太田殿女房御返事

Ota-dono Nyobo Gohenji

A Response to the Wife of Lord Ota

(ST 1754, l3) 八月分の八木一石給候下。

With gratitude, I received one koku of rice, your offering for the eighth month.

(ST 1754, l4-l6) 卽身成佛と申法門は、諸大乗經竝に大日經等の經文に分明に候ぞ。爾ばとて彼經經の人々の卽身成佛と申は、二增上慢に墮て必無閒地獄へ入候也。記九云然二上慢不無深淺。謂如乃成大無慙人等云云。

Now the doctrine of attaining buddhahood with one’s present body is clearly described in various Mahayana sutras such as the Mahavairochana Sutra. But trying to attain buddhahood with one’s present body by such sutras will cause one to enter two kinds of presumption, and eventually fall into the Hell of Incessant Suffering. The ninth fascicle of the Notations on the Words and Phrases of the Lotus Sutra says, “However, the two kinds of presumption are not without differences in degree. The worst leading to becoming a person of great shamelessness.”

(ST 1754, l6-l8) 諸大乘經の煩悩卽菩提・生死卽涅槃の卽身成佛の法門は、いみじくをそたかきやうなれども、此はあえて卽身成佛の法門にはあらず。

The various Mahayana sutras teaching the Dharma-gate of “attaining buddhahood with one’s present body” by teaching that “defilements are themselves awakening” and “samsara is itself nirvana” seem to be of the highest order, but they are not, strictly speaking, really teaching “attaining buddhahood with one’s present body.”

(ST 1754, l8-l9) 其心は二乗と申者は鹿苑にして見思を斷して、いまだ塵沙・無明をば斷ぜざる者が、我は巳に煩悩を盡たり。無餘に入て灰身滅智の者となれり。灰身なれば卽身にあらず。

This is about those of the two vehicles who, upon hearing the teaching of the Deer Park, cut off their delusions of views and attitudes; and, though they had not yet cut off delusions as innumerable as grains of sand and fundamental ignorance, declared that they had extinguished all the defilements, entered the [nirvana of] without remainder and thereby they could reduce their body to ashes and annihilate consciousness.

(ST 1754, l9-l13) 灰身なれば卽身にあらず。滅智なれば成佛の義なし。されば凡夫は煩悩・業もあり、苦果の依身も失事なければ、煩悩・業を種として報身・應身ともなりなん。苦果あれば生死卽涅槃とて、法身如来ともなりなんと、二乗をこそ彈呵せさせ給しか。さればとて煩悩・業・苦が三身の種はなり候はず。

Since they reduce the body to ashes, there is no present body. Since they annihilate consciousness, there can be no attaining buddhahood. On the other hand, ordinary people with defilements and karma who have not lost the body dependent on the fruition of suffering, by taking defilements and karma as seeds, can become [buddhas of the] reward-body and accommodative-body. Since there is the fruition of suffering, samsara is itself nirvana, and they can also become the Dharma-body Tathagata. This is why the adherents of the two vehicles were admonished. Nevertheless, this does not mean that defilements, karma, and suffering are [automatically] the seeds of the three bodies.

(ST 1754, l13-l14) 今法華經にして、有餘・無餘の二乗が無き煩悩・業・苦をとり出て、卽身成佛と說給時、二乗の卽身成佛するのみならず、凡夫も卽身成佛する也。

Now, in the Lotus Sutra, when [the Buddha] made the [remaining] defilements, karma, and suffering appear that the adherents of the two vehicles, those with remainder and those without remainder, [thought they] no longer had, and declared that they would be able to attain buddhahood with their present bodies, then [it became known that not only] the adherents of the two vehicles would attain buddhahood with their present bodies, but ordinary people would also be able to attain buddhahood with their present bodies.

(ST 1754-1755, l14-l3) 此法門をだにもくはしく案ほどかせ給わば、華嚴・眞言等の人々の卽身成佛と申候は、依經に文は候へども、其義はあへてなき事なり。僻事の起此也。弘法・慈覺・智證等は、此法門に迷惑せる人なりとみ（見）候。何況其巳下古德・先德等は言にたらず。

If you were to carefully investigate this Dharma-gate, you would find that the “attainment of buddahood with one’s present body” doctrine taught by the people of the Flower Garland and Mantra [schools], though it is stated in the sutras they rely on, has no real meaning. The erroneous views stem from here. Kobo, Jikaku, and Chisho seem to have been confused about this Dharma-gate, not to mention the less competent old masters and teachers.

