總在一念鈔

Sozai Ichinen-sho

Everything in a Single Thought-Moment

(ST 80, l1) 釋籤六云總在一念別分色心云云。

The sixth fascicle of the Elucidation of the Profound Meaning of the Lotus Sutra says, Everything is in a single thought-moment and is distinguished into form and mind.”

(ST 80, l1) 問云，總在一念者其何者耶。

Question: What does “everything is in a single thought-moment” mean?

(ST 80, l1-l3) 答云，一偏難思定いへども、且一義を存せば、衆生最初一念也と定む。心を止て倩抜ずるに、我等が最初の一念は無沒無記と云て、善にも不定、悪にも不定、闇闇湛湛たる念也。

Answer: Although it is difficult to settle on a single exclusive interpretation, if we tentatively consider a single meaning, it refers to the initial thought-moment of sentient beings. When we calm the mind and carefully examine it, [we will observe that] our initial thought-moment can be called unmanifest and indeterminate; it is not definitively good, it is not definitively evil, it is the darkest of the dark and deepest of the deep.

(ST 80, l3-l6) 是を第八識と云。此第八識は萬法の總體にして、諸法總在して備るが故に是を總在一念と云。但是八識の事の一念也。此一念動搖して一切の境界に向といへども、所緣の境界を未分別。

The eighth consciousness: The eighth consciousness is the totality of all myriad dharmas; since all dharmas are comprehensively contained within it, it is called “the single thought-moment that encompasses all.” This single thought-moment is simply a phenomenon of the eighth consciousness. Although the single thought-moment begins to stir and turn towards all phenomena, it has not yet distinguished the specific object of its focus.

(ST 80, l6-l7) 是を第七識と云。此第七識又動搖し、出でゝ善悪の境に對して、可悅喜可愁愁へて、善悪の業を結ぶ。

The seventh consciousness: This seventh consciousness also stirs and emerges when it encounters objects of good and evil, experiencing joy and sorrow, thereby creating the karma of good and evil.

(ST 80, l7-l8)  是を第六識と云。此六識の業感して來生の色報を獲得する也。

The sixth consciousnesses: Through the karmic influence of the six consciousnesses, one attains the material recompense of the next life.

(ST 80, l8-l12) 譬ば最初の一念は湛湛たる水の如し。次に動搖して一切の境界に向者、水の風に吹れて動ずれども波とも泡とも見分ざるが如し。又動搖して善悪の境界に對して、可愁愁者、水の波濤と顯れて高く立上るが如し。次に夾生の色報を獲得者、波濤の岸に打あげられて大小の泡となるが如し。泡消るは我等が死に還るが如し。能能思性すべし。波と云ひ泡と云も一水の所世。是は警也。

For example, the initial single thought-moment is like still, calm water. When it subsequently stirs and turns toward all phenomena, it is like water stirred by the wind - though it moves, one cannot yet distinguish whether there will be waves or bubbles. As it continues to stir and encounter objects of good and evil, the causes of sorrow, it is like water rising up as surging waves. Next, the attainment of material recompense is like the surging waves crashing on the shore, breaking into bubbles of various sizes. The vanishing of the bubbles is like our return to death. You should think about this carefully. Whether you call it waves or bubbles, they are all manifestations of the same water. Take this as a warning.

(ST 80-81, l12-l4) 法に合せば最初の一念展して色報をなす。是を以て外に全く別に有にあらず。心の全體が身體と成也。相構へて各別には得意べからず。譬ば是水の全體寒じて大小の冰となるが如し。仍て地獄の身と云て洞然猛火の中の盛なる焰となるも、乃至佛界の體と云て色相莊嚴の身となるも、只是一心の所作也。

In accordance with the Dharma, the initial single thought-moment unfolds as material recompense. Therefore, there is nothing at all separate from it. The whole entity of the mind becomes the entity of the body. You must take care not to think of them as separate. For example, it is like water completely freezing into ice of various sizes. Thus, whether one is a being in hell, becoming a blazing fire in the midst of fierce flames, or a being in the buddha realm, with a body adorned with physical marks, it is all merely the workings of a single mind.

