Kaitai Sokushin Jobutsu-gi

戒體即身成佛義

The Meaning of the Essence of the Precepts for Attaining Buddhahood with One’s Present Body

(ST 1, l1) 安房國清澄山住人蓮長撰

Written by Renchō, Resident of Mt. Kiyosumi in Awa Province

(ST1, l2-l6)

分為四門

一者小乘戒體。

二者權大乘戒體。

三者法華開會戒體。法華涅槃之戒體 (小有不同)

四者眞言宗戒體。

Four Headings

1. Essence of the hinayana precepts

2. Essence of the provisional Mahayana precepts

3. Essence of the precepts of the opening and merging of the Lotus Sutra.

Essence of the precepts of the Lotus and Nirvana [sutras] (with minor differences)

4. Essence of the Mantra school precepts

(ST 1, l7-l10) 第一小乘戒體者有四種。五戒俗男俗女戒。八齋戒四衆通用。二百五十戒比丘戒。五百戒比丘尼戒。而四種俱五戒爲本。婆沙論云以近事律儀與此律儀為門為依為加行故云云。近事律儀者五成地。されば比丘の二百五十戒・比丘尼の五百戒も始は五戒也。

First, the essence of the precepts of the hinayana has four kinds: Five precepts are the precepts for laymen and laywomen; there are the eight precepts of abstinence used in common by the four assemblies; there are the two hundred and fifty precepts that are the precepts for bhikshus (monks); there are the five hundred precepts that are the precepts for bhikshunis (nuns); and these four kinds all take the five precepts as their root. The Great Exegesis of Abhidharma Treatise says, “[This is] because the [precepts for] maintaining restraint for the close attendants (lay followers) are the gate, the reliance, and the practice of the [other codes of] maintaining restraint.” The [precepts for] maintaining restraint for the close attendants are the five precepts. Therefore, the two hundred and fifty precepts of the bhikshus, and the five hundred precepts of the bhikshunis as well, are the five precepts from the start.

T1545.27.646c01-646c02 Great Exegesis of Abhidharma Treatise

(ST 1, l7-l12) 五戒者諸小乘經云一者不殺生戒。二者不偷盜戒。三者不邪婬戒。四者不妄語戒。五者不飮酒戒(以上五戒)。此五戒と申は色心二法の中には色法也。殺・盜・婬の三は身に犯す戒。不妄語戒・不飮酒戒は口に犯す戒。身口は色法也。

The five precepts according to all the hinayana sutras are: 1. not to kill, 2. not to steal, 3. not to engage in sexual misconduct, 4. not to lie, and 5. not to consume intoxicants. (The above are the five precepts) These five precepts refer to the dharmas of form among the two dharmas of form and mind. Killing, stealing, and sexual misconduct are the three violations of the precepts that pertain to the body. Not to lie and not to consume intoxicants are precepts whose violation pertains to the mouth. The body and mouth are dharmas of form.

(ST 1-2, l12-l2) 持此戒有作・無作・表・無表云事。作と表と同事也。無作と無表も同事也。表と申事は戒を持んと思て師を請す。中國は十人、邊國は五人。或は自誓戒もあり。莊嚴道場焼香散華して師は高座說戒、今の受者左右の十指を合て持と云。是を云表色作とも申。依此身口表作必無表無作の戒體は發する也。

In upholding these precepts, there are manifest action, unmanifest action, manifest expression, and unmanifest expression. Action and expression are the same thing. Unmanifest action and unmanifest expression are the same thing. What is called manifest expression is to think, “I will uphold this precept,” and to request a preceptor. In the central land, ten people are needed, whereas in outlying lands only five people are needed [for ordination]. There is also the self-vowed taking of precepts. One adorns the place of awakening, burns incense and scatters flowers; the preceptor [ascends] the high seat and expounds the precepts. The recipient, at this point, presses the ten fingers of both hands together [in gassho] - this is what is called upholding [the precepts]. This is what is called manifest form and action. Through this physical and verbal expressive activity, the essence of the precepts, which is unmanifest expression and unmanifest activity, necessarily arises.

(ST 2, l2-l3) 世親菩薩云無欲無表離表而生文。此文は必有表無表色は發すと見えたり。

Vasubandhu Bodhisattva says, “The unmanifest expression of dispassion arises apart from expression.” [I understand] this passage [to mean] that manifest expression and unmanifest expression are invariably seen together.

T1558.29.88a04-88a05 Treasury of Abhidharma Treatise - but a couple of characters transposed.

(ST 2, l3-l5) 無表色を優婆塞五戒經の説には、譬如有面有鏡則有像現。如是因作便有無作云云。此文に鏡は第六心王なり。面は表色合掌の手なり。像は所發無表色也。

The Five Precepts for Upasakas Sutra says the following about unmanifest expression: “It is like how, if there is a face and a mirror, an image will appear. Thus, because of manifest action, there comes to be unmanifest action.” In this passage, the mirror is the sixth mind king. The face is the manifest expression of the hands joined together (gassho). The image is the unmanifest expression that is generated.

T1488.24.1069b02-1069b03 Five Precepts for Upasakas Sutra

The sutra actually says: 如面水鏡則有像現。

The actual citation is from T1811.40.566b01-566b02 Commentary on the Bodhisattva Precepts by Tiantai Zhiyi

(ST 2, l5-l6) 又俱舍論云、無表依止大種轉時知影依樹光依珠寶云云。此文は表色は如樹如珠。無表色は如影如光見たり。

Furthermore, the Treasury of Abhidharma Treatise says, “When unmanifest expression arises depending upon the primary elements, know that it is like a shadow depending on [the shade of] a tree, or like sparkling light depending upon a jewel.” In this passage, manifest expression is like a tree or like a jewel. Unmanifest expression is like a shadow or like seeing a sparkling light.

T1558.29.3c10-3c11 Treasury of Abhidharma Treatise

(ST 2, l6-l9) 以此等文可知表無表・作無作。受持五戒如人影添身不離身有。此身失すれば未來には如其影者可遷也。色界・無色界の定共戒の無表も同事也。又悪を作るも依其悪作・表發地獄・餓鬼・畜生無作・無表色墮悪道也。

From these passages, one can understand manifest expression and unmanifest expression, manifest action and unmanifest action. Receiving and keeping the five precepts is like a person’s shadow: it is attached to the body and does not separate from the body. When this body is lost, that which is like its shadow will carry over. The unmanifest expression of the concentration accompanying the precepts of the form realm and formless realm is also the same. Also, even in committing evil deeds, by means of those evil actions and their manifest expression, there arise the unmanifest actions and unmanifest expression of the hells, hungry ghosts, and animals, and one falls into the evil paths.

(ST 2, l9-l12) 但小乘教の意は、此戒體をば盡形壽一業引一生の戒體と申也。盡形壽一業引一生と車は此身に戒を持て其戒力に依て無表色は發す。此身與命捨盡彼戒體に遷る也。一度生人間天上以此戒體二生三生と生るゝ事なし。只一生にて其戒體は失める也。譬作土器一度つかひて後の用に不合ごとし。

However, according to the hinayana teachings, the essence of the precepts is used up after a lifetime, so it is called the “essence of the precepts wherein one karmic action leads to only one birth.” Being used up within a lifetime as one karmic action leading to only one birth means that, by upholding a precept with the [current] body, the power of that precept allows unmanifest expression to arise. When this body and life are abandoned completely, [that unmanifest expression] carries over into [one more lifetime as the] essence of the precepts. Having been born once more among humans or in heaven above by means of that essence of the precepts, there is no more being reborn a second time or a third time [through it]. After that one lifetime, that essence of the precepts is lost. It is like a clay vessel: once used, it is no longer suitable for later use.

(ST 2, l12-l14)　俱舍論云別解脫律儀盡壽或晝夜云云。又云一業引一生云云。此文に盡壽一生等と云へるは盡形壽と云事也。天台大師の御釋に三藏盡壽と釋し給へり。

The Treasury of Abhidharma Treatise says, “Maintaining restraint for individual liberation is used up after a lifetime or a day and night.” It also says, "One karmic action leads to only one birth.” In this passage, “used up after one lifetime” or “one birth” means being used up after a single bodily lifetime. In his commentaries, the Great Master Tiantai explained that in the Tripitaka teaching, [the essence of the precepts] is used up after a lifetime.

