These are all provisional teachings [of the sutras] prior to the Dharma Flower [Sutra] whose explanations conceal the truth. These various sutras expound such one-sided principles as ‘the mind is Buddha, the Buddha is the mind,’ in one or two misleading words and phrases, and people do not even inquire about whether they are from the Mahayana or hinayana, provisional or true, the revealed or the concealed storehouse of teachings. Only establishing non-duality, without also comprehending duality, has led to the great arrogance of calling themselves equal to the Buddha. They are following in the tracks of the Great Arrogant [Brahmin] of India, and chasing after the antiquated customs of Zen Master Sanjie. Nevertheless, the Great Arrogant [Brahmin] fell into the Hell of Incessant Suffering though he was still alive, and Sanjie died and became a giant snake. It is terrifying, oh so terrifying!

ST (373, l6-l8) 釋尊は三世了達の解了朗かに、妙覺果滿の智月潔くして、鑒未來像法決疑經に記して云、諸惡比丘或有修禪不依經論‧自逐己見以非爲是不能分別是邪是正徧向道俗作如是言我能知是我能見是。當知此人速滅我法。

“Shakyamuni the World Honored One, having clearly understood the three times and with knowledge pure as the full moon of complete fruition of supreme subtle awakening, predicted the future in the Resolving Doubts About the Semblance Age of the Dharma Sutra, saying, ‘Many evil monks, despite cultivating meditative absorption (zen), do not rely on the sutras and treatises but pursue their own views, turning wrong into right, and unable to distinguish between right and wrong. They go around to people of the way and the worldly, saying, "I can understand what is right, I can see what is right.” You should know that these people will quickly destroy my Dharma.’

ST (373, l8-l12) 此文の意は諸惡比丘あて禪を信仰して經論をも尋ねず、邪見を本として法門の是非をば辨へずして、而も男女尼法師等に向て、我よく法門を知れり人はしらずと云て、此禪を弘むべし。當知。此人は我正法を滅すべしと也。此文をもて當世を見に宛も如符契。汝愼むべし、汝畏るべし。

“The meaning of this passage is that many evil monks have faith in Zen but do not inquire into the sutras and treatises, so they treat wrong views as their basis and fail to discern the right and wrong of the Dharma-gates. Moreover, to men and women, nuns, and Dharma masters they will say, ‘I understand the Dharma-gates well, but other people do not,’ thereby propagating this Zen teaching. You must know that these people will destroy [the Buddha’s] True Dharma. This passage is meant to be a mirror for the present age. You should be careful, you should fear this!

ST (373-374, l12-l1) 先に所談天竺に有二十八祖此法門を口傳すと云事其證何に出たるや。相傳佛法人二十四人、或は二十三人と見えたり。然るを二十八祖と立る事所出の翻譯何にかある。全く見えざるところ也。此付法藏の人の事、私に書べきにあらず。如来記文分明也。

“Previously, it was said that the twenty-eighth ancestor in India transmitted this Dharma gate orally. Where is the proof for this? It appears there were twenty-four or perhaps twenty-three successors who handed down the Buddha Dharma. Where is the translation of the source that establishes that there were twenty-eight ancestors? No one has ever seen it! I should not [have to] write about the matter of who was in the transmission of the Dharma Treasury. The record of the Tathagata is clear and distinct.

ST (374, l1-l3) 其付法藏傳云復有比丘名曰師子於罽賓國大作佛事。時彼國王名彌羅掘邪見熾盛心無敬信於罽賓國毀壞塔寺殺害衆僧。卽以利劍用斬師子。頸中無血唯乳流出。相付法人於是便絕。

“The Transmission of the Dharma Treasury states, ‘Again, there will be a monk named Aryasimha who performed great Buddhist deeds in the kingdom of Kashmir. At that time, the king of that country will be named Mihirakula. Wrong views will blaze up in him and his heart will be without any reverence or faith, so that in the kingdom of Kashmir he will destroy pagodas and temples and murder many monks. Immediately, he will use a sharp sword to behead Aryasimha. There will be no blood in his neck, only milk will flow out. In this way, the succession of those who will transmit the Dharma will be cut off.’

ST (374, l3-l9) 此文の意は佛我入涅槃の後に我法を相傅する人、二十四人あるべし。其中に最後弘通の人に當るをば師子比丘と云ん。罽賓國と云國にて我法を弘むべし。彼國の王をば檀彌羅王と云べし。邪見放逸にして佛法を信ぜず、衆僧を敬はず、堂塔を破り失ひ、劍をもて諸僧の頸を切べし。卽師子比丘の頸をきらん時に、頸中に無血、只乳のみ出べし。是時に彿法を相傅せん人絕べしと定められたり。如案佛の御言不違師子尊者頸をきられ給事、實に以て爾也。王のかいな共につれて落畢ぬ。

“The meaning of this passage is that after the Buddha enters nirvana, twenty-four people will inherit his Dharma. Among them, the last person who will undertake to disseminate it will be called Aryasimha. In the kingdom of Kashmir, he will spread [the Buddha’s] Dharma. The king of that country will be called King Damila. He will be heedless and have wrong views, will have no faith in the Buddha Dharma, will not respect the monks, will tear down [Buddhist] halls and stupas, and with a sword, he will behead many monks. When the monk Aryasimha is beheaded, there will be no blood in his neck, only milk will flow out. It was declared that at that time the line of inheritance of the Buddha Dharma would be cut off. What transpired did not differ from the esteemed words of the Buddha, the Venerable Aryasimha was indeed beheaded. The king’s arm fell away together with [as Aryasimha’s head].

ST (374, l9-l12) 二十八祖を立る事、甚以僻見也。禪の僻事是より興るなるべし。今慧能が壇經に二十八祖を立る事は達磨を高祖と定る時、師子と達磨との年紀遙なる間、三人の禪師を私に作り入て、天竺より來れる付法藏系亂れずと云て、人に重んぜさせん爲の僻事也。此事異朝にして事舊ぬ。

“This matter of establishing that there were twenty-eight ancestors is a very biased view. It is from this that the misguided matters of Zen have arisen. When Huineng established the twenty-eight ancestors in the Platform Sutra, he made Bodhidharma the initial ancestor, but there was a long span of years between Aryasimha and Bodhidharma. On his own, he invented three Zen Masters to insert into [the lineage] to make the strange claim that the transmission of the Dharma from India was unbroken so it would be respected by others. This is an old story from a foreign land [and not to be trusted].

ST (374-375, l12-l1) 補註十一云今家承用二十三祖。豐有候。豈有悞哉若立二十八祖者未見所出翻譯也。近來更有刻石鏤版圖狀七佛二十八祖各以一偈傳授相付。鳴呼假託何其甚歟。識者有力宜革斯弊。

“Fascicle eleven of the Additional Annotations to the Three Major Works of the Lotus School says, ‘Now, our [Tiantai] school accepts twenty-three ancestors. There is abundant testimony for this. How can it be denied? As for the establishment of twenty-eight ancestors, no one has yet found a translation of a source for this claim. Recently, stone carvings, engraved plates, and printed images have been made of the seven buddhas and twenty-eight ancestors, each with a single verse of transmission. Alas, how can people entrust themselves to such deceptions? The discerning and powerful should correct these abuses.’

ST (375, l1-l2) 是も二十八祖を立、石にきざみ版にちりばめて傅る事、甚以誤れり。此事を知る人あらば此の誤をあらためなをせと也。祖師禪甚僻事なる事、是にあり。

“This [passage] is also saying that establishing twenty-eight ancestors and making engravings of them on stone and printing blocks is a tremendous mistake. If there are those who know of this matter, they should correct this mistake. This is why I say that Ancestral Zen is a strange matter indeed.

ST (375, l2-l5) 先に所引大梵天王問佛決疑經の文を敎外別傳の證據に汝引之、旣に自語相違せり。其上此經は説相權敎也。又開元貞元の兩度の目錄にも全不載。是錄外の經なる上權敎と見えたり。然れば世間の學者用ゐざるところ也。證據とするにたらず。

“You previously cited a passage from the Buddha’s Responses to the Questions of Heavenly King Brahma Sutra as proof for the separate transmission outside the teachings, but by quoting [a sutra] you have already contradicted yourself. Furthermore, this sutra expounds the provisional teaching. Also, it is not included in the two catalogs of the Kaiyuan and Zhenyuan periods. We can see that this sutra is not listed in the catalogs and is concerned with provisional teachings. This is why scholars in the world today do not refer to it. It cannot be used to prove anything.