(ST 81, l4-l11) 依之悪を起せば三悪の身を感じ。菩提心を發せば佛菩薩の身を感ずる也。是を以一心の業感の冰にとぢられて十界とは別れたる也。故に十界は源其體一にして只是一心也。一物にて有ける間、地獄界に餘の九界を具し、乃至佛界に又餘の九界を具す。如是十界互に具して十界卽百界と成なり。此百界の一界に各各十知是あるが故に百界は千如是となるなり。此千如是を衆生世間にも具し、五陰世間にもし、國土世間にも具せるが故に、千知是は卽三千となれり。此三千世間の法門は我等が最初の一念に具足して全無闕減。此一念卽色身となる故に、此身は全三千具足の體也。是を一念三千の法門と云也。

If you commit evil, you will experience the three evil [paths] with your own body. If you generate the thought of awakening, you will attain the body of a buddha or bodhisattva. By this, one is bound by the icy karmic influence of a single thought-moment, and separated into the ten realms. Therefore, the ten realms share a single source and entity; they are nothing other than the one mind. Since they exist as a single thing, the hell realm possesses the other nine realms, and even the buddha realm possesses the other nine realms. Thus, the ten realms mutually possess one another, and the ten realms instantly become the hundred realms. Since each of these hundred realms has ten suchnesses, the hundred realms become a thousand suchnesses. Because these thousand suchnesses are possessed by the world of sentient beings, the world of the five aggregates, and the world of the environment, the thousand suchnesses instantly become three thousand. The Dharma gate of the three thousand worlds is fully possessed by our initial single thought-moment without the slightest deficiency. Since this single thought-moment is our physical body, this body is itself the entity that completely possesses all three thousand realms. This is what is called the Dharma gate of the three thousand realms in a single thought-moment.

(ST 81-82, l11-l2) 依之地獄界とて恐るべきにあらず、佛界とて外尊ぶべきにあらず。此一身に具して事理圓融せり。全無餘念不動寂靜の一念に住せよ。上に云ところの法門、是を觀ずるを實相觀と云也。餘念は動念也。動念は無明也。無明は迷也。此觀に生すれば此身卽本有の三千と照すを佛とは云せ 。是以妙樂大師云當知身土一念三千。故成道時稱此本理一身一念遍於法界云云 。

Therefore, the hell realm is not to be feared, nor is the buddha realm to be revered above all else. In this single body, actualities and principles are perfectly integrated. Abide in a single thought-moment, wholly free of distractions, unmovable and tranquil. The Dharma gate described above is called the contemplation of the true reality. Distractions are the movement of thought. The movement of thought is ignorance. Ignorance is delusion. If one gives rise to this contemplation, then it will be revealed that this very body is the three thousand realms of original existence; this is what is called buddhahood. Therefore, the Great Master Miaole said, “One should know that the body and the land are the three thousand realms in a single thought-moment. Therefore, when one attains the way, in accordance with this fundamental principle, a single body and a single thought-moment pervade the Dharma-realm.”

(ST 82, l2-l4) 若此觀に不堪人は餘の觀に移て、可觀最初一念起心。起心者寂靜の一念動じて迷初る心也。此動念は全三諦也。三諦者心の體は中也。所起念は假也。念に自性無は空也。此三觀成就する時、動念卽不動念と成也。

If some are unable to undertake this contemplation, they should shift to another contemplation and contemplate the arising mind of the initial single thought-moment. This arising mind is the tranquil single thought-moment that moves when delusion begins. This moving thought-moment is wholly the threefold truth. Of the threefold truth, the entity of the mind is the middle. The arisen thought-moment is the provisional. The thought-moment having no self-nature is emptiness. When this threefold contemplation is accomplished, the moving thought-moment instantly becomes an unmoving thought-moment.

(ST 82, l4-l8) 是無明卽明と觀ずるを唯識觀と云也。縱ひ唯識觀を成といへども、終には實相觀の人に成也。故に義例云 (妙樂釋) 本末相映事理不二と云へり。本者實相觀、末者唯識觀、事者唯識觀、理者實相觀也。此不思議觀成ずる時、流轉生死一時に斷壞して果位に登也。是を事理體一の不思議の總在一念と云也。

Contemplating that ignorance is itself enlightenment is called the contemplation of consciousness-only. Even if one achieves the contemplation of consciousness-only, one will ultimately go on to become a practitioner of the contemplation of true reality. Therefore, the Interpretations and Precedents of the Calming and Contemplation (by Miaole) says, “Root and branches reflect one another, actualities and principle are non-dual.” The root is the contemplation of true reality; the branches are the contemplation of consciousness-only; the actualities are the contemplation of consciousness-only; the principle is the contemplation of true reality. When this contemplation of the inconceivable is attained, the continuous cycle of birth and death is at once cut off and destroyed, and one ripens to the stage of fruition. This is what is called the inconceivability of the unity of actualities, principle, and entity, all present in a single thought-moment.