(ST 1755, l3-l8) 但、天台第四十六の座主東陽の忠尋申人こそ、此法門はすこしあやぶまれて候事は候へ。然ども天台座主慈覺の末をうくる人なれば、いつわりをろかにて、さてはてぬるか。其上日本國に生を受人は、いかでか心にはをもうとも、言に出候べき。しかれども釋迦・多寶・十方の諸佛・地涌・龍樹菩薩・天台・妙樂・傅教大師は、卽身成佛は法華經に限とをぼしめされて候ぞ。我弟子等は此事ををもひ出にせさせ給。

However, Toyo-bo Chujin, the 46th Tendai head abbot, seems to have held some doubts about this Dharma-gate. Yet, since he was the successor of Jikaku as the Tendai head abbot, his doubts were insincere and half-hearted, and so they came to nothing. In addition, how could those born in Japan possibly express their thoughts about this? However, Shakyamuni, Many Treasures, the buddhas of the ten directions, [the bodhisattvas] appearing from underground, Nagarjuna Bodhisattva, Tiantai, Miaole, and Great Master Dengyo concluded that the attainment of buddhahood with one’s present body is exclusive to the Lotus Sutra. My disciples should not forget this.

(ST 1755, l9-l13) 妙法華蓮華經の五字の中に、諸論師・諸人師の釋まちくに候へども、皆諸経の見を出ず。但、龍樹菩薩の大論と申論に、譬如大藥師能以毒為藥と申釋こそ、此の一字を心へさせ給たりける歟と見へて候へ。毒と申は苦集二諦生死の因果毒の中の毒にて候ぞかし。比毒を生死卽涅槃、煩悩即菩提となし候を、妙の極とは申けるなり。良藥と申は毒の藥じて藥となりけるを良藥とは申候けり。

Regarding the five characters myo, ho, ren, ge, and kyo (Sutra of the Lotus Flower of the Wonderful Dharma), various treatise masters and ordinary teachers offer different interpretations, but none of them go beyond the views of the [other] sutras. However, in the Great Perfection of Wisdom Treatise of Nagarjuna Bodhisattva, it explains that [the Buddha] is like a great physician who can change poison into medicine. I believe this interpretation shows that he grasped the meaning of the one character [myo]. The poison in this case means the two truths of suffering and its origin. Thus, the cause and effect of life and death (samsara) is the poison of poisons. Changing this poison into “samsara is itself nirvana” and “defilements are themselves awakening” is due to the ultimate teaching of myo (wonderful). As for the excellent medicine, it is the poison that has been medicated and turned into medicine that is the excellent medicine.

(ST 1755-1756, l13-l2) 此龍樹菩薩は大論と申文の一百の巻に、華嚴般若等は妙にあらず、法華經こそ妙にて候へと申釋也。此大論は龍樹菩薩の論、羅什三藏と申人の漢土へわたして候なり。天台大師は比の法門を御らむあて、南北をばせめさせ給て候ぞ。

Nagarjuna Bodhisattva states in the one hundredth fascicle of the Great Perfection of Wisdom Treatise that neither the Flower Garland nor the Prajna [sutras] are myo (wonderful). Only the Lotus Sutra is myo (wonderful). This Great Perfection of Wisdom Treatise is a treatise of Nagarjuna Bodhisattva. It was transmitted to the land of the Han (China) by Tripitaka Master Kumarajiva. Having studied this Dharma-gate, Great Master Tiantai refuted the Southern and Northern [schools].

(1756, l2-l6) 而を漢土唐の中、日本弘仁巳後人々の悞の出來し候ける事は、唐の第九代宗皇帝の御宇、不空三藏と申人の天竺より渡て候論あり、菩提心論と申。出論は龍樹の論となうけて候。此論云唯眞言法中卽身成佛故是說三摩地法於諸教中闕而不書と申文あり。此釋にばかされて、弘法・慈覺・智證等法門はさんざんの事にては候也。

Nevertheless, during the Tang dynasty in the land of the Han and since the Konin era (810-824) in Japan, errors arose. This began during the reign of Emperor Daizong, the ninth ruler of the Tang dynasty (762-779), when Tripitaka Master Amoghavajra brought a treatise from India called the Awakening Mind Treatise. This treatise is supposed to have been written by Nagarjuna. This treatise says, “Only in the Dharma of Mantra is there the attainment of buddhahood with one’s present body; therefore, this expounds the Dharma of samadhi that is missing from all the other teachings and was not written down.” Fooled by this interpretation, Kobo, Jikaku, and Chisho went astray with their Dharma-gates.