Universal Buddhahood Taught by the Lotus Sutra

ST (375, l5-l11) 抑今の法華經を説るゝ時、益をうる輩迹門界知三千の時、敗種の二乗萠佛種。四十二年の間は永不成佛と嫌はれて、在在處處の集會にして罵詈誹謗の音をのみ聞き、人天大會に思うとまれて、既に飢死べかりし人人も、今の經に來て舍利弗は華光如來、目連は多摩羅跋栴檀香如來、阿難は山海慧自在通王佛、羅睺羅は蹋七寶華如來、五百羅漢は普明如來、二千聲聞は寶相如來の記䇷に豫る。顯本遠壽の日は微塵數菩薩、增道損生位鄰大覺。

Now, at the time the Lotus Sutra was expounded, those who were able to benefit were the people within the boundary of the Trace Gate who knew of the three thousand realms, the followers of the two vehicles with rotten seeds whose seeds of buddhahood nevertheless sprouted. For forty-two years they were despised as those who would forever be unable to attain buddhahood. In every gathering, they heard only the sound of slander and abuse. Even the general assembly of humans and gods thought that they were on the verge of starving to death. But in the sutra, it is recorded that Shariputra will become Flower Light Tathagata, Maudgalyayana will become Tamalapattracandana Fragrance Tathagata, Ananda will become Mountain Sea Wisdom Supernatural Power King Buddha, Rahula will become Walking on Flowers of Seven Treasures Tathagata, the five hundred arhats will become [buddhas all named] Universal Brightness Tathagata, and the two thousand voice-hearers will become [buddhas all named] Treasure Form Tathagata. On the day of the revelation of the lifespan [of the Buddha] who in the distant past originally [attained awakening], bodhisattvas as numerous as particles of dust advanced along the Way, cut off rebirth, and attained the stage adjacent to great enlightenment.

ST (375, l11-l14) されば天台大師のを釋を披見するに、他經には菩薩は佛になると云て、二乘の得道は永く無之。善人は佛になると云て、惡人の成佛を明さず。男子は佛になると說て、女人は地獄の使と定む。人天は佛になると云て、畜類は佛になるといはず。然るを今經は是等が皆佛になると說くたのもしきかな。

Therefore, when I read the explanations of Master Tendai, [I find that] other sutras say that a bodhisattva can become a buddha but the followers of the two vehicles will forever be unable to attain the Way. They say that good people can become Buddhas, but do not clarify whether evil people can attain buddhahood. They say that men can become buddhas, while women are certainly messengers of hell. It is said that humans and gods can become buddhas, but it is not said that animals can become buddhas. However, this [Lotus] Sutra says that all of these can become buddhas. How reassuring this is!

ST (375-376, l14-l3) 末代濁世に生を受といへども、提婆が如くに五逆をも造らず三逆をも犯さず、而るに提婆猶天王如來の記䇷を得たり。況や犯さざる我等が身をや。八歳の龍女既に蛇身を改めずして南方に妙果を證す。況や人界に生を受たる女人をや。

Although born into the unsettled and chaotic time of the Latter Age of Degeneration, we have not committed the five heinous transgressions or the three heinous transgressions as Devadatta did. And yet Devadatta received the assurance that he would become Heavenly King Tathagata. How much more possible is it for us, who have not committed such crimes? The eight-year-old dragon girl, without yet shedding her serpent form, has already proven her ability to attain the wondrous fruition in the south. How much more possible is it for a woman born into the human realm?

ST (376, l3-l5) 只難得人身進値正法也。汝早飜邪付正、轉凡證聖と思はば、念佛‧眞言‧禪‧律を捨てゝ此一乗妙典を受持すべし。若爾らば妄染の塵穢を拂て、清浄の覺體を證せん事、疑なかるべし。

It is rare to attain a human body and encounter the true Dharma. If you wish to quickly turn from evil to take up righteousness, turn from the mundane to realize the sacred, you should abandon the Nembutsu, Mantra, Zen, and Discipline [schools], and uphold this wondrous scripture of the One Vehicle. If you do so, you should not doubt that you will dispel the dust and filth of delusion and attain the pure state of enlightenment.

Loyalty Demands Dissent

ST (376, l5-l7) 爰に愚人云、今聖人の敎誡を聽聞するに日來の矇眛忽に開けぬ。天眞發明とも云つべし。理非顯然なれば誰か信仰せざらんや。

“Then this fool said, “Now that I have heard the teachings and admonishments of a sage, the ignorance of recent days has suddenly cleared up. It can be said to be the clarification of what is naturally so. If right and wrong are evident, then who would not take faith?

ST (376, l7-l8) 但し世上を見るに上一人より下萬民に至るまで、念佛‧眞言‧禪‧律を深く信受し御座す。さる前には國士に生を受ながら爭か王命を背かんや。

“However, in this world, I see that from the emperor above to the common people below, all take deep faith in and practice the Nembutsu, Mantra, Zen, and Discipline [teachings]. Since I was born as a loyal subject of this country, how can I defy the royal decree?

ST (376, l8-l9) 其上我が親と云、祖と云、旁念佛等の法理を信じて他界の雲に交り畢ぬ。

“Moreover, my parents and ancestors, having faith in the principles of Nembutsu and other teachings, have passed away and merged into the clouds.

ST (376, l9-l12) 又日本には上下の人數幾が有る。雖然權敎權宗の者は多く、此法門を信ずる人は未聞其名。仍善處惡處をいはず、邪法正法を簡ばず、内典五千七千の多きも、外典三千餘卷の廣きも、只主君の命に隨ひ、父母の義に叶ふが肝心也。

“In Japan, there are many eminent and humble people, yet, though there are many followers of the provisional teachings and provisional schools, I have yet to hear of anyone who has taken faith in the Dharma gate [you are teaching]. Therefore, whether or not we speak of good places or bad places [in the afterlife], whether or not we choose between false dharmas and the True Dharma, and whether or not we consider the numerous five or seven thousand inner [Buddhist] scriptures, or the extent of the more than three thousand fascicles of the outer [non-Buddhist] scriptures, what is essential is to follow only our ruler’s command and fulfill the righteous obligations we have to our mother and father.

ST (376-377, l12-l2) されば教主釋尊は天竺にして孝養報恩の理を説き、孔子は大唐にして忠功孝高の道を示す。師の恩を報ずる人は肉をさき身をなぐ。主の恩をしる人は弘演は腹をさき豫譲は剣をのむ。親の恩を思人は丁蘭は木をきざみ伯瑜は杖になく。儒‧外‧内、道異なりといへども報恩謝徳の教は替る事なし。

“Thus, Lord Teacher Shakyamuni the World Honored One expounded the principles of filial piety and repaying debts of gratitude in India, while Confucius demonstrated the way of loyalty, merit, and filial piety in China. Those who repay their debts of gratitude to their teachers will cut off their own flesh as an offering. Of those who understood their debts of gratitude to their rulers, there was Hong Yan who cut open his own stomach and Yu Rang who fell upon his own sword. Of those who understood their debts of gratitude to their parents, there was Ding Lan who carved wooden [statues of his parents] and Bo Yu wept when he was being caned. Although Confucianism, non-Buddhism, and Buddhism are different paths, they are the same in terms of teaching the virtue of gratitude and repaying debts of gratitude.

ST (377, l2-l4) 然ば主‧師‧親のいまだ信ぜざる法理を我始て信ぜん事、旣に違背の過に沈みなん。法門の道理は經文明白なれば疑網都て盡ぬ。後生を願はずば來世苦に沈むべし。進退惟谷れり、我如何せんや。

“Therefore, if I were to take faith in a teaching that my ruler, teacher, and parents have not yet taken faith in, I would already be falling into the danger of going contrary to their wishes. [Yet,] the truth of this Dharma Gate has been made clear in the sutra passages [you cited], dispelling all doubts. [And] if I do not pray for the next life, I will fall into suffering in the life to come. Whether I advance or retreat my way is blocked. What should I do?”

ST (377, l4-l5) 聖人云、汝此理を知ながら猶是語をなす。理の不通歟、意の不及歟。

The sage said, “You understand this principle, yet still talk this way? Is it because the principle does not make sense to you? Or is it because it is beyond your comprehension?

ST (377, l5-l6) 我釋尊の遺法をまなび、佛法に肩を入しより已來、知恩をもて最とし、報恩をもて前とす。世に四恩あり。知之人倫となづけ、不知畜生とす。

“Having learned the teachings transmitted from Shakyamuni the World Honored One, and since I have devoted myself to the Buddha Dharma, I have prioritized gratitude and made repaying debts of gratitude my foremost duty. There are four debts of gratitude in this world. Those who know this are called human beings, those who do not know this are called animals.

ST (377, l6-l8) 予父母の後世を助け、國家の恩徳を報ぜんと思が故に、身命を捨る事敢て他事にあらず、唯知恩を旨とする計也。

“To assist my father and mother in the afterlife and to repay my debt of gratitude to my country, I am willing to sacrifice my life, not for any other reason, but solely to express my gratitude.