T1558.29.74c08 Treasury of Abhidharma Treatise

T1558.29.92a23 Treasury of Abhidharma Treatise

(ST 2-3, l14-l1) 然に此戒體をば不可見無對色と申て凡夫の眼には不見、但以天眼見之。定中には以心眼見之云へり。

Now, the essence of the precepts is called “invisible, non-resisting form” because it is not seen by the eyes of ordinary people, but only by means of the divine eye can it be seen. When in a state of concentration, one sees with the mind’s eye.

(ST 3, l1-l4) 然に私に此事を勘たるに、旣に優婆塞五戒經に有面有鏡則有像現と云て、鏡を我心に譬へ、面を我表業に譬へ、像をば無表色に譬ふ。旣に我身有五根合左右十指生五影。可知實無表色可知五根十指。

Now, when I consider this, the Five Precepts for Upasakas Sutra said that “If there is a face and a mirror, an image will appear,” then the mirror stands for my own mind, the face stands for my own manifest karmic actions, and the image stands for unmanifest expression. My body has five roots [on each hand]; joining the ten fingers of my left and right hands produces five shadows. One can know the true unmanifest expression; one can know the five roots and ten fingers.

(ST 3, l4-l5) 又俱舍論に中有を釋するに同淨天眼見。業通疾具根云云。比文分明云。

Also, the Treasury of Abhidharma Treatise, in explaining the intermediate existence, says, “It is likewise seen by the pure divine eye; endowed with karmic power, swift, and complete faculties.” This passage clearly explains that since the unmanifest expression has the shape of the five faculties, the body of the intermediate existence is endowed with the five faculties.

T1558.29.46a20 Treasury of Abhidharma Treatise

(ST 3, l5-l8) 提謂經の文を見に、人間の五根・五臟・五體は五戒より生ずと見えたり。乃至依報の國土の五方・五行・五味・五星皆自五戒生ずと說けり。止觀弘決に委く引れたり。されは戒體は微細の青・黄・赤・白・黒・長・短・方・圓形也。

Looking at a passage in the Trapusa and Bhallika Sutra, it appears that the five faculties of a human being, the five internal organs, and the five bodily parts all arise from the five precepts, as do the circumstantial recompense of the lands of the five directions, the five phases, the five flavors, and the five stars. All of these arise from the five precepts. This has been cited in detail in the Supplemental Amplifications on the Great Calming and Contemplation. Therefore, the essence of the precepts is a subtle form [that has] blue, yellow, red, white, black, long, short, square, and round.

(ST 3, l8-l14) 止觀弘決六云如提謂經中。木主東方東方主肝肝主眼眼主春春主生生存則木安故云不殺以防木金主西方西方主肺肺主鼻鼻主秋秋主收收藏則金安。故不盜以防金。水主北方北方主腎腎主耳耳主冬淫盛則水増。故不淫以禁水。土主中央中央主脾脾主身土王四季。故提謂經云不妄語如四時。身遍四根。妄語亦爾。遍於諸根違心說故。火主南方。南方主心。心主舌。舌主夏。酒亂増火。故不飮酒以防於火。此文天台大師以提謂經文釋し給へり。

The sixth fascicle of the Supplemental Amplifications on the Great Calming and Contemplation says, “In the Trapusa and Bhallika Sutra … wood governs the eastern direction, the eastern direction governs the liver, the liver governs the eye, the eye governs the spring, and the spring governs birth. If birth is nourished, then wood is at peace. Therefore, it is said, ‘Do not kill, so that wood will be protected.’ Metal governs the western direction, the western direction governs the lungs, the lungs govern the nose, the nose governs the fall, and the fall governs the harvest. If the harvest is stored away, then metal will be at peace. Therefore, it is said, ‘Do not steal, so that metal will be protected.’ Water governs the northern direction, the northern direction governs the kidneys, the kidneys govern the ears, and the ears govern the winter. If there is excessive licentiousness, then water increases. Therefore it is said, ‘Do not engage in sexual misconduct, so that water will be contained.’ Earth governs the center, the center governs the spleen, and the spleen governs the body. The earth is king of the four seasons. Therefore, the Trapusa and Bhallika Sutra says, ‘Not to lie is like the four seasons. The body pervades the four faculties. Lying is also like this; it pervades the faculties because it is speech that is contrary to the mind.’ Fire governs the southern direction, the southern direction governs the mind, the mind governs the tongue, the tongue governs the summer. If one is befuddled by alcohol, then fire increases. Therefore it is said, ‘Do not consume intoxicants so that fire will be protected.’” In this passage, the Great Master Tiantai explained things by means of the Trapusa and Bhallika Sutra.

T1912.46.341c20 Supplemental Amplifications on the Great Calming and Contemplation

T1912.46.342a05-342a14 Supplemental Amplifications on the Great Calming and Contemplation

(ST 3-4, l14-l2）されば我等が所見山河・大海・大地・草木・國土五根・十指の盡形壽の五戒にてまうけ（儲）たり。五戒破れば此國土次第に衰へ、又重不持五戒此身の上に悪業を作れば、五戒の戒體破失可入三途。是凡夫の戒體也。

Therefore, what we perceive - the mountains and rivers, the great oceans, the great earth, the plants and trees, the land - and our five faculties and ten fingers have been provided for this bodily lifetime by the five precepts. If the five precepts are broken, this land will gradually decline; also, by not upholding the five precepts, and on top of that, by committing evil karmic deeds with one’s present body, the essence of the precepts will be broken and lost, and one will enter the three evil destinies. This is the essence of the precepts of ordinary people.

(ST 4, l2-l5) 聲聞・緣覺は此表色の身無表色の戒體を、苦空無常無我と觀じて見惑を斷ずれば、永く離四惡趣。又重て此觀を思惟して斷思惑出三界生死。妙樂釋云破見惑故離四悪趣。破思惑故離三界生文。

The voice-hearers and those awakened to conditions contemplate the suffering, emptiness, impermanence, and non-self of this body of unmanifest expression and the essence of the precepts of unmanifest expression, and, if they cut off deluded views, they leave the four evil destinies forever. Furthermore, with more reflection on this contemplation, they cut off deluded attitudes and leave the cycle of birth and death in the triple world. Miaole comments, “By destroying deluded views, one can leave the four evil destinies. By destroying deluded attitudes, one can leave the cycle of birth and death in the triple world.”

T1912.46.171b15-171b16 Supplemental Amplifications on the Great Calming and Contemplation but without 趣

(ST 4, l5-l6) 此二乘は法華巳前の經には、灰身滅智の者、永不成佛と被嫌せ。灰身と申は、十八界の内十界半の色法を斷ずる也。滅智と申は、七心界半を滅する也。

In the sutras before the Lotus Sutra, the adherents of the two vehicles reduce their bodies to ashes and annihilate consciousness, so they were disparaged as those who would never become buddhas. Reducing the body to ashes is this: among the eighteen realms, one cuts off the dharmas of form of ten and a half of them. Annihilating consciousness is this: one annihilates seven and a half mind realms.

(ST 4, l7-l9) 此小乘教の習は、自三界外有淨土不方云。故に外に無生處。小乘の菩薩は未斷見思故に如凡夫。佛も見思の惑を斷して入滅すと習が故に、菩薩・佛は凡夫・二乘の所攝也。此教の戒に三あり。

The hinayana teaching does not say whether there is a pure land outside the triple world or not. Therefore, outside [the triple world] there is no rebirth. The bodhisattvas of the hinayana have not yet cut off [delusions of] views and attitudes because they are ordinary people. Because it is taught that even the Buddha cuts off delusions of views and attitudes and enters extinction, bodhisattvas and buddhas are included in the same category as ordinary people and the two vehicles.

(ST 4, l9-l11) 此教の戒に三あり。欲界の人天に生るゝ戒をば律儀戒と云也。色界・無色界へ生るゝ戒をば定共戒と云也。聲聞・緣覺の見思斷の、無漏の智と共に發得する戒をば名道共戒。

In the precepts of this teaching there are three kinds. The precepts by which one is born as a human or a god within the realm of desire are called the precepts for maintaining restraint. The precepts by which one is born in the form realm or the formless realm are called the precepts that accompany concentration. The precepts that arise together with the knowledge of non-outflow that comes from cutting off [delusions] of views and attitudes of the voice-hearers and those awakened to conditions are called the precepts that accompany the path.