(ST 82, l8-l11) 此性具を顯して觀音は三十三身を顯し、此理具を照して妙音は三十四身を現ずる者也。若不然佛の分身、薩埵の化身、之を現ずるに無由。又此理を不得時は胎金兩部の千二百餘尊、大日の等流身・孌化身も更に以て難得意。是等の法門は性具の一念の肝要也。

By manifesting this inherent nature, World Voice Perceiver manifests thirty-three bodies. By illuminating this inherent principle, Wonderful Voice manifests thirty-four bodies. If not for this, the buddhas’ emanation bodies and the bodhisattva’s transformation bodies would have no basis for their appearance. Furthermore, if one fails to grasp this principle, then the more than one thousand two hundred honored ones of the two realms of the womb and diamond [mandalas], the uniform-emanation-bodies, and the transformation-bodies of Mahavairochana would be even more difficult to understand. This Dharma-gate is the essential core of the single thought-moment of inherent nature.

(ST 82, l11) 可祕藏可祕藏。

Keep this secret! Keep this secret!

(ST 82-83, l11-l1)  此一念三千を天台釋云夫一心具十法果一法界又具十法界百法界。一界具三十種世間百法界卽具三千種世間。此三千在一念心。若無心而已。介爾有心卽具三千云云。介爾者妙樂釋云謂細念也云云。意はわずかにと云也。仍て可得意樣は次第を以て云時は一心は本、十界は末也。是思議の法門也。

Regarding the three thousand realms in a single thought-moment, Tiantai explains, “The single mind of a man possesses ten dharma realms. A single dharma realm also possesses ten dharma realms so that there are one hundred dharma realms. Each realm possesses thirty kinds of worlds; therefore, the hundred dharma realms possess three thousand kinds of worlds. These three thousand realms are in a mind’s single thought-moment. If there is no mind, then there is nothing else, but if there is even a transient thought, then there is a mind that possesses the three thousand realms.” “Transient thought,” Miaole explained, “means the slightest thought-moment.” This means only the briefest moment of thought. Therefore, it should be understood that when speaking of progression, the one mind is the root and the ten realms are the branches. This is the Dharma-gate of the conceivable.

(ST 83, l1-l3) 不思議を以て云時は一心の全體十界三千と成る故に取別べき物にもあらず、表裏も無之。一心卽三千、三千卽一心也。譬ば不覺の人は冰の外に水ある様に是を思ふ。能能心得る人は冰卽水也。故に一念と三千と無差別一法と得心べし。

When speaking of the inconceivable, the entire entity of the one mind becomes the ten realms and three thousand [realms]; therefore, there is nothing to distinguish between them, and there is neither before nor after. One mind is three thousand, and three thousand are one mind. For example, someone who is unawakened thinks of this as though water and ice were separate things. Those who truly understand know that the ice is water. Therefore, you should understand that the single thought-moment and the three thousand are a single dharma without differentiation.

(ST 83, l4-l5) 仍て天台釋云 只心是一切法一切法是心。故非縱非橫非一非異 玄妙深絕。 非識所識 非言所言 所以稱為不可思議境。意在於茲云云。

Furthermore, Tiantai explains, “It is just because the mind is all dharmas and all dharmas are the mind. Therefore, their [relationship] is neither vertical nor horizontal; they are neither the same nor different; they are mysterious and wondrous, and extremely profound. This cannot be known conceptually nor can it be put into words.  That is why it is called the inconceivable object. This is the meaning.”

(ST 83, l5-l12) 故一念非一念卽三千也。 三千非三千卽一念也。 依之事理體一修性不二法門也。此一念三千の不思議は國土世間に三千を具するが故に、草木瓦石も皆本有の三千を具して圓満の覺體也。然れば卽我等も三千を具するが故に本有の佛體也。仍て無間地獄の衆生も三千を具し、妙覺の如來と一體にして無差別也。是を以て提婆が三逆の炎、忽に天王如來の記を蒙る。地獄すら尚爾也。何況や餘の九界をや。心智都滅せる二乘すら尚成佛す。何況や餘の八界をや。故に十界の草木等も一ーに本有の三千の佛體にして、悪心悪法と云て可捨物無之、善心善法と云て可取物無之。