ST (377, l8-l12) 先汝目をふさぎ、心を靜めて道理を思へ。我は善道を知ながら、親と主との悪道にかゝらんを諫めざらんや。又愚人狂ひ醉て毒を服せんを我知ながら、是をいましめざらんや。其如く法門の道理を存じて、火血刀の苦を知ながら、爭か恩を蒙る人の悪道におちん事を歎かざらんや。身をもなげ命をも捨べし。諫めてもあきたらず、歎きても限りなし。

“First, close your eyes, calm your mind, and contemplate the logic of this. If we know the good path but our parents and rulers are following an evil path, shouldn’t we admonish them? Again, knowing that a fool, in his madness, is about to drink poison, shouldn’t we warn him? Knowing the truth of the Buddha Dharma and understanding the suffering of fire, blood, and swords, how can one not lament that those to whom one owes a debt of gratitude are about to fall into evil paths? We should cast away our bodies and abandon our lives [to save them]. We should never get tired of admonishing them, and there should be no limits to our grief [if they are not saved].

ST (377, l12-l13) 今生に眼を合する苦み、猶是を悲む。況や悠悠たる冥途の悲み、豈不痛哉。恐れても恐るべきは後世、愼ても慎むべきは來世也。

“In this present life, the sufferings that meet our eyes are sorrowful enough. How much more the sorrows of the long road of the underworld! Is it not painful? Even if you are afraid, what you should fear is the afterlife; even if you are cautious, what you should be cautious of is the life to come.

ST (377-378, l13-l1) 而るを是非を論ぜず親の命に隨ひ、邪正を簡はず主の仰に順はんと云事、愚癡の前には忠孝に似たれども、賢人の意には不忠不孝是に過べからず。

“Nevertheless, you say that, without debating right or wrong, you should follow your parents' orders, and without distinguishing between good and evil, you should obey the commands of your ruler. To a fool, this appears to be loyalty and filial piety, but in the eyes of a wise person, this is neither loyalty nor filial piety. One should not take [obedience] to such an extreme.

ST (378, l1-l4) されば敎主釋尊は轉輪聖王の末、師子頰王の孫、淨飯王の嫡子として五天竺の大王たるべしといへども、生死無常の理をさとり、出離解脫の道を願て、世を厭ひ給しかば、淨飯大王是を歎き、四方に四季の色を顯して、太子の御意を留め奉らんと巧給ふ。

“Therefore, the Lord Teacher Shakyamuni the World Honored One was the last of a line of Wheel-Turning Noble Kings, the grandson of King Simhahanu, and, as the rightful heir of King Shuddhodana, he should have become the great king of the five regions of India; but, upon awakening to the impermanence of birth and death, he wished for the way of liberation and freedom, having become weary of the world. This aggrieved King Shuddhodana, and so he had the colors of the four seasons displayed in the four directions to skillfully cater to the pleasure of the crown prince and stop him [from leaving].

ST (378, l4-l6) 先東には霞たなびくたえまより、かりがねこしぢ（越路）に歸り、窻の梅の香玉簾の中にかよひ、でうでうたる花の色、もゝさへづり（百囀）の鶯、春の氣色を顯はせり。

“First, in the east, through a break in the trailing mist, one can spot the wild geese as they return home, the scent of plum blossoms wafts through the jeweled bamboo blinds, the color of the flowers blooms in the fields, and the bush warblers sing their hundred songs. In all of these, the signs of spring are revealed.

ST (378, l6-l7) 南には泉の色白たへにして、かの玉川の卯の華、信太の森のほとゝぎす、夏のすがたを顯はせり。

“In the south, there are pale white springs, deutzia flowers blooming by jewel-like streams, and the cuckoos of the forest of Shinoda. In all of these, the signs of spring are revealed.

ST (378, l7-l10) 西には紅葉常葉に交ればさながら錦をおり交え、荻ふく風閑かにして松の嵐ものすごし。過にし夏のなごりには、澤邊にみゆる螢の光あまつ空なる星かと誤り、松蟲‧鈴蟲の聲聲涙を催せり。

“In the west, the autumn leaves and evergreens intertwine like brocade, the wind rustles the reeds quietly, and the pines sway in a storm. The remnants of summer are seen in the light of fireflies by the riverbank, mistaken for the stars in the sky, and the trilling of the pine cricket and bell crickets move one to tears.

ST (378, l10) 北には枯野の色いつしかものうく、池の汀につらゝゐて、谷の小川もをとさびぬ。

“In the north, the color of the withered fields gradually becomes dull, ice forms around the rims of the ponds, and even the small stream in the valley stream grows silent.

ST (378-379, l10-l1) かゝるありさまを造て御意をなぐさめ給のみならず、四門に五百人づつの兵を置て守護し給しかども、終に太子の御年十九と申せし二月八日の夜半の比、車匿を召て金泥駒に鞍置せ、伽耶城を出て檀特山に入り十二年、高山に薪をとり深谷に水を結て難行苦行し給ひ、三十成道の妙果を感得して、三界の獨尊一代の教主と成て、父母を救ひ群生を導き絡しをば、さて不孝の人と申べき歟。

Not only did [the king] set all of this up to please [the crown prince], but he also placed five hundred soldiers at each of the four gates to guard them. But, in the end, at midnight on the eighth day of the second month when the crown prince was nineteen years old, he summoned Chandaka to saddle his horse Kanthaka. From the time he left Gaya and entered Mount Dandaloka, twelve years passed. He gathered firewood in the mountains and drew water in the deep valleys, enduring difficult and painful ascetic practices. At thirty, he had a deep realization and attained the wondrous fruition of the way, becoming the lord of all the holy teachings and the only honored in the triple world. He brought salvation to his father and mother and guided all living beings. Now, would you say he was an unfilial person?

ST (379, l1-l3) 佛を不孝の人と云しは九十五種の外道也。父母の命に背て無爲に入、還て父母を導くは孝の手本なる事、佛其證據なるべし。

The ninety-five non-Buddhist schools called the Buddha an unfilial person. Disobeying the command of his father and mother to enter the unconditioned, yet returning to guide one’s father and mother is the model of filial piety, as proven by the case of the Buddha.

ST (379, l3-l5) 彼淨藏‧淨眼は父の妙荘嚴王外道の法に著して佛法に背き給しかども、二人の太子は父の命に背て雲雷音王佛の御弟子となり、終に父を導て沙羅樹王佛と申す佛になし申されけるは、不孝の人と云べき歟。

“King Wonderful Adornment, the father of Pure Store and Pure Eyes, was attached to the  Dharma of the non-Buddhists and turned away from the Buddha Dharma. The two crown princes defied their father’s orders and became disciples of Cloud Thunder Sound King Buddha. In the end, they were able to guide their father to become Sal Tree King Buddha. Should they be called unfilial?

ST (379, l5-l7) 經文には棄恩入無爲眞實報恩者と説て、今生の恩愛をば皆すてゝ佛法の實の道に入る、是實に恩をしれる人也と見えたり。

A sutra passage says, “Those who abandon gratitude and enter into the unconditioned are the ones who truly repay their debts of gratitude.” It seems the person who abandons all the gratitude and love of this life and enters the true way of the Buddha Dharma is the one who truly understands how to repay debts of gratitude.

ST (379, l7-l8) 又主君の恩の深き事汝よりも能しれり。汝若知恩の望あらば深く諫め强て奏せよ。非道にも主命に隨はんと云事、仮臣の至り不忠の極り也。

“Also, I know better than you the depth of our debt of gratitude to our ruler. If you wish to show that you understand gratitude, you should deeply admonish and earnestly petition [the ruler to do what is right]. Following the ruler’s orders to such an unreasonable degree is the utmost extreme of disloyalty for a vassal.

ST (379, l8-l10) 殷約王は悪王、比干は忠臣也。政事理に違しを見て強て諫しかば、卽比干は胸を割る。約王は比干死して後、周の王に打れぬ。今の世までも、比千は忠臣といはれ、約王は悪王といはる。

King Zhou of the Yin dynasty was an evil king, while Bi Gan was a loyal minister. When Bi Gan saw that the principles of just governance were being violated he strongly admonished [King Zhou] and immediately his heart was cut out. After Big Gan’s death, King Zhou was struck down by the [founding] king of the Zhou dynasty. To this day, Bi Gan is called a loyal minister, while King Zhou is called an evil king.

ST (379, l10-l12) 夏桀王を諫し⿓蓬は頭をきられぬ。されども桀王は悪王、龍蓬は忠臣とぞ云。主君を三度諫るに用ゐずは山林に交れとこそ教へたれ。何ぞ其非を見ながら黙せんと云や。

When Longfeng admonished King Jie of the Xia dynasty, he was beheaded. Nevertheless, King Jie is called an evil king, and Longfeng is called a loyal minister. It is taught that when one has admonished the ruler three times and is not heeded, then one should retire to the mountains and forests. Why should one remain silent when witnessing such wrongdoing?