(ST 4, l11-14) 天台釋云今言戒者有律儀戒・定共戒・道共戒。此名源出三藏。律是遮止儀是形儀。能止形上諸惡。故稱爲戒。... 定是靜攝。入定之時自然調善防止諸惡也。道是能通。發眞已後自無毀犯。初果耕地蟲離四寸道共力也文。又無表業無表色發得事有之。

Tiantai comments: “Now, speaking of the precepts, there are precepts for maintaining restraint, precepts that accompany concentration, and precepts that accompany the path. These names originate in the Tripitaka. ‘Restraint’ means to block and stop. ‘Maintaining’ means maintaining one’s deportment. This is able to stop all evils of the body. Therefore, they are called precepts. … ‘Concentration’ means to still and gather [the mind]. When the mind enters concentration, it naturally becomes regulated and good, guarding against and stopping all evils. ‘The path’ means to be able to pass through. After the truth has been disclosed, one no longer violates [the precepts]. This first fruition [of realization] is like plowing a field and having the insects all move four inches away. This is the power of the [precepts] that accompany the path.” Also, there is the matter of unmanifest expression of karma and unmanifest expression of form arising and being attained.

T1811.40.563b15ー563b22 Commentary on the Bodhisattva Precepts

(ST 4-5, l14-) 光法師云，如是十種別解脫律儀非必定依表業而發云云。此文は表業無れども無表色發する事ありと見えたり。

Master Guang says, “Thus, the ten kinds of maintaining restraint for individual liberation as described above do not necessarily arise in dependence on manifest karmic action. This passage shows that, even without manifest karmic action, unmanifest form can arise.

T1821.41.222c22-222c24

(ST 5, l2-l4) 第二權大乘經の戒者、諸經に多しと云へども梵網經・瓔珞經を以て為木。梵網經は華嚴經の結經。瓔珞經は方等部、淨土の三部經等の結經なり。されば法華巳前の戒體をば以此二經可以知。

Second, as for the precepts of the provisional Mahayana sutras, although they are promulgated in many sutras, the Brahma’s Net Sutra and the Bodhisattva Practice Jeweled Necklace Sutra are said to be their root. The Brahma’s Net Sutra is the concluding sutra of the Flower Garland Sutra. The Bodhisattva Practice Jeweled Necklace Sutra is the concluding sutra of the expanded discourses that include the three Pure Land sutras. Therefore, the essence of the precepts prior to the Lotus Sutra should be known by means of these two sutras.

(ST 5, l4-l5) 梵網経の題目に云、梵網經盧舍那佛記菩薩心地戒品文。以此題目司知嫌人天二乘不說佛因佛果戒體也。

The [full] title (daimoku) of the Brahma’s Net Sutra is, “The Chapter on the Precepts of the Mind-Ground of Bodhisattvas expounded by Vairochana Buddha in the Brahma’s Net Sutra.” By this title (daimoku), one can see that it differs from the two vehicles of humans and gods, which do not expound the essence of the precepts as the cause of buddhahood and the effect of buddhahood.

(ST 5, l5-l8) されば天台御釋云、所被之人唯為大士上不為二乘。又云既別部外稱菩薩戒經文。又云於三教中卽是頓教。明佛性常住一乘妙旨文。三教と申は頓教は華嚴經、漸教は阿含・方等・般若、圓教は法華・涅槃也。一乘と申は未開會の一乘也。以法華意嫌はん時は、宣説菩薩歷劫修行と可下也。

Therefore, Tiantai’s commentary says, “Those to whom this teaching is directed are only superior great beings; it is not for the adherents of the two vehicles.” It also says, “Already set apart from the others, it is called the Bodhisattva Precepts Sutra.” It also says, “Among the three teachings, it is this sudden teaching that clarifies that the buddha-nature is eternally abiding, which is the wondrous purport of the One Vehicle.” The three teachings are the sudden teaching of the Flower Garland Sutra; the gradual teaching of the agamas, expanded discourses, and Prajna sutras; and the perfect teaching of the Lotus Sutra and Nirvana Sutra. The One Vehicle [mentioned here] is not yet the One Vehicle of opening and merging. From the perspective of the Lotus Sutra, it should be put down as the expounding of the bodhisattva’s countless kalpas of practice.

T1811.40.569b19-569b20 Commentary on the Bodhisattva Precepts

T1811.40.569c03-569c04 Commentary on the Bodhisattva Precepts

T1811.40.569b18-569b19 Commentary on the Bodhisattva Precepts

(ST 5, l8-l10) 又梵網經云一切發心菩薩亦誦 (十信當之)。十發趣 (十住) 十長養(十行)十金剛 (十向) 又云十地佛性常住妙果 (已上) 四十一位、又は五十二位。此經と華嚴經には四十一位、又五十二位の論有之。

Also, the Brahma’s Net Sutra says, “All bodhisattvas who have the awakening mind should recite [these precepts] (This corresponds to the stage of the ten degrees of faith), as well as those in the ten stages of setting forth (ten abodes), the ten stages of long nurturing (ten practices), the ten diamond stages (ten dedications) …” It also says, “… the ten grounds, and the wondrous fruit of the eternally abiding buddha-nature (as above).” There are forty-one stages or fifty-two stages. There is some discussion as to whether this sutra and the Flower Garland Sutra set forth forty-one stages or fifty-two stages.

1484.24.1004a29-1004b01 Brahma’s Net Sutra

1484.24.1005a20-1005a21 Brahma’s Net Sutra

(ST 5, l10-l14) 此經云權大乘事は、十重禁戒・四十八輕戒を七衆同く受る故に非小乘經。又可疑處は華嚴・梵網の二經には説別圓二教。別教の方は可異法華。圓教の方は可同。されば華嚴經には初發心時便成正覺。梵網經には衆生受佛戒即入諸佛位位同大覺已眞是諸佛子文。

This sutra is called a provisional Mahayana sutra because the seven categories of Buddhists alike receive the ten major precepts and the forty-eight minor precepts; therefore, it is not a hinayana sutra. On the other hand, we must ask whether the Brahma’s Net Sutra and the Flower Garland Sutra expound the two teachings, the distinct and the perfect. The perspective of the distinct teaching is of course different from the Lotus Sutra. The perspective of the perfect teaching should be the same. Therefore, in the Flower Garland Sutra [it says], “At the time of first generating the awakening mind, one directly attains correct awakening.” The Brahma’s Net Sutra says:

Sentient beings should all receive the Buddha’s precepts

and directly enter the sage of all buddhas.

This stage, identical to great enlightenment, is accomplished.

These are truly disciples of the Buddha.

1484.24.1004a20-1004a21 Brahma’s Net Sutra

(ST 5-6, l14-l2) 答云、法華已前の圓の戒體を受て、其上に發得生身得忍地。或は法華已前の圓の戒體は別教の攝屬なり。法華の戒體は受不受を不云。開會すれば戒體を發得する事復如是。

Answer: Having received the essence of the precepts of the perfect teaching before the Lotus Sutra, one attains in one’s present body the stage of patience. Alternatively, the essence of the precepts of the perfect teaching before the Lotus Sutra is classified as belonging to the distinct teaching. The essence of the precepts of the Lotus Sutra is not about receiving or not receiving. If one opens and merges, then attaining the essence of the precepts is also like this.

(ST 5, l2-l4) 此經の十重禁戒者、第一不殺生戒・第二不偸盗戒・第三不邪婬戒・第四不妄語戒•第五不酤酒戒•第六不說四衆過罪戒• 第七不自讚毀他戒•第入不慳貪戒。第九不瞋恚戒・第十不謗三寶戒なり。

The ten major precepts of this sutra are: 1. not to kill, 2. not to steal, 3. not to engage in sexual misconduct, 4. not to lie, 5. not to sell intoxicants, 6. not to speak of the faults and transgressions of those in the four assemblies, 7. not to praise oneself and disparage others, 8. not to be stingy, 9. not to hold onto ill-will, and 10. not to slander the Three Treasures.

(ST 6, l4-l5) 又瓔珞經の戒は、題目に云菩薩瓔珞本業經。此經も如梵網經菩薩戒也。此經說五十二位。

Furthermore, regarding the precepts of the Jeweled Necklace Sutra, the [full] title (daimoku) is Sutra of the Original Acts of the Jeweled Necklace of Bodhisattvas. This sutra expounds fifty-two stages.