Therefore, a single thought-moment is not [just] a single thought moment, [but] is the three thousand [realms]. The three thousand [realms] are not [just] the three thousand [realms, but] are a single thought-moment. Accordingly, this is the Dharma-gate of the unity of actualities, principle, and entities, and the non-duality of practice and nature. This inconceivability of the three thousand realms in a single thought-moment, because the category of the land possesses the three thousand [realms], means that grass, trees, tiles, and rocks, all possess the inherently existing three thousand [realms] and are each an awakened entity of perfect completion. Therefore, since we also possess the three thousand [realms], we are the inherently existing entity of buddhahood. Consequently, the sentient beings of the Hell of Incessant Suffering also possess the three thousand [realms], so they are one entity with the Tathagata of Supreme Subtle Awakening, without any distinction between them. Therefore, Devadatta, despite the flames of the three heinous transgressions, suddenly received the assurance that he would become Heavenly King Tathagata. Even the hell [realm] is like this. How much more so, then, are the other nine realms? Even the two vehicles, whose minds and knowledge have completely ceased to be, still attain buddhahood. How much more so, the other eight realms? Therefore, the plants and trees of the ten realms are, each and every one, the inherently existing entity of buddhahood of the three thousand [realms], with no evil mind or evil dharma to abandon, and no good mind or good dharma to grasp.

(ST 83-84, l12-l1) 故に今の經には此理を説顯すが故に妙法蓮華經とは題する也。妙法者十界の草木等に三千を具す。一法として可捨物なきが故也。蓮華者此理を悟る人は必ず佛と等く蓮華の臺に處し、蓮華を以て身を莊嚴し、蓮華を以て國土をかざる故に云せ。

Therefore, because this sutra expounds and reveals this principle, it is given the title Sutra of the Lotus Flower of the Wonderful Dharma. Wonderful Dharma means that the plants and trees of the ten realms possess the three thousand [realms]. Therefore, there is not a single dharma that should be discarded. Lotus Flower means that those enlightened to this principle will certainly take their places on lotus pedestals as buddhas, adorn their bodies with lotus flowers, and adorn their lands with lotus flowers.

(ST 84, l1-l2) 知ぬ、此身卽三世の諸佛の體也。 若此理を不得者をば佛種とは不名。 故に妙樂䆁云若非正境縱無妄偽亦不成種云云。

It should be known that this body is the entity of all buddhas of the three times. The non-attainment of this principle is not called the seed of buddhahood. Therefore, Miaole explained, “If it is not the correct object [for contemplation], then even if there is no falsity, it will not become a seed.”

(ST 84, l2-l4) 爰知ぬ、法華以前の諸經は權法を説交るが故に塵劫を經歷して受持すとも佛種となるべからず。佛智を説顯さざるが故也。佛智を説ざるが故に悪人女人成佛すとは不云。

Therefore, one should know that even if all the sutras before the Lotus Sutra were upheld for kalpas as countless as dust particles, because they expound provisional Dharmas, they will not become the seeds of buddhahood. This is because they do not expound and reveal the knowledge of the Buddha. And because they do not expound the knowledge of the Buddha, they do not teach that evildoers and women can attain buddhahood.

(ST 84, l5-l6) 故天台釋云他經但記菩薩不記二乘但記善不記惡但記男不記女但記人天不記畜。 今經皆記也云云。

Therefore, Tiantai explained, “The other sutras only give assurance to the bodhisattvas; they do not give assurance to the [adherents of] the two vehicles. Assurance is only given to the good; assurance is not given to the evil.  Assurance is only given to men; assurance is not given to women. Assurance is only given to gods and humans; assurance is not given to animals. Now this [Lotus] Sutra gives assurance to everyone.”

(ST 84, l6-l7) 妙樂釋云縱有經云諸經之王不云已今當說最為第一。兼但對帶其義可知云云。如此釋爾前の諸經は方便にして非成佛直因也。

Miaole explained, “Even though there are sutras called the king of all sutras, they are not called the foremost among those already, currently, or to be expounded. The meaning of ‘combined, sole, contrasted, and included’ can be known from this.” According to this interpretation, all the prior sutras are skillful means and not the direct cause for attaining buddhahood.

(ST 84, l7-l9) 問云法華以前の諸經の中に圓教と云て說殊勝法門何ぞ強に爾前の諸經をば不成佛種子簡之耶。

Question: Among the sutras prior to the Lotus Sutra, there are perfect teachings that expound praiseworthy Dharma gates. So why are the prior sutras so emphatically singled out as incapable of being the seeds of buddhahood?