ST (379-380, l12-l2) 古の賢人世を遁れて山林に交りし先蹤を集て、聊汝が愚耳に聞しめん。殷代の太公望は皤溪と云谷に隠る。周代の伯夷叔齊は首陽山と云山に籠る。秦の綺里季は商洛山に入り、漢の嚴光は孤亭に居し、晋の介子綏は緜上山に隠れぬ。此等をば不忠と云べき歟。愚かなり。汝忠を存ぜば諫むべし。孝を思はば言べき也。

“Having gathered the precedents of sages of old who secluded themselves from the world to keep company with the mountains and forests, I shall share a bit of their wisdom with your foolish ears. During the Yin dynasty, Grand Duke Wang hid in the valley called Poxi. During the Zhou Dynasty, Boyi and Shuqi secluded themselves on Shouyang Mountain. Qi Liji of the Qin dynasty entered Mount Shang. Yan Guang of the Han dynasty resided in a solitary cottage, and Jiezi Sui of the state of Jin hid on Mount Mian. Should we call them disloyal? That would be foolish. If you understand loyalty, then you should admonish [the ruler]. If you think that you are filial, then you should say something [to your parents].

ST (380, l2-l4) 先汝權教權宗の人は多く、此宗の人は少し、何ぞ捨多付少と云事。必ず多きが尊くして少きが卑きにあらず。

“The followers of the provisional schools based on the provisional teachings are many, while the followers of this school are few, so why abandon the many and entrust ourselves to the few? Certainly, the many are not necessarily noble, and the few are not necessarily base.

ST (380, l4-l6) 賢善の人は希に愚悪の者は多し。麒麟鸞鳳は禽獸の奇秀也。然れども是は甚少し。牛羊烏鴿は畜鳥の拙卑也。されども是は轉多し。必ず多きがたつとくして少きがいやしくば、麒麟をすてゝ牛羊をとり、鸞鳳を閣て烏鴿をとるべき歟。

Wise and virtuous people are rare, but wicked and foolish people are many. The qilin and phoenix are extraordinary and rare creatures. However, they are very rare. Cows, sheep, crows, and pigeons are the most humble of livestock and birds. However, there are many of them. If one must always choose the abundant over the rare, should one abandon the qilin and take cows and sheep, or forsake the phoenix to catch crows and pigeons?

ST (380, l6-l8) 摩尼金剛は金石の靈異也。此寶は乏く、瓦礫土石は徒物の至、是は又巨多也。汝が言の如くならば、玉なんどをば捨てゝ瓦礫を用ゆべき歟。はかなし、はかなし。

The mani and the vajra are the most marvelous of minerals. These jewels are scarce, while broken bricks and tiles, dirt, and stones are the most useless of things, though there are a great many of them. If what you say is true, should we abandon jewels and use broken bricks and tiles instead? How futile, how meaningless!

ST (380, l8-l13) 聖君は希にして千年に一たび出、賢佐は五百年に一たび顯る。摩尼は空く名のみ聞く、麟鳳實を見たるや。世間出世善者は乏く悪者は多き事眼前也。然れば何ぞ强ちに少きをおろかにして、多きを詮とするや。土沙は多けれども米穀は希也。木皮は充滿すれども布絹は些少也。汝只正理を以て前とすべし。別して人の多きを以て本とすることなかれ。

A sage ruler appears once in a thousand years. A worthy minister appears once every five hundred years. The mani is only known by hearsay. Who has seen an actual qilin or phoenix? Whether among the worldly or those who have left the world, virtuous people are few, and wicked people are many; this is evident. Therefore, why should we disdain the few and focus on the many? There is plenty of dirt and sand, but rice is scarce. There is plenty of tree bark, but cloth and silk are scarce. You should only proceed by the correct principles. Do not regard [the opinions of] the majority as the basis for deciding what to do.

Embracing and Subduing (Shoju and Shakubuku)

ST (380-381, l13-l2) 爰に愚人席をさり、袂をかいつくろひて云、誠に聖敎の理をきくに、人身は難得、天上の絲筋の海底の針に貫けるよりも希に、佛法は難聞、一眼の龜の浮木に遇よりも難し。今旣に難得人界に生をうけ、難値佛敎を見聞しつ。今生をもだしては又何れの世にか生死を離れ菩提を證すべき。

Then this fool left his mat, adjusted his sleeves, and said, “Truly, I hear what you are saying about the principle of the holy teachings. Human life is hard to come by, even rarer than lowering a thread from the heavens and passing it through the eye of a needle at the bottom of the ocean. The Buddha Dharma is difficult to hear, even more difficult than a one-eyed turtle being able to encounter a floating log [that it can rest upon]. Now, having been born in the human realm, I have had the rare opportunity to see and hear the teachings of Buddhism. If I let this life pass by in ignorance, in which future life will I be able to transcend birth and death and realize awakening?

ST (381, l2-l7) 夫一劫受生の骨は山よりも高けれども、佛法の爲にはいまだ一骨をもすてず。多生恩愛の涙は海よりも深けれども、尙後世の爲には一滴をも落さず。拙きが中に拙く、愚なるが中に愚かなり。設ひ命をすて身をやぶるとも、生を輕くして佛道に入り、父母の菩提を資け、愚身が獄縛をも免るべし。能能敎を示し給へ。抑信法華經其行相如何。五種の行の中には先何れの行をか修すべき。丁寧に願聞尊敎。

Though the bones of a single kalpa’s worth of rebirths are higher than a mountain, not a single bone has been given up for the sake of the Buddha Dharma. Though the tears shed for loved ones over many lifetimes are deeper than the sea, still, not a single drop has been shed for the sake of future lives. I am inept among the inept; a fool among fools. Even if I must cast aside my life and destroy my body, by holding life lightly and entering the Buddha Way, I can assist in the awakening of my mother and father and free my foolish self from the bonds of hell. Please show me how I can follow the teachings. What is the practice of those who have faith in the Lotus Sutra? Among the five practices, which should be cultivated first? I respectfully request to hear this precious teaching from you.”

ST (381, l7-l9) 聖人示云汝交蘭室友成麻畝性。誠禿樹非禿遇春榮華さく。枯草非枯入夏鮮かに注ふ。若先非を悔て正理に入らば、湛寂の潭に游泳して無爲の宮に優遊せん事疑なかるべし。

The sage said, “You have mingled with the [fragrance] of your orchid chamber friend; you have attained the [upright] nature [of mugwort growing in a] hemp field. Truly, you are a bare tree that is not bare, for when you encounter spring, you bloom and flourish. You are withered grass that is not withered, for when summer approaches, you are fresh and vibrant. If one repents for past wrongs and arrives at the correct principles, then one can swim in the clear and still depths and without a doubt be at ease in the palace of the unconditioned.

ST (381, l9-l12) 抑佛法を弘通し群生を利益せんには、先教機時國敎法流布の前後を辨ふべきものなり。所以は時に正像末あり、法に大小乗あり、修行に攝折あり。攝受の時折伏を行ずるも非也、折伏の時攝受を行ずるも失也。然るに今世は攝受の時歟、折伏の時歟、先是を知べし。

“To begin with, to disseminate the Buddha Dharma and benefit all beings, you must first discern the appropriate teaching, capacity, time, country, and sequence of propagation. This is because, regarding the time, there are the True, Semblance, and Latter [ages of the Dharma]; regarding the Dharma, there is the Mahayana and hinayana; regarding practice, there is embracing and subduing. When it is time for embracing, it is mistaken to practice subduing; when it is time for subduing, it is also mistaken to practice embracing. Therefore, is it now the time for embracing, or is it the time for subduing? This is the first thing we need to know.

ST (381-382, l12-l2) 攝受の行は此國に法華一純に弘りて、邪法邪師一人もなしといはん、此時は山林に交て觀法を修し、五種六種乃至十種等を行ずべき也。折伏の時はかくの如くならず。經教のおきて蘭菊に、諸宗のおぎろ（頥口）譽れを檀にし、邪正肩を並べ、大小先を爭はん時は、萬事を閣て謗法を責べし。是折伏の修行也。

The practice of embracing is for when only the Dharma Flower is spread in this country, and there is not even a single false teacher of false dharmas. At that time, one may go into the mountains and forests to cultivate the contemplation of the Dharma and take up the practice of the five, six, or even up to ten kinds of practices. The time for subduing is not like this. In a time when sutras and teachings spring up like orchids and chrysanthemums, the various schools compete for honor and prestige, wickedness and righteousness stand shoulder to shoulder, and Mahayana and hinayana contend with one another, one should set aside all other matters and censure slander of the Dharma. This is the practice of subduing.

ST (382, l2-l4) 此旨を知ずして攝折途に違はば、得道は思もよらず、悪道に墮べしと云事、法華‧涅槃に定置、天台‧妙樂の解釋にも分明也。是佛法修行の大事なるべし。

“If you do not understand this principle and misapply the methods of embracing subduing, you cannot expect to attain the Way but will fall into the evil destinies. This is established in the Lotus and Nirvana sutras and is also clearly explained in the interpretations of Tiantai and Miaole. This is the most important aspect of the practice of the Buddha Dharma.