(ST 6, l5-l9) 經云若退若進者十住以前一切凡夫。若一劫二劫乃至十劫。修行十信得入十住云云。又云十住・十行・十迴向・十地・等覺・妙覺云云。

The sutra says: “Those who regress and those who advance are all ordinary people, before [attaining] the ten abodes, [who arouse the threefold awakening mind amidst phenomena. They are sentient beings numerous as the sands of the Ganges. Those practitioners who study and practice the Buddha Dharma with a mind of belief in concepts have good roots that are liable to regress. Good sons!] If for one kalpa, two kalpas, or up to ten kalpas one practices in the ten degrees of faith, one will be able to enter the ten abodes.” It also says, “[I will now expound that which is called] the ten abodes, ten practices, ten dedications, ten grounds, preliminary awakening, and supreme subtle awakening.”

1485.24.1014b27-1014c01 Jeweled Necklace Sutra

1485.24.1017a06-1017a08 Jeweled Necklace Sutra slight differences

(ST 6, l7-l9) 此經は一一位に歴多劫成佛果。菩薩は十信の位にして為佛果持十無盡戒。非為成二乘。故に住前十信の位にして退すれば墮悪道。又生人天盡生成戒體不失。歷無量劫至佛果不壞如金剛有也。

[According to] this sutra, one must pass the stages one by one for many kalpas to attain the fruition of buddhahood. The bodhisattvas, while at the stage of the ten degrees of faith, uphold the ten inexhaustible precepts for the sake of the fruition of buddhahood, not for attaining [the goals of] the two vehicles. Therefore, if they regress while in the ten degrees of faith, before the ten abodes, they will fall into the evil destinies. However, throughout all their successive rebirths among humans and gods, they will not lose the essence of the precepts. Passing through immeasurable kalpas until [attaining] the fruition of buddhahood, it is indestructible like a diamond.

(ST 6, l9-l12) 此經云凡聖戒盡心為體。菩薩戒有受法而無捨法有犯不失盡未來際。又云心無盡故戒亦無盡文。又云佛子受無盡戒已其受者過度四魔越三界苦從生至生不失此戒。常隨行人乃至成佛文。

This sutra says, “[For all bodhisattvas,] whether ordinary or sages, the precepts take the mind, in its entirety, as the essence. … [Therefore, know that] the bodhisattva precepts have a way to receive them, but not a way to abandon them. Even if there is a violation, it is not lost, but will last until the end of time.” It also says, “Since the mind is inexhaustible, the precepts are inexhaustible.” It also says, “Children of the Buddha! Having received the [ten] inexhaustible precepts, those who received them transcend the four devils and cross over the suffering of the triple world. From birth to birth they do not lose these precepts.”

1485.24.1021b20 Jeweled Necklace Sutra

1485.24.1021b07-1021b08 Jeweled Necklace Sutra

1485.24.1021b21 Jeweled Necklace Sutra

1485.24.1021b01-1021b02 Jeweled Necklace Sutra

(ST 6, l12-l14) 天台大師云三藏盡壽菩隨至菩提爾時卽廢文。此文は小乘戒は凡夫聖人二乘戒共に盡形壽の戒。菩薩戒自凡夫至佛果其中間に無量無邊劫を歷れども戒體不失云文也。されば此戒は持て犯すれども猶勝二乘外道。

The Great Master Tiantai says, “In the tripitaka [teaching], the bodhisattvas exhaust their lifespan before reaching awakening. At that time, it is abolished.” This passage means that the hinayana precepts, the precepts of ordinary people, sages, and adherents of the two vehicles, are altogether precepts exhausted along with the life of the body. This passage means that the essence of the precepts of the bodhisattva precepts, from the stage of ordinary people until the fruition of buddhahood, even after passing through immeasurable, boundless kalpas, is not lost. Therefore, these precepts, even though one may violate them while upholding them, still surpass [those of] the two vehicles and the non-Buddhists.

T1811.40.566c21-566c22 Commentary on the Bodhisattva Precepts

(ST 6-7, l14-l1) 故經云有而犯者勝無不犯有名菩薩無不犯名外道文。

Therefore, the sutra says, “Those who have [the precepts] and violate them are superior to those who don’t have [the precepts] and have never violated them. Those who have the precepts, even though they are violated, are called bodhisattvas. Those who don’t have them, and so do not violate them, are called non-Buddhists.”

1485.24.1021b15-1021b16 Jeweled Necklace Sutra

(ST 7, l1-l2) 此文の意者、外道は菩薩戒を不持不犯戒不名菩薩。菩薩は破犯戒佛果の種子は不破失也。

This passage means that non-Buddhists do not uphold the bodhisattva precepts, so their non-violation of those precepts does not earn them the title of bodhisattva. [Even though] bodhisattvas break and violate the precepts, the seed for the fruit of buddhahood is not broken or lost.

(ST 7, l2-l5) 此梵・瓔珞の二經は心為戒體樣なれども、實には色處を為戒體也。小乘には身口為本體大乘には心為本體申は一住の事也。實には身口の表を以て戒體を發す。戒體は色法也。故大論云戒是色法。

These two sutras, the Brahma’s Net and the Jeweled Necklace, seem to take the mind as the essence of the precepts, but in reality they take the field of form as the essence of the precepts. In the hinayana, physical and verbal [actions] are the original essence; in the Mahayana, mind is the original essence. What is said here concerns the first abode. In reality, it is the expression of physical and verbal actions that generate the essence of the precepts, so the essence of the precepts is a dharma of form. Therefore, the Great Perfection of Wisdom Treatise says, “The precepts are a dharma of form.”

T1509.25.628c25 Great Perfection of Wisdom Treatise

(ST 7, l5-l7) 故天台梵網經の疏に正く出戒體。第二出體者、初戒體者不起而已起即性無作假色文。不起而已者、表なければ戒體不發云。起卽性無作假色者, 戒體は色法と云文也。

Therefore, Tiantai’s commentary on the Brahma’s Net Sutra correctly sets forth the essence of the precepts. “Second: Setting for the essence. … First, the essence of the precepts does not arise but is already arisen as the nature of the provisional form of unmanifest action.” “Does not arise but already” means that without manifest expression, the essence of the precepts is not generated. “Arisen as the nature of the provisional form of unmanifest action” means that the essence of the precepts is a dharma of form.

T1811.40.565c28-566a01 Commentary on the Bodhisattva Precepts

(ST 7, l7-l8) 近來唐土の人師、焚網・法華の戒體の不同を不辨。雜亂して天台の戒體を談じ失へり。

In recent times, the ordinary teachers in the land of the Tang fail to discern that the precepts of the Brahma’s Net Sutra and the Lotus Sutra are not the same. They have conflated them, and thereby lost the essence of the precepts of Tiantai in their discourses.

(ST 7, l8-l10) 瓔珞經の十無盡戒者、第一不殺生戒・第二不偷盜戒・第三不邪婬戒・第四不妄語戒・第五不酤酒戒・第六不說四衆過罪戒・第七不慳貪戒・第八不瞋恚戒・第九不自讚毀他戒・第十不謗三寶戒也。

The ten inexhaustible precepts of the Jeweled Necklace Sutra are: 1. not to kill, 2. not to steal, 3. not to engage in sexual misconduct, 4. not to lie, 5. not to sell intoxicants, 6. not to speak of the faults and transgressions of those in the four assemblies, 7. not to be stingy, 8. not to hold onto ill-will, 9. not to praise oneself and disparage others, and 10. not to slander the Three Treasures.

(ST 7, l10-l14) 焚網・瓔珞の十重禁戒・十無盡戒も初に連五戒。大小乘の戒五戒を為本。故に涅槃經には具足根本業清浄戒者是五戒の名也。一切の戒を持とも無五戒無諸戒具足。持五戒不持諸戒爲持諸戒。持諸戒不持五戒不持諸滅。故に五戒を云具足根本業清浄戒。されば天台釋云、五戒旣是菩薩戒根本矣。知諸戒模樣思はば能能之を習べし。

The ten major precepts of the Brahma’s Net Sutra and the ten inexhaustible precepts of the Jeweled Necklace Sutra are from the beginning connected to the five precepts. The precepts of the Mahayana and hinayana take the five precepts as their root. Therefore, in the Nirvana Sutra, the precepts of the complete fundamental root of karmic purity are called the five precepts. Even if one upholds all the [other] precepts, these other precepts are not complete without the five precepts. Upholding the five precepts without upholding the [other] precepts is to uphold all the precepts. Upholding all the [other] precepts without upholding the five precepts is to not uphold any of the precepts. Therefore, the five precepts are the precepts of the complete fundamental root of karmic purity. Therefore, Tiantai explains, “The five precepts are indeed already the fundamental root of the bodhisattva precepts.” If you wish to understand the general pattern of the various precepts, you should study this thoroughly.