(ST 1756, l6-l11) 但、大論は龍樹の論たる事は自他あらそう事なし。菩提心論は龍樹の輪・不空論と申あらそい有り。此はいかにも候へ。さてをき候ぬ。但、不審なる事は、大論の心ならば卽身成佛は法華經に限べし。文と申、道理きわまれり。菩提心論が龍樹の論とは申とも、大論にそむいて眞言卽身成佛を立る、唯の一字は強と見へて候。何の經文に依て、唯の一字をば置て、法華經をば破候けるぞ。證文尋べし。

However, that the Great Perfection of Wisdom Treatise is a treatise by Nagarjuna is something that no one disputes, but as for the Awakening Mind Treatise, some say it is a treatise of Nagarjuna, but others say it is a treatise of Amoghavajra. Either way, I will set it aside for now. However, what remains questionable is this: according to the spirit of the Great Perfection of Wisdom Treatise, attaining buddhahood with one’s present body is possible only by the Lotus Sutra. The principle is clear, and there are passages to prove it. Even if the Awakening Mind Treatise was Nagarjuna’s treatise, its insistence on the attainment of buddhahood in one’s present body through Mantra [Buddhism] is in opposition to the spirit of the Great Perfection of Wisdom Treatise, and the single word “only” seems forced. Based on what sutra passage did he find the word “only” to refute the Lotus Sutra? Such a proof-text should be found.

(ST 1756, l11-l13) 龍樹菩薩の十住毗婆沙論に云、經に依ざる法門をば黑論と云云。自語相違あるべからず。大論、一百云而法華等阿羅漢授決作佛乃至譬如大藥師能以毒為藥等云云。此こそ卽身成佛の道理はかゝれて候へ。

Nagarjuna Bodhisattva’s Exegesis on the Ten Grounds Treatise says, “A Dharma-gate that is not based on a sutra is illegitimate.” There should not be any contradiction in one’s own words. Fascicle one hundred of the Great Perfection of Wisdom Treatise says, “But the Dharma Flower [and other sutras teach] that the arhats are assured of becoming buddhas. [Great bodhisattvas can accept, uphold, and use this teaching,] like great physicians who can change poison into medicine.” It is right here that the principle of attaining buddhahood with one’s present form is set forth.

(ST 1756-1757, l13-l2) 但、菩提心論と大論とは同龍樹大聖の論にて候が、水火の異をばいかんがせんと見候に、此は龍樹の異説にはあらず、譯者の所為なり。羅什は舌やけず、不空は舌やけぬ。妄語はやけ、實語はやけぬ事顯然也。

However, both the Awakening Mind Treatise and the Great Perfection of Wisdom Treatise are treatises by the great sage Nagarjuna, but their interpretations are as different as fire and water. Considering this, I believe they are not two different opinions of Nagarjuna, but come from the translator. Kumarajiva’s tongue burned; Amoghavajra’s tongue did not burn. It is clear that lies burn, but the truth does not burn.

(ST 1757, l2-l6) 月支より漢土へ經論わたす人、一百七十六人なり。其中に羅什一人計こそ、教主羅尊の經文に私の言入ぬ人にては候へ。一百七十五人の中、羅什より先後一百六十四人は羅什、智をもつて知候べし。羅什來せ給て前後一百六十四人が悞も顯れ、新譯の十一人が悞も顯、又少ざかしくなりて悞も羅什の故也。此私の義にはあらず。

The number of those who brought the sutras and treatises to the land of the Han from the Yuezhi was one hundred and seventy-six. Among them, only Kumarajiva translated the sutras of the Lord Teacher Shakyamuni without including his own words. Of the remaining one hundred and seventy-five, there were one hundred and sixty-four who appeared before and after Kumarajiva, whose knowledge must be judged in light of his. When Kumarajiva came, the errors of the one hundred and sixty-four who came before and after him became apparent, and the errors of the eleven new translators also became apparent. Furthermore, their errors were more clever, and this was also because of Kumarajiva. This is not my own arbitrary opinion.