(ST 84, l9-l12) 答云圓教を説といへども、彼圓は佛の種子を失へる聲聞・縁覺・悪人・女人成佛すと説ざるが故に、圓教の至極にあらず。究意に非るが故に、佛意を不擧故に、又佛智にもあらず。されば非成佛種子也。依之諸經をば對法華皆簡也。爰を以て大師云細人麤人二俱犯過。 從過邊說俱名麤人云云。 仍て餘無經をば不名妙法蓮華經也。

Answer: Although they are said to expound the perfect teaching, their perfection does not expound the attainment of buddhahood for those who have lost the seed of buddhahood, such as voice-hearers, privately-awakened ones, evildoers, and women; so they are not the ultimate perfect teaching. Because they are not the ultimate intention, because they do not elevate the Buddha’s intention, they are not the Buddha’s knowledge either. Therefore, they are not the seeds of buddhahood. Based on this, all the other sutras are inferior to the Lotus Sutra. Consequently, the Great Master [Miaole] said, “The subtle and the coarse both commit harmful errors. From the perspective of their errors they can both be called coarse.” For that reason, no other sutra is called the Sutra of the Lotus Flower of the Wonderful Dharma.

(ST 84, l13) 問云ー文不通の愚人南無妙法蓮華經と唱ては何の益か有んや。

Question: For a fool who cannot understand even a single word, what benefit can there be in chanting Namu Myoho Renge Kyo?

(ST 84-85, l13-l1) 答文盲にして一字を覺悟せざる人も信を至して唱へたてまつれば、身口意の三業の中には先口業の功德を成就せり。若功德成就すれば佛の種子をむねの中に収て必ず出離の人と成也。

Answer: Even a person who is illiterate and has not learned a single character, if he chants with sincere faith, will have accomplished the merit of verbal action, the first of the three kinds of activities: physical, verbal, and mental. If one achieves merit, one will harbor the seed of buddhahood within one’s breast and will surely become a person who attains deliverance [from suffering].

(ST 85, l2-l3) 此經の諸經に超過する事は誹謗すら尙逆緣と説。 不輕輕毀の衆是也。 故に傳教大師云信謗彼此決定成佛等云云。

This sutra surpasses all other sutras in that it expounds that even slander can bring about a reverse relationship. [This happened with] those who despised and disparaged Never Despising [Bodhisattva]. How much better will it be for those who bring forth the mind of faith and form a positive relationship? Therefore, the Great Master Dengyo said, “Whether one has faith or slanders, one will certainly attain buddhahood.”

(ST 85, l3-l4) 問云成佛之時三身者其義如何。

Question: What is the meaning of the three bodies at the time of attaining buddhahood?

(ST 85, l4-l8) 答我身の三千圓融せるは法身也。此理を知極めたる智慧の身と成を報身と云也。此理を究竟して、八萬四千の相好より虎狼野干の身に至るまで之を現して、衆生を利益するを應身と云也。此三身を法華經に読て云如是相如是性如是體と云云。相は應身、性は報身、體は法身也。此三身は自無始己來我等に具足して闕減なし。雖然迷の雲に隠されて是を不見。性の佛と云は此理を知る法華經の行者也。

Answer: The perfect interfusion of the three thousand [realms] of our own bodies is the Dharma-body. The body of wisdom that fully understands this principle is called the reward-body. By fully realizing this principle, one manifests in forms ranging from the eighty-four thousand primary and secondary marks to the bodies of tigers, wolves, and wild foxes to benefit sentient beings; this is called the accommodative-body. These three bodies are expounded in the Lotus Sutra as “Suchness is this appearance, suchness is this nature, suchness is this entity.” Appearance is the accommodative-body, nature is the reward-body, and entity is the Dharma-body. These three bodies have been completely present within us since the beginningless past, without any deficiency. However, because they are hidden by the clouds of delusion, we cannot see them. The Buddha of one’s own nature refers to the practitioner of the Lotus Sutra who understands this principle.