Could not find this citation in Taisho, but the first part is here:

T1716.33.716c26 An Account of the Origins of the Private Notes on the Lotus by Guanding

T1811.40.567c01 Commentary on the Bodhisattva Precepts

(ST 8, l1-l2)　第三法華開會の戒體者、佛因佛果の戒體也。唐土の天台宗の末學、戒體を論ずるに、或云理心戒體、或論色法戒體、未委梵網・法華戒體差別。

Third, the essence of the precepts of the Lotus Sutra’s opening and merging is the essence of the precepts of the cause of buddhahood and the effect of buddhahood. When the latter-day students of the Tiantai school of the land of the Tang discuss the essence of the precepts, some say the essence of the precepts is the mind as principle; others argue that the essence of the precepts is a dharma of form; they have not yet grasped the distinction between the essence of the precepts of the Brahma’s Net Sutra and the Lotus Sutra.

(ST 8, l2-l7) 法華經一部八卷二十八品，六萬九千三百八十四字、一一の文字、莫非開會法門實相常住無作妙色。此法華經は三乘・五乘・七方便・九法界の衆生を皆毗盧那の佛因と開會す。三乘は聲聞・緣覺・菩薩、五乘は三乘に人天を加たり。七方便は藏通の二乘四人、三藏教の菩薩、通教の菩薩、別教の菩薩三人、已上七人。九法界は始自地獄終至菩薩界、此等の衆生の身を押へて佛因と開會する也。其故者、此等の衆生の身は皆戒體也。但疑しき事は、地獄・餓鬼・畜生。修羅の四道は戒を破たる身也。

The Lotus Sutra in its entirety consists of eight fascicles, twenty-eight chapters, 69,384 characters, and every single character, without exception, is a Dharma-gate of opening and merging, the eternally abiding true reality of uncreated wondrous form. This Lotus Sutra opens and merges all sentient beings of the three vehicles, five vehicles, seven stages of skillful means, and the nine realms into the cause of buddhahood of Vairochana. The three vehicles are the voice-hearers, those awakened to conditions, and bodhisattvas. The five vehicles are the three vehicles with the addition of humans and gods. The seven stages of skillful means are the four persons of the tripitaka and shared [teachings], the bodhisattvas of the tripitaka teaching, the bodhisattvas of the shared teaching, and the three persons of the distinct teaching. These are the seven people. The nine dharma realms, from hell to the bodhisattva realm, are all the bodies of sentient beings that are taken in to be opened and merged into the cause for buddhahood. This is because these bodies of sentient beings are all the essence of the precepts.

(ST 8, l7-l11) 但疑しき事は、地獄・餓鬼・畜生・修羅の四道は戒を破たる身也。全無戒體。人・天・聲聞・緣覺の身は盡形壽の戒に酬たり。既に一業引一生の戒體、四是善悪、果是無記の身地。其因既に去ぬ。何なる善根か有て法華の戒體と可成哉。菩薩は又歷無量劫可成佛誓願して發得せし戒體也。須臾聞之卽得究竟の戒體と不可成。此等の大なる疑有地。

However, we might ask whether the four destinies of hell-dwellers, hungry ghosts, animals, and asura, whose bodies have broken the precepts, are entirely without the essence of the precepts; [while] the bodies of humans, gods, voice-hearers, and those awakened to conditions are a repayment of the precepts exhausted along with the life of the body. Indeed, the essence of the precepts wherein one karmic action leads to only one birth, and the four good and evil [causes] of those whose effects are bodies that are karmically indeterminate, are causes that are already gone. What kind of good root can there be that would allow for the essence of the precepts of the Lotus Sutra? The bodhisattvas, moreover, are those who pass through immeasurable kalpas after having made a vow to attain buddhahood and have thereby generated the essence of the precepts. It cannot be that hearing [the Lotus Sutra] for a brief instant is to immediately attain the ultimate essence of the precepts. In regard to this [claim that the bodies of sentient beings are the essence of the precepts], it is very doubtful.

(ST 8-9, l11-l5) 然るを以法華經意知之、十界共に五戒也。其故者、五戒破たるを云四悪趣。非五戒失。壁は造家こぼち置めれば材木と云物なり。非數失。然ども無人可住様。還て成家又人可住。されば四悪趣も五戒の形は不失。魚鳥有頭、有四支也。魚のひれ四有卽四支地。鳥は羽と足とあり、是も四支也。牛馬も四足あり、二の前の足は卽手也。破戒の故に四足と成てすぐにたゝざる也。足の多く有者も四足の多く成たるにて有也。蠕蛇の無足腹ばひ行も、四足にて可步ことはりなれども、破戒の故に無足歩にて有也。畜生道如此。餓鬼道は多は似人。地獄は本の人身也。苦を重く為受本身を不失化生する也。

However, by taking the intent of the Lotus Sutra to understand this, the ten dharma realms are the five precepts. This is because the breaking of the five precepts is called the four evil destinies; it is not that the five precepts are lost. If the walls of a house are torn down and set aside, it is called lumber. It is not lost. However, no one would be able to dwell in it. If it were used to rebuild the house, then people could live there. Therefore, even the four evil destinies do not lose the form of the five precepts. Fish and birds have heads, and four limbs as well. A fish has four fins, which are their four limbs. A bird has wings and feet, which are also four limbs. Cattle and horses also have four legs, and their front two legs are their hands. Due to breaking the precepts, one becomes a four-legged creature that does not stand upright. Even those with many legs [are the same]; they simply have multiples of their four legs. Even a legless snake that crawls on its belly should, in principle, walk on four legs, but due to breaking the precepts it has to walk without legs. This is the destiny of animals. The hungry ghosts for the most part resemble humans. Hell-dwellers have their original human bodies. To receive heavier suffering, they do not lose their original bodies but undergo an apparitional birth.

(ST 9, l5-l11) 大覺世尊も持五戒故に生淨飯王宮。諸の法身の大士、善財童子・文殊師利・舍利弗・目連も皆生天竺婆羅門家、佛の化儀を助んとて、皆人の形にて御座しき。梵天・帝釋の天衆たるも、龍神・修羅の悪道の身も、法華經の座にしては皆人身たりき。此等は十界に亙て五戒が有ければこそ、人身にては有らめ。諸經の座にては四悪趣の衆生、佛の御前にて人身たりし事は不審なりし事也。舍利弗を始として千二百の阿羅漢、梵王・帝釋・阿闍世王等の諸王、韋提希等の諸の女人、皆、欲令衆生開佛知見使得清淨と開會せし事は、五戒を以て得六根・六境・六識不改押へて佛因と開會する也。

The World Honored One of Great Enlightenment also, because of upholding the five precepts, was born in the palace of King Shuddhodana. All the great beings of the Dharma-body, Good Treasures, Manjushri, Shariputra, and Maudgalyayana, were all born into brahmin households in India so they could assist the Buddha’s transformative teachings. All were human in form. Even the heavenly beings Brahma and Shakra, as well as the dragon spirits and asuras whose bodies belong to the evil destinies, all took human form when they joined the assembly of the Lotus Sutra. Because of the five precepts throughout the ten realms, all of these are able to have human forms. In the assemblies of the other sutras, it was hard to understand how the sentient beings of the four evil destinies could appear in human form in the Buddha’s presence. Beginning with Shariputra, the twelve hundred arhats, Brahma, Shakra, Ajatashatru and other kings, Vaidehi and other women, were all opened and merged [because the buddhas] “desire to cause sentient beings to open [the gate to] the insight of the buddhas, and to cause them to purify themselves.” By means of the five precepts, the six sense faculties, six objects, and six consciousnesses, are taken hold of without change and opened and merged into the cause of buddhahod.