ST (382, l4-l6) 譬ば文武兩道を以て天下を治るに、武を先とすべき時もあり、文を旨とすべき時もあり。天下無為にして國士靜かならん時は文を先とすべし。東夷南蠻西戎北狄蠭して野心をさしはさまんには武を先とすべき也。

“For example, there are both civil and military means for governing all under heaven. There are times when military might should take precedence, and times when civil governance should be emphasized. When all under heaven is at peace and the country is calm, one should prioritize civil governance. When barbarians from the east, south, west, and north rise up like hornets, their ambitions must be suppressed, so one must prioritize military might.

ST (382, l6-l9) 文武のよき事計を心えて時をもしらず、萬邦安堵の思をなして世間無爲ならん時、甲冑をよろひ兵杖をもたん事も非也。又王敵起らん時、戰場にして武具をば閣て筆硯を提ん事、是も亦時に相應せず。

“Though one understands the importance of both civil and military affairs, if one does not understand the time, when the world is at peace and there is no need for action, one will inappropriately don armor and take up a cudgel. Conversely, when an enemy of the king arises, one leaves the battlefield and lays down one’s arms to take up a brush and inkstone; this would also be inappropriate.

ST (382, l9-l12) 攝受折伏の法門も亦如是。正法のみ弘まて邪法邪師無らん時は、深谷にも入り、閑靜にも居して、讀誦書寫をもし、觀念工夫をも凝すべし。是天下の靜なる時筆硯を用るが如し。權宗謗法國にあらん時は、諸事を閣て謗法を責べし。是合戰の場に兵杖を用ゆるが如し。

“The Dharma gates of embracing and subduing are also like this. When the True Dharma flourishes and there are no false dharmas or false teachers, one should enter deep valleys, reside in quiet places, read, recite, and copy [the sutra], and concentrate on one’s efforts to contemplate the mind. This is like taking up a brush and inkstone when all under heaven is at peace. When there are provisional schools or slanderers of the Dharma in the country, one should set aside all other matters to censure slander of the Dharma. This is like taking up a cudgel on a battlefield.

ST (382, l12-l14) 然れば章安大師𣵀槃疏に釋して云、昔時平而法弘。應持戒勿持杖。今時嶮而法翳。應持杖勿持戒。今昔俱嶮應俱持杖。今昔俱平應俱持戒。取捨得宜不可一向。此釋の意分明也。

“Therefore, Great Master Zhang’an, in his Annotations on the Nirvana Sutra, explained, ‘In former times, when there was peace and the Dharma flourished, one should keep the precepts and not keep a staff. Today, when it is perilous and the Dharma is overshadowed, one should keep a staff and not keep the precepts. When the past and present are both perilous, one should keep a staff at both times. If the past and present are both peaceful, one should keep the precepts at both times. Appropriately discern what to accept and what to abandon, and do not be one-sided in your actions.’ The meaning of this explanation is clear.

ST (382-383, l14-l2) 昔は世もすなをに、人もただしくして、邪法邪義無りき。されば威儀をただし、穏便に行業を積て、杖をもて人を責ず、邪法をとがむる事無りき。

“In the past, the world was as it should be, and people acted justly, and there were no false dharmas or false doctrines. Thus, [Buddhist practitioners] maintained their dignity, conducted their practices peacefully, did not beat each other with staves, and there was no need to criticize false dharmas.

ST (383, l2-l4) 今の世は濁世也。人の情もひがみゆがんで、權教謗法のみ多ければ正法弘りがたし。此時は讀誦書冩の修行も權念工夫修練も無用也。只折伏を行して、力あらば威勢を以て謗法をくだき、又法門を以ても邪義を責よと也。

“The present age is a degenerate age. People’s emotions are twisted and distorted, and with so many provisional teachings that slander the Dharma, it is difficult to spread the True Dharma. At this time, the practices of reading, reciting, and copying [the sutra], as well as training in the effort to contemplate the mind, are unnecessary. One should only practice subduing, and if one has the strength, use one’s power and influence to vigorously denounce slander of the Dharma and also condemn false doctrines by using the Dharma gates.

ST (383, l4-l6) 取捨得其旨一向に執する事なかれと書り。今の世を見るに、正法一純に弘まる國歟、邪法の興盛する國歟、勘ふべし。

As [Great Master Zhang’an] wrote, one must appropriately discern what to accept and what to abandon, and not be one-sided in one’s actions. Looking at the present world, we must consider whether we are in a country where only the True Dharma is spreading, or is it a country wherein false dharmas are flourishing.

ST (383, l6-l8) 然るを浄土宗の法然は念佛に對して法華經を捨閉閣抛とよみ、善導は法華経を雜行と名け、剩ヘ千中無一とて千人信ずとも一人得道の者あるべからずと書り。

“Consider: Honen of the Pure Land school said that one should abandon, close, set aside, and cast away the Lotus Sutra in favor of the nembutsu. Shandao called the Lotus Sutra a miscellaneous practice and wrote that even if a thousand people have faith in it, not even one will attain the way.

ST (383, l8-l10) 真言宗の弘法は法華經を華嚴にも劣り、大日經には三重の劣と書き、戲論の法と定めたり。正覺房は法華經は大日經のはきものとりにも及ばずと云ひ、釋尊をば大日如来の牛飼にもたらずと判ぜり。

“Kobo of the Mantra school said that the Lotus Sutra is even inferior to the Flower Garland Sutra and is two ranks below the Mahavairochana Sutra, and designated it as a Dharma of conceptual elaboration. Shokaku-bo said that the Lotus Sutra is not even fit to be the sandal-carrier of the Mahavairochana Sutra, and decided that Shakyamuni the World Honored One is not even worthy to herd cattle for Mahavairochana Tathagata.

ST (383, l10-l12) 禪宗は法華經を吐たるつばき‧月をさす指‧教網なんと下す。小乗律等は法華經は邪教、天魔の所説と名けたり。此等豈謗法にあらずや。責ても猶あまりあり、禁めても亦たらず。

“The Zen school teaches that the Lotus Sutra is like saliva that one spits out, or a finger pointing at the moon, or a net of teachings that falls over us. The Discipline school of the hinayana calls it a false teaching expounded by a heavenly devil. Isn’t all of this slander of the Dharma? It cannot be overly condemned; even if prohibited, it would not be sufficient.”

ST (383-384, l12-l1) 愚人云、日本六十餘州人替り法異といへども或念彿者‧成眞言師‧或禪‧或律誠に一人として謗法ならざる人はなし。雖然人の上沙汰してなにかせん。只我心中に深く信受して、人の誤りをば餘所の事にせんと思ふ。

This fool said, “Although the people of the more than sixty provinces of Japan have different practices, there is not a single person among the Nembutsu practitioners, the Mantra masters, the Zen practitioners, or the Discipline followers who does not slander the Dharma. Nevertheless, why should I get involved in the affairs of others? I will just accept [your teaching] with faith deep in my heart, and not concern myself with the errors of others.”

ST (384, l1-l5) 聖人示云。汝所言實にしかなり。我も其義を存ぜし處に、經文には或は不惜身命とも、或は寧喪身命とも説く。何故にかやうには説るゝやと存ずるに、只人をはばからず經文のまゝに法理を弘通せば、謗法の者多からん世には必ず三類の敵人有て、命にも及ぶベレと見えたり。其佛法の違目を見ながら、我もせめず國主にも訴へずば、教へに背て佛弟子にはあらずと説れたり。

The sage said, “What you say is indeed true. I have also thought about things in this way, but the sutras say that one should not spare one’s life, or that one should expound [the Dharma] even if one must choose death over life. They speak this way because if one propagates the Dharma according to the sutras, regardless of what others think, in an age when slanderers are numerous, there will always be three kinds of enemies who may even threaten one’s life. If, upon observing their mistaken views of the Buddha Dharma, you do not condemn them or appeal to the ruler of the country, then it is said that one is going against the teachings and is not a true disciple of the Buddha.

ST (384, l5-l7) 涅槃經第三云 若善比丘見壞法者 置不呵責駈遣擧處 當知 是人佛法中怨。若能駈遣呵責舉處 是我弟子眞聲聞也。

“The third fascicle of the Nirvana Sutra says, ‘If a good monk sees someone who is destroying the Dharma and does not discipline them by censuring or expelling them, then it should be known that his person is an enemy in the midst of the Buddha Dharma. If they can discipline [the person destroying the Dharma] by expelling or censuring them, then they are my disciple and true hearer of my voice.’

ST (384, l7-l10) 此文の意は佛の正法を弘めん者、經教の義を悪く説んを聞見ながら、我もせめず、我身及ばずば國主に申上ても是を對治せずば、佛法の中の敵也。若經文の如くに、人をもはばからず、我もせめ、國主にも申さん人は、佛弟子にして眞の僧也と説れて候。

“This passage means that if a person who is trying to spread the True Dharma of the Buddha sees or hears someone misinterpreting the teachings of the sutras and does not condemn them, or if he cannot do it himself, does not report it to the ruler of the country to deal with and correct, then this person is an enemy in the midst of the Buddha Dharma. As the sutra passage says, if a person does not worry about what others will think, but condemns [slander of the Dharma] and reports it to the ruler of the country, then that person is the Buddha’s disciple and a true member of the Sangha.