(ST 85, l8-l12) 此三身は昔は迷て不覺不知、佛の説法に叩かれて近く覺りたりと説をば迹門と云也。此三身の理をば我等具足して一分も不迷、三世常住にして無所不遍と説をば本門と云也。若爾ば本迹は只久近の異にして其法體全く不異。是を以て天台釋云本迹雖殊不思議一云云。

The teaching that these three bodies were once deluded, unawakened, and unaware, but were awakened by the Buddha’s expounding of the Dharma is called the Trace Gate. The teaching that the principle of these three bodies is completely present within us without even the slightest bit of delusion, constantly abiding throughout the three times, with no place it does not pervade, is called the Original Gate. Since this is the case, the Original and the Trace are only different in terms of far and near, but their dharmic entity is not different at all. For this reason, Tiantai explained, “Although the Original and the Trace differ, they are inconceivably one.”

(ST 85, l13) 悟者只此理體を知るを悟と云也。譬ば庫藏の戸を開て寶財を得が如し。外

より不來。一心の迷の雲晴ぬれば三世常住の三身三諦の法體也。

For those who are enlightened, simply to understand this essential principle is enlightenment. It is like opening the door to a treasury and obtaining the treasure within. It does not come from outside. When the clouds of delusion in one mind disperse, what remains is the dharmic entity of the threefold truth and three bodies that constantly abide throughout the three times.

(ST 85-86, l13-l1) 鏡に塵積ぬれば形不現。明なれば萬像を浮るが如し。塵の去事は人の磨くによる。像の浮ぶ事は磨に非ずばならし。若爾ば轉迷覺悟は行者の所作による。

If dust accumulates on a mirror, forms will not appear, but when it is clear, all images appear as if floating upon its surface. The removal of the dust depends on the person who is polishing; the emergence of images is due to nothing other than that polishing. Since this is the case, turning from delusion to awakening depends on the practitioner’s own actions.

(ST 86, l1-l4) 三千三諦三身の理體は全非人所作。 只是本有也。又迷を修行する事は人の作なりといへども、但迷の去處を見ざるなり。百年の闇室に火をともすが如し。全く闇の去ところを見ず。是轉迷覺悟返流盡源也。無明卽明は唯名迷悟、無明法性は全く其體一也。

The essential principle of the three thousand [realms], threefold truth, and three bodies is entirely beyond human contrivance. It simply exists of itself. Although it is said that practicing to overcome delusion is a human endeavor, one does not see where the delusion has gone. It is like lighting a fire in a dark room after a hundred years. One fails to see where the darkness has gone at all. This is turning from delusion to awakening, returning to the very source. Ignorance is illumination refers merely to the names for delusion and enlightenment. Ignorance and Dharma-nature are wholly one entity.

(ST 86, l4-l11) 穴賢穴賢。各別には得心べからず。若迷悟異體と得心ならば成佛の道遼遠ならん事、一須彌より一須彌に至が如し。 自本不二なる理體に迷が故に衆生と云、是を悟るを佛と云也。よくよく此大旨を心得て不可有失錯云。 我等が生死一大事也。 出離の素懷也。 豈入寶山手を空くせんや。後悔千萬すとも敢て無益。閻魔の責獄卒の杖は全く不撰人只罪人を打。若人間に生れて其難處を不去百千萬劫を經歷すとも不聞佛法名字。三界に昇沈して六道流浪の身となるべし。出離の要法を不聞事可悲可悲。可恐可恐獄卒阿防羅刹の責を蒙ん事を。

With utmost respect! With utmost respect! You must not take these things to be separate. If you understand delusion and enlightenment as different entities, then the way to attain buddhahood becomes so distant it will be as distant as the journey from one Mt. Sumeru to another Mt. Sumeru. Due to being deluded about the originally non-dual essential principle, one is called a sentient being; being enlightened to this, one is called a buddha. You must thoroughly grasp this fundamental principle and not make any mistakes. Our own birth and death are the one great matter. It is our fundamental aspiration to attain deliverance [from suffering]. How could one enter a mountain of treasures [and leave with] empty-handed? Even if one were to regret it a thousand or ten thousand times, it would be of no use. Yama’s punishment and the jailer’s staff strike only the guilty, never the innocent. Even if one is born as a human being, if one does not leave that difficult state, then for hundreds of thousands of tens of thousands of kalpas one will not even hear the name of the Buddha Dharma. One will rise and fall within the triple world and wander around the six paths. How tragic! How tragic! That one will never hear the essential Dharma for deliverance [from suffering]. How dreadful! How dreadful! That one should be subjected to the punishments of the hell wardens, the ox-headed rakshasas.

日蓮花押

Nichiren (seal)