T262.9.7a24 Lotus Sutra

(ST 9-10, l11-l2) 龍女が卽身成佛は、不改畜生蛇道身、三十二相之卽身成佛也。畜生の破戒にて表色なき身も、三十二相無表色の戒體を發得するは、三悪道の身卽五戒たる故也。されば妙樂大師の釋には五戒を十界に亙し給へり。別論雖然通意可知。餘色・餘塵・餘界亦爾。是故須明仁讓等五云云。餘色者、九界の身、餘塵者、九界の依報の國土、餘界者、九界也。此文は人間界を本として五常五戒を餘界へ亙す也。

The attainment of buddhahood in her present body by the dragon girl without changing her serpentine animal body is the attainment of buddhahood with one’s present body with the thirty-two marks. Even the body of an animal that lacks expressive form due to the breaking of precepts can generate and attain the essence of the precepts of the unmanifest form of the thirty-two marks because the bodies of the three evil destinies are themselves the five precepts. Therefore, in Great Master Miaole’s commentary, he extended the five precepts throughout the ten dharma realms. “Though [each] is discussed separately, this being so, the general idea can be inferred. The remaining forms, remaining dusts, and remaining realms are also like this. For this reason, it is necessary to clarify the five [virtues] such as benevolence and modesty.” The remaining forms are the bodies of the nine realms. The remaining dusts are the lands of circumstantial recompense of the nine realms. The remaining realms are the nine realms themselves. This passage means that, taking the human realm as the foundation, the five constant virtues and the five precepts are extended to the remaining realms.

T1912.46.198c11-198c13 Supplemental Amplifications on the Great Calming and Contemplation

(ST 10, l2-l8) 但し不持五戒は如何に三悪道には有けるぞと云に、三悪道の衆生も人間に生たりし時、五戒を持て不得其五城報墮三途衆生も有。此善根をば未酬の善根と云。又旣に人間に生れたる事もあり。是をば已酬の善根と云。又有無始色心。此等の善根を押へて正了緣の三佛性と開會する時、我身に有善根不思、此身を押へて欲令衆生開佛知見使得淸浄故と読るゝは、住人天果報五戒十善も、趣權乘二乘も菩薩も、皆已成佛道、汝等所行是菩薩道と說れたる也。

However, how can the five precepts exist within the three evil destinies if they do not uphold them? There are also sentient beings of the three evil destinies who previously upheld the five precepts when they were born as humans, but they have not yet obtained the recompense for these five precepts when they fell among the sentient beings of the three evil destinies. These good roots are called the good roots not yet repaid. There are also cases where they have already been reborn as humans. This is called the good root already repaid. Furthermore, there is the beginningless form and mind. When these good roots are taken hold of and opened and merged into the threefold buddha-nature of direct, completing, and conditional [causes], then, without even considering that one has good roots within oneself, one’s body is marked by [the Buddha’s] explanation that [all buddhas] “desire to cause sentient beings to open [the gate to] the insight of the buddhas, and to cause them to purify themselves.” [The Buddha has also] explained that those dwelling in the human and heavenly fruition of the five precepts and ten good acts, as well as those seeking the provisional vehicles of the two vehicles and the bodhisattvas, “have already attained the buddha-way,” and [he told them,] “What you are now practicing is the way of bodhisattvas.”

T262.9.7a24 Lotus Sutra

T262.9.8c27 Lotus Sutra

T262.9.20b23 Lotus Sutra

(ST 10, l8-l10) されば天台御釋云、昔方便未開謂住果報。今開方便行卽是緣因佛性能趣菩提云云。妙樂大師は趣向權乘道著以一實觀一大弘願體之導之云云。如是得意時、九界の衆生の身佛因と習へば五戒卽佛因也。

Therefore, Tiantai’s commentary says, “Now that skillful means have been opened, practice is the buddha-nature of conditional causes that enables one to seek bodhi.” The Great Master Miaole [said], “[The Lotus Sutra opens up those with narrow feelings,] including those who have been seeking the way of provisional vehicles, by means of the one true contemplation and the one great and extensive vow; it is their essence and their way.” When one grasps the meaning in this way, since the bodies of the sentient beings of the nine realms are understood to be the cause for buddhahood, the five precepts are the cause for buddhahood.

T1718.34.57a12-57a13 Words and Phrases of the Lotus Sutra

T1719.34.244b08-244b09 Notations on the Words and Phrases of the Lotus Sutra 導 is 道 in the original.

(ST 10, l10-l13) 法華已前の經には無如此說故に、凡夫・聖人の得道は有名無實也。されば此云、但離虛妄名為解脫。其實未得一切解脫文。愚なる學者、法華已前には二乘計色心を滅する故に不成得道。菩薩・凡夫は可成得道思へり。不爾事也。

Because the sutras before the Lotus Sutra contain no teaching like this, the attainment of the way by ordinary people and sages is in name only without substance. Therefore, [the Lotus Sutra] says, “They have only been delivered from falsehood and called it liberation.” Foolish scholars think that, before the Lotus Sutra, only the adherents of the two vehicles extinguished their forms and minds, so they could not attain the way; but bodhisattvas and ordinary people should be able to attain the way. This is not the case.

T262.9.15b02-15b03 Lotus Sutra

(ST 10-11, l13-l3) 十界互具する故に妙法也。さるにては亙界二乘菩薩凡夫を具足せり。故に二乘を不成佛云はば、凡夫・菩薩も不成佛云事也。法華の意は、一界の成佛は十界の成佛也。法華已前には佛非實佛、九界を隔てし佛なる故に。何況や九界耶。然に法華の意は、凡夫も實には佛也。十界具足の凡夫なる故に。何況や佛界耶。

Because of the mutual possession of the ten realms, [the Buddha Dharma] is called the Wonderful Dharma. This being so, [each realm] extends across all realms, [and is] fully endowed with the [realms of] the two vehicles, bodhisattvas, and ordinary people. Therefore, if one says that the adherents of the two vehicles do not attain buddhahood, this amounts to saying that ordinary people and bodhisattvas also do not attain buddhahood. The Lotus Sutra means that the attainment of buddhahood by one realm is the attainment of buddhahood by all ten realms. Before the Lotus Sutra, the Buddha was not the true Buddha because he was a Buddha separated from the nine realms. How much more is this the case with the [beings of] the nine realms? The true meaning of the Lotus Sutra, however, is that even ordinary people are, in truth, buddhas. This is because ordinary people are fully endowed with the ten realms. How much more is this the case with the realm of buddhas?

(ST 11, l3-l6) されば天台大師は一代聖教を十五遍有御覧。陳隋二代の國師として造給文は、天竺・唐土・日本に、玄義・文句・止觀の三十巻はもてなされたり。御師は六根清浄の人南岳大師也。此人の御釋の意一偏に在此。此人を人師と申て、さぐるならば經文分明也。

Therefore, Great Master Tiantai read through all the holy teachings of [the Buddha’s] lifetime fifteen times. As the National Master of the two dynasties of the Chen and Sui, he composed the Profound Meaning of the Lotus Sutra, Words and Phrases of the Lotus Sutra, and the Great Calming and Contemplation in thirty fascicles, which have been revered in India, the land of the Tang (China), and Japan. His honored teacher was the Great Master Nanyue, who had purified his six sense faculties. The meaning of all his commentaries was exactly about [what we have been discussing]. Though one may regard him as an ordinary teacher, a closer look shows the sutra’s passages are clear.

(ST 11, l6-l10) 無量義經云四十餘年未顯眞實云云。法華已前は虛妄方便の說なり。法華已前にして一人も成佛し、淨土にも往生してあらば、眞實の說にてこそあらめ。又云過無量無邊不可思議阿僧祇劫終不得成無上菩提文。法華經には正直捨方便但說無上道云云。法華已前の經は不正直の經、方便の經。法華經は正直の經、眞實の經也。

The Infinite Meanings Sutra says, “For more than forty years, I have not yet fully revealed the truth.” What was expounded before the Lotus Sutra were fabricated skillful means. If even a single person attained buddhahood or had been reborn in a pure land before the Lotus Sutra, then [what was expounded] would indeed have been the expounding of the truth. It also says, “Even after infinite, boundless, inconceivable asamkhya kalpas, they are still unable to attain unsurpassed awakening.” The Lotus Sutra states, “I have honestly abandoned skillful means. I will only expound the unsurpassed way.” The sutras before the Lotus Sutra are not honest and straightforward sutras; they are sutras of skillful means. The Lotus Sutra is an honest and straightforward sutra, a sutra of truth.

T276.9.386b01-386b02 Infinite Meanings Sutra Discrepancy between this quote and the original.

T276.9.387a28-387b01 Infinite Meanings Sutra Discrepancy between this quote and the original.