(ST 1757, l6-l9) 感通傅云絶後光前と云云。光前と申は後漢より後秦までの譯者。絶後と申は羅什巳後、善無畏・金剛智・不空等も羅什の智をうけて、すこしこざかしく候也。

感通云已下諸人竝皆俊云云。されば此菩提心論の唯の文字は、設龍樹の論なりとも、不空の私の言也。何況次下於諸教中闕而不書とかゝられて候。存外のあやまりなり。

The Record of Spiritual Correspondence says [of Kumarajiva], “He surpasses all those who came after him and outshone all those before him.” Outshining all those before him refers to the translators of the time between the Later Han and the Later Qin. Surpassing all those who came after him means that all those after Kumarajiva, such as Shubhakarasimha, Vajrabodhi, and Amoghavajra, were all able to be a little more clever due to his knowledge. The Record of Spiritual Correspondence says, “All those who appeared after him were outstanding.” Therefore, even if the Awakening Mind Treatise was a treatise by Nagarjuna, the word “only” in that passage was Amoghavajra’s interpolation. How much more is this the case in the passage that follows, where it says that “[the attainment of buddhahood with one’s present body] is missing from all the other teachings and was not written down”? This is completely false.

(ST 1757, l10-l11) 卽身成佛の手本たる法華經をば指をいて、あとかたもなき眞言に卽身成佛を立て、剩唯の一字ををかるゝ條、天下第一の僻見也。此偏脩羅根性法門なり。

To abandon the Lotus Sutra, which is the model for attaining buddhahood with one’s present body, and instead to establish the attaining of buddhahood with one’s present body in Mantra [Buddhism] without any evidence whatsoever, and to use the word “only” regarding it is the foremost erroneous view under heaven. This is a Dharma-gate that is entirely established with the disposition of an asura.

(ST 1757, l11-l14) 天台智者大師の文句九に、壽量品心釋云佛於三世等有三身於諸教中祕之不傳とかゝられて候。 此こそ卽身成佛の明文にては候へ。不空三藏此釋を消が為に事を龍樹に依て、唯眞言法中卽身成佛故是說三摩地法於諸教中闕而不書とかゝれて候也。

Great Master Tiantai Zhizhe writes in the ninth fascicle of his Words and Phrases of the Lotus Sutra, explaining the essence of the Duration of the Life of the Tathagata chapter: “Though the Buddha always has the three bodies throughout the three times, in the various teachings this was kept secret and not transmitted.” This is obviously a passage concerning the attainment of buddhahood with one’s present body. Tripitaka Master Amoghavajra refuted this interpretation under the pretext of Nagarjuna, writing, “Only in the Dharma of Mantra is there the attainment of buddhahood with one’s present body; therefore, this expounds the Dharma of samadhi that is missing from all the other teachings and was not written down.”

(ST 1757-1758, l14-l4) されば此論次下に、卽身成佛をかゝれて候が、あて卽身成佛にはあらず。生身得忍に似て候。此人は卽身成佛はめづらしき法門とはきかれて侯へども、卽身成佛の義はあへてうかがわぬ人々なり。いかにも候へば二乗成佛久遠實成を說給經にあるべき事なり。天台大師の於諸教中祕之不傳の釋は千旦〱。恐々。

Accordingly, this treatise later writes about the attainment of buddhahood with one’s present body; but this is not the true attainment of buddhahood with one’s present body. It seems to be the patience [acceptance of the non-arising of dharmas] while still alive. Although these people have heard that the Dharma-gate of the attainment of buddhahood with one’s present body is precious, they do not understand the true meaning of the attainment of buddhahood with one’s present body. If they did [understand, they would know that this Dharma-gate] has to be based on the sutra that expounds the attainment of buddhahood by adherents of the two vehicles and the attainment of buddhahood in the remotest past. The interpretation of Great Master Tiantai, “…in the various teachings this was kept secret and not transmitted,” is like sandalwood. Respectfully.

(ST 1758, l5-l6) 外典三千餘巻は、政當（道）の相違せるに依て代は濁と明。内典五千七千餘巻は、佛法の僻見に依て代濁べしとあかされて候。

Non-Buddhist scriptures, which amount to more than three thousand fascicles, state that the world, if misgoverned, will be corrupt and in disorder. Buddhist scriptures, amounting to more than five thousand to seven thousand fascicles, reveal that the world will be corrupt and in disorder if people follow distorted views of the Buddha Dharma.

(ST 1758, l6-l7) 今の代は外典にも相違し、内典にも違背せるかのゆへに、二の大科一國に起て、巳に亡國とならむとし候歟。不便〱。

It seems that the [people of the] present age deviate from the non-Buddhist scriptures and also violate the Buddhist scriptures, and because of these two great faults in this one country, this country is already on the brink of ruin. How sad! How sad!

七月十二日

The second day of the seventh month

日蓮花押

Nichiren (seal)