ST (384, l10-l14) されば佛法中怨の責を免んとて、かやうに諸人に悪まるれども、命を釋尊法華經に奉り、慈悲を一切衆生に與へて、謗法を責るを、心えぬ人は口をすくめ眼を瞋らす。汝實に後世を恐れば、身を輕しめ法を重ぜよ。是を以て章安大師云、寧喪身命不匿教者身輕法重死身弘法。此文の意は身命をばほろぼすとも正法をかくさざれ。其故は身はかろく法はおもし。身をばころすとも法をば弘めよと也。

“Therefore, to avoid being reproached for being an enemy in the midst of the Buddha Dharma, even though people speak ill of me, I have dedicated my life to Shakyamuni the World Honored One’s Lotus Sutra, bestowed compassion upon all sentient beings, and censure slander of the Dharma, even though thoughtless people purse their lips and glare at me in fury. If you are truly apprehensive about your next life, think lightly of yourself but regard the Dharma as weighty. This is why the Great Master Zhang’an said, ‘Better to lose one's life than to conceal the teachings. Regard yourself lightly but the Dharma as weighty, and spread the Dharma even at the cost of your life.’ This passage means that even if you must risk your life, do not conceal the True Dharma. This is because life is light, but the Dharma is heavy. Even at the risk of being killed for it, spread the Dharma!

ST (384-385, l14-l5) 悲哉、生者必滅の習なれば、設ひ長壽を得たりとも、終には無常をのがるべからず。今世は百年の內外の程を思へば夢の中の夢也。非想の八萬歳免無常。忉利の一千年も猶退沒の風に破らる。況や人間閻浮の習は、露よりもあやうく、芭蕉よりももろく、泡沫よりもあだ也。水中に宿る月のあるかなきかの如く、草葉にをく露のをくれさきだつ身也。

“Alas, it is the nature of life that all living beings must eventually perish; even if one were to attain a long life, in the end, one cannot escape impermanence. When we consider this life, which lasts only a hundred years more or less, it is but a dream within a dream. Even those who live for eighty thousand years in the Heaven of Neither Perception nor Non-Perception cannot escape impermanence. Those who live for a thousand years in the Heaven of the Thirty-three Gods are still subject to the winds of decline and dissolution. Moreover, human life in Jambudvipa is more precarious than dew, more fragile than a banana tree, and more fleeting than foam. Like the moon residing in the water, it is uncertain whether we exist or not; like the dew on the grass, our lives can end at any time.

ST (385, l5-l9) 若此道理を得ば後世を一大事とせよ。歡喜佛の末の世の覺徳比丘、正法を弘めしに、無量の破戒此行者を怨て責しかば、有徳國王正法を守る故に、謗法を責て終に命終して阿閦佛の國に生れて、彼佛の第一の弟子となる。大乗を重じて五百人の婆羅門の謗法を誡めし仙豫國王は不退の位に登る。憑哉、正法の僧を重して邪悪の侶を誡る人かくの如くの德あり。

“If you understand this principle, you will make the afterlife your greatest concern. In the latter days of the Buddha Increasing Joy, the monk Virtue Consciousness, who spread the True Dharma, was resented and blamed by countless practitioners who broke the precepts. However, King Virtuous of that country defended the True Dharma. Because he condemned slander of the Dharma, when his life ended, he was reborn in the land of Akshobhya Buddha and became that buddha’s foremost disciple. Because he esteemed the Mahayana and punished the five hundred brahmins who slandered the Dharma, King Rishidatta ascended to the stage of non-retrogression. On this we can rely! Those who esteem members of the Sangha of the True Dharma but punish those who follow false teachings and evil ways will receive blessings like these.

ST (385, l9-l11) されば今の世に攝受を行ぜん人は謗人と俱に悪道に堕ん事無疑。南岳大師の四安樂行云若有菩薩將護惡人不能治罰乃至其人命終與諸悪人俱障地獄。

“Therefore, in the present age, those who practice embracing will doubtlessly fall into the evil paths along with the slanderers. Great Master Nanyue, in his Four Peaceful Practices, said, ‘If bodhisattvas protect evildoers and are incapable of punishing them … then when their lives end they will fall into hell along with the evildoers.’

ST (385, l11-l14) 此文の意は若佛法を行ずる人有て、謗法の悪人を治罰せずして、觀念思惟を専にして、邪正權實をも簡ばず、詐て慈悲の姿を現ぜん人は、諸の悪人と俱に悪道に堕べしと云文也。今眞言‧念佛‧禪‧律の謗人をたださず、いつはて慈悲を現ずる人此文の如くなるべし。

“The meaning of this passage is that if a person who practices the Buddha Dharma does not punish evildoers who slander the Dharma, but instead focuses solely on contemplating their thoughts, without distinguishing between right and wrong, true and provisional, and pretend to show compassion, they will fall into the evil paths along with all the other evildoers. Now, those who do not correct the slanderers of the Mantra, Nembutsu, Zen, and Discipline [schools] but always try to appear compassionate will end up as this passage states.”

ST (385-386, l14-l2) 爰に愚人竊意顯言云、誠諫君正、家事先賢の教へ本文に明白地也。外典如此。外典如此。内典是に違べからず。悪を見ていましめず、謗を知てせめずば、背經文違祖師。其禁殊に重し。今より信心を至すべし。

Then, this fool, verbally expressing the thoughts hidden within, said, ‘Truly, admonishing one’s lord and correcting one’s household with the teachings of the ancient worthies is clearly stated in the passages you have cited. The non-Buddhists teach this. The Buddhist scriptures are no different. If you see evil and do not admonish it, and if you know of slander and do not condemn it, you are going against the teachings of the sutras and the ancestors. The prohibition against this is especially severe. From this moment on, I will take faith [in the Lotus Sutra].

The Practice of Odaimoku

ST (385-386, l2-l3) 但し此經を修行し奉らん事叶がたし。若其最要あらば證據を聞んと思え。

“However, it is difficult to practice and uphold this sutra. If there is some absolutely necessary [way to practice it], I will listen and consider the evidence.”

ST (386, l3-l5) 聖人示云今見汝道意鄭重慇懃也。所謂諸佛の誠諦得道の最要只是妙法蓮華經の五字也。檀王の退寶位龍女が改蛇身只比五字の所致也。

The sage said, “Now that I see that your aspiration for the Way is earnest and sincere, I can tell you that for attaining the Way of the ultimate truth of all buddhas, only the five characters of myō, hō, ren, ge, and kyō (Sutra of the Lotus Flower of the Wonderful Dharma) are absolutely necessary. King Suzudan’s stepping down from his jeweled throne and the dragon girl’s transformation of her serpentine body were only because of these five characters.

ST (386, l5-l8) 夫以今の經は受持の多少をば一偈一句と宣べ、修行の時刻をば一念隨喜と定めたり。凡八萬法藏の廣きも、一部八巻の多きも、只是五字を説んため也。靈山の雲の上鷲峯の霞の中に、釋尊結要地涌付屬を得ることありしも、法體は何事ぞ只在此要法。

“According to this sutra, the amount that should be kept can be just a single verse or a single phrase, and the time for practice has been determined to be just a single moment of rejoicing. Altogether, the eighty thousand teachings in the vastness of the Dharma treasury, whether taken as a whole or condensed into eight fascicles, were all for the sake of expounding just these five characters. In the clouds above the sacred mountain and the mists of Eagle Peak, Shakyamuni the World Honored One transmitted the essence [of all his teachings] to the [bodhisattvas] appearing from underground. What is the entity of the Dharma? It is only this essential Dharma.

ST (386, l8-l11) 天台‧妙樂連六千張疏玉道邃行滿竝數軸釋金併此義趣を出ず。誠恐生死欣𣵀槃運信心至渴仰遷滅無常昨日の夢、菩提の覺悟は今日のうつゝなるべし。只南無妙法蓮華經とだにも唱へ奉らば、滅せぬ罪や有べき、来らぬ福や有べき。眞實也。甚深也。是を信受すべし。

“Even if the six thousand sheets of commentary of Tiantai and Miaole are strung together like jewels, and the explanations of Daosui and Xingman are lined up like gold, they do not go beyond the intent of this meaning. If you truly fear birth and death, delight in nirvana, utilize the mind of faith, and attain utmost reverence, then the transitoriness of impermanence will become yesterday’s dream, and you will realize awakening this very day. If you simply chant Namu Myoho Renge Kyo, even the transgressions that should not be overcome will be, and the merit that should not come will come. This is the truth! This is very profound! You should have faith in this and accept it.”

ST (386, l11-l13) 愚人合掌折膝云貴命染肝教訓動意。雖然上龍兼下の理なれば、廣は狹を括り、多は少を兼ぬ。然處に五字は少く文言は多し。首題は狹く八軸は廣し。如何ぞ功徳薺等ならんや。

This fool pressed his palms together and knelt [before the sage], saying, “Your invaluable instructions have made a great impression on me, and your teachings and explanations have moved me. Nevertheless, there is the principle that the superior dragon absorbs the inferior, the broad embraces the narrow, and the many absorbs the few. However, the five characters are few, while the words [of the sutra] are many. The title is narrow, but the eight scrolls are broad. How can their merits be equal?”