T262.9.10a19 Lotus Sutra

(ST 11, l10-l12) 法華已前に衆生の得道があらばこそ、易行觀經に付て往生し、大事なる法華經は難行不行云はめ。但釋迦如來御教の樣に可得意。觀經等は此法華經へ教入ん方便の經也。淨土に往生して成佛を可知說は、權教の配立、觀經の權說也。

Only if there were attainment of the way by sentient beings before the Lotus Sutra could one say, “I will entrust myself to the easy practice of the Contemplation of the Buddha of Infinite Life Sutra for rebirth [in the pure land], whereas I will not practice the great import of the Lotus Sutra because it is difficult to practice.” However, one should understand things according to the teachings of Shakyamuni Tathagata. The Contemplation of the Buddha of Infinite Life Sutra and others are skillful means for teaching and guiding [sentient beings] to the Lotus Sutra. The teaching one should know for attaining buddhahood through rebirth in the pure land was arranged as a provisional teaching; it was the provisional expounding of the Contemplation of the Buddha of Infinite Life Sutra.

(ST 11-12, l12-l1) 眞實には此土にて我身知佛因可往生也。不知此道理浄土宗の日本の學者、我色心より外の佛國土を求めさする事は、小乘經にもはづれ、大乘にも不似。師は魔師、弟子は魔民。一切衆生信其教三途の主也。

In truth, one should know that this body of ours, in this land, is the cause of buddhahood, and thereby attain rebirth. The Japanese Pure Land scholars do not know this principle, and cause people to seek the buddha-land outside of our own form and mind. This even deviates from the hinayana sutras and does not resemble the Mahayana either. These teachers are diabolical teachers, and their disciples are diabolical people. All the sentient beings who have faith in their teachings become lords of the three evil destinies.

(ST 12, l1-l2) 法華經は理深解微非我機。毀らばこそ罪にてはあらめと。是は毀るよりも法華經を失ふにて、一人も成佛すまじき樣にて有也。

“The Lotus Sutra’s principle is profound, but our understanding is weak. It is not suited to our capacities. Only if we disparage it would it be a transgression.” [Saying] This is more than disparagement. It causes the Lotus Sutra to be neglected. It creates a situation in which not even a single person can attain buddhahood.

(ST 12, l2-l4) 設毀とも人に此經を教へ知せて、此經をもてなさば、如何かは可苦。不毀行此經事を止めんこそ彌怖き事にては候へ。此を經文に說れたり。

“Even if one were to disparage it, teaching about it to others and causing them to know of it, if this sutra came to be honored, how could this be a problem?” To stop the practice of this sutra without even disparaging it is something even more dreadful! This is what is expounded in the following passages of the [Lotus] Sutra.

(ST 12, l4-l7) 若人不信毀謗此經則斷一切世間佛種。或復嚬蹙而懷疑惑其人命終入阿鼻獄。從地獄出當墮畜生。若狗野干或生驢中身常負重。於此死已更受蟒身。常處地獄如遊園觀在餘惡道如己舍宅文。

“If there are people who have no faith but slander this sutra, then they will be eliminating all the world’s seeds of buddhahood. Some will scowl and doubt it. … When these people’s lives end, they will enter the Hell of Incessant Suffering. … Once they emerge from hell, they will fall into rebirth as an animal. Some will become dogs or jackals. … Some will be reborn as asses. They will always be heavily burdened. … After they die, they will become pythons. … Always dwelling in hell, they will take it for their playground. Living in other evil destinies, they will take them for their homes.”

T262.9.15b22-15b24 Lotus Sutra

T262.9.15b28-15b29 Lotus Sutra

T262.9.15c01-15c02 Lotus Sutra

T262.9.15c06-15c07 Lotus Sutra

T262.9.15c11-15c12 Lotus Sutra

T262.9.15c29-16a01 Lotus Sutra

(ST 12-13, l7-l2) 此文を各可有御覽。若人不信と說は不協末代機云者の事也。毀謗此經の毀はやぶると云事也。法華經の一日經を皆停止して成稱名行、法華經の如法經を浄土の三部經に引違へたる是を毀と云也。權教を以て實教を先は、子が親の頸を切たるが如し。又觀經の意にも違ひ、法華經の意にも違ふ。謗と云は但以口誹り、以心謗るのみ非謗。法華經流布の國に生て、不信不行卽謗也。則斷一切世間佛種と說は、法華經は不協末代機云て一切衆生の可成佛道を閉る也。或復嚬蹙と云るは、法華經を行ずるを見てくちびるをすくめて、なにともなき事をする者かな。祖父が大なる足の履、小き孫の足に不協如くなんど云者也。而懷疑惑者、末代に法華經なんどを行ずるは實とは不覺、時に不協者をなんど云人也。

Each of you should read these passages for yourselves. The statement “people with no faith” refers to [saying that the Lotus Sutra is] not in accord with the capacities of the [people in the] Latter Age of Degeneration. As for the word “disparage” in “disparage this sutra,” it means “to break.” To stop all the one-day [transcription] practices of the Lotus Sutra and instead practice invoking the name [of Amitabha Buddha], or to switch from copying the Lotus Sutra in accordance with the Dharma to [copying] the three Pure Land sutras is what is meant by “disparaging.” To put the provisional teachings ahead of the true teaching is like a child cutting off his parent’s head. Furthermore, it goes against the intent of the Contemplation of the Buddha of Infinite Life Sutra, and it goes against the intent of the Lotus Sutra. What is called slander is not only to verbally criticize or to mentally slander. To be born in a country where the Lotus Sutra has been propagated but to not take faith in it or practice it is to slander. “Then they will be eliminating all the world’s seeds of buddhahood” means that to say that the Lotus Sutra does not accord with the capacities of [the people of] the Latter Age of Degeneration is to close the way by which all sentient beings can attain buddhahood. The phrase “some will scowl at it” refers to someone who, upon seeing someone practicing the Lotus Sutra, will purse their lips and say things like, “What kind of person does something so pointless! It is like putting a grandfather’s big sandals on the small feet of a grandchild.” The phrase “…and doubt it” refers to those who say that practicing the Lotus Sutra in the Latter Age of Degeneration cannot, in truth, be enlightening, and that [such practice] does not accord with the age. All the householders these days, even before hearing Tiantai and Mantra [teachings], say that their capacities are unsuitable [for the Lotus Sutra]. This is simply the heavenly devil who attends them, making them think like this from birth.

(ST 13, l2-l6) 妙樂大師釋云故知無心趣於寶所化城之路一歩不成文。不知法華經寶所者は、同居の浄土・方便土の浄土へも至るまじき也。又云縱有宿善如恆河沙終無自成菩提之理文。稱名・讀經・造像・起塔・五戒・十善・色無色の禪定、無量無邊の善根有とも、法華開會の菩提心を不起者、六道四生をは全く出まじき也。

Great Master Miaole’s commentary says, “Therefore, know that without the mind to seek the place of treasures, you cannot take even one step on the road to the magic city.” One who does not know the Lotus Sutra’s place of treasures will not reach even the Pure Land of the Co-existence of Sages and Ordinary People or the Pure Land of Skillful Means. He also says, “Even though they have good [karma] from past lives comparable to the sands of the Ganges River, ultimately they will not be able to attain the principle of bodhi on their own.” Even if one has immeasurable boundless good roots from invoking the name, reading sutras, making images, erecting stupas, [upholding] the five precepts or the ten good acts, [or cultivating] the meditative absorptions of form or formlessness, unless one generates the awakening mind of the opening and merging of the Lotus Sutra, one will never escape the six destinies and four kinds of birth.

T1912.46.293a01-293a04 Supplemental Amplifications on the Great Calming and Contemplation slight difference 寶所 instead of 寶渚

T1719.34.244b15-244b16 Notations on the Words and Phrases of the Lotus Sutra

(ST 13, l7-l8) 法華經の悟と申は易行の中の易行也。只五戒の身を押へて佛因と云事也。五戒の我體は卽身成佛とも被云也。

The enlightenment of the Lotus Sutra is the easiest practice among easy practices. It simply means taking up the body of the five precepts and calling that the cause of buddhahood. One’s own essence of the five precepts is also said to be that which attains buddhahood with one’s present body.