ST (386-387, l13-l2) 聖人云汝愚也。捨少取多の執須彌よりも高く、輕狹重廣の情溟海よりも深し。今の文の初後は必ず多か尊く、少が卑しきにあらざる事、前に示すが如し。爰に又小が大を兼、一が多に勝ると云事、談之。

The sage said, “You’re being foolish! Your insistence that one should abandon the few and seize the many is higher than Mt. Sumeru, and your feeling that the narrow should be regarded lightly while the broad is heavy is deeper than the ocean. From the start of our discussion until now, I have shown that the many are not always more exalted and the few are not always lowly. Therefore, let me further explain that the small can also absorb the large, and the single can prevail over the many.

ST (387, l2-l6) 彼尼拘類樹の實は芥子三分が一のせい（長）也。されども五百輛の車を隱す德あり。是小が大を含めるにあらずや。又如意寶珠は一あれども萬寶を⾬して缺處無之。是又少が多を兼たるにあらずや。世間のことわざにも一は萬が母といへり。此等の道理を知ずや。所詮實相の理の背契を論ぜよ。强に多少を執する事なかれ。汝至愚也。

“The fruit of the nyagrodha tree is said to be one-third the size of a mustard seed. However, it has the quality of concealing five hundred carts. Is this not a case of the small including the large? Even a single wish-fulfilling gem rains down countless treasures, leaving nothing lacking. Isn't this a case of the few encompassing many? There is a saying in the world, ‘One is the mother of ten thousand.’ Do you not understand these principles? After all, the issue is whether these teachings go against or conform to the principle of the true reality. Do not rigidly hold to this idea that the many is better than the few. You are being foolish!

ST (387, l6-l13) 今一譬を假ん。夫妙法蓮華經者一切衆生佛性也。佛性者法性也。法性者菩提也。所謂釋迦‧多寶‧十方諸佛‧上行‧無邊行等、普賢‧文殊‧舎利弗‧目連等、大梵天王‧釋提桓因‧日月‧明星‧北斗七星‧二十八宿‧無量諸星‧天衆‧地類‧龍神‧八部‧人天大會‧閻魔法王、上非想雲上下那落炎底，所有一切衆生所備佛性を妙法蓮華經とは名くる也。されば一遍此首題を唱へ奉れば、一切来衆生の佛性が皆よばれて爰に集る時、我身の法性の法報應の三身ともにひかれて顯れ出る。是を成佛とは申す也。例せば籠の内にある鳥の鳴時、空を飛衆鳥同時に集る。是を見て籠の内の鳥も出んとするが如し。

“Let me give you another example. This myo, ho, ren, ge, and kyo (Sutra of the Lotus Flower of the Wonderful Dharma) is the buddha-nature of all sentient beings. The buddha-nature is the Dharma-nature. The Dharma-nature is awakening. The buddha-nature of Shakyamuni, Many Treasures, the buddhas of the ten directions, Superior Practice, Limitless Practice, and the rest [of the bodhisattvas appearing from undrground], Universal Sage, Manjushri, Shariputra, Maudgalyayana, and the rest [of the Buddha’s followers], Great Brahma Heavenly King, Shakra Devanam Indra, the [gods of the] Sun and Moon, Venus, the Big Dipper, the twenty-eight constellations, and the innumerable other stars, heavenly beings, earthly beings, dragon deities, the eight kinds [of supernatural beings], all the human and heavenly beings in the great assembly, the Dharma Lord Yama, all those in the clouds of neither thought nor non-thought down to those in the flames at the bottom [of hell], and of all sentient beings is called myo, ho, ren, ge, and kyo (Sutra of the Lotus Flower of the Wonderful Dharma). Therefore, if one chants this title even once, the buddha-natures of all sentient beings are called and gather around, and our buddha-nature appears by manifesting the three bodies of the Dharma-body, reward-body, and accommodative-body of our own body’s Dharma-nature. This is what is called attaining buddhahood. For instance, when the caged bird sings, the birds of the sky simultaneously gather around. Seeing this, the caged bird will try to get free of the cage.”

ST (387, l13-l14) 爰に愚人云、首題の功徳妙法の義趣、今所聞詳也。但し此旨趣正く經文に是をのせたりや如何。

Then this fool said, “I have now heard about the merits of the title and the meaning of the Wonderful Dharma in detail, but are there passages in the sutra that also state what you have explained?”

ST (387-388, l14-l1) 聖人云、其理詳ならん上は文を尋るに及ばざる歟。然ども隨請示之，

The sage said, “If the principle is clear, there is no need to inquire further about proof texts. Nevertheless, I will follow your request for instruction.

ST (388, l1-l5) 法華經第八陀羅尼品云，汝等但能擁護，受持法華名者福不可量。此文の意は佛鬼子母神‧十羅刹女の法華經の行者を守んと誓給を讚るとして、汝等法華の首題を持人を守るべしと誓ふ。其功徳は三世了達の佛の智慧も尙及がたしと説れたり。佛智の及ばぬ事何かあるべき。なれども法華の題名受持の功徳ばかりは是を知ずと富たり。

“In the eighth fascicle of the Lotus Sutra, The ‘Dharanis’ chapter says, ‘When you protect the person who keeps only the name of the Sutra of the Lotus Flower of the Wonderful Dharma, your merits will be immeasurable.’ The meaning of this passage is to praise the vows of the Buddha, the Mother of Demon Children, and the ten rakshasi to guard the practitioners of the Lotus Sutra, and that you should vow to guard those who uphold the title of the Lotus Sutra. The merit from this is said to be beyond the wisdom of the buddhas, who can otherwise thoroughly understand the three times [of past, present, and future]. Nothing should be beyond the reach of Buddha's knowledge. However, the merit of only keeping the title of the Lotus Sutra is so abundant that it cannot be known.

ST (388, l5-l7) 法華一部の功徳は只妙法等の五字の内に籠れり。一部八卷文文ごとに、二十八品生起かはれども、首題の五字は同等也。譬ば日本の二字の中に六十餘州島二入らぬ國やあるべき、籠らぬ郡やあるべき。

“The merits of the entire Lotus Sutra are contained solely within the five characters of the Wonderful Dharma. What is written in the eight fascicles of the whole differs according to which of the twenty-eight chapters they are in, but the five characters of the title are the same throughout. For example, within the two characters of Japan (Nihon), among the more than sixty provinces and two islands, are any not included as part of the country? Are any districts excluded?

ST (388, l7-9) 飛鳥とよべば空をかける者と知り、走獣といへば地をはしる者と心うる。一切名の大切なる事蓋以如是。天台は名詮自性句詮差別とも、名者大綱とも判ずる此謂也。

“If you call something a ‘bird,’ it is understood that you mean an animal that soars through the sky; if you call something a ‘beast,’ it is understood that you mean an animal that dashes across the land. The importance of all these names is indeed like this.  Tiantai says that names are how we refer to something in and of itself, while phrases are how we distinguish them from other things. [He also said that] names are how we refer to something’s general features.

ST (388, l9-l10) 又名は物をめす徳あり、物は名に應ずる用あり。法華題名の功徳も亦以如此。

“Also, names have the virtue of calling the things they refer to, and things can respond to the names that refer to them. The merits of chanting the title of the Lotus Sutra are also like this.”

Entrance Through Faith Alone

ST (388, l10-l12) 愚人云如聖人言實に首題の功莫大也。但知不知不同あり。我は弓箭に携り兵材をむねとして未知佛法眞味。c

This fool said, “If it is as the sage says, then the merit of the title is truly vast. However, there is a difference between knowing and not knowing. I carry a bow and arrows, and my talents are for being a soldier, so I do not yet know the true flavor of the Buddha Dharma. In my case, how much merit would be gained [through this practice]?

ST (388, l12-l14) 聖人云、圓頓の教理は初後全く不二にして、初位に後位の徳あり。一行一切行にして功徳不備無之若如汝言功徳を知て植ずんば、上は等覺より下は名字に至るまで、得益更にあるべからず。今の經は唯佛與佛と談ずるが故也。

The sage said, “The perfect and sudden doctrine is completely non-dual from first to last, so the first stage has the virtue of the last stage. One practice is all practices and no merit is lacking in it, but if it is as you say, and one cannot cultivate [merit] until one is knowledgeable, then no one from the highest stage of preliminary awakening down to the lowest of verbal identity will ever gain any benefit. This is because, as the sutra discusses, ‘only a buddha together with a buddha [can exhaust the true reality of all things.’