(ST 13, l8-l1) 小乘の意、權大乘のをきて（約束）は、表にて無表を發す。此法華經は三世の戒體也。已酬・未酬俱に佛因と說て、三悪道の衆生も戒體を發得す。龍女が三十二相の戒體を以て可知。況人・天・二乘・菩薩耶。法華經一部に列れる九界の衆生、皆卽身成佛にて有之也。

In the perspective of the hinayana and the conventions of provisional Mahayana, unmanifest expression is generated by manifest expression. This Lotus Sutra is the essence of the precepts of the three times. Since it teaches that both what has been repaid and what has not yet been repaid are causes of buddhahood, even sentient beings of the three evil destinies generate and attain the essence of the precepts. This can be known from the essence of the precepts of the thirty-two marks of the dragon girl. How much more is this the case with humans, gods, adherents of the two vehicles, and bodhisattvas! All sentient beings of the nine realms included in the whole Lotus Sutra attain buddhahood with their present bodies.

(ST 13, l11-l12) 止觀云中道之戒無戒不備是名具足。持中道戒云云。中道戒者、法華の戒體也。無成不備者、律儀・定・道の戒也。

The Great Calming and Contemplation says, “In the precepts of the middle way, there is no precept that is deficient; [therefore,] they are called fully endowed. [This is] the upholding of the precepts [of the truth of the supreme meaning] of the middle way. The precepts of the middle way are the essence of the precepts of the Lotus Sutra. “No precept that is deficient” means the precepts of maintaining restraint, concentration, and the path.

T1911.46.36c17-36c18 Great Calming and Contemplation

(ST 13-14, l12-l1) 此五戒を知十界具足五戒時我身具足十界。我身具十界得意時欲令衆生佛之知見と說て、自身に一分の行無して卽身成佛する也。盡形壽の五戒の身を不改成佛身時は、依報の國土も又押へて寂光土也。

Knowing the five precepts [is to know that] when the five precepts are fully endowed with the ten realms, then one’s own body is fully endowed with the ten realms. When one understands that one’s own body is endowed with the ten realms, then, [in accord with what the Buddha in the Lotus Sutra] teaches, “[All the buddhas, the world-honored ones,] desire to cause sentient beings to open [the gate to] the insight of the buddhas,” one can attain buddhahood with one’s present body without having a single bit of practice of one’s own. When one’s body of the five precepts of the duration of one’s lifespan does not change and yet becomes the body of a buddhahood, the land that is one’s circumstantial recompense will likewise, just as it is, become the Land of Tranquil Light.

T262.9.7a23-7a24 Lotus Sutra

(ST 14, l1-l3) 妙樂釋云豈離伽耶別求常寂。非寂光外別有娑婆文。法華已前の經に說十方の浄穢土は、只成假設事。又妙樂大師釋云不見國土浄穢差品云云。又云衆生自於佛依正中而生殊見苦樂昇洗。淨穢宛然成壞斯在文。

Miaole’s commentary says, “How can one leave Bodhgaya to seek [the Land of] Eternal Tranquility distinct from it? It is not that outside the [Land of] Tranquil Light, there is a Saha world distinct from it.” The pure and impure lands of the ten directions expounded in the sutras before the Lotus Sutra are merely provisional. In addition, Great Master Miaole’s commentary says, “There are no longer differences between sentient beings and the seven stages of skillful means, and one no longer sees distinctions between the grades of pure and impure lands.” He also says, “Sentient beings are within the Buddha’s circumstantial and direct [recompense], yet give rise to divergent views of the rising and falling of suffering and its remedies. [They take all of these, one after another, as their own bodies and lands.] Pure and impure, as well as formation and dissolution, are also like this.”

T1719.34.333c03-333c04 Notations on the Words and Phrases of the Lotus Sutra

T1717.33.918c02-918c03 Elucidation of the Profound Meaning of the Lotus Sutra

T1932.46.784c28-785a01 The Diamond Scalpel

(ST 14, l3-l5) 法華の覺を得る時，我等が色心生滅の身卽不生不滅也。國土も如爾。此國土牛馬六畜皆佛也。草木日月皆聖衆也。

When one attains awakening to the Lotus Sutra, our whole person, with its form and mind that arise and cease, is itself neither arising nor ceasing. The land is likewise. In this land, the oxen, horses, and six domestic animals are all buddhas. The grasses and trees, sun and moon, are all an assembly of sages.

(ST 14, l5-l6) 經云是法住法位世間相常住文。此經を得意者は、持戒・破戒・無成皆開會の戒體を發得する也。

The [Lotus] Sutra says, “These dharmas abide in their dharma positions, so their worldly marks ever abide.” Those who grasp the meaning of this sutra, whether they uphold the precepts, break the precepts, or accomplish nothing, will all realize the essence of the precepts of opening and merging.

T262.9.9b10 Lotus Sutra

(ST 14, l6-l10) 經云是名持戒行頭陀者云云。法華經の悟と申は、此國土と我等が身と釋迦如來の御舍利とーと知也。經云觀三千大千世界乃至無有如芥子許非是菩薩捨身命處文。此三千大千世界は、皆釋迦如來の菩薩にておはしまし俟ける時の御舍利也。我等此世界の五味をなめて設たる身なれば、又我等も釋迦菩薩の舍利也。

The [Lotus] Sutra says, “They are called observers of the precepts, and practitioners of the dhuta.” What is called the enlightenment of the Lotus Sutra is to know that this land, our own bodies, and the shariras of Shakyamuni Tathagata are one. The [Lotus] Sutra says, “Observing the trichiliocosm, there is not even a space as small as a mustard seed where the bodhisattva did not abandon body and life.” This trichiliocosm is all the sharira of Shakyamuni Tathagata since the time he was a bodhisattva. Since we are produced by tasting the five flavors of this world, we are also the shariras of Shakyamuni the bodhisattva.

T262.9.34b17-34b18 Lotus Sutra

T262.9.35b23-35b24 Lotus Sutra

(ST 14, l10-l14) 故に經云今此三界皆是我有。其中衆生悉是吾子等云云。知法華經申は、此文を可知也。我有と申す有は其非眞言宗者難知。但天台は眞性軌と釋し給へり。舍利と申は天竺の語、此土には身と云。我等衆生も則釋迦如來の御舍利也。されば多寶塔と申は我等が身。二佛と申は自身の法身也。眞實には人天の善根を佛因と申は、人天の身が釋迦如來の舍利なるが故也。

Therefore, the sutra says, “This triple world is my property. All the sentient beings therein are my children.” To know the Lotus Sutra means that one must know this passage. The character meaning “to have” or “to be” used in the phrase “my property” is difficult to understand for those who are not of the Mantra school. However, Tiantai explains it as referring to the track of true nature. The term “sharira” is an Indian word; in this land it is called “body.” We sentient beings are also the shariras of Shakyamuni Tathagata. Therefore, what is called the stupa of treasures is our own body. What is called “the two buddhas” is the Dharma-body of our own bodies. Truly, the reason the good roots of humans and gods are called the causes of buddhahood is that the bodies of humans and gods are the sharira of Shakyamuni Tathagata.

T262.9.14c26-1428 Lotus Sutra

(ST 14-15, l14-l3) 法華經を是體に得意則眞言の初門也。此國土、我等が身を、釋迦菩薩成佛の時、其菩薩の身を不替成佛し給へば、此國土我等が身を不捨、寂光浄土・毗盧遮那佛にて有也。十界具足の釋迦如來の御舍利と可知。此をこそ大日經の入漫茶羅具緣品には慥に說れたる也。

To grasp the Lotus Sutra in this way, as this essence, is the initial gate of the Mantra [teachings]. Regarding this land and our bodies: when Shakyamuni, as a bodhisattva, attained buddhahood, he attained buddhahood without changing his bodhisattva body; likewise, without abandoning this land or our bodies, they are the Pure Land of Tranquil Light and Vairochana Buddha. One should know that these are the sharira of Shakyamuni Tathagata of the full endowment of the ten realms. This is exactly what is expounded in the “Entering the Mandala with the Fulfillment of Conditions [and Mantras]” chapter of the Mahavairochana Sutra.

(ST 15, l3-l4) 眞言の戒體は人見之不依師相承を可失。故に別に記して一具に不載。但標章に載する事は、為令人知顯教密教勝也。

The essence of the precepts of the Mantra school will be lost if people view it without relying upon the transmission [from a teacher]. Therefore, I record it separately and do not include it in this writing. However, the reason I included it in the list of headings is to let people know that the esoteric teaching surpasses the exoteric teaching.

仁治三年壬寅

Third year of Ninji Water Tiger

(1242)