ST (388-389, l14-l3) 譬諭品汝舎利弗尚於此經以信得入況餘聲聞。文の心は大智舎利弗も法華經には信を以て入る、其智分の力にはあらず。況や自餘の聲聞をやと也。されば法華經に来て信ぜしかば、永不成佛の名を削て、華光如來となり。

“In the ‘A Parable’ chapter [of the Lotus Sutra, the Buddha says], ‘Even you, Shariputra, can only enter this sutra by faith, to say nothing of the other voice-hearers.’ The heart of this passage is that even with his great wisdom, Shariputra also enters the Lotus Sutra by means of his faith, and not by the power of his wisdom. How much more so is this the case for the other voice-hearers! Therefore, because he came to the Lotus Sutra and took faith in it, he was able to erase the reputation of being one who would never become a Buddha, and will become the Flower Light Tathagata.

ST (389, l3-l7) 嬰兒に乳をふくむるに、其味をしらずといへども、自然に其身を生長す。醫師が病者に藥を與ふるに、病者藥の根源をしらずといへども、服すれば任運と病愈め。若藥の源をしらずと云て、醫者の與ふる藥を服せずば其病愈べしや。藥を知るも知さるも、服すれば病の愈る事以て是同じ。

“When an infant sucks milk, even though they don't understand the flavor, their body naturally grows. When a doctor gives medicine to a patient, even if the patient does not know the origin of the medicine, if they take it, the illness will naturally be cured. If you say you don't know the source of the medicine and refuse to take the medicine the physician gives you, will your illness be cured? Whether you understand the medicine or not, if you take it, the illness will be cured.

ST (389, l7-l9) 既に佛を良醫と號し、法を良藥に譬へ、衆生を病人に譬ふ。されば如來一代の教法を擣簁和合して、妙法一粒の良藥に丸ぜり。豈知るも知ざるも、服せん者煩惱の病愈ざるべしや。病者は藥をもしらず病をも辨へずといへども、服すれば愈ゆ。

“The Buddha has already been called a good physician, the Dharma is likened to good medicine, and sentient beings are likened to patients. Therefore, the teachings of the Buddha's entire life were pounded, sifted, blended, and compounded into the one pill of the Wonderful Dharma. Whether one understands it or does not understand it, how can one who does not take medicine be cured of the illness of the defilements? The patient does not understand the medicine and cannot discern the illness, but if they take the medicine, they will recover.

ST (389, l9-l12) 行者も亦然也。法理をもしらず煩惱をもしらずといへども、只信ずれば見思‧塵沙‧無明の三惑の病を同時に斷じて、實報寂光の臺にのぼり、本有三身の膚を磨ん事、疑あるべからず。

“The practitioner [of the Lotus Sutra] is also the same. Even if you do not understand the principles of the Dharma and are not aware of defilements, if you simply have faith, then without a doubt you can simultaneously cut off the diseases of the three categories of delusions: delusions of views and attitudes, delusions as innumerable as sand, and the delusion of fundamental ignorance, ascend to the platforms of True Recompense and Tranquil Light, and cause their inherent three bodies to shine forth.

ST (389, l12-l14) されば傳教大師云、能化所化俱無歷劫妙法經力卽身成佛と。法華經の法理を教へん師匠も又習はん弟子も、久しからずして法華經の力をもて、倶に佛になるべしと云文也。

“Therefore, the Great Master Dengyo said, ‘Neither teacher nor disciple need countless kalpas [of practice], through the power of the Lotus Sutra they can attain buddhahood with their present bodies. [This means that] the teacher who teaches the principles of the Lotus Sutra and the disciple who learns from them will both become buddhas together through the power of the Lotus Sutra before long.

ST (389-390, l14-l1) 天台大師も法華経に付て玄義‧文句‧正觀三十巻の釋を造給。妙樂大師は又釋籤‧疏記‧輔行三十巻の末文を重て消釋す。天台六十巻とは是也。

“The Great Master Tiantai produced thirty fascicles of commentary on the Lotus Sutra, consisting of the Profound Meaning [of the Lotus Sutra], the Words and Phrases [of the Lotus Sutra], and the [Great] Calming and Contemplation, thirty fascicles of commentary on the Lotus Sutra. The Great Master Miaole then further elaborated and explained it with another thirty fascicles of commentary, including the Elucidation [of the Profound Meaning of the Lotus Sutra], the Notations [on the Words and Phrases of the Lotus Sutra], and the Supplemental [Amplifications on the Great Calming and Contemplation]. These are the sixty fascicles of the Tiantai [school].

ST (390, l1-l6) 玄義には、名體宗用教の五重玄を建立して、妙法蓮華經の五字の功能を判釋す。五重玄を釋する中の宗の釋云如提無目而不動牽衣一角無縷而不來。意は此妙法蓮華經を信仰し奉る一行に、功徳として來らざる事なく、善根として動かざる事なし。譬ば網の目無量なれども、一の大綱を引に不動日もなく、衣の絲筋巨多なれども、取一角絲筋として來らざることなきが如しと云義也。

“In the Profound Meaning [of the Lotus Sutra], the five categories of profound meaning of name, entity, gist, function, and teaching were established to interpret the merit of the five characters of myō, hō, ren, ge, and kyō (Sutra of the Lotus Flower of the Wonderful Dharma). The explanation of the gist within the explanation of the five categories of profound meanings states, ‘For instance, when holding a rope, there is no mesh that does not move, and when one corner of a robe is pulled, there is not a single thread of the rest of the robe that does not come along.’ The meaning is that for those who follow the one practice of taking faith in this Sutra of the Lotus Flower of the Wonderful Dharma, no merit will fail to come, and no action will not become a wholesome root. For example, although the meshes of a net are countless, there is never a time when the entire net doesn't move when the single main rope is pulled. Similarly, although there are countless threads in a garment, no thread is not pulled as well when a single corner is taken up. This is the meaning.

ST (390, l6-l7) さて文句には、如是我聞より作禮而去まで文文句句に因縁‧約敎‧本迹‧觀心の四種の釋を設けたり。

“Now in the Words and Phrases [of the Lotus Sutra], from ‘Thus have I heard’ to ‘…bowed to [the Buddha] and retired,’ four guidelines for interpretating every word and every phrase according to causes and conditions, the perspective of the particular teachings expressed, the perspectives of the Trace Gate and the Original Gate, and the perspective of the contemplation of mind are provided.

ST (390, l7-l8) 次に止觀には、妙解の上に所立觀不思議境の一念三千、是本覺の立行本具の理心也。今爰に委くせず。

“Next in the [Great] Calming and Contemplation are the three thousand realms in a single thought-moment of the inconceivable object of contemplation established upon his wondrous understanding [of the Lotus Sutra]. This is the mind principle of the inherently established practice of original awakening. I will not elaborate on it here.

ST (390, l9-l11) 悦哉、生を五濁悪世に受といへども、一乗の眞文を見聞する事を得たり。熙連恆沙の善根を致せる者、此經にあひ奉て信を取と見えたり。汝今致一念隨喜信。函蓋相應感應道交無疑。

“What joy! Even though born into this evil age of five degenerations, we have been able to see and hear the true writings of the One Vehicle. Those who have accumulated wholesome roots over [as many lifetimes as] the sands of the Hiranyavati or Ganges River will encounter this sutra and gain faith. You now express the single moment of rejoicing and faith. Just as a box and its lid fit together, the receptivity and response [between sentient beings and the Buddha] are beyond doubt.”

ST (390, l11-l13) 愚人低頭擧手云我今よりは一實の經王を受持し、三界の獨尊を本師として、自今身至佛身此信心敢無退轉。設ひ五逆の雲厚くとも、乞ふ提婆達多が成佛を續、十悪の波あらくとも、願くは王子覆講の結縁に同からん。

This fool bowed his head, raised up his hands [palms together], and said, “From this moment forward, I will uphold the King of Sutras of the One Truth, take the sole honored one of the triple world as my original teacher, and from this life until I attain buddhahood, this faith will never waver. Even if the clouds of the five heinous transgressions are thick, I pray to succeed Devadatta in attaining buddhahood. Even if the waves of the ten evil acts are rough, may I be like those who established a connection with the prince who repeated the lesson [of his father].

ST (390-391, l13-l3) 聖人云、人の心は水の器にしたがふが如く、物の性は月の波に動くに似たり。故に汝當座は信ずといふとも後日は必ず飜へさん。魔来鬼来るとも騒する事なかれ。夫天魔は佛法をにくむ、外道は内道をきらふ。されば豬の金山を摺、衆流の海に入、薪の火を盛になし、風の求羅をますが如くせば豈好事にあらずや。

The sage said, The human heart is like water that follows the shape of its container, while the nature of things is like the moon moving on the waves. Consequently, you have faith while sitting and facing me, but you will surely turn back and abandon it later. Do not be disturbed even if devils and demons come. The heavenly devil hates the Buddha Dharma, and those of the outer way dislike those of the inner way. Therefore, if you can be like the golden mountain rubbed [to a polish] by a boar, the ocean into which multitudes of streams enter, a fire into which firewood has been heaped, or a kalakula growing in the wind, wouldn’t that be a good